Hidden Secrets in the Bible

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Introduction

Based on the title of this booklet, if you are expecting to read about secret “Bible codes” or obscure “biblical” messages, you might be disappointed. Instead, we are going to lay out some interesting hidden secrets in the pages of the Holy Scriptures which might otherwise escape the casual reader.

In Part 1 of this booklet, we will show you the beauty of Old Testament poetry and how it lends a deeper understanding of the Scriptures.

In Part 2, we will explain the often overlooked significance of certain biblical numbers, while also clearing up some misunderstandings in this regard.

In Part 3, we will discuss a hidden message in the book of Psalms. Rather than viewing this book as a collection of unrelated passages, you will see a story flow that reveals God’s plan of salvation.

Welcome to a surprising and, we hope, deeply satisfying journey that will uncover the “Hidden Secrets in the Bible.”

Part 1 – Hebrew Poetry in the Bible

Some portions of the Old Testament of the Bible are written in the style of Hebrew poetry; however, this literary style is not to be compared with the kind of poetry that customarily rhymes at the end of each verse. Rather, Hebrew poetry is designed to emphasize certain aspects of the truth by repetition. In Hebrew poetry, the rhyme is the repetition of thoughts or the extension of similar thoughts, using different words, for the purpose of emphasis or clarity. It is important to identify how and when Hebrew poetry is used so that we do not misunderstand the intended meaning of a particular passage.

In this section, we will discuss, in depth, the beauty and wisdom of inspired Hebrew poetry, which can generally be described as PARALLELISM. There are several sub-types or styles of parallelism, and we will explain these separately.

We will begin with some biblical examples of the concept of Synonymous Parallelism.

A “synonym” is a word that has the same meaning as another word. Synonymous Parallelism means that the second line repeats the idea expressed in the first line. In this booklet, we refer to such thoughts as being “equal” or “identical” or “synonymous.”

We need to further distinguish between Identical Synonymous Parallelism and Similar Synonymous Parallelism. Identical Synonymous Parallelism repeats in the second line identical thoughts that were expressed in the first line. In Similar Synonymous Parallelism, one thought in the first line is repeated in the second line, but something else is added.

Identical Synonymous Parallelism

We will now look at several examples of Hebrew poetry that contain IDENTICAL SYNONYMOUS PARALLELISM—the repetition of identical thoughts:

Psalm 50:20:

“You sit and speak against your brother;
“You slander your own mother’s son.”

Two identical thoughts are expressed, but different words are used, as we will see, for emphasis. “Sit and speak” in the first line is identical with “slander” in the second line; likewise, “your brother” is identical with “your own mother’s son.” The devastating and cowardly concept of “slander” is emphasized here—one just sits there and speaks evil, and that against his own brother, the son of his own mother! Do you see how this deepens the meaning?

Psalm 24:1-3:

“The earth is the LORD’s, and all its fullness,
“The world and those who dwell therein.
“For He has founded it upon the seas,
“And established it upon the waters.
“Who may ascend into the hill of the LORD,
“Or who may stand in His holy place?”

These verses contain several examples of identical synonymous parallelism or the expression of identical thoughts. In verse 1, the “earth” is equated with the “world,” and “its fullness” with “those who dwell therein.” In verse 2, we read that God “founded” the world “upon the seas”; that is, He “established” it “upon the waters.” In verse 3, the “hill of the LORD” is equated with “His Holy Place,” and “ascending” is identical with “being able to stand.” When one ascends to the holy hill of God (Jerusalem, see Isaiah 2:2-3), then he will stand there.

Psalm 15:1:

“LORD, who may abide in Your tabernacle?
“Who may dwell in Your holy hill?”

Here, “abiding” equals “dwelling,” and God’s “tabernacle” describes “His holy hill.” Ultimately, God the Father will even dwell with us on the new earth, and His tabernacle will be with immortal men (Revelation 21:1-3).

Psalm 2:4:

“He who sits in the heavens shall laugh;
“The LORD shall hold them in derision (NIV: “scoffs at them”; Tanakh: “mocks at them”).”

The LORD is the one who sits in the heavens, and He laughs or scoffs or mocks at His enemies, knowing that their fight and rebellion against Him are futile and vain.

Job 3:20:

“Why is light given to him who is in misery,
“And life to the bitter of soul?”

Light and life are equal, and misery and bitterness of soul are identical as well.

Proverbs 27:2:

“Let another man praise you, and not your own mouth;
“A stranger, and not your own lips.”

The identical parallelism might be clear in this example, but consider carefully the beautiful nuances here. “Another man” is equated with a “stranger,” so that the praise will be genuine and flattery will be excluded. “Your own mouth” is of course identical with “your own lips.”

Genesis 4:23:

“Adah and Zilla, hear my voice;
“Wives of Lamech, listen to my speech.
“For I have killed a man for wounding me,
“Even a young man for hurting me.”

Here we find another example of identical synonymous parallelism. “Adah and Zilla” are identified as the wives of Lamech (apparently, polygamy started with Lamech, and it is associated here with murder), and he states that he killed a man (who is then identified as a young man) for wounding or hurting him.

Zechariah 9:9:

“Rejoice greatly, O daughter of Zion!
“Shout, O daughter of Jerusalem.
“… Lowly and riding on a donkey,
“A colt, the foal of a donkey.”

This prophetic passage describes events that would take place in the life of Jesus, equating “rejoicing greatly” with “shouting,” and “Zion” with “Jerusalem.” Also, the “donkey” is identical to a “colt, the foal of a donkey” (compare John 12:14-15).

Numbers 23:7:

“… Come, curse Jacob for me,
And come, denounce Israel!”

“Cursing” equals “denouncing,” and Jacob is equated to Israel.

Numbers 23:21:

“He has not observed iniquity in Jacob,
“Nor has He seen wickedness in Israel!”

Again, Jacob is identified with Israel, and iniquity is the same as wickedness.

Numbers 23:23:

“For there is no sorcery against Jacob,
“Nor any divination against Israel.”

The same identification of Jacob and Israel is used, but another interesting aspect is emphasized: “Sorcery” is the same as “divination.”

Numbers 24:5:

“How lovely are your tents, O Jacob!
“Your dwellings, O Israel!”

Jacob and Israel are equal, and so are “tents” and “dwellings,” reminding us that our abode in this life, even though we should enjoy it, is only temporary.

Numbers 24:17:

“I see Him, but not now;
“I behold Him, but not near;
“A Star shall come out of Jacob;
“A Scepter shall rise out of Israel,
“And batter the brow of Moab,
“And destroy all the sons of tumult.”

This statement is filled with identical synonymous parallelism. “Seeing” equals “beholding”; “not now” is the same as “not near.” The “Star” is the same as the “Scepter” (describing Jesus Christ, the Morning Star, who will have power and rule over the nations, and it possibly refers also to the star of Bethlehem at the time of Christ’s First Coming). “Come out” is the same as “rise.” “Jacob” is again identified as “Israel” (Jesus Christ was a Jew, having descended from Israel through the Virgin Mary, a descendant of King David). “Battering” equals “destroying,” and the “brow of Moab” is identified as “all the sons of tumult.” Jesus Christ will return and make an end to all rebellion against God. At the time Moses received this prophecy, Christ’s First and Second Comings were not near, but of course, His First Coming has since occurred—about 2,000 years ago—and His Second coming is now very near.

Similar Synonymous Parallelism

We will now look at two examples of “SIMILAR SYNONYMOUS PARALLELISM,” a style which does not describe totally identical thoughts, but expresses one thought in the first line that is repeated in the second line, while another thought is added in the second line.

Psalm 36:5:

“Your mercy, O LORD, is in the heavens;
“Your faithfulness reaches to the clouds.”

Both God’s mercy and faithfulness reach the clouds and the heavens. Mercy and faithfulness are not necessarily identical, but they are related.

Psalm 19:1:

“The heavens declare the glory of God;
“And the firmament [expanse of heaven] shows His handiwork.”

The heavens and the firmament declare God’s glory and His handiwork, but God’s glory and His handiwork are not identical. However, they are related, as one can see God’s glory IN His handiwork.

When considering the different devices used in Hebrew poetry, we need to understand that they were never used casually or simply for art’s sake (although Hebrew poetry is itself an art form). Rather, as commentators have pointed out, it was used for teaching, prophesying or worship. The style of Hebrew poetry was ideally suited for such tasks, since important ideas were repeated in different ways and in such variety that it was art in the truest sense of the word. The poetry of the Old Testament was never tiresome, but was a delight to read and recite, and even in subsequent translations, it gives us keys for a better understanding of a particular statement when properly analyzed and perceived.

We are now going to take a look at the styles of INTROVERTED and ANTITHETIC PARALLELISM.

Introverted Parallelism

In another style, INTROVERTED PARALLELISM (aka chiasmus), the order of the thoughts is reversed. In the first line, thought 1 is followed by thought 2. In the second line, thought 2 is followed by thought 1.

Here are a few examples:

Psalm 51:1:

“Have mercy upon Me, O God, According to Your lovingkindness;
“According to the multitude of Your tender mercies, Blot out my transgression.”

We see in this statement, that to “have mercy” (thought 1 in line 1) is identified with blotting out transgression (thought 2 in line 2), and lovingkindness (thought 2 in line 1) is equated with “the multitude of Your tender mercies” (thought 1 in line 2). When we have mercy, we overlook and are willing to forgive and forget transgressions, and God’s lovingkindness can be seen in the multitude of His tender (not brutal or cruel) mercies.

Psalm 51:3:

“For I acknowledge my transgressions,
“And my sin is always before me.”

Here, “I acknowledge” (thought 1 in line 1) is identical with “always before me” (thought 2 in line 2), and “my transgressions” (thought 2 in line 1) is equated with “my sin” (thought 1 in line 2). This example shows us that the acknowledgement of transgressions is not just a temporary fleeting emotional sentiment, but it is strong and lasting, with recognition that all transgressions constitute sin and we would then be led to genuine repentance of what we have done and what we are.

Psalm 30:8:

“I cried out to You, O LORD;
“And to the LORD I made supplication.”

“I cried out” (thought 1 in line 1) is identical with “I made supplication” (thought 2 in line 2), while “O LORD” (thought 2 in line 1) is repeated in the next line, “to the LORD” (thought 1 in line 2). Crying out and making supplication to God is equated, showing the genuineness and urgency of the prayer.

Proverbs 23:15-16:

“My son, if your heart is wise, My heart will rejoice—indeed, I myself;
“Yes, my inmost being (kidneys) will rejoice When your lips speak right things.”

This is a remarkable example of introverted parallelism. The first thought in line 1 (“your heart is wise”) is identified in the second thought in line 2 (“your lips speak right things”), and “my heart will rejoice” (second thought in line 1) is equated with “my inmost being will rejoice” or, literally, “my kidneys will rejoice.” This statement shows us that wisdom of the heart manifests itself in speaking right things, and that the heart (or the kidneys) may stand for the emotions of the person and the entire being (“indeed, I myself,” as it says at the end of line 1).

Antithetic Parallelism

ANTITHETIC PARALLELISM is the direct opposite to synonymous parallelism. Actually, antithesis means, the direct opposite.

In this device of Hebrew poetry, the second line contrasts the first line. The second line expresses the opposite to the first line, while the order of the thoughts is maintained. Even in the English language, we may “rhyme” through opposites: “Give me liberty, or give me death.”

Let us review a few pertinent and telling examples of antithetic parallelism:

Proverbs 10:1:

“A wise son makes a glad father,
“But a foolish son is the grief of his mother.”

The second line expresses the opposite to the first line, while maintaining the order of the thoughts.  “A wise son” (first thought in line 1) is contrasted with “a foolish son” (first thought in line 2), while “a glad father” (second thought in line 1) is contrasted with “grief of his mother” (second thought in line 2). This means, then, that a wise son makes his parents glad, while a foolish son grieves his parents. Father and mother need to be understood here as including both parents.

Proverbs 10:5:

“He who gathers in summer is a wise son;
“He who sleeps in harvest is a son who causes shame.”

In this example, the wise son who gathers in summer (line 1) is contrasted with a foolish son (a son who sleeps in harvest—line 2). And while the foolish son is described as one who causes shame (line 2), the opposite thought is not expressed for the wise son in the first line, but needs to be understood—the wise son does not cause shame, but praise and glory. Notice that another opposite is discussed here: The wise son is one who gathers “in summer,” while the foolish son is one who sleeps in harvest. The idea expressed here is that the wise son is continuously working and busy and productive, while the foolish one is continuously sleeping and unproductive.

Proverbs 10:4:

“He who has a slack hand becomes poor,
“But the hand of the diligent makes rich.”

The poor and the rich are contrasted here, noting that slackness leads to poverty, while diligence leads to riches. This can also be applied to our spiritual lives. When we become slack or lukewarm spiritually, we will become spiritually poor, while diligence and zeal lead to eternal life and the true riches in the Kingdom of God.

Proverbs 10:12:

“Hatred stirs up strife,
“But love covers all sins.”

This is another beautiful example of antithetic parallelism: Hatred is the opposite of love, and while hatred causes strife, love avoids strife by covering all sins. What is also expressed here is the thought that hatred may be the result of sinful conduct of another person toward us, and to prevent hatred from taking a hold of us and leading to strife, we are to overlook, or cover the sins of others. Understand, though, that we can only do this with and through love—the love of God which was poured into our hearts through the Holy Spirit.

Proverbs 11:3:

“The integrity of the upright will guide them,
“But the perversity of the unfaithful will destroy them.”

Integrity is opposed to perversity; the upright is contrasted with the unfaithful; and “guide” is the opposite of “destroy.” When we are sincere and upright, we will be guided and led in the right way, but if we become perverse and unfaithful, we will be destroyed. Again, this passage needs to be applied in both spiritual and physical ways.

Proverbs 16:9:

“A man’s heart plans his way,
“But the LORD directs his steps.”

This example of antithetic parallelism (also indicated by the word “but” in the second line) shows us that man might devise plans which are of no value, but it is God who must direct man and lead his steps in order to reach success. It is not in man’s heart to direct his steps in the right way. Rather, it requires God’s intervention and guidance. It is our responsibility to acknowledge God in all our ways and submit to His Will and His lead.

Proverbs 29:27:

“An unjust man is an abomination to the righteous,
“And he who is upright in the way is an abomination to the wicked.”

As the righteous will not justify the conduct of an unjust person—it (the conduct, not the person) is an abomination to the just—so the wicked will not accept the conduct of a righteous person. A wicked person rejects the way of God, and he will persecute those who walk in it, while the righteous person will not be swayed by the wicked to follow his steps.

Psalm 37:9:

“For evildoers shall be cut off [destroyed],
“But those who wait on the LORD, they shall inherit the earth.”

While evildoers will not live forever and inherit the earth, those who wait on the Lord to help and guide them, will live forever in the Kingdom of God, ruling on and over the earth under Jesus Christ. It is interesting that evildoers are contrasted with “those who wait on the LORD.” If we don’t wait for God, but try to “deal” with problems on our own, we might become evildoers by choosing “solutions” which are not right and just. A classic example is the idea that we must go to war to bring peace and democracy to other nations.

Psalm 20:8:

“They have bowed down [to their chariots and horses] and fallen;
“But we have risen [in prayer to God] and stand upright.”

While pagan and Gentile nations bow down to and trust in their self-made gods, idols and the works of their hands and fall as a consequence, we pray to God and stand. But more is expressed here: They bow down (in their false worship), while we rise (in prayer); they fall and we stand upright. This is not talking about in what position we ought to pray (standing, kneeling, etc.), but it speaks of an attitude. When we pray to God, we expect an answer. We come boldly before the throne of God when we are in need of help. On the other hand, they bow down in anxious superstitious conduct, enslaved to their own inventions and laboring under a yoke. And so, while we are free from bondage of wrong ideas and while we have become friends of Jesus Christ, they are held captive by Satan the devil to do his will.

Combination of Introverted and Antithetic Parallelism

Here are two examples which combine INTROVERTED and ANTITHETIC PARALLELISM. In these examples, the second line contrasts the first line, and the order of the thoughts in the first line and in the second line is reversed as well:

Psalm 1:6:

“For the LORD knows the way of the righteous,
“But the way of the ungodly shall perish.”

In this example, the order of the thoughts in the first and second lines is reversed. The way of the righteous (thought 2 in line 1) is contrasted with the way of the ungodly (thought 1 in line 2), and the knowledge of the LORD (thought 1 in line 1) is contrasted with “shall perish” (thought 2 in line 2).

God knows (in the sense of approves of) the way of the righteous, but He does not approve of the way of the ungodly, and the ungodly and his way will perish. When God approves of our way, we will succeed and endure; when He disapproves of our way (because we have become ungodly), we will perish. The wages of sin is death, but the gift of God is eternal life. But God does not give us this gift of eternal life, if we show through our evil conduct that we do not want to be obedient to Him. God does not want us to live forever in misery and pain.

Proverbs 13:24:

“He who spares his rod hates his son,
“But he who loves him disciplines him promptly (early).”

This is another beautiful example of a combination of introverted and antithetic parallelism, where the thoughts are reversed. “Hates his son” (thought 2 in line 1) is contrasted with “loves him” (thought 1 in line 2). Also, “spares his rod” (thought 1 in line 1) is opposed to “disciplines him promptly” (thought 2 in line 2).

We actually hate our children if we spare the rod, but we love them if we discipline them promptly or early—that is, immediately at the time of a transgression or rebellious conduct. When parents wait too long with discipline or are inconsistent or threaten the children with discipline without carrying it out, they really do not show the love for their children that they ought to have by training them in the way they should go. The liberal anti-authoritarian education especially in the Western World has produced terrible fruits for lack of proper child-rearing and does not reflect the love which parents ought to have for their children. Even though in some countries, spanking is forbidden, God tells us that in certain cases, it is biblical. But “the rod” must never be used to inflict bodily harm on the child.

In addition, we point out the following in our free booklet, “The Keys to Happy Marriages and Families”:  “Since using the rod is compared with prompt or early discipline, it is clear that this passage includes the concept of spanking, where and when appropriate. Of course, we don’t spank a teenager or an adult, so the spanking needs to be done early in the life of the child. But note, again, we discipline our children because we LOVE them. If we discipline our children for any other reason or because of any other motive, we do NOT follow God’s instructions. Spanking should never cause physical injury to a child. The intent is to break a rebellious spirit, not to bruise skin.”

Synthetic Parallelism

SYNTHETIC PARALLELISM is also sometimes referred to as constructive or epithetic parallelism.

In Synthetic Parallelism, the word “synthesis” describes a combination of separate parts or elements into a whole. In other words, thoughts are built upon each other.

In Synthetic Parallelism, the second thought adds something fresh or new to the first thought, or it may explain the first thought.

We can divide this concept further.

First, we are going to review two examples in which a thought in the first line is complemented by another related thought in the second line.

Psalm 2:6:

“Yet I have set My King
“On My holy hill of Zion.”

In this passage, the first thought in the first line needs to be complemented by the second thought in the second line, in order to express a complete statement and give a complete sentence. In this meaningful statement, God the Father explains to the nations and the kings of the earth, who are scoffing at God, that He has already set “His King” on “His holy hill of Zion.” The King is a reference to the Son, the Anointed One, Jesus Christ (compare verses 2, 7 and 12). Long before Jesus Christ would be born as a human being, it was clear to the Father that He would qualify as Ruler of the coming Kingdom of God. When the Father says, “My King,” He did not mean that Jesus would be superior to Him, but just the opposite: Jesus is the Father’s King—He belongs to and is under the Father.

Psalm 138:4

“All the kings of the earth shall praise You, O LORD,
“When they hear the words of Your mouth.”

In this passage, the first thought in line 1 is complemented by a second thought in line 2: All the kings of the earth will praise and give glory to God when they hear His words. The context is the Millennium when the glorified Jesus Christ will rule the earth (verse 5)—it will be then that they will understand what God is telling them, and then they WILL praise Him for the truth.

Let us focus now on one example of Synthetic Parallelism where the thoughts in both lines are compared or contrasted with each other.

Proverbs 15:17:

“Better is a dinner of herbs where love is,
“Than a fatted calf with hatred.”

The contrast or comparison can be clearly seen by the phraseology, “better … than.”  It is better to have little with love than much with hatred. Solomon contrasts a dinner of herbs with a fatted calf, but points out that such physical riches are never satisfying when there is no love in the house.

As a third variation, we see two examples where the thought in the second line explains the thought in the first line. This is an important device to understand; otherwise, we might not fully grasp the intended meaning of a particular statement.

Proverbs 26:4:

“Do not answer a fool according to his folly,
“Lest you also be like him.”

In this passage, the thought of the first line is explained by the thought in the second line. If answering a fool according to his folly would result in us becoming like him, we should refrain from doing so.

Proverbs 26:5:

“Answer a fool according to his folly,
“Lest he be wise in his own eyes.”

In this passage, the thought in the first line is also explained by the thought in the second line, but in contrast with the previous example, we are told here that we are to answer a fool according to his folly, if he might otherwise think that he is wise and that we are unable to respond to him. So, depending on the circumstances, we ought not answer a fool according to his folly so that we do not become like the fool, but we should answer him according to his folly if the fool would otherwise think that he is wise.

In verse 4, we are told not to answer a fool, “…Lest you also be like him.” We are admonished to avoid a pointless argument, wasting fruitless time and energy on foolishness, and to avoid responding approvingly by like folly. However, in verse 5, we are told to answer a fool, “… Lest he be wise in his own eyes.” There is a time when we cannot give tacit approval by silence. There is a selective time to stand up and not close our eyes to damage.

Climactic Parallelism

Let us continue by focusing on the concept of CLIMACTIC PARALLELISM in Hebrew poetry. In certain commentaries this concept is also referred to as comprehensive parallelism, stair-like parallelism or anaphora parallelism.

Climactic Parallelism describes the concept that a thought in the first line becomes greater and more comprehensive in the second line. The second line reaches a climax. A thought in the first line is repeated in the second line, but a new and climactic thought is added (like stepping on the next step of a stair), making the entire statement more comprehensive.

Psalm 29:1:

“Give unto the LORD, O you mighty ones,
“Give unto the LORD glory and strength.”

The first thought in line 1 (“Give unto the LORD”) is repeated in line 2, but then line 2 adds what is to be given—“glory and strength.” The “mighty ones” could refer to angels. It could also refer to humans whose potential it is to become God beings, but all are to give glory and strength to God. In using this poetic device, it is emphasized WHAT everyone is owed to give to God.

Psalm 29:8:

“The voice of the LORD shakes the wilderness;
“The LORD shakes the wilderness of Kadesh.”

In the second line, the wilderness is identified as the “wilderness of Kadesh,” making this a climactic statement in reference to the spies giving their report to Moses upon their return from Jericho to Kadesh in the wilderness (Numbers 13:26). The fact that the LORD’s voice shook the wilderness of Kadesh shows His displeasure with the evil report that the spies brought back with them.

Psalm 1:2:

“But his delight is in the law of the LORD,
“And in His law he meditates day and night.”

This example of Climactic Parallelism is also an example of Introverted Parallelism, showing that sometimes, different devices are used in one particular passage. The climax here is expressed by the fact that the person who delights in the law of God meditates on it day and night. It is also an example of Introverted Parallelism, as the order of the thoughts is reversed (thought 1 in line 1 [“delight”] is expressed in thought 2 in line 2 [“meditates day and night”]).

Emblematic Parallelism

Another device in Hebrew poetry that is used in the Bible is that of EMBLEMATIC PARALLELISM.

The word “emblem” describes a symbol or a design that represents something; for instance, a dove is oftentimes used as a symbol of peace.

This is an important device in Hebrew poetry and is identifiable when a literal statement in one line is contrasted with a metaphor or a simile in another line.

A metaphor indicates something different from the literal meaning, such as, “You will eat my words,” or, “You have a heart of stone.” A simile compares one thing to another, such as, “He is as brave as a lion,” or, “childhood is like a passing dream.”

We distinguish between Emblematic Parallelism with a link and Emblematic Parallelism without a link. Many times, in the Hebrew text, the link is designated with the word “so,” connecting the different thoughts and making the contrast with a metaphor or simile quite clear.

Emblematic Parallelism WITH a link

Psalm 42:1:

“As the deer pants [longs for] the water brooks,
“So pants my soul for you, O God.”

The word “so” indicates here that the thought in line 1 is contrasted with the thought in line 2. While line 1 describes a literal occurrence (the thirsty deer longs for water), line 2 describes an emblem—a simile or a metaphor: David’s soul—his entire being—longs for God.

Proverbs 25:25:

“A cold water to a weary soul,
“So [is] good news from a far country.”

Here we find another contrast between something literal (cold water for a weary person) and something emblematic (good news from a far country). Even though good news from a far country can be quite real, it is contrasted here symbolically with the effect of cold water for a weary soul.

In the next example, no link to a metaphor or simile is given, but it is clear that a link is intended in the Hebrew.

Emblematic Parallelism WITHOUT a link

Proverbs 11:22:

“[As] a ring of gold in a swine’s snout,
“[so is] a lovely woman who lacks discretion.”

In the Hebrew, the words “as” in the first line and “so is” in the second line are not in the Original, but it is obvious that they must be added (as the translators did) to make the meaning clear. The literal statement (“a ring of gold in a swine’s snout”) is contrasted symbolically with a lovely woman (“the ring of gold”) who lacks discretion (“the swine’s snout”).

Palilogical Parallelism

Another device of Hebrew poetry is called PALILOGICAL PARALLELISM.

The word “palilogy” refers to the repetition of a word or phrase for emphasis. In Palilogical Parallelism, one or more words within the first thought are repeated, as an echo, in the second or third thought. As we will see, especially with this device, other devices may also be used. This is important to understand if we want to grasp the full meaning of a particular statement.

Psalm 72:17:

“His name shall endure forever;
“His name shall continue as long as the sun.
“And men shall be blessed in Him;
“All nations shall call Him blessed.”

This example combines several devices of Hebrew poetry.  First, it incorporates the concept of Palilogical Parallelism. The thought of “His name” in line 1 is repeated, as an echo, in line 2, and the concept of being blessed in line 3 is repeated, as an echo, in line 4. In addition, we find here also an example of Synonymous Parallelism in lines 1 and 2. The concept of “endur[ing] forever” in line 1 is equated with the concept of “continu[ing] as long as the sun.” This is interesting in light of the fact that Jesus also said that as long as heaven and earth remain, the law of God will remain in force as well (Matthew 5:18). So, since God’s name will endure as long as the sun continues, so will His law.

Nahum 1:2:

“God is jealous, and the LORD avenges;
“The LORD avenges and is furious.
“The LORD will take vengeance on His adversaries,
“And He reserves wrath for His enemies.”

The thought in line 1 (“the LORD avenges”) is repeated as an echo in line 2. In line 3, it is almost repeated (“the LORD will take vengeance”), and the thought of Him being “furious” in line 2 is equated with His “wrath” in line 4, while His “adversaries” in line 3 are equated with His “enemies” in line 4, showing that when man acts adverse to the Will of God, God is angry with man and regards him as His enemy.

Judges 5:27:

“At her feet he sank, he fell, he lay still;
“At her feet he sank, he fell;
“here he sank, there he fell dead.”

Certain words in line 1 (“at her feet he sank, he fell”) are repeated as an echo in line 2, and to an extent in line 3, but other thoughts are added: “he lay still” in line 1 is repeated, as an identical thought, in line 3 (“he fell dead”). This shows that a dead person lies still—there is no continuation of life or consciousness when one dies.

The Acrostic Device

Before concluding this chapter, we will address one more device in Hebrew poetry. It does not fall under the concept of Parallelism, but rather it is known as the “Acrostic” device. “Acrostic” literally means, “beginning of the line.” It refers to instances when each line—or each series of lines—begins with a new letter of the Hebrew alphabet, which has 22 letters.

For instance, Psalm 119 has 176 verses. Each verse of the first eight verses begins with the first letter of the Hebrew alphabet; each verse of the second eight verses begins with the second letter of the alphabet, and so on. Each verse of the last eight verses of the psalm begins with the last or 22nd letter of the Hebrew alphabet. Many translations, such as the Authorized Version or the New King James Bible, have these passages marked and designated in Psalm 119. Each verse of the first eight verses begins with the letter “Aleph,” followed by the second stanza of eight verses with the letter “beth,” and so on. The last letter of the Hebrew alphabet, the letter “tau,” is prominent in verses 169-176, where each verse of these last eight verses begins with the letter “tau.”

There are additional acrostic poems in the Bible.

Psalm 34:1-22 is an acrostic psalm, and so is Psalm 25, where with “minor exceptions, each verse of this alphabetic acrostic psalm begins with successive letters of the Hebrew alphabet” (compare Ryrie Study Bible, comments to Psalm 34 and 25). In addition, Psalm 37 is an “alphabetic acrostic [in which] every second verse [begins] with successive letters of the Hebrew alphabet” (compare Ryrie Study Bible). Other acrostic psalms can be found in Psalms 9 and 10 where “every alternate verse (for the most part) [begins] with the next successive letter of the Hebrew alphabet” (Ryrie Study Bible).

Proverbs 31:10-31 is an acrostic poem as well, and much of the book of Lamentations contains acrostic poems. (For instance, the Jewish Bible, Tanakh, designates quite nicely the different original letters of the Hebrew alphabet in these passages in the English translation). The Ryrie Study Bible explains that “the book [of Lamentations] consists of five poems, one for each chapter, the first four being written as acrostics (each verse begins with a word whose first letter is successively one of the twenty-two letters of the Hebrew alphabet—except in chapter 3, where three verses are allotted to each letter).”

To summarize, recognizing the different devices of Hebrew poetry, as used in the Holy Bible, should give us a deeper understanding of the intended meaning of certain passages and also additional appreciation of the beauty contained in those passages. The Bible is a living book—the Word of the living God—and its richness should fill us with amazement and thankfulness, always reminding us that man does not live by bread alone, but by EVERY Word that proceeds from the mouth of God (Matthew 4:4).


Hebrew Poetry

PARALLELISM

Synonymous Parallelism – second line repeats idea of first line

Identical Synonymous Parallelism – repetition of identical thoughts

Similar Synonymous Parallelism – repetition of similar thoughts with addition

Introverted Parallelism – reversal of identical thoughts in first and second line

Antithetic Parallelism – second line expresses opposite to first line

Synthetic Parallelism – thoughts are built upon each other; compared, explained or contrasted

Climactic Parallelism – thoughts become greater and more comprehensive in second line

Emblematic Parallelism – literal statement is contrasted with a metaphor or simile

Emblematic Parallelism with a link – contrast in second line indicated by “so” or “as”

Emblematic Parallelism without a link – “as,” “so” missing, but understood

Palilogical Parallelism – repetition of word or phrase  for emphasis, like an “echo”

ACROSTIC POEMS

Verses or groups of verses begin with successive letters of Hebrew alphabet


Part 2 – Significance of Certain Numbers in the Bible

Even though one has to avoid the “temptation” to attach a symbolic meaning to just about every number or combination of numbers used in the Holy Scriptures, there can be no doubt that a particular significance does exist in regard to certain numbers or numerical combinations. This concept is known as biblical numerology. The Bible itself makes this clear when it talks about the famous figure “666” (as will be discussed later)—the number of the end-time beast in the book of Revelation—or when it refers to certain numbers in the book of Daniel (for instance, 1260 days, 1290 days, and 1335 days).

In this section, we will discuss obvious significance associated with certain numbers, and we will see that the biblical use of those numbers in a particular context is by no means “accidental.” The lists are not meant to be exhaustive, but can be used as a guideline or basis for considering other instances where these numbers are mentioned in the Bible. We will also show that some people ascribe “significance” or “interpretation” to certain numbers where, in fact, they should not do so.

Number One

One of the more obvious numbers which can lead to a wrong interpretation is the number one.

Some point at the number one as always describing unity or singularity. They are wrong on both counts.

We read that God is one in the sense that the Father is one Being, but that does not exclude the fact that God is a Family, and that the God Family presently consists of TWO Beings (see below), and that it is the potential of man to enter the God Family or the Kingdom of God. It is also true that the number one may describe unity between two members, but also between many members. God is one in the sense that the Father and the Son are completely unified, and God’s disciples are to become one or unified as well (John 17:11; compare Galatians 3:28). We read of one baptism (Ephesians 4:5)—again, describing unity—as there are many who have been baptized over the years, being baptized in the one Body of Christ—a spiritual organism consisting of many members (1 Corinthians 12:12-13).

We read about one Spirit, because it is unified. The Holy Spirit is not a person, but it is the power and mind of God which emanates from both the Father and the Son (Romans 8:9), and it dwells in all of God’s true disciples. By forgiveness of sins, Christ has made “one new man from the two”; that is, from Gentiles and Israelites (Ephesians 2:15-16). Unity is also expressed by the fact that a man and a woman, when they get married, become “one flesh” (Matthew 19:4-6; compare Ephesians 5:31-32, showing that in a spiritual sense, Christ and His church become one spirit, note 1 Corinthians 6:17). A man who has sexual intercourse with a prostitute becomes “one” with her (1 Corinthians 6:16)—the wrong kind of “unity.”

So we see that the number one can, at times, refer to more than one person in denoting unity between those persons. On the other hand, there are countless examples in the Bible when “one” person or concept or event is described without referring to unity or unification. So then it becomes clear that to always ascribe singularity or unity to the number one would be misleading.

Number Two

The number two is sometimes associated with union, but also with division. It signifies duality as well as contrast.

In many cases, biblical prophecies have dual meaning—they might find a prior, preliminary fulfillment, as well as a climatic end-time fulfillment. Christ spoke of developments at the time of His First Coming, or even prior to that, but in the same context, He pointed out that a correlating major fulfillment should be expected in the latter days. He compared the times of Noah with the end time; He spoke of the destruction of the second temple at around 70 A.D., but also explained that apparently, another destruction of a rebuilt temple would occur during the time of the Great Tribulation. He prophesied that the abomination of desolation, spoken of by the prophet Daniel, would occur, as a forerunner, in the first century, but more importantly, that it would occur again in the end time (Matthew 24:15-21). In addition, He explained that as ancient Israel was defeated in war in Old Testament times, so it would happen again for modern Israel just prior to His Second Coming.

Specifically focusing on the number two, we should note the following by the way of contrast or opposites:

We read about light and darkness (Genesis 1:18; compare Ephesians 5:8), as well as the tree of life and the tree of the knowledge of good and evil. These two contrasts are highlighted by the fact that we either build our lives on the foundation of Christ—the house built on a rock—or on another foundation—the house built on sand (Matthew 7:24-27). In other words, if we build our lives on any other foundation than on Christ (1 Corinthians 3:11), we have built on sand.  There are only two ways—the way which leads to death, and the way which leads to life (Matthew 7:13-14). It is either God’s Way (Acts 18:26) or the way of Cain (Jude 11), and so we read about two brothers—righteous Abel and unrighteous Cain. We read that two cannot walk together, unless they are agreed (Amos 3:3), and that righteousness has no fellowship and communion with lawlessness (2 Corinthians 6:14). In this context, we cannot serve two masters (Matthew 6:24). If we don’t serve God, we are serving something or someone else, summarized as “mammon.” We read about two goats during the ancient Atonement ceremony—the one (“to the LORD”) symbolizes Jesus Christ; the other—Azazel—symbolizes Satan the Devil (Leviticus 16:7-8).

A slightly different way, that of contrast, is depicted in the following examples. Note, however, that while they do not necessarily represent opposites, they still express different thoughts or concepts.

We read about two covenants—the old covenant and the new covenant. We also read about Jesus Christ, the last or second Adam and the second Man (1 Corinthians 15:45-47). The Bible also refers to Jacob (Israel) and Esau (Edom), as well as Isaac and Ishmael.

On the other hand, the number two also signifies complete harmony and necessary connection.

God consists of two Persons or Personages, and the whole law can be summarized in two commandments (Matthew 22:40). Also, the Ten Commandments were written on two tablets of stone. The testimony of two witnesses is true (John 8:17), and some words are repeated or mentioned twice to show their significance, such as, “Truly, truly, I say to you…” God’s Word is sharper than a two-edged sword (Hebrews 4:12; compare Revelation 1:16; 2:12).

We also find that Christ sent out His disciples two by two (Mark 6:7); that Christ dealt at times with two brothers (Moses and Aaron; James and John); and that Joshua and Caleb were the only two persons who gave a good report of the Promised Land (Numbers 14:6-7).

We also read about the two end-time witnesses, as well as two persons (Moses and Elijah) who appeared in a vision to Christ and His three disciples on the Mount of Transformation (Matthew 17).

On a human level, a person has two arms, two legs, two eyes, two ears, and we read that a man and a woman (two persons) should marry and become one.

We read that God gave specific instructions to Noah with regard to gathering the animals into the ark: “Of clean animals, of animals that are unclean, of birds, and of everything that creeps on the earth, two by two, they went into the ark to Noah, male and female, as God had commanded Noah” (Genesis 7:8-9).

Number Three

Many assign special godly significance to the number three, claiming that it stands for perfection or completeness. There are occasions when the number three has such significance (compare 2 Corinthians 12:8; Deuteronomy 17:6; Acts 20:31; 1 Corinthians 13:13; 1 John 5:7-8). However, note that in the last Scripture, the original does NOT contain the words: “in heaven: the Father, the Word, and the Holy Spirit; and these three are one…” These words were added in later centuries to support the unbiblical teaching of the Trinity—“One God Person in three God Persons.”

Also, in Deuteronomy 16:16, we are told to appear “three times a year” before God to keep His annual Festivals. But it is interesting that this passage only refers to the three Holy Day seasons (Days of Unleavened Bread in the spring; Pentecost in early summer; and the Feast of Trumpets, Day of Atonement, Feast of Tabernacles and the Last Great Day in the autumn), while all the individual Holy Days consist of seven days—the number of completeness (as we will discuss below).

There are examples where the number three does not signify completeness (compare Luke 13:6-9, especially verses 7-8). The real basis for the claim that the number three always describes completeness or perfection lies in the erroneous perception that God is a Trinity. Some even try to support this false claim by referring to the angelic words of “holy, holy, holy” in Isaiah 6:3. This argument is to be rejected for the simple reason that angels say the same words to God the Father, while Jesus Christ, the Lamb, is present as well (Revelation 4:8; 5:6). The Bible teaches that God consists of TWO Persons or Personages or Spirit Beings—the Father and the Son—while, as mentioned, the Holy Spirit is NOT a person, but it is the power and mind emanating from both God Beings.

On the other hand, it is interesting that most deny a more significant aspect that does include the number three; namely, that Christ was three days and three nights in the grave, just as Jonah was three days and three nights in the belly of the sea monster (Matthew 12:40). Jesus did, in fact, fulfill this crucial sign of His Messiahship, in that He was placed in the grave on Wednesday afternoon, just before sunset, and He left the grave on Saturday afternoon, just before sunset, after having been dead in the grave for exactly seventy-two hours, or three days and three nights. Those who believe in a Friday afternoon crucifixion and a Sunday morning resurrection ignore the fact that the accumulated time for Christ being in the grave would only be one-and-one-half days, thus contradicting what Jesus said.

Number Four

The number four is used many times to signify God’s revelation. God will often reveal something about Himself, or about something or someone else in this way.

The Bible contains four gospel records, in which the human life of Jesus Christ and His preexistence is revealed. It is interesting, too, that Christ was born in the year 4 B.C. The Holy Scriptures are helpful and profitable for four things, as 2 Timothy 3:16 explains, namely “for doctrine, for reproof, for correction and for instruction in righteousness.”

We read about four living creatures or angelic beings in Revelation 4:6, and about four cherubim in the book of Ezekiel (1:10-12; 10:20). We also read about God’s revelation to Daniel that four great beasts would appear on the earth, representing human governments, but that Christ would return to make an end to human rule.

We find that God changed the names of four human beings: Abram’s name was changed to Abraham (Genesis 17:5); Sarai’s name was changed to Sarah (Genesis 17:15); Jacob’s name was changed to Israel (Genesis 32:28; 35:10); and Pashhur’s name was changed to Magor-Missabib (Jeremiah 20:3). [We also read that God will give all of His disciples a new name (Revelation 2:17), and that Jesus Christ was given a name that is “more excellent” than the name of any angel (Hebrews 1:4), and that only He knows His new name (Revelation 19:12; compare Revelation 3:12).]

In Old Testament times, God sometimes revealed His Will  through His prophets, and it is remarkable that four Old Testament prophetesses are mentioned by name: Miriam (Exodus 15:20); Deborah (Judges 4:4); Huldah (2 Kings 22:14); and Noadiah (Nehemiah 6:14) [There are of course other prophetesses mentioned in the Old Testament, such as the wife of Isaiah (8:3), but they are not identified by name. There is also a reference in the New Testament to the prophetess Anna, in Luke 2:36, but it is interesting that after the founding of the New Testament Church, no further mention is made regarding a prophetess or the office of a prophetess, while there were some women “who prophesied” (Acts 21:9).]

By contrast, Eve is also mentioned four times in Scripture (Genesis 3:20; 4:1; 2 Corinthians 11:3; and 1 Timothy 2:13).

In the book of Zechariah, the number four figures prominently in the prophecies about the four horns (1:18), the four chariots with the four horses (6:1-2, 5); and the four craftsmen (1:20). We also know, of course, about the four horsemen of the Apocalypse.

In addition, God created everything that exists, including the four regions (north, east, south and west). (In the Bible, there is no word for “northeast” or “southwest”; therefore, it may sometimes speak of “north and east,” meaning “northeast”; or it may just speak of “north” with the understanding that “east” is included).

God has also created the four seasons (spring, summer, autumn and winter; compare Genesis 8:22). In this context, four angels standing at the four corners of the earth hold the four winds of the earth, until 144,000 Israelites are sealed to be protected from the wrath of the Lord (Revelation 7:1-3).

Number Five

Focusing on number five, there seems to be wide-spread recognition that it is often used to describe God’s grace and power.

The Torah consists of five books (Genesis, Exodus, Leviticus, Numbers and Deuteronomy).

When Abram’s and Sarai’s names were changed to “Abraham” and “Sarah,” the fifth letter of the Hebrew alphabet was added in both cases to their new names (“h” in English).

In Old Testament times, five types of animals were sacrificed to God: goats, sheep, cattle, pigeons and doves. Animal sacrifices did not forgive sin, but they made it possible to restore a physical relationship with God.

Following the four worldly kingdoms described in the book of Daniel, the Kingdom of God—the fifth Kingdom—will be established on earth.

Christ used five loaves of bread to feed 5,000 men (Matthew 14:17, 21; 16:9).

Paul said he would rather speak five words with understanding, that he may teach others God’s Word, than ten thousand words in a tongue (a foreign language which the listeners could not understand) (1 Corinthians 14:19).

Some have raised other concepts which supposedly show God’s grace in the number five, but they are highly suspect or erroneous.

For example, one commentary claims that “Five Greek words form the acrostic phrase ‘Jesus Christ, God’s Son Savior,’ taking the first letter in Greek from each word [which form] the Greek word for ‘fish’: Iota, Chi, Theta, Epsilon, Sigma = (ichthys) ‘FISH’, which became a symbol for Christ and a secret symbol for identifying Christians.” However, true Christians never identified themselves with the symbol of a fish, as pagans worshipped a fish god, Dagon, and true Christians would have been abhorred by the idea of applying such a heathen symbol to Christ or to themselves. In passing, they never used a cross for their worship. The cross was an abominable pagan symbol. True Christians never wore a cross, nor did they place the symbol of a cross in their homes. In addition, it is highly unlikely that the Romans nailed Christ on the type of cross used today by nominal Christians in “remembrance” of Christ’s death.

Number Six

Number six is the number of a man who is far from God or alienated from Him. It can also refer to the fact that something is not perfect or needs to be completed.

The most famous combination of the number six is perhaps the number of the beast in the book of Revelation, namely 666. In the Greek, this number is written as 600 and 60 and 6. This number stands for total separation from God and the unconditional submission to Satan the Devil. Most people will be so deceived that they will worship Satan and his human instruments—the beast and the false prophet—while rejecting the true God and His Law.

The sixth commandment forbids murder in all of its different forms (Exodus 20:13), but man, separated from God, thinks that some kinds of murder are permitted, such as killing in war. The descendants of unrighteous Cain, who slew his brother Abel, are only listed until the sixth generation.

God has allotted to man 6,000 years to rule himself, under the influence of Satan [which will be followed by God’s rule—the peaceful “rest” of the Millennium (Hebrews 4:1, 11), or the seventh “day” which consists of 1,000 years; compare 2 Peter 3:8].

Man was created on the sixth day (but the week was only completed and perfected with the creation of the Sabbath); and while man is to do his work on six days, he is to rest on the seventh day (Exodus 16:26; 20:9-11; 23:12; Leviticus 23:3; Deuteronomy 5:12-15; Mark 2:23-28).

God commanded Joshua and the Israelites to march around the wicked city of Jericho for six days (Joshua 6:3, 14), but it was on the seventh day, after having circled the city seven times, that it would be destroyed (verses 4, 16-17).

Old Testament Israel received six things from their lovers or political allies, namely bread and water, wool and linen, oil and drink (Hosea 2:5). In this, they became more and more alienated from God.

Jesus said six times to the Jews, “Have you not read?”

Number Seven

Number seven is one of the most important numbers in the Bible.

It stands for completion and perfection, and is generally understood and recognized in this way.

As we already mentioned previously, the number six can refer to something which lacks completion. For instance, God’s re-creation week was only completed on the seventh day with the institution of the Sabbath. Jericho was destroyed on the seventh day, after the Israelites had marched around the city for six days. Man was given six “days” of 1,000 years each to rule himself, but God will begin His rule over man and this earth with the Millennium (the seventh “day” of 1,000 years). In Old Testament times, individual debts were cancelled every seven years (Deuteronomy 15:1).

God also gave us seven Days of Unleavened Bread during which no leavened products (symbolic for sin) are to be consumed, as well as seven days of the Feast of Tabernacles (symbolizing the Millennium); and God has made holy seven annual Feast Days (First and Last Days of Unleavened Bread; Pentecost; Feast of Trumpets; Day of Atonement; First Day of Feast of Tabernacles; Last Great Day).

The very first sentence in the Bible (Genesis 1:1) contains seven words in the Hebrew, showing that God’s initial physical creation of the heavens and the earth was perfect. The earth was not created in a state of confusion and destruction, but the earth became void and empty because of Satan’s rebellion against God.

When reviewing Christ’s last sayings on the cross, as related to us by the four gospel writers, we find that He made important pronouncements on seven occasions (Luke 23:34; Luke 23:43; John 19:26; Matthew 27:46; John 19:28; John 19:30; and Luke 23:46). These sayings show that Christ had finished or completed the work which the Father had given Him to do while He was a human being on this earth.

We also find that the book of John recorded seven miracles by Jesus Christ during His life as a human being (John 2:1-11; John 4:46-54; John 5:1-9; John 6:1-14; John 6:15-21; John 9:1-12; John 11:1-16, 25-26, 41). John recorded those miracles as sufficient, complete and perfect evidence for us to believe that Jesus is the Son of God, leading to eternal life (John 20:30-31).

Jesus identified Himself in the book of John as the “I am” (John 8:58-59)—the YHWH or God of the Old Testament—and He describes in seven ways how this applied to Him. He said: “I am the bread of life” (John 6:35); “I am the light of the world” (John 8:12; 9:5); “I am the door of the sheep” (John 10:7); “I am the good shepherd” (John 10:11, 14); “I am the resurrection and the life” (John 11:25); “I am the way, the truth and the life” (John 14:6); and “I am the true vine” (John 15:1). Unless we are close to Jesus Christ, accept Him as our personal Savior and are part of His Body, the Church, which is a spiritual organism, we will not inherit eternal life and salvation.

The perfect armor of God consists of seven parts, namely truth, righteousness, peace, faith, salvation, the word of God, and prayer (Ephesians 6:14-18). It is this godly armor which helps us to fight against Satan and his demons.

The Church of God consists of seven church eras, as described in chapters 2 and 3 of the book of Revelation. Also, we read that the first deacons who were ordained in the New Testament Church were seven  men of good reputation, full of the Holy Spirit and wisdom (Acts 6:1-3).

The book of Revelation speaks of seven seals, containing prophetic events; of seven trumpets; and of the seven last plagues.

The physical nourishment in the Promised Land was described as consisting of seven parts, namely wheat, barley, vines, fig trees, pomegranates, olive oil and honey (Deuteronomy 8:8). Likewise, God lists seven physical gifts for ancient and modern Israel, namely grain, new wine, oil, silver, gold, wool and linen (Hosea 2:8-9). In Matthew 15:36-37, Christ multiplied seven loaves of bread to feed 4,000 men, besides women and children, and after they had eaten, seven large baskets full of the fragments were left. All of this shows that God’s gifts are good and complete.

God reveals seven names of those who wrote the book of Psalms. Most were written by David (including Psalm 1-41; 51-59; 61-65; 67-70; 86; 101; 103; 108-110; 122; 124; 131; 133; 138-145), but other identified authors are the sons of Korah (Psalm 42; 44-49; 84-85; 87), Asaph (Psalm 50; 73-83), Heman (Psalm 88) , Ethan (Psalm 89), Moses (Psalm 90)  and Solomon (Psalm 72). All the psalms (as well as all the other passages in the Bible) are inspired of God, no matter who the human author might have been.

Seven men (identified by name) are called “man of God” in the Old Testament, namely Moses (Deuteronomy 33:1); David (2 Chronicles 8:14); Samuel (1 Samuel 9:6); Shemaiah (1. Kings 12:22); Elijah (1 Kings 17:18; 2 Kings 1:9); Elisha (2 Kings 4:7); and Igdaliah (Jeremiah 35:4). There are other men mentioned who are also called “man of God” (compare 1 Kings 13:1; 1 Kings 20:28; 2 Kings 23:17), but they are not identified by name. In the New Testament, Timothy is identified one time as a man of God (1 Timothy 6:11), but every true Christian is also referred to as “man of God” (2 Timothy 3:17).

Seven pairs of clean animals survived the flood in Noah’s ark in order to keep the species alive (Genesis 7:2-3). We also read in the New Testament that seven miracles were performed by Christ on the Sabbath. Seven demons were cast out of Mary Magdalene by Jesus (Mark 16:9; Luke 8:2), as He had cast out seven nations from the Promised Land (Deuteronomy 7:1). All of this shows Christ’s complete and perfect dealing with men, both from a physical and also a spiritual standpoint.

We read of seven things which spiritually defile a man (Matthew 15:19; namely: evil thoughts; murders; adulteries; fornications; thefts; false witness; and blasphemies); and there are seven things which are an abomination in God’s eyes (Proverbs 6:16; namely: a proud look; a lying tongue; hands that shed innocent blood; a heart that devises wicked plans; feet that are swift in running to evil; a false witness who speaks lies; and one who sows discord among brethren).

On the other hand, God lists seven spiritual gifts which we can use for the benefit of others (Romans 12:6-8; namely: prophecy or inspired speaking; ministry or ministering to or helping others; teaching; exhortation; giving; diligent leading; cheerful mercy). There are seven points showing unity in the Body of Christ (Ephesians 4:4-6; namely: one body; one spirit; one hope; one Lord; one faith, one baptism; one God and Father of all).

We can be sure that God’s Word is always true, as it has been purified seven times (Psalm 12:6), and the Psalmist praised God seven times a day (Psalm 119:164). This is not to say that we need to carefully count the times in order to cease praising God when we have done so seven times. Rather, it expresses completion and perfection in that we always have to be in a prayerful and thankful attitude. We have to forgive our brother not just seven times, but up to seventy times seven (Matthew 18:21-22)—that is, always, when the brother who sins against us repents and asks for our forgiveness (Luke 17:3-4).

The righteous may fall seven times (so it may appear that he has been thoroughly defeated), but he will rise again every time (Proverbs 24:16), because God will raise him up.


Number Nine

The following article was written by Delia Messier (Canada):

Many of my spring, summer and fall daylight hours are spent working outside in the vegetable and berry gardens and flower beds, as well as tending to the fruit trees—and watering is one of my daily chores.

One early summer day, several years ago, I was having a hard time getting it done as my health was bad, and handling the hose was difficult. Like the canary that had been accidentally sucked into the vacuum cleaner hose and spit back out again—that was me—only a few feathers left with a broken chicken heart!

A serious time in my life!

As I was snailing along on the job, I noticed a beautiful all-powder blue bird, then another and another. They were happily flying around in and out of the cat tail pond, singing to each other, fearless of me being so close. They stayed and played and bathed for several long minutes—what a treat to watch. I decided to count them. There were nine of them. Finding this an odd number, I counted them again a few times.

These little birds lifted my spirit and brought me joy. It was like getting a hug! It wasn’t till much time and some years had passed that I realized what a blessing it was to have seen those blue birds at that crucial time for me.

Now, when I might begin to get discouraged, I think of my nine powder blue birds—and remember that My Father knows what I need and comforts me and doesn’t let me have more than I can handle; and that He is giving me the nine character traits of the fruit of His Holy Spirit. Nothing in this world can compare with this, no matter the losses or the hardships.

We have lived here for over 18 years, and I have never seen these little powder blue birds before or since that day.

The nine character traits of the fruit of the Holy Spirit are mentioned in Galatians 5:22-23, which are: love; joy; peace; longsuffering; kindness; goodness; faithfulness; gentleness; and self-control.


Number Ten

The biblical number ten is also of great significance.

This number stands for godly judgment.

For instance, God gave us the law of the Ten Commandments, which is still in force and effect today, and it is by that law that we will be judged. God also asked us to pay Him the tithe—ten percent of our increase—and we will be judged as to how diligent we are in fulfilling His command.

We find in Daniel 1:12-15 that Daniel and his three friends were tested for ten days to see whether their refusal to eat meat (i.e., unclean meat or meat sacrificed to idols,) would harm them in any way, and the judgment was that it did not. Further, the king of Babylon examined them in “matters of wisdom and understanding” and judged that they were ten times better than all his magicians and astrologers (Daniel 1:20).

God brought judgment upon Pharaoh and the Egyptians and their false religion (Exodus 12:12; Numbers 33:4), by striking them with ten plagues—the tenth plague being the death of every Egyptian firstborn. God told Abram that He would not destroy Sodom if ten righteous were to be found in it (Genesis 18:32), but Sodom was judged as lacking even ten righteous people. We also read that during God’s judgment, only ten out of one hundred people (that is, 10%) will be left in the cities of Israel (Amos 5:3).

There are ten generations from Adam to Noah (Genesis 5), and God judged the world at the time of Noah when He destroyed it in a Flood. There are also ten generations from Shem (one of Noah’s sons) to Abram (Genesis 11). We do not read about anyone after Shem and before Abram who was called in this life for salvation. But even though Abram was to become a chosen vessel in the service of God, that does not mean that he was perfect. After having resided for ten years in Canaan, he and his wife Sarai concluded that they had to produce offspring through Sarai’s handmaid Hagar, lacking the faith that God could fulfill His promise to give Abram and Sarai a son (Genesis 16:3-4).

In later generations, Jacob deceived his father Isaac, and was subsequently deceived himself ten times by his uncle Laban (Genesis 31:7, 41), showing the righteous judgments of God.

At the time of Moses, the children of Israel rebelled ten times against God in the wilderness (Numbers 14:22), judging themselves as unworthy to enter the Promised Land (verse 23).

When Christ was here on earth, He cleansed ten lepers, but only one returned and thanked and gave glory to God, and he was a Samaritan (Luke 17:11-18). While he was judged as having been “saved by faith,” (verse 19, New Jerusalem Bible and New American Bible), the others were not described in this way.

In Christ’s famous parables about the talents or the minas, the number ten again plays a dominant role. In Matthew 25, the kingdom of heaven is compared with a man who gives talents to three servants—one receives ten talents, one two talents, and the third one receives one talent. The man expected his servants to trade with the talents, and while the first two doubled their talents, the third one did not do anything with his talent, but hid it in the ground.  When the master returned, he rewarded the first two servants equally, but decided to take the one talent from the lazy servant and give it to the one who had been given ten talents at the outset. His achievement—to double the ten talents—was judged to be worthy of a greater reward than the achievement of the one who had been given five talents and who had gained five more.

In the parable in Luke 19—the parable of the minas—we are introduced to ten servants. Each one receives one mina, and during the master’s absence, nine trade with the money and achieve different results, but the lazy servant hides the money in the ground. At his return, the master rewards his servants in proportion to their achievements, and he takes away the mina from the lazy servant and gives it to the servant who has gained ten minas. He judged the one who traded the most as being most competent to receive an additional reward.

We read about ten virgins in the end time—five of them are judged as being foolish, and five as being wise. The five foolish ones are not too concerned with using the Holy Spirit that had been given to them, while the five wise virgins—even though they also fell asleep with the others—had still enough Holy Spirit within them to be able to prepare and make themselves ready for their Master’s return. The church in Smyrna was to be tested for ten days, but if they were judged to be faithful, they would inherit eternal life (Revelation 2:10).

We are warned in 1 Corinthians 6:9-10 that according to God’s righteous judgment, ten categories of unrighteous people will not inherit the Kingdom of God—fornicators; idolaters; adulterers; homosexuals; sodomites; thieves; covetous; drunkards; revilers; and extortioners. On the other hand, we are told that nothing can separate us from the love of God, and ten things are listed to emphasize this fact: Neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing can separate us from God. God’s judgment is on us today (1 Peter 4:17), and if we live worthy of our calling, we will be judged worthy of eternal life in His Kingdom.

Number Twelve

Number twelve is generally understood as being the number of foundations. Twelve is a combination of the number two (which can symbolize union) and the number ten (which symbolizes godly judgment).

Jesus tells us that a day has twelve hours (John 11:9)—referring to the daylight portion—adding that the day is followed by the night (verse 10)—another period of twelve (dark) hours.

In the first book of the Bible, we are introduced to Jacob (later renamed Israel) and his twelve sons, who are the foundation of the tribes of Israel (Genesis 35:22-26; 49:28; compare Acts 26:7; James 1:1). To be protected from the plagues of the Lord, God will seal 144,000 Israelites (12 times 12)—twelve thousand from each of the twelve tribes (Revelation 7:1-8; since Dan is not mentioned, Joseph is listed with his son Manasseh, reaching again the number twelve).

Moses and Aaron numbered the people “with the leaders of Israel, twelve men, each one representing his father’s house” (Numbers 1:44). Moses sent twelve leaders as spies into the Promised Land (Numbers 13:1-16), to indicate the potential future foundation or establishment of the nation of Israel in Canaan, but due to the rebellion of ten spies, they had to wait forty years before being allowed to possess the land.

We also read about twelve judges in the Old Testament, beginning with Othniel and ending with Samuel. In Samuel’s time, the people demanded to be led by a king. Even though God never intended for Israel to have a human king, He let them have their kings, the first king being Saul. King Solomon had twelve governors over all Israel, and each one made provision for one month of the year (1 Kings 4:7).

We are told that Jesus was twelve years old when He was found in the Temple discussing God’s Law with the teachers (Luke 2:42-47). He told His surprised parents that He had to be about His heavenly Father’s business (verse 49).

Later, Jesus called twelve apostles (Matthew 10:2-4; Luke 6:13-16). But He knew from the beginning that one of them, Judas Iscariot, would be “a devil” and would betray Him (John 6:64, 70-71; Luke 22:3). Therefore, after Judas’ betrayal, another disciple was chosen to replace Judas and become an apostle, to be numbered with the eleven, whose name was Matthias (Acts 1:15-26). From that time on, the Bible includes Matthias (no longer Judas) as part of the twelve apostles (compare 1 Corinthians 15:5; Revelation 21:14). Even before Judas’ actual betrayal, Jesus spoke in Matthew 19:28 of twelve thrones on which the apostles will sit (those who truly followed Him—not Judas, but Matthias), to judge the house of Israel.

Jesus said in John 17:11-17 that His Church was to be kept in the name of His Father. The Father’s name is GOD (compare John 20:17; 1 Corinthians 11:3; Ephesians 3:4-15). We find twelve passages in the New Testament where the true Church is named “the church of God” [as the collective Body] or “churches of God,” [referring to the total of all local congregations]—sometimes also in connection with a place or location, or with the addition of an attribute describing characteristics of God the Father. The twelve passages are as follows:

“The church of God” (six times, namely: Acts 20:28; 1 Corinthians 10:32; 1 Corinthians 11:22; 1 Corinthians 15:9; Galatians 1:13; 1 Timothy 3:5); “The church of God which is at Corinth” (two times, namely: 1 Corinthians 1:2; 2 Corinthians 1:1); “The church of the living God” (one time, namely: 1 Timothy 3:15); and  “The churches of God” (three times, namely: 1 Corinthians 11:16; 1 Thessalonians 2:14; and 2 Thessalonians 1:4).

We read that when Christ fed five thousand men, besides women and children, “twelve baskets full of the fragments” of the multiplied loaves of bread remained (Matthew 14:20), and when Peter was anxious to defend Christ with a sword, Christ told him to put his sword away, as He could ask His heavenly Father to send Him more than twelve legions of angels to protect Him (Matthew 26:53).

When focusing on the New Jerusalem that will descend from a new heaven to a new earth after the third resurrection (Revelation 21:1-2), we are told that that spiritual city—the bride, the Lamb’s wife—will have twelve gates, with twelve angels at the gates, with the names of the twelve tribes of Israel written on them (verse 12). The wall of the holy city will have twelve foundations, on which will be written the names of the twelve apostles (verse 14). The city will be twelve thousand furlongs in length (verse 16). The foundations of the wall will be adorned with twelve precious stones (verses 19-20), and the twelve gates will be twelve pearls (verse 21).  Finally, we read that a “river” will proceed from the throne of God and the Lamb, and that in the midst of the street and on either side of the river “was the tree of life which bore twelve fruits, each tree yielding its fruit every month”—or twelve times a year (Revelation 22:1-2).

Number Forty

Another meaningful number is number forty. It is a combination of the number four (God’s revelation) and the number ten (Godly judgment), and it is widely understood as symbolizing God’s revelation in judging and testing man.

The many occasions when the number forty plays a major role in the Bible should convince even the skeptic that these incidents are not merely “coincidental.” In fact, there are too many examples to list, but we are going to point out those which are most remarkable.

God’s flood at the time of Noah lasted for forty days. God sent the flood to show His judgment of a rebellious world (Genesis 7:4, 12, 17; 8:6). In a somewhat related context, the punishment of a judged and condemned criminal could not exceed forty blows or stripes (Deuteronomy 25:3).

We read that Isaac was forty years old when he married Rebekah (Genesis 25:20). This was a good and godly-ordained marriage. Sadly, Isaac and Rebekah’s son, Esau, married two wives when he was forty years old (Genesis 26:34), but this marriage was not good or God-ordained. We read that Esau’s two wives “were a grief of mind to Isaac and Rebekah” (verse 35).

The Bible reveals the predominant role of the number forty in the life of Moses, and it also plays a role in the lives of Aaron and Caleb. Acts 7:23 tells us that Moses was forty years old when he visited the Israelites and slew the Egyptian, forcing him to flee from Egypt (verses 24-29). Acts 7:30 adds that Moses stayed for forty years in Midian, tending the sheep of his father-in-law. We are also told that he was with the Israelites for forty years in the wilderness (Acts 7:36). Moses died when he was 120 years old (Deuteronomy 31:2; 34:7), which means that God revealed Himself in the testing and judgment of Moses during three different time intervals: during the first forty years in Egypt; during the next forty years in Midian; and during the last forty years in the wilderness with the Israelites.

We read that Moses fasted for forty days and forty nights on the mountain to receive from God the two tablets with the Ten Commandments (Exodus 24:18), which he subsequently broke in his wrath. He then fasted again for forty days and forty nights on the mountain until God again gave him the Ten Commandments, which He had written on two tablets of stone that Moses had to cut (Deuteronomy 9:18, 25; Exodus 34:1, 4).

We read of two more occasions when holy men of God fasted for forty days and forty nights—Elijah (1 Kings 19:8) and Jesus (Matthew 4:2).

When Moses sent the twelve spies to the Promised Land, only Joshua and Caleb gave a good report. Caleb was forty years old at that time (Joshua 14:7). The other spies gave bad reports, and Israel believed them and disobeyed God. Due to Israel’s rebellion, they had to wander and were tested and judged by God in the wilderness for forty years (Numbers 14:33; Deuteronomy 2:7; 8:2-6; compare Joshua 5:6; Acts 13:18; Hebrews 3:9, 17; Psalm 95:10; Amos 2:10; 5:25). During this time of their journey in the wilderness, they ate manna for forty years (Exodus 16:35), but there were times when they complained about God’s bread from heaven (compare Numbers 11:5-6).

Because of their rebellion, God decreed that they had to bear their guilt for forty years according to the number of the forty days in which they had spied out the Promised Land (Numbers 13:25; 14:34). This important prophetic principle—one year for one day—is critical to recognize; the reverse—one day for one year—is also correct. In Ezekiel 4:6, we read that Ezekiel was to “bear” the iniquity of the people of Judah for forty days, according to the forty years of their iniquity. God said that He laid on Ezekiel “a day for each year.”

We read that Aaron (as well as Moses and Miriam) did not enter the Promised Land due to sins they committed. Even though they bitterly repented of their sins, they still had to live with the consequences. Aaron died in the fortieth year after Israel left Egypt (Numbers 33:38).

In Judges 13:1, God plagued Israel for forty years because they did evil in the sight of the LORD. However, when they were under the rule of righteous judges, Israel had rest for forty years (compare Judges 3:11 under Othniel; Judges 5:31 under Deborah; and Judges 8:28 under Gideon).

We read that Eli judged Israel for forty years (1 Samuel 4:18), but he had not done so perfectly. King Saul ruled Israel for forty years (Acts 13:21), but he failed miserably. On the other hand, King David—a man after God’s own heart—reigned over Israel for forty years (1 Kings 2:11; 1 Chronicles 29:27). He was followed by Solomon, who also ruled Israel for forty years (2 Chronicles 9:30), but he did not follow God fully, as his father David had done. Later, King Joash or Jehoash ruled in Jerusalem for forty years (2 Chronicles 24:1; 2 Kings 12:1). He began ruling in a godly way, but ended up rebelling against God (2 Chronicles 24:22). We also read that because of sin, Egypt would be uninhabited for forty years (Ezekiel 29:11-16).

Finally, we read that after Jesus was resurrected from the dead, He spoke to the disciples for forty days about the Kingdom of God (Acts 1:3). After these forty days, He ascended to heaven (Acts 1:9-11).

In conclusion, not all numbers used in the Bible are of equal importance, and some numbers are of no importance at all. However, as we have seen in this section, there is most certainly important significance which we must apply to certain selected numbers, and God purposely recorded them in His Word to teach us valuable lessons.


Significance of Biblical Numbers

Number 1 —   Careful! Can describe unity, but does not have to.

Number 2 —   Can describe duality or contrast

Number 3 —   Careful! Can describe perfection or completeness, but does not have to.

Number 4 —   God’s revelation

Number 5 —   God’s grace and power

Number 6 —   Man’s alienation from God; needs completion

Number 7 —   Completion and perfection

Number 10 — Godly judgment

Number 12 — Foundation

Number 40 — God’s revelation in judgment and testing man


 Part 3 – The Hidden Message in the Book of Psalms

Most people regard the Book of Psalms as more or less an arbitrary collection of verses to be read for inspiration when needed. What they do not realize is that it contains a hidden message in the form of a story flow that actually reveals God’s plan of salvation for all of mankind.

The Book of Psalms is divided into five books. Each book covers a certain theme and is to be read within context of the previous book in order to see the story develop.

In the Worldwide Church of God’s The Good News magazine, April 1984, pages 5-8, this story was nicely explained, and remarkable parallels between the Book of Psalms and the Torah were pointed out:

“Millions have turned to the Psalms for inspiration and solace. But the Psalms are more than pleasant poetry. The book of Psalms proclaims powerful prophecy!… King David, a man ‘after God’s own heart’ (Acts 13:22), wrote many of the Psalms, according to Jesus Christ and His apostles (Luke 20:42, Acts 4:25, Hebrews 4:7). Some of the Psalms, though, date all the way back to the time of Moses (Psalm 90), while others were written decades after David’s death, up to the Babylonian captivity, during the days of Ezra and Nehemiah (Psalm 137). It is commonly believed that Ezra compiled the Psalms and arranged them in their present order.

“The Psalms break down into five separate books, Book I comprising Psalms 1-41; Book II, Psalms 42-72; Book III, Psalms 73-89; Book IV, Psalms 90-106; and Book V, Psalms 107-150. The ancient and respected Jewish Midrash, a commentary, states: ‘Moses gave Israel the five books of the Torah [Genesis, Exodus, Leviticus, Numbers and Deuteronomy], and correspondingly David gave them the five books of the Psalms.’ The five books of the law, or Torah, combine with the five books of Psalms to deliver one powerful prophecy — the salvation of mankind!…

“In the book of beginnings called Genesis, God records that He presented two ways of life to Adam and Eve in the form of two trees: the tree of life and the tree of the knowledge of good and evil (Genesis 2:9)… The book of Psalms echoes the message of the two ways [ note Psalm 1:1-6, speaking of a tree planted by the rivers of water and the way of the righteous, in contrast to the way of the ungodly.]… The first psalm of the first of the five books in Psalms explodes with meaning. The tree referred to here is the tree of life. God intended for humans to eat of that tree by living the give way. The river in Psalms is the same river in the Garden of Eden (Genesis 2:10). The tree gets its life from the river… The water symbolizes God’s Holy Spirit.

Book II of Psalms highlights God’s relationship with His Church. Exodus… parallels Book II of Psalms in its Church theme. In Exodus God calls His Church (ancient Israel) and leads them. Exodus actually means ‘going out from.’ God called Israel out of Egypt just as He calls Christians out of this worldly society… The psalmist desires to be in God’s Church: ‘Let them lead me; let them bring me to Your holy hill and to Your tabernacle’ (verse 3)… Read his prayer: ‘Create in me a clean heart, O God, and renew a steadfast spirit within me. Do not cast me away from Your presence, and do not take Your Holy Spirit from me’ (Psalms 51:10-11). The writer of Psalms looks to Jesus Christ as the foundation of the Church: ‘Be my strong habitation … for You are my rock and my fortress’ (Psalms 71:3). Jesus Christ told Peter, ‘And on this rock I will build My church’ (Matthew 16:18). Jesus Christ is the rock upon which the Church stands (I Corinthians 10:4, Ephesians 2:20)…

“The theme of Book III of Psalms reeks of destruction… This section of Psalms was mostly written by Levitical priests. It parallels the book of Leviticus in the law. In Leviticus are prophecies of the coming destruction of Israel in the Great Tribulation… The psalmist also sees the coming destruction of our society… Some of the saints are martyred. ‘The dead bodies of Your servants they have given as food for the birds of the heavens, the flesh of Your saints to the beasts of the earth’ (Ps. 79:2)…

“The book of Numbers in the law parallels Book IV of Psalms. They tell the story of the peaceful, prosperous reign of God’s Kingdom on earth. Numbers records Israel’s journey through the wilderness, dwelling in tabernacles (temporary dwellings)… Moses, who led physical Israel to the physical type of God’s Kingdom, the promised land, tells about our eternal dwelling place: ‘Lord, You have been our dwelling place [tabernacle] in all generations’ (Psalms 90:1). How long shall this age of the Kingdom last? ‘For a thousand years’ (verse 4). We see the whole world rejoicing at the rulership of God: ‘The Lord reigns; let the earth rejoice; let the multitude of isles be glad!’ (Psalms 97:1)…

Deuteronomy parallels Book V of Psalms in the theme of complete salvation for man. Deuteronomy literally means ‘the second law,’ concluding and summarizing the first four books of the law, just as Book V of Psalms concludes the plan of God. On the theme of Deuteronomy the Jewish Publication Society states, ‘The single theme of Deuteronomy is the concept of oneness and universality of God and the unity of mankind.’ The universality of God will be achieved when every person has had a chance to be in the Kingdom of God. Psalms, Book V, celebrates the complete salvation of mankind. Joyful shouts of thankfulness ascend to God: ‘Oh, give thanks to the Lord, for He is good! For His mercy endures forever. Let the redeemed of the Lord say so, whom He has redeemed from the hand of the enemy’ (Psalms 107:1-2)… But what about the one who caused all of the world’s problems in the first place — Satan the devil? What will finally happen to him? Satan, the king and god of this present world, receives, along with his demons, his punishment by judgment of the saints: ‘To bind their kings with chains, and their nobles with fetters of iron; to execute on them the written judgment — this honor have all His saints. Praise the Lord!’ (Psalms 149:8-9).  Yes, you will judge and send Satan and his demons to their final fate, never again to deceive man (I Corinthians 6:3, Revelation 20:10)…  Every book of Psalms ends with an ‘Amen’ except Book V. Why…? Because, ‘Of the increase of His government and peace there will be no end … from that time forward, even forever. The zeal of the Lord of hosts will perform this’ (Isaiah 9:7)…”

In addition to the foregoing statements, we will now review the (somewhat hidden) message of the book of Psalms in more detail.

Focusing again on Psalms 1 and 2, these two psalms could be viewed as the introduction to the entire book of psalms, setting the stage and introducing the theme of the books. As mentioned, Psalm 1 explains two ways of life. While the righteous will blossom and be rewarded, the wicked and his way will perish. Psalm 2 describes and summarizes God’s plan for man. While angry nations might want to revolt against God and His law, God’s plan, including Christ First Coming (verse 7) and His Second Coming (Verse 9), will be carried out, and Christ will rule the earth.

Psalms 146-150 could be described as the conclusion of the book of Psalms. These are psalms of praise (all begin with “Hallelujah”), as now the plan of God has been fulfilled.

Each psalm has a headline. In the Jewish Bibles, as well as in many German Bibles, verse 1 (and sometimes verse 2) of a given psalm refers many times to the headline, while in the Authorized Version and the New King James Bible, the headlines are not designated in this way. (That is why a reference to Psalm 3:1 in the English Bible would be Psalm 3:2 in the German or the Hebrew Bibles). According to Jewish understanding, the headlines are part of the inspired text, showing us the reason why the psalm was written, as well as the prophetic significance of the psalm.

We will now focus on selective psalms and discuss a few highlights in the overall story flow of the entire book of Psalms.

The First Book of Psalms

In the first book of Psalms (Psalms 1-41), Psalm 3 sets the character and stage for the entire first book, which describes the life of a Christian in this world. Psalm 3 describes the type of suffering which Christians must endure; it shows the world in which we live today, which is Satan’s world, filled with our enemies; and it pictures the Christian who, through his conduct, gives the world an example as to how one should live. It records David’s trust in God and His help—not in his own soldiers, weapons and human protection—and that God was the source of his strength, so that he did not need to be afraid.

Psalm 4 continues to describe the enemies which were introduced to us in Psalm 3. We learn that God makes us righteous (verse 1), and the question is asked how long evil men will persecute the righteous whom God has set aside for His holy purpose (verses 2-3).

Psalm 9 gives a hint as to how God will solve the problems of this world. He will destroy the wicked (verses 5-6) and judge the nations (verse 8). While God is already a refuge today for His people (verses 9-10, 12, 14), the evil nations will meet their fate in God’s appointed time (verses 15-17).

Psalm 27 reminds us of the fact that we are still living in this evil world, and that we must sometimes wait for God’s help (verse 14).

Psalm 37 parallels Christ’s Sermon on the Mount, as recorded in the fifth chapter of the book of Matthew. The Sermon on the Mount is of course part of the foundation of the New Covenant, and Psalm 37 shows us what our inheritance will look like. Psalm 37:11, 22, 29 tells us that the meek and those who are blessed by God will inherit the earth forever (compare Matthew 5:5); verse 21 speaks about the merciful (compare Matthew 5:7); and verse 37 speaks about peace (compare Matthew 5:9, 38-48).

The Second Book of Psalms

Turning to the second book of Psalms (Psalms 42-72), we note the continuation of the story of the life of a Christian in this world, which he has to forsake symbolically.

Psalm 42 describes an event in David’s life when he worshipped God on a Holy Day (verse 4), and in times of trials, he remembers this and expresses his wish and desire to be always with God (verses 2, 5, 11).

Psalm 45 emphasizes the fact that God’s throne will stand forever, and that it will never be replaced (verse 6). It pictures Christ’s coming rule on this earth (verse 17), as well as our marriage with Him (verses 10-11, 14). This shows that it is good and comforting to think of our future during times of trial.

Psalm 47 introduces us again to Christ’s future rule over all the earth, which is guaranteed to occur (verses 2-3, 5, 7).

In Psalm 51, David reflects on past transgressions (verses 1-5) and the need for his repentance and his purification (verses 7, 17), realizing that without it and without God’s Holy Spirit within him (verses 11-12), he will not enter the Kingdom of God.

In Psalm 55, the importance of prayer is emphasized, which is necessary to cope in this life and to make it into the Kingdom of God (verses 1, 16-17, 22).

Psalm 68 shows that when God sets up His Kingdom on earth, the righteous will rejoice (verse 3), while the wicked will be driven away and perish as smoke at the presence of God (verse 2).

In Psalm 72, we are again encouraged by the fact that God will soon set up His Kingdom on this earth (verse 2-4, 7-8, 11, 16-19).

The Third Book of Psalms

The third book of Psalms (Psalms 73-89) is a contemplation regarding God’s works in the past, and His deeds in the future.

Psalm 76 speaks of the short time when God ruled in Jerusalem (verse 2), pointing to the rule of His future Kingdom in the Millennium, and beyond.

Psalm 79 describes how God dealt in the past, as a forerunner of His mighty acts in the future, and it shows what kind of problems man may have to go through before God intervenes. The “holy temple” in verse 1 can also be a reference to God’s Church. The Psalm describes the ancient and future destruction of “Jerusalem” (verses 2-3) and “Jacob” (verse 7); that is, the houses of Judah (the Jews) and of Israel (the ancient and modern descendants of Israel, including, today, the United States of America and Great Britain).

Psalm 81 relates to the annual Holy Day of the Feast of Trumpets (verse 3). It symbolizes Christ’s return at the blast of the seventh and last trumpet, and it shows in verses 4 and 5 that even at that time, the law of God will still be valid and will be enforced in Jacob and Joseph (father of Ephraim and Manasseh). The law against idolatry as the Second Commandment is mentioned (verse 9), showing that all of the Ten Commandments are still valid today (compare James 2:10-12).

Psalm 81 leads to Psalm 82, where God is pictured in verse 1 as “standing” in the congregation of the “mighty” and “gods.” As the margin of the New Jing James Bible explains, the Hebrew word for “mighty” is “El, lit. God,” and the word for “gods” is “elohim, lit. mighty ones or gods.” In verse 6, it is stated that God calls man “gods” and children of the Most High, pointing out the potential of man to become God beings in the Kingdom of God. Christ quoted this passage in John 10:34, confirming its validity and adding that the Scripture cannot be broken.  In verse 5, the wicked are described as those who do not know God and who walk about in darkness.

In Psalm 83, it is more clearly revealed who the wicked are—certain nations in the Middle East who, together with modern Assyria, are determined to destroy Israel and who want to eradicate Israel from the face of the earth. Their fate is described in verses 13-18, but it is emphasized that God’s punishment should lead to the result that “they may seek Your name, O Lord… that they may know that You, whose name alone is LORD, Are the Most High over all the earth” (verses 16, 18).

Psalm 84 continues the thoughts set forth in Psalms 81, 82 and 83, describing the punishment of the wicked nations and the deliverance of Israel.

The Fourth Book of Psalms

The fourth book of Psalms (Psalms 90-106) describes more and more the world tomorrow.

Psalm 90 makes reference to the Millennium, which lasts 1,000 years (verse 4). Moses was inspired to hint at the fact that God will rule for 1,000 years on earth, a time referred to as the Millennium.

Psalm 93 describes God as the Ruler, and so do Psalm 97 and Psalm 99.

The Fifth Book of Psalms

The fifth book of Psalms (Psalms 107-150) describes the glorious rule of God on earth.

A typical psalm is Psalm 119, showing the basis and foundation of God’s rule and explaining how God’s law will bring peace on earth. Psalm 138:2 shows that God’s Word and Promise have been magnified above His Name—what He promises, that He fulfills.

Conclusion

In this booklet, we have seen that even from its structure, its poetic devices and use of certain numbers, the Bible contains much more beauty and relevant meaning than may meet the eye at first glance. We hope you enjoyed your journey into some hidden secrets in the Bible. You may also want to read our free booklet, “The Mysteries of the Bible,” which explains in an easy-to-understand presentation, numerous main teachings of God’s Word which have been hidden from or misunderstood by nominal Christianity.

For many, the Bible is a book “with seven seals”—a book which they seem to be unable to understand. Indeed, God must open our minds to see, but when He does, the Word of God will shine as a bright light in utter darkness, and it will truly reveal a whole world of previously unseen secrets which are not hidden any longer from those who want to understand…


The Psalms of Ascent

Most people may not realize that certain psalms are written in correlation with the annual autumn Holy Days. They are identified as “Psalms of ascents,” because they picture a pilgrimage to Jerusalem (Mount Zion), and the Holy Days in the autumn accompany the pilgrim on his travel.

Psalms 120-128 are “Psalms of ascent,” which picture and could be read during the Feast of Trumpets. They show that Judah will be in captivity when Christ returns, but Christ will free them from slavery.

Psalms 129-130 are “Psalms of ascent,” which picture and can be read during the Day of Atonement. The 129th psalm is the 10th psalm following the first Psalm of ascent, as the Day of Atonement is the 10th day after the Feast of Trumpets.

Psalms 131-134 are “Psalms of ascent,” which picture and could be read during the Feast of Tabernacles. Psalm 134 describes the end of the pilgrimage, when one has reached Jerusalem. It is the 15th psalm following the first psalm of ascent, as the Feast of Tabernacles begins on the 15th day following the Feast of Trumpets.


Overview of the Psalms

First Book of Psalms

Psalm 1 — Two Ways of Life

Psalm 2 — God’s Victory over Ungodly Men

Psalm 3 — Morning Prayer regarding Trials and God’s Help

Psalm 4 — Evening Prayer regarding God’s Enemies

Psalm 5 — Morning Prayer for God’s Lead

Psalm 6 — 1. Psalm of Repentance

Psalm 7 — Prayer for Help from Enemies

Psalm 8 — What Is Man?

Psalm 9 — Prayer of Thanksgiving for God’s Intervention

Psalm 10 — A Wicked Man

Psalm 11 — Trust in God

Psalm 12 — The Power of the Wicked

Psalm 13 — Prayer for Help in Trials

Psalm 14 — Folly of the Godless

Psalm 15 — Who May Dwell on God’s Holy Hill?

Psalm 16 — My Flesh Will Rest in Hope

Psalm 17 — Prayer for Deliverance from Evil

Psalm 18 — Thankfulness for God’s Deliverance

Psalm 19 — God’s Glory in Creation and His Law

Psalm 20 — Two Ways in Time of Trial

Psalm 21 — The Glory of the King

Psalm 22 — Psalm of Crucifixion of the Messiah

Psalm 23 — The LORD Is my Shepherd

Psalm 24 — Christ’s Return in Glory and Power

Psalm 25 — Prayer for Forgiveness

Psalm 26 — Prayer of an Innocent Person for Help

Psalm 27 — Wait on the LORD

Psalm 28 — Prayer for Help and God’s Intervention

Psalm 29 — Praise to God

Psalm 30 — God’s Deliverance

Psalm 31 — God our Fortress

Psalm 32 — 2. Psalm of Repentance (and Forgiveness)

Psalm 33 — God’s Rule in Creation

Psalm 34 — God’s Protection

Psalm 35 — God Fights for His People

Psalm 36 — Prayer for Protection from the Wicked

Psalm 37 — The Temporary Prosperity of the Wicked

Psalm 38 — 3. Psalm of Repentance

Psalm 39 —  Human Temporary Existence

Psalm 40 — Sacrifice and Offering Not Desired

Psalm 41 —  Prayer in Sickness

Second Book of Psalms

Psalm 42 — Prayer in Discouragement

Psalm 43 — Continuation of Psalm 42 – Time of Trial

Psalm 44 — Prayer of Congregation for Help

Psalm 45 — Wedding between Christ and His Bride

Psalm 46 — God Is our Refuge and Help

Psalm 47 — Psalm about the Millennium

Psalm 48 — The City of God

Psalm 49 — Funeral Psalm

Psalm 50 — Holy and Unholy Church Services

Psalm 51 — 4. Psalm of Repentance

Psalm 52 — The Fate of the Wicked (the “Beast”)

Psalm 53 — The Foolishness of Atheists

Psalm 54 — Prayer for Help from Persecutors

Psalm 55 — Human Reactions in Persecution

Psalm 56 — Prayer for Relief from Tormentors

Psalm 57 — Prayer for Safety

Psalm 58 — Fate of the Wicked

Psalm 59 — God’s Comfort in Persecution

Psalm 60 — Psalm of Victory

Psalm 61 — David’s Future in God’s Kingdom

Psalm 62 — God Is our Refuge

Psalm 63 — God Is our Protection

Psalm 64 — The False Prophet

Psalm 65 — Feast of Tabernacles Psalm (Blessing)

Psalm 66 — Psalm of Thankfulness

Psalm 67 — Feast of Tabernacles Psalm (Conversion of the Nations)

Psalm 68 — Return of Christ and Fight against His Enemies

Psalm 69 — Psalm of Crucifixion

Psalm 70 — Plea for Speedy Intervention

Psalm 71 — God the Rock of Our Salvation

Psalm 72 — The Prince of Peace and His Kingdom

Third Book of Psalms

Psalm 73 — Warning of Unpardonable Sin Because of Prosperity of the Wicked

Psalm 74 — The Time Shortly Before Christ’s Return

Psalm 75 — God the Judge over the Proud

Psalm 76 — God Will Very Soon Judge on Earth

Psalm 77 — God’s Help in Times Past

Psalm 78 — Israel’s History from Moses to David

Psalm 79 — National Persecution of Israel

Psalm 80 — Israel’s Captivity

Psalm 81 — Psalm about the Feast of Trumpets

Psalm 82 — Psalm about the Feast of Tabernacles and God the Judge

Psalm 83 — Conspiracy against Israel

Psalm 84 — God our Protection

Psalm 85 — God Delivers Israel from Slavery

Psalm 86 — All Nations will Worship God in the Millennium

Psalm 87 — All Nations under Godly Rule in Millennium

Psalm 88 — In Deep Despair

Psalm 89 — Psalm of Good News—God’s Covenant with David

Fourth Book of Psalms

Psalm 90 — Prayer of Moses: Man’s Life Temporary

Psalm 91 — God Rescues from Persecutors and Death

Psalm 92 — Psalm about the Sabbath

Psalm 93 — God Rules as King

Psalm 94 — God Will Judge in Righteousness

Psalm 95 — Call to Worship and Obedience

Psalm 96 — God the Creator and Judge of the World

Psalm 97 — Joy over God’s Rule

Psalm 98 — God Brings Salvation

Psalm 99 — God’s Great Holiness

Psalm 100 — Give Praise to God

Psalm 101 — Faithfulness to God

Psalm 102 — 5. Psalm of Repentance (and God’s Eternal Love)

Psalm 103 — God’s Mercy

Psalm 104 — Praise to God for His Creation

Psalm 105 — God’s Faithfulness in History

Psalm 106 — God’s Mercy and Israel’s Rebellion

Fifth Book of Psalms

Psalm 107 — Thanks to God for His Deliverance

Psalm 108 — God’s Victory in War

Psalm 109 — Plea for God’s Help against Evil Persecutors

Psalm 110 — The Messiah Reigns

Psalm 111 — Praise for God and His Works

Psalm 112 — The Fear of God

Psalm 113 — God High Above the Nations

Psalm 114 — God’s Wonders during Israel’s Exodus

Psalm 115 — All Honour Goes to God

Psalm 116 — Thanks for Deliverance from Death

Psalm 117 — All Peoples Praise God

Psalm 118 — God’s Help in Times of Need

Psalm 119 — God’s Law

Psalm 120 — 1. Psalm of Ascent (Relief from Bitter Foes/Feast of Trumpets Psalm)

Psalm 121 — 2. Psalm of Ascent (God Is our Help/Trumpets Psalm)

Psalm 122 — 3. Psalm of Ascent (Jerusalem—the House of God/Trumpets Psalm)

Psalm 123 — 4. Psalm of Ascent (Plea for God’s Grace/Trumpets Psalm)

Psalm 124 — 5. Psalm of Ascent (God Helps in Times of Need/Trumpets Psalm)

Psalm 125 — 6. Psalm of Ascent (Trust in the LORD/Trumpets Psalm)

Psalm 126 — 7. Psalm of Ascent (Coming Deliverance from Captivity/Trumpets Psalm)

Psalm 127 — 8. Psalm of Ascent (God’s Blessing/Trumpets Psalm)

Psalm 129 — 9. Psalm of Ascent (God’s Victory/Atonement Psalm)

Psalm 130 — 10. Psalm of Ascent (6. Psalm of Repentance/Atonement)

Psalm 131 — 11. Psalm of Ascent (Simple Trust in God)

Psalm 132 — 12. Psalm of Ascent (God Dwells in Zion)

Psalm 133 — 13. Psalm of Ascent (Brethren in Unity)

Psalm 134 — 14. Psalm of Ascent (Worship at Night/Tabernacles Psalm)

Psalm 135 — The Living God and Dead Idols

Psalm 136 — God in History

Psalm 137 — Reflection on Israel’s Past Captivity

Psalm 138 — God’s Word Is Reliable

Psalm 139 — God Is Omnipotent and Omniscient

Psalm 140 — Prayer for Deliverance from Evil Men

Psalm 141 — Prayer for Safekeeping from Wickedness

Psalm 142 — Prayer for Relief from Persecutors

Psalm 143 — 7. Psalm of Repentance (Plea for Guidance)

Psalm 144 — God Gives Help and Prosperity

Psalm 145 — God’s Mercy and Love

Psalm 146 — 1. Psalm of Praise (for His Reign)

Psalm 147 — 2. Psalm of Praise (for His Word)

Psalm 148 — 3. Psalm of Praise (for His Creation)

Psalm 149 — 4. Psalm of Praise (for His Saints)

Psalm 150 — 5. Psalm of Praise (for His Majesty)

The Ten European Revivals of the Ancient Roman Empire

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To Request a FREE hard copy of this booklet, please write to: contact@eternalgod.org

Foreword

Dramatic events are occurring in Europe that will have tremendous consequences for the entire world! In spite of this, many are blind to the significance of what is happening before their very eyes! They fail to see how to connect the dots and make sense of it all.

The key to correctly understanding the impact of current events lies in viewing the present and the future through the lens of the past. Only when we open the pages of history can we truly grasp the dimensions of the prophesied end-time scenario as it crescendos globally out of proportion and out of mankind’s control.

This booklet will help guide you through the maze of wrong prophetic speculations and false interpretations and viewpoints, and will help you see the truth as it is revealed in the Bible, and as substantiated by history itself. 

Introduction

In this booklet, we will draw from history and explain in detail how events in the distant past are actually connected to current events unfolding now, as well as future events yet to take place with regard to the Roman Empire.

As an overview, the books of Daniel and Revelation describe four world-ruling empires, identified as Babylon (compare Daniel 2:38; 7:17), Medo-Persia (compare Daniel 2:39; 7:17; 8:20), Greece (compare Daniel 2:39; 7:17; 8:21) and Rome (compare Daniel 2:40-43; 7:17).

The Roman Empire was to be divided into Eastern and Western Rome, and the Western part would fall (compare Revelation 13:3), but it was to be revived ten times and would endure until the time of Jesus Christ’s return. Proof for these statements can be found in our literature, including in our free booklet, Europe in Prophecy. In that booklet, we also state the following:

“The Roman Empire fell and the world believed it would never rise again (symbolized by the deadly wound [compare again Revelation 13:3]). But God revealed through Daniel and through the Apostle John that there would actually be ten revivals of the Roman Empire, nine of which have already occurred.

“After the destruction of Rome, three so-called ‘barbarian’ powers, who were all followers of an unorthodox nominally Christian faction called Arianism, revived the Roman Empire. This happened under King Gaiseric of the Vandals, under King Odoacer of the Heruli, and under King Theodoric of the Ostrogoths. These are the first three horns of the fourth beast that Daniel saw [compare Daniel 7:7-8, 24]—the first three resurrections of the Roman Empire.

“The fourth resurrection then occurred under Justinian in A.D. 554. At that time, lands of the old West Roman Empire were taken back from the Arian ‘barbarians’ by the Romans of the Eastern Empire under its emperor, Justinian. He also restored the rule of ‘orthodox’ Roman Catholicism to the West. Known in history as the Imperial Restoration, this is understood by many to be the biblical ‘healing of the deadly wound’ the Roman Empire had received from the barbarian powers.

“The fifth resurrection occurred under Charlemagne (Charles the Great) in A.D. 800. The sixth occurred under Otto the Great in A.D. 962. The seventh occurred under Charles V of Hapsburg in 1530, the eighth under Napoleon Bonaparte ruling from 1804 until 1814, and yes, the ninth has also already occurred, under Mussolini and Hitler. Thus, what is happening right now in Europe is the tenth and final resurrection of that same Roman Empire…”

Regarding the ten revivals of the Roman Empire, we stated in our free booklet, Is That in the Bible? The Mysteries of the Book of Revelation:

“According to Daniel 7:24, ten kings were to arise out of the Roman Empire. This could either describe a simultaneous or co-existing one-time revival under the leadership of ten kings, or it could refer to ten successive revivals—one revival following the next over time. Comparing the passage in Daniel 7 with the beast in Revelation 13, and based on what actually occurred historically, we conclude that successive revivals are intended here—the beast or the Roman Empire would have ten successive resurrections or revivals. Revelation 17:8 confirms this—the beast described there, which is similar to the beast of Revelation 13, is described as one that ‘was, and is not, and will ascend…,’ showing the successive nature of the revivals.”

We will now present many historical facts and shed additional light on the ten revivals of the Roman Empire, showing how these successive revivals relate to events unfolding in our lifetime.

Chapter 1 – The First Revival Under King Gaiseric of the Vandals

What does history tell us about Rome’s first revival under King Gaiseric or Genseric of the Vandals?

The website of historymedren.about.com states that “Gaiseric was known for: Sacking the city of Rome in 455. As King of the Vandals and the Alans (Alani), Gaiseric was a significant figure in the final decades of the Western Roman empire, leading his peoples to victory after victory and establishing a reputation as a feared warrior.”

The website of britannica.com adds that “Gaiseric[‘s] most famous exploit… was the capture and plundering of Rome, June 455.”

Wikipedia, the Free Encyclopedia, informs us as follows:

“Genseric, whose name means ‘spear-king’, was an illegitimate son of King Godigisel… After his father’s death, Genseric was the second most powerful man among the Vandals, after the new king, his half-brother Gunderic. After Gunderic’s death in 428, Genseric was elected king…

“Taking advantage of a dispute between Boniface, Roman governor of North Africa, and the Roman government, Genseric ferried all 80,000 of his people across to Africa in 429. Once there, he won many battles over the weak and divided Roman defenders and quickly overran the territory now comprising modern Morocco and northern Algeria… The next year, Roman Emperor Valentinian III recognized Genseric as king of the lands he and his men had conquered.

“In 439, after casting a covetous eye on the great city of Carthage for a decade, he took the city, apparently without any fighting. The Romans were caught unaware, and Genseric captured a large part of the western Roman navy docked in the port of Carthage. The Catholic bishop of the city, Quodvultdeus, was exiled to Naples, since Genseric demanded that all his close advisors follow the Arian form of Christianity. Nevertheless, Genseric gave freedom of religion to the Catholics, while insisting that the regime’s elite follow Arianism. The common folk had low taxes under his reign, as most of the tax pressure was on the rich Roman families and the Catholic clergy.

“Added to his own burgeoning fleet, the Kingdom of the Vandals now threatened the Empire for mastery of the western Mediterranean Sea. Carthage, meanwhile, became the new Vandal capital and an enemy of Rome for the first time since the Punic Wars. With the help of their fleet, the Vandals soon subdued Sicily, Sardinia, Corsica and the Balearic Islands. Genseric strengthened the Vandal defenses and fleet and regulated the positions of Arians and Catholics. In 442, the Romans acknowledged the Carthaginian conquests, and recognised the Vandal kingdom as an independent country rather than subsidiary to Roman rule. The area in Algeria that had remained for the larger part independent of the Vandals turned from a Roman province into an ally.

“For the next 30 years, Genseric and his soldiers sailed up and down the Mediterranean, living as pirates and raiders. In 455, Roman emperor Valentinian III was murdered on orders of Petronius Maximus, who usurped the throne. Genseric was of the opinion that these acts voided his 442 peace treaty with Valentinian, and on May 31, he and his men landed on Italian soil and marched on Rome, where Pope Leo I implored him not to destroy the ancient city or murder its inhabitants. Genseric agreed and the gates of Rome were thrown open to him and his men…

“In 468, Genseric’s kingdom was the target of the last concerted effort by the two halves of the Roman Empire. They wished to subdue the Vandals and end their pirate raids. Genseric, against long odds, defeated the eastern Roman fleet… The Romans abandoned the campaign and Genseric remained master of the western Mediterranean until his death, ruling from the Strait of Gibraltar all the way to Tripolitania…”

We should take note from the foregoing that for all practical purposes, the Roman Empire had fallen to Genseric who revived it. Genseric was of the Arian faith which was different from the Roman Catholic faith. For instance, the Arians rejected, correctly, the concept of the Trinity, but they incorrectly rejected the truth of Christ’s divinity. As we saw, Genseric taxed the Roman clergy heavily, and insisted that the elite convert to Arianism. It is obvious that this conflict would have to be resolved somehow. In analyzing the events pertaining to the second revival of the Roman Empire, when the rule was given to King Odoacer of the Heruli, we will see how it was resolved. 

Chapter 2 – The Second Revival Under King Odoacer of Heruli

The Wikipedia Encyclopedia writes about King Odoacer:

“Romulus Augustus… was the last Western Roman Emperor, reigning from 31 October 475 until 4 September 476. His deposition by Odoacer traditionally marks the end of the Western Roman Empire, the fall of ancient Rome, and the beginning of the Middle Ages in Western Europe.”

But as we saw, the fall of Rome had occurred much earlier. This conclusion is also supported by other sources.

The website of reference.com writes:

“Odoacer… deposed Romulus Augustulus, last Roman emperor of the West (until the coronation in 800 of Charlemagne). The date 476 is often accepted as the end of the West Roman Empire. However, Odoacer’s action made little difference in the status of Western Rome, which had long been prey to the barbarian armies; the emperors had been mere puppets.”

The fact that even before the “official” date of Rome’s fall in 476, Rome, for all practical purposes, had already “fallen”, is also stated in The History of Europe and the Church, where we read: “In June, 455, Geiseric (Genseric)—the Vandal king of North Africa—occupies Rome… the city of Rome is fast dying… The Empire lives only in a ceremonial sense. The Western emperors are merely puppets of the various Germanic generals…” (Worldwide Church of God, p. 12, copyright 1983).

Regarding Odoacer, the Columbia Encyclopedia states:

“Odoacer… or Odovacar… and his troops were mercenaries in the service of Rome, but in 476 the Heruli revolted and proclaimed Odoacer their king. Odoacer defeated the Roman general Orestes at Piacenza, took Ravenna (the West Roman capital), and deposed Romulus Augustulus … The Roman administration of Italy continued to function under Odoacer, who retained the chief officers of state. In 488, Zeno sent Theodoric the Great, king of the Ostrogoths, into Italy to expel Odoacer. Several times defeated, Odoacer consented (493) to a treaty by which he was to share his authority with Theodoric. Invited to a banquet by Theodoric, Odoacer and his son and chief officers were treacherously assassinated; thus Theodoric made himself master of Italy.”

As we will see, Odoacer was also an Arian, and as such, the conflict between Arianism and Roman Catholicism continued. The Catholic Church waited for the time of Odoacer’s replacement, and Emperor Zeno’s actions and “accomplishments” in this regard found the praise of the papacy. Here is what happened:

The website of nndb.com states:

“Odoacer was forty-two years of age when he… became chief ruler of Italy, and he reigned thirteen years with undisputed sway… In the history of the papacy Odoacer figures as the author of a decree promulgated at the election of Felix II in 483, forbidding the pope to alienate any of the lands or ornaments of the Roman Church, and threatening any pope who should infringe this edict with anathema. This decree was loudly condemned in a synod held by Pope Symmachus (502) as an unwarrantable interference of the civil power with the concerns of the church.”

The website of newadvent.org wrote:

“Following other German tribes the Heruli entered Italy, and their ruler Odoacer… assum[ed] himself the title of King of Italy… When the Emperor Zeno in 477 drove away the usurper and again gained the supremacy, he sent the pope a completely Catholic confession of faith, whereupon Simplicius (9 Oct., 477) congratulated him on his restoration to power and exhorted him to ascribe the victory to God, who wished in this way to restore liberty to the Church.”

The New International Encyclopedia, Vol. XVII writes about Odoacer:

“In matters of religion, though Arian himself, he acted with great impartiality; nevertheless he was intensely hated by the native Italians. The success of Odoacer excited the jealousy and alarm of Zeno, the emperor of the East, who encouraged the Ostrogoth King Theodoric… to undertake an expedition against Italy, hoping at the same time to get rid of the Goths, who were a menace to Constantinople.”

With the assassination of Odoacer, the second (Arian) revival of Rome ended, giving way to the third revival under King Theodoric of the Ostrogoths.

Chapter 3 – The Third Revival Under King Theodoric the Great of the Ostrogoths

The Gale Encyclopedia of Biography writes:

“Theodoric was the son of Theudemir, king of the Ostrogoths, a Germanic people who moved into the Roman Empire in the 5th century… Upon his father’s death in 474, Theodoric became king of the Ostrogoths. He was a vigorous and intelligent ruler, and although allied with Rome, he disliked Roman officials and possibly the terms of the treaty allying him with the Romans. On several occasions he threatened Roman settlements, and in 487 he began a march on Constantinople. The emperor Zeno convinced Theodoric that the Western part of the empire offered richer plunder than the East, and he commissioned Theodoric to go to Italy and to punish the barbarian general Odoacer, who had in 476 dismissed Zeno’s co-emperor and assumed his rule. Theodoric’s mission was to defeat Odoacer and pacify Italy.

“Theodoric marched into Italy, and by 493 he had defeated Odoacer’s army, killed the usurper, and established himself with the official title of Patrician and Master of Soldiers as the actual ruler of Italy… His titles did not prevent Roman aristocrats in both East and West from regarding him as an uncouth barbarian invader, little better than Odoacer. Moreover, Theodoric and the Ostrogoths were Arians, their heretical version of Christianity being particularly repellent to orthodox Romans…

“After 507… the Arianism of the Goths and their presence in Italy began increasingly to alienate the Romans. In a fit of cruelty, Theodoric imprisoned and later executed his secretary, Boethius. The growing hostility of the Emperor at Constantinople made Theodoric distrustful of the Romans, and he persecuted Pope John I in 526 and later demanded that all churches be turned over to the Arians… rebellions sprang up, his Gothic subjects grew restive under Roman rule, and the military power of the East fomented distrust and revolt among the Romans.”

These events led to the fourth revival of Rome under Catholic rule, after the first three Arian revivals were defeated. As an aside, Raymond McNair points out in his book, Key to North-West European Origins, ed. 1963, the words “German” or “Germanic” in ancient writings do not have to refer to modern-day Germans at all. The words just mean, “warrior.” He continues: “It would appear that many (if not most) of the Goths were not, racially speaking, true Germans as we think of them today, but were more ‘Nordic’ in type than are most Germans.” They had apparently settled in the British Isles and Scandinavia. This would mean that they (including King Theodoric) were descendants of the ancient house of Israel.

(For more information, please read our free booklets, The Authority of the Bible, and The Fall and Rise of Britain and America.)

Chapter 4 – The Fourth Revival Under Justinian I

After the first three revivals of the Roman Empire under Arian leaders had been suppressed and extinguished with the support of the Roman Catholic Church, the stage of world history was set for the fourth revival of ancient Rome.

The Wikipedia Encyclopedia explains:

“Justinian I… commonly known as Justinian the Great, was Roman (Byzantine) Emperor from 527 to 565. During his reign, Justinian sought to revive the empire’s greatness and reconquer the lost western half of the classical Roman Empire… [His] ambition was expressed in the partial recovery of the territories of the Western Roman Empire, including the city of Rome itself. A still more resonant aspect of his legacy was the uniform rewriting of Roman law, the Corpus Juris Civilis, which is still the basis of civil law in many modern states…

“While military efforts were directed to the East, the situation in Italy took a turn for the worse. Under their respective kings Ildibad and Eraric (both murdered in 541) and especially Totila, the Ostrogoths made quick gains. After a victory at Faenza in 542, they reconquered the major cities of Southern Italy and soon held almost the entire peninsula… Belisarius succeeded in defeating a Gothic fleet with 200 ships. During this period the city of Rome changed hands three more times, first taken and depopulated by the Ostrogoths in December 546, then reconquered by the Byzantines in 547, and then again by the Goths in January 550.

“Totila also plundered Sicily and attacked the Greek coastlines. Finally, Justinian dispatched a force of approximately 35,000 men… The army reached Ravenna in June 552, and defeated the Ostrogoths decisively within a month at the battle of Busta Gallorum in the Apennines, where Totila was slain. After a second battle at Mons Lactarius in October that year, the resistance of the Ostrogoths was finally broken… The recovery of Italy cost the empire about 300,000 pounds of gold.

“At the very beginning of his reign, [Justinian] deemed it proper to promulgate by law the Church’s belief in the Trinity and the Incarnation; and to threaten all heretics with the appropriate penalties; whereas he subsequently declared that he intended to deprive all disturbers of orthodoxy of the opportunity for such offense by due process of law. He made the Nicaeno-Constantinopolitan creed the sole symbol of the Church, and accorded legal force to the canons of the four ecumenical councils.

“The bishops in attendance at the Second Council of Constantinople in 553 recognized that nothing could be done in the Church contrary to the emperor’s will and command… Justinian protected the purity of the church by suppressing heretics. He neglected no opportunity for securing the rights of the Church and clergy… He granted the monks the right to inherit property from private citizens and the right to receive solemnia or annual gifts from the imperial treasury or from the taxes of certain provinces and he prohibited lay confiscation on monastic estatesThe recognition of the Roman see as the highest ecclesiastical authority remained the cornerstone of his Western policy…

Justinian’s religious policy reflected the imperial conviction that the unity of the Empire unconditionally presupposed unity of faith… Contemporary sources… tell of severe persecutions, even of men in high position. The Jews, too, had to suffer; for not only did the authorities restrict their civil rights, and threaten their religious privileges, but the emperor interfered in the internal affairs of the synagogue…”

We say the following in our free booklet, Europe in Prophecy:

“Notice what historian Will Durant says in The Age of Faith, volume 4 of his renowned work, The Story of Civilization, about the Code of Justinian: ‘This Code, like the Theodosian, enacted orthodox Christianity into law. It began by declaring for the Trinity…. It acknowledged the ecclesiastical leadership of the Roman Church, and ordered all Christian groups to submit to her authority…. Relapsed heretics were to be put to death… and other dissenters were to suffer confiscation of their goods, and were declared incompetent to buy or sell, to inherit or bequeath; they were excluded from public office, forbidden to meet, and disqualified from suing orthodox Christians for debt’ (1950, p. 112). So those who were not orthodox Catholics were forbidden from buying and selling—i.e. conducting business. Indeed, those branded ‘heretics’ faced a death sentence.”

Also, note the following statements from the same booklet:

“Note that it is the seven last revivals of the Roman Empire that are [directed or supported by] a religious power. The first three were not. The first three revivals occurred under leaders with a different religion, that of Arianism, which was labeled a heresy by the Roman Catholic Church. But the last seven occur[red] under the control and with the approval of the Church of Rome… The first of the seven last resurrections of the Roman Empire occurred under Justinian in A.D. 554. He was the one mainly responsible for wiping out the barbarian tribes, but he did so at the behest of a succession of Roman popes.”

We add the following remark in our booklet Is That in the Bible? The Mysteries of the Book of Revelation:

“The Imperial Restoration in 554 A.D. under Justinian… occurred at the behest of the Roman pontiff or pope, especially Pope Pelagius and, to a lesser extent, previous Pope Vigilius.”

Arianism and any belief contrary to the Roman Catholic religion was suppressed and effectively destroyed under Justinian. The first three (Arian) revivals had been “plucked out” by the little horn, representing the Roman Catholic religion (compare Daniel 7:7-8, 23-24). Beginning with Justinian, a close “cooperation” between the Roman Church and the Roman State would continue and last, with intervals and interruptions, until the return of Jesus Christ. While the first three revivals of Rome were a “thorn in the flesh” of the Catholic religion, the last seven revivals (beginning with Justinian) are pictured in the Bible as the fallen woman (the Roman Church, see below) riding or sitting on the beast (the political and military Roman Empire, see below) (compare Revelation 17:3, 10).

So far, we have covered the first four revivals of the ancient Roman Empire, after its demise. The fourth revival under Justinian occurred about 554 A.D., but it also came to an end and went back into the “abyss” of history. History shows that it was nearly 250 years later before the world observed the next revival.

Chapter 5 – The Fifth Revival Under Charlemagne

The Living World of History states the following about the perhaps most famous of all European Emperors, Charlemagne, who revived the ancient Roman Empire and is viewed by many as the “father” of Europe:

“Charlemagne’s grandfather, Charles Martel, made 732 a memorable year in European annals. The Moslems, who were then the masters of Spain, surged into France with a great host. But Charles smashed their armies and destroyed their hopes for further conquests in the decisive battle of Poitiers. Charles’ son, Pepin the Short… presented the Papacy with certain districts in central Italy which he had captured from the barbarous Lombards. Thus the Pope, besides being the spiritual head of Western Christendom, became a territorial prince as ruler of the Papal States.

“From these victorious ancestors sprang the most illustrious hero of the Dark Ages, Charles the Great, or Charlemagne. He reigned over the reunited kingdom from 771 to 814 and he made it his aim to bring all the German peoples into one great Christian empire… His commanding figure… made him the idol of his warriors… His sword never rusted. He extinguished the Lombard kingdom; drove the Moslems from the buffer province he created south of the Pyrenees; and hounded the pagan Saxons till he had subdued them and forced them to accept Christianity… But the peak of his glory was scaled in Rome. The Roman Emperor of Constantinople, who reigned over the East and, nominally, over the West, had been dethroned. In 800, the Pope [Leo III] crowned Charlemagne emperor in his place…”

In the book, Kingdoms of Europe, we read the following about Charlemagne:

“On Christmas day of the year 800, as Carl the Frank [Charlemagne] knelt down before the altar of St. Peter’s [in Rome], the pope placed the crown on his head, and the Roman people cried out, ‘To Carlus Augustus, crowned by God, the great and peaceful emperor of the Romans, life and victory!’ So the empire of the West, which had died away for a time or been merged in the empire of the East at Constantinople, was brought to life again in the person of Charlemagne…”

Under the headline, “The Holy Roman Empire”, the book continues:

“Charlemagne succeeded through relentless military and missionary campaigns in bringing the areas of present-day Germany, France, Switzerland, Austria, northern Italy and Low Countries within a precariously unified administration. His coronation as emperor by Pope Leo III in Rome on Christmas Day, A.D. 800, marked the emergence of a successor in western and central Europe to the defunct Western Roman empire, which could protect the papacy and assume equality with the Byzantine successor of the empire in the east… The death of Charlemagne in 814 was followed by the rapid dissolution of the empire…

“Charlemagne, who ruled Germany as king from 771 to 800, and then as emperor from 800 to 814, was considered by future historians as the greatest European ruler of all time. Even Napoleon and Kaiser Wilhelm admitted that they ‘dreamed of being another Charlemagne.’… Because he was crowned emperor in 800 by Pope Leo III, he is considered by many scholars as the father of the Holy Roman Empire.”

In P.M. History, 4/99, the following is stated:

“In the year 1000 A.D., King Otto III opened the tomb [mausoleum] of Charlemagne in the citadel in Aachen. According to legend, he found the great predecessor sitting on his throne, without any indication of decay.”

Following the death of Charlemagne, the fifth revival of the Roman Empire would gradually come to an end. It took over 150 years until the next revival would begin to occur under the German emperor, Otto the Great.

Chapter 6 – The Sixth Revival under Otto the Great

Under the headline, “Germany and the Holy Roman Empire,” the book, The Living World of History states the following:

“Otto had made himself the most powerful monarch in Europe… the ideal of the old Roman Empire, as a civilized community embracing all Christendom under the enlightened rule of Pope and Emperor, still lingered on. To Otto, with Italy already swallowed, it was a tempting banquet and in 962, he sat down to it; the Pope (John XII) crowned him Emperor. Thus begun the so-called Holy Roman Empire [of the German Nation] that was to stagger on till 1806.”

However, as the book also points out, it would not survive without interruption. Referring to the time after the demise of the empire under Otto and his successors, the book writes: “All hope of establishing a strong and united Germany was ruined, and not until the late fifteenth century did the empire, under the Habsburgs, again speak with its former authority in Europe.”

Returning to Otto the Great, the book, Kingdoms of Europe, explains:

The formal revival of the Holy Roman Empire dates from 962, when Otto I (the Great) received the title Imperator et Augustus in Rome… [He] ruled until his death in 973. Under Otto I, the Great, Germany became the greatest nation in Europe in the tenth century.”

The book, The Rise of Europe, by Reader’s Digest, states: “[Under Otto], the brightness [of Europe] was renewed which the occidental empire possessed at one time under Charlemagne.”

The Wikipedia Encyclopedia states:

“Otto I is considered the first Holy Roman Emperor from the Kingdom of Germany, though Charlemagne of the Carolingian Dynasty was the first to receive papal coronation as Emperor of the Romans. Charles V was the last Holy Roman Emperor to be crowned by the Pope [but see our comments below]. The standard designation of the Holy Roman Emperor was ‘August Emperor of the Romans’ (Romanorum Imperator Augustus).

“When Charlemagne was crowned in 800, his was styled as ‘most serene Augustus, crowned by God, great and pacific emperor, governing the Roman Empire,’ thus constituting the elements of ‘Holy’ and ‘Roman’ in the imperial title. The word Roman was a reflection of the translatio imperii (transfer of rule) principle that regarded the (Germanic) Holy Roman Emperors as the inheritors of the title of Emperor of the Western Roman Empire, a title left unclaimed in the West after the death of Julius Nepos in 480.

“After Charlemagne was crowned Roman Emperor by the Pope, his successors maintained the title until the death of Berengar I of Italy in 924. No pope appointed an emperor again until Otto the Great (912-973). Otto is considered the first Holy Roman Emperor. Under Otto and his successors, much of the former Carolingian kingdom of Eastern Francia became the Holy Roman Empire.”

As we have seen, Charlemagne was also referred to as the “first” Holy Roman Emperor. It would therefore be more accurate to refer to Otto the Great as the “first” Holy Roman Emperor of the German Nation. (It is still hotly debated among historians whether Charlemagne, a Frank, belonged to the German, the Belgium or the French people.) As we will also see later on, Charles V of Habsburg was another Holy Roman Emperor who was crowned by a pope, establishing the seventh revival, but so was Napoleon (the eighth revival), even though he was technically crowned as Emperor of France, taking the crown from the pope and placing it himself on his own head.

The Holy Lance and the Imperial Regalia

The book The Rise of Europe also gives some interesting information about the “holy lance”:

“Otto I carried the holy lance which, according to legend, was used by the Roman soldier to pierce Christ’s side. It allegedly protected the warrior and gave him victory.”

The Wikipedia Encyclopedia confirms the existence of the belief in the “holy lance” and other “holy” insignia:

“The Holy Roman Emperors had a lance of their own, attested from the time of Otto I (912-973)… The Imperial Regalia, insignia, or crown jewels… are the regalia of the Emperors and Kings of the Holy Roman Empire. The most important parts are the Imperial Crown, the Holy Lance and the Imperial Sword… The Imperial Crown… was made probably somewhere in Western Germany, either under Conrad I or by Otto I…

“Along with the Imperial Cross, the Imperial Sword, and the Holy Lance, the crown was the most important part of the Imperial Regalia. During the coronation, it was given to the new king along with the sceptre and the Imperial Orb… Currently, the crown and the rest of the Imperial Regalia are exhibited at the Hofburg in Vienna — officially ‘until there is again a Holy Roman Emperor of the German Nation’

“The Imperial Crown of the Holy Roman Empire was… selected as the main motif for a high value commemorative coin, the €100 Imperial Crown of the Holy Roman Empire commemorative coin, minted in 2008. The obverse shows the Imperial Crown of the Holy Roman Empire. The reverse shows the Emperor Otto I with old St. Peter’s Basilica in Rome in the background, where his coronation took place.”

The dream of a Holy Roman Empire (of the German Nation) is still very much alive, and one may wonder whether the Imperial Regalia will play any role during the last revival (as we will see, they did play a role during the ninth revival). It is also worthwhile noticing a renewed interest in European monarchies, especially among Germans and Austrians. Revelation 17:9-10 speaks of the last ten leaders of the final revival of the Roman Empire as “ten kings.” Whether this is just a reference to ten “rulers,” who will give their power and authority to the beast, or ten literal “kings” or “emperors,” remains to be seen.

As will be explained below, the “beast” can refer to the ancient Roman Empire and its ten revivals, or to the final political leader of that system.

The dream of a unified Europe, patterned after the Roman Empire, never really died, even though Rome’s seventh revival did not begin to form until the end of the 15th and the beginning of the 16th century, over 450 years after Otto’s death.

Chapter 7 – The Seventh Revival under Charles V of Habsburg

Charles V of Habsburg was crowned in 1530 A.D. by pope Clement VII as Holy Roman Emperor, and Germany could speak again “with its former authority in Europe,” as it had done under Otto the Great. According to P.M. History, Charles V ruled over an empire which never saw the setting of the sun. The Book, The Living World of History, states:

“Charles V., who was crowned in [1530], dominated Europe… His grandfather, the Emperor Maximilian, had gained the Netherlands by marrying the heiress Mary of Burgundy. His father, Philip the Handsome, had espoused Joanna… [the] future heiress of Spain, the kingdom of Naples (embracing southern Italy) and Sicily and the growing Spanish dominions in the recently discovered New World. And the Habsburg family inheritance included Austria and other districts, as well as the imperial crown of Germany. Such was the colossal empire that Charles possessed when, at the age of twenty, he was crowned Holy Roman Emperor in [1530]… [But] when the Pope was intriguing… against Charles, his… troops sacked Rome and imprisoned the Pope…”

What this shows is that the relationship between the Catholic Church and the State was not always without problems, since both sides wanted to have dominion over the other party. In Charles’ case, “peace” was established again between Church and State. The afore-mentioned book continues:

“The advancing Turks (who had captured Constantinople in 1453) were a growing menace… Taking the field in person, he drove the Moslems back in Hungary and in 1535 [he] was acclaimed as the shining champion of Christendom when he captured Tunis in North Africa… After forty years of sovereignty… [he] abdicated the imperial throne in favour of his brother Ferdinand and retired to a Spanish monastery where, in 1558, he died. Ferdinand… received the Habsburg Austrian inheritance; Charles’s son Philipp II got the rest. So the great Habsburg empire fell into two parts, the Austrian and the Spanish…”

The collaboration between the pope and Charles V is also seen in the following example, as stated in the above-mentioned work, when dealing with the Reformation:

“In the sixteenth century, Western Europe, despite all its political and religious quarrels, had been united for a thousand years on a fundamental matter… the West was a single Christian community acknowledging the spiritual authority of the Pope… in 1520, the Pope issued a bull, or decree, of excommunication against [Martin Luther]. Luther’s reply was to burn it. Next year the pope called on Charles V to suppress him. Luther, refusing to retract his words, was outlawed.”

Here we see how in the past, the Church would excommunicate someone or call him “anathema”, and the State would come in to prosecute or outlaw such a person. Similar events are going to happen in the near future.

The book, Kingdoms of Europe, adds the following:

“In 1556 Charles V divided his realms with his son, Philip II of Spain, and his younger brother, Ferdinand, who succeeded him as Holy Roman emperor in 1558. Until the dissolution in 1806 of the Holy Roman Empire of the German Nation, as the loose German confederation came to be called, the Austrian Habsburgs were concerned with internal German affairs and with the problems raised by the Reformation, the rising power of France, the almost constant Turkish threat, and the necessity for reorganizing and developing an administrative system for their territories. Austria itself was merely a headquarters for their activities. Usually a Habsburg was chosen Holy Roman emperor by the electors of the empire.”

However, the Habsburg empire after Charles V was in name only a continuance of the Holy Roman Empire of the German Nation. For all practical purposes, its power continually diminished after Charles V, until it only had a shadowy existence.

The above-mentioned work continues:

“The Habsburgs opposed the Reformation and made every attempt to destroy it; in the territory of Austria they were almost completely successful in preventing the new movement from gaining a foothold… Internally… the Habsburgs consolidated their rule and reestablished the supremacy of the Roman Catholic church…”

Even though the Holy Roman Empire of the German Nation endured officially until 1806 when the last Habsburg emperor abdicated, it had long before ceased to exist as the seventh revival of the ancient Roman Empire. Another revival was to occur instead—the eighth revival under Napoleon Bonaparte.

Chapter 8 – The Eighth Revival under Napoleon

Many believe erroneously that Napoleon was French. However, this was really not the case.

In Living World of History, we read:

“It was only by chance that France’s greatest military genius was a Frenchman at all. Corsica, where he was born in 1769, had only been acquired by France from Genoa the year before. Actually Napoleon was the second son of a poor Corsican lawyer of noble and, probably, Italian decent… [Napoleon’s] whole career was to blaze him forth as a superman… He could work or ride for hours on end. Food and sleep seemed unnecessary to him. His ambitions, like his vanity and selfishness, were boundless. No moral scruples restrained him. No man must stand in his way… In 1804… Napoleon attained the glory of being crowned Emperor of the French.”

The work, Kingdoms of Europe, elaborates:

“… on December 2, 1804, he was crowned in Notre Dame in great splendor. The pope was present, but Bonaparte placed the crown on his own head [apparently with the prior consent of the pope, according to P.M. History]… and he gave his soldiers eagle standards, in memory of the old Roman Empire… [Subsequently] Napoleon’s desire was fulfilled, His new wife presented him with a little son to perpetuate his imperial line, and the boy was promptly crowned king of Rome… in 1814… the French Senate, which Napoleon himself had created merely to register the laws, sent notice to him that it had deposed him from the rank as emperor.”

In their tongue-in-cheek article, “Good that there was Napoleon,” P.M. wrote:

“In 1804 he crowned himself in the presence of the Roman pope as emperor of the French… by the grace of God and the will of the nation, out of his own will as Caesar, and anointed by the church as Charlemagne… He appeased the Catholics with a concordat… not only the French, but also more and more Europeans saw the empire of Napoleon I as the continuation of the Roman Empire such as the Empire of the Franks had been. Even and especially Germans supported and accepted the French Emperor (who deposed the German Emperor), including Karl Theodor von Dalberg of Mainz, the arch chancellor of the Holy Roman Empire of the German Nation… Soon, the new empire reached until the river Elbe—as had been the case under Charlemagne.”

P.M. History states that Napoleon believed to be Charlemagne—perhaps his reincarnation. He wrote in 1806: “Je suis Charlemagne” (“I am Charlemagne”). The magazine also states that three months before his coronation as Emperor, Napoleon travelled to Aachen to visit Charlemagne’s tomb and to pay homage to him.

Will and Ariel Durant, in The Story of Civilization—The Age of Napoleon, point out the following:

“But he also thought, and often spoke, of Charlemagne, who, in a reign of forty-six years (768-814), had brought order and prosperity… and had won—or commanded—consecration by a Pope; had not he, Napoleon, done all these things? Had he not restored in France the religion that was checking the pagan riot let loose by the Revolution? Did he not, like Charlemagne, deserve the crown for life?…

“By 1801, it was generally agreed that the Holy Roman Empire, as Voltaire had said, was neither holy nor Roman nor an empire; that no important state recognized its authority, or the authority of the pope; that some new form of order and cooperation amid the chaos would have to be devised, accepted, or imposed. Napoleon accepted the challenge…

“On August 6 [1806] Francis officially declared the Holy Roman Empire dissolved, and renounced the Imperial title, remaining emperor of Austria. The glory of the Hapsburgs faded, and a new Charlemagne, ruling from France, assumed authority over western Germany” (pp. 193, 588, 590).

The following is stated in The History of Europe and the Church (Worldwide Church of God, ed. 1984):

“In 1799 the young hero returns from an expedition against the English in Egypt. He seizes power in a bold move, setting up a new government of three members. Borrowing a title from ancient Rome, he calls them consuls. He himself is First Consul—a virtual dictator at age 30… He dreams of being another Caesar… Napoleon dreams of a resurrected Roman-European civilization dominated by France… ‘ The influence of Rome is incalculable,’ he declares. ‘It was a serious error to break with this power’… In 1801 a concordat… is concluded between France and the Papacy.

The Catholic Church again becomes the official church of France [His nephew, Napoleon III—some claim that he was Napoleon’s illegitimate son—would continue in the tradition of close collaboration between the French state and the pope, rescuing and assisting him against Italian revolutionists, such as Garibaldi.]… [After his coronation through the pope in 1804] Napoleon crowns himself again [in 1806], this time with the celebrated ‘iron crown’ of Lombardy. One of the great historic symbols of Europe, this crown had previously been worn by Charlemagne, Otto the Great and other European sovereigns…

Historical books will tell you that the Holy Roman Empire ceased to exist in 1806. They fail to mention that this was just the shadowy existence of the Holy Roman Empire of the German Nation, under the Habsburgs, but that in the meantime, Napoleon had already revived the Holy Roman Empire, but under French leadership.

The above-mentioned booklet explains:

“… it becomes clear that the Austrian-led Holy Roman Empire is dead. Napoleon… has usurped the Holy Roman Emperor’s primacy among European monarchs… On August 6, 1806, Holy Roman Emperor Francis II formally resigns his title and divests himself of the imperial crown… Technically, Napoleon has swept away the moribund Holy Roman Empire… but he perpetuates it, under a different name, for another eight years…

“In April 1810 Napoleon marries Archduchess Marie-Louise of Austria… [She] is a Habsburg princess, the eldest daughter of the last Holy Roman emperor… In March 1811 she bears Napoleon a long-desired son, who is given the title ‘King of Rome.’ … With the fall of Napoleon in 1814, the time-honored system of Roman-inspired government first resurrected by Justinian in A.D. 554 comes to an end after 1,260 years.”

The empire of Napoleon constituted indeed another revival of the ancient Roman Empire—in size and also in tradition. As mentioned, Napoleon wanted to be another Charlemagne and apparently believed that he was (the reincarnation of) Charlemagne. (As we will see, Hitler seemed to have believed something similar). But Napoleon’s empire fell apart in 1814. Another revival was to occur in due time.

The eighth resurrection of the Roman Empire under Napoleon had come and gone. According to the Bible, two more revivals would have to take place before Christ could come back. And so, the ninth, but short-lived revival occurred in the 20th century, over 100 years after Napoleon, under Mussolini and Hitler.

Chapter 9 – The Ninth Revival under Mussolini and Hitler

Technically, it was Benito Mussolini under whom the ninth revival of the Roman Empire took place, but he was, of course, greatly supported in this by Adolf Hitler.

Benito Mussolini—Il Duce

The Living World of History states the following about Mussolini:

“Benito Mussolini, the son of a blacksmith, was a man of violent and boastful character, fiery patriotism and flaming ambition. Supported by the bludgeon of his blackshirted Fascist gangs (named after fasces, or rods, which in ancient Roman times had been carried before the chief magistrates), he seized power in 1922 and set himself up as dictator… He even entertained fantastic ideas about reviving the glory of the ancient Roman Empire. In 1935-6, cynically disregarding the solemn covenant of the League of Nations, he invaded and annexed Abyssinia [modern Ethiopia]…”

John Kirshon, a journalist/editor with more than 25 years of experience at The Associated Press, The New York Times and CBS News, wrote the following in March of 2010:

“With financial support from employers squeezed by trade unions and corrupt politicians, Mussolini developed a loyal following among disenchanted, angry, mostly lower-middle-class conservatives and veterans, as well as the military, the business elite, and the right wing. He promised them he would end disorder and corruption, and recreate the glory of the Roman Empire… Among his admirers was Adolf Hitler, who introduced the Roman salute to his Nazis and dressed his bodyguard in black shirts… [Mussolini’s] dream of a new Roman Empire led to the conquest of Ethiopia in 1935-36 in defiance of the League of Nations. In 1936, he sent troops to support General Franco in the Spanish Civil War. In 1939, he invaded Albania. By the end of the 1930s, Mussolini had moved closer to Hitler and Nazi Germany.

“Although wary of German power, Mussolini agreed to the Rome-Berlin Axis, or Pact of Steel, and on June 10, 1940, led Italy into World War II on the side of the Axis… King Victor Emmanuel discharged Mussolini as head of state on July 25, 1943. He was arrested and jailed, but rescued by German commandos. Then, he became head of the Hitler-installed Italian Social Republic in northern Italy…

“Grandeur for Mussolini meant empire building. In 1934 Mussolini said, ‘After the Rome of the Caesars, after that of the Popes, today there is a new Rome, Fascist Rome’… His dream was to be called Mare Nostrum or, ‘Our Mediterranean’, extending from Palestine to Egypt and throughout parts of Africa… Mussolini’s recreation of a Roman Empire was commemorated by the monumental construction of the Via dell’Impero.

“Mussolini attempted to turn monuments of Augustan Rome into symbols of the fascist doctrine. His goals in doing so were to validate his role as the founder of a new Roman empire … He recognized in himself a parallel to the Roman emperors, Augustus in particular… During the speech he delivered upon the installation of the first fascist governor of Rome on December 31st, 1925, he made his plans for a new Rome public: ‘Within five years Rome must strike all the nations of the world as a source of wonder: huge, well organized, powerful, as it was at the time of the Augustan Empire….’

“The Via dell’Impero was opened in 1932 to commemorate the tenth anniversary of the March on Rome. The overall point of the imperial boulevard was to establish and promote a relationship between the glory of ancient Rome and Mussolini’s Fascist Regime. The broad thoroughfare physically connects the most identifiable ancient symbol of the Coliseum with Mussolini’s Fascist headquarters in Piazza Venezia. More importantly it was a figurative symbol to seamlessly show the continuity of the Roman Empire.”

The following is stated in The History of Europe and the Church (Worldwide Church of God, ed. 1984):

“He perceived himself as a modern-day Caesar… He shaves his head to make himself look more like Caesar… He dreams of a modern Roman Empire, of repeating the great days of ancient Rome. The handshake is abolished and the old Roman salute with raised arm becomes the official greeting… Following the example of ancient Rome, some of Mussolini’s Fascist supporters even call him ‘divine Caesar.’ [As we will see, he even came to believe himself to be a god.]… [Following Italy’s defeat of Ethiopia] Mussolini now proclaims another resurrection of the Roman Empire.”

Mussolini’s Beliefs and Religious Ideas

Turning to Mussolini’s beliefs and his collaboration with the Catholic Church, we are introduced to remarkable facts.

The Wikipedia Encyclopedia writes:

“Mussolini was raised by a devoutly Catholic mother and an anti-clerical father. His mother Rosa had him baptized into the Roman Catholic Church, and took her children to services every Sunday… Mussolini would become anti-clerical like his father. As a young man, he ‘proclaimed himself to be an atheist and several times tried to shock an audience by calling on God to strike him dead.’… He believed that science had proven there was no God, and that the historical Jesus was ignorant and mad… Mussolini made vitriolic attacks against Christianity and the Catholic Church… Despite making such attacks, Mussolini would try to win popular support by appeasing the Catholic majority in Italy. In 1924, Mussolini saw that three of his children were given communion. In 1925, he had a priest perform a religious marriage ceremony for himself and his wife Rachele, whom he had married in a civil ceremony 10 years earlier.

“On 11 February 1929, he signed a concordat and treaty with the Roman Catholic Church. Under the Lateran Pact, Vatican City was granted independent statehood and placed under Church law—rather than Italian law—and the Catholic religion was recognized as Italy’s state religion. The Church also regained authority over marriage, Catholicism could be taught in all secondary schools, birth control and freemasonry were banned, and the clergy received subsidies from the state, and was exempted from taxation. Pope Pius XI praised Mussolini, and the official Catholic newspaper pronounced ‘Italy has been given back to God and God to Italy’…

“After the concordat… Mussolini reportedly came close to being excommunicated from the Catholic Church… Mussolini publicly reconciled with… Pope Pius XI in 1932, but ‘took care to exclude from the newspapers any photography of himself kneeling or showing deference to the Pope.’ He wanted to persuade Catholics that ‘[f]ascism was Catholic and he himself a believer who spent some of each day in prayer …’ The Pope began referring to Mussolini as ‘a man sent by Providence.’ Despite Mussolini’s efforts to appear pious, by order of his party, pronouns referring to him ‘had to be capitalized like those referring to God …’

“After his fall from power in 1943, Mussolini began speaking ‘more about God and the obligations of conscience’, although ‘he still had little use for the priests and sacraments of the Church.’ He also began drawing parallels between himself and Jesus Christ…”

P.M. Biografie wrote the following about Mussolini in March of 2008:

“As head of state, he reconciles with the Vatican, which increases his reputation among the people. Merely because of political reasons, he is married before the altar, and has his five children baptized. The pope… praises Mussolini as ‘the man whom Providence gave us’… Mussolini is worshipped as a god, his ministers are his high priests. He dreams of Rome as a metropolis as it existed during the times of Emperor Augustus… His headquarters is Rome and because of the immunity of the Vatican, he is safe from British bombs… Il Duce was during his glorious days more popular than anyone before or after him in the modern history of Italy.”

The book, Kingdoms of Europe, added the following:

“The Lateran Pacts of 1929 consisted of a treaty between Italy and the Holy See and concordat regulating relations between the Italian state and the Catholic church. The treaty created the independent state of Vatican City and recognized the sovereignty of the pope there. In the concordat the church was assured of jurisdiction in ecclesiastical matters, and canon law was recognized as superseding the civil code in such areas as marriage. The church was restored to its role in education and allowed unencumbered operation of its press and communication facilities.”

In spite of his personal feelings towards the Catholic Church and his ambitions to be worshipped as a god and to restore the Roman Empire, we still see that he collaborated with the Church so much so that the pope praised him as a man sent by Providence—obviously a reference to God Himself. The competition between Church and State, which lasted throughout the history of the revivals of the Roman Empire, was also existent during the time of Mussolini and Hitler, and it will again be observable during the tenth and last revival.

A Short-Lived Revival

Even though Mussolini actually declared publically the revival of the Roman Empire through him, this “revival” was short-lived and in no way comparable to the previous resurrections. This is the reason why the Bible describes it in Revelation 17:8-10 as the one which “is not, and yet is.” It says: “The beast [the system]… was, and is not, and will ascend out of the bottomless pit… And those who dwell on the earth will marvel… when they see the beast that was, and is not, and yet is… The seven heads are seven mountains on which the woman sits. There are also seven kings. Five [previous Church-State resurrections of the Roman Empire] have fallen, one is [the one under Mussolini], and the other has not yet come [the last revival]…”

In our free booklet, Is That in the Bible? The Mysteries of the Book of Revelation, we state that the ninth revival was the “comparatively insignificant Italian-German resurrection under Mussolini and Hitler (compare Revelation 17:10–11. Although this resurrection existed when God’s Church understood the meaning of this prophecy at the time of the late Herbert W. Armstrong [Revelation 17:10: “one IS”], it was very insignificant, so that it is also characterized as not existing [Revelation 17:11: “is NOT”].)

“Neither Mussolini nor Hitler were crowned by a Pope (as Justinian had not been, either); nevertheless, a close partnership existed between the Catholic Church under Pope Pius [XI and also under Pope Pius] XII and Italy and Germany. This partnership can be seen by Mussolini’s signing the Lateran Treaty with the papacy in 1929 [under Pope Pius XI], establishing papal sovereignty of the Vatican City, affirming Roman Catholicism as the only religion of Italy and, in turn, having the papacy officially recognize Mussolini as the rightful Italian governor. Further, the Vatican [under Pope Pius XI] signed a concordat with Hitler in 1933, protecting the rights of the Church under Nazi regime and giving Hitler’s government an outward semblance of legitimacy.”

Pope Pius XI was pope from 1922 until his death in 1939, and his successor, controversial Pope Pius XII, was pope from 1939 until his death in 1958.

Adolf Hitler—the Fuehrer

So far, we have concentrated on Mussolini. We will now discuss some little-known facts about his ally, Adolf Hitler, and his magical beliefs and demonic powers.

In our free booklet, Europe in Prophecy, we list several incidents showing that Hitler was demon-possessed. Additional astonishing facts will be presented in this booklet, quoting extensively from Paul Roland’s book, The Nazis and the Occult.

Again… the Holy Lance

When addressing the revival of the Roman Empire under Otto the Great, we discussed the “holy lance” and other insignias of the Holy Roman Empire. Hitler had a morbid and superstitious fascination with the lance, as the aforementioned book explains:

“The spearhead, known officially as the Sword of St Maurice, was rumored to be the Holy Lance or Spear of Longinus with which a Roman centurion had pierced the side of Jesus…  Charlemagne…, the first Holy Roman Emperor, was said to have attributed his unbroken string of victories to his possession of the spear. He died shortly after it had fallen from his hand… A similar fate befell the 12th-century German conqueror Frederick Barbarossa who dropped the spear while crossing a river in Asia Minor and was immediately struck down and killed. In between, no fewer than 45 emperors had carried it before them ensuring victory on the battlefield and in the senate… The first written reference to the Hofburg spear appeared in the ancient Saxon Chronicle recording the battle of Leck in which Otto the Great triumphed over the Mongols…”

The book goes on to report about Hitler’s fascination with the spear, which he visited twice in 1913, when it was kept in the library and treasury of the Hofburg Museum. He later wrote that “the spear appeared to be some sort of magical medium of revelation… I felt as though I myself had held it in my hands before in some earlier century of history—that I myself had once claimed it as my talisman of power and held the destiny of the world in my hands.”

This statement alone might point to Hitler’s possession with a demon that indeed would have lived in previous centuries.

Whether or not the “holy lance” can be traced back to the time of Jesus Christ, it would, of course, not have any magical powers. But those who believe in such “supernatural protection” can receive some temporary “protection” from demons, which was undoubtedly the case in many instances during the history of the revivals of the Holy Roman Empire.

Hitler claimed that he had a vision while gazing at the spear. Many feel this was “a vision of the future in which he saw himself entering Vienna in triumph on the day Austria was assimilated into the Reich on 12 March 1938… and it was on that day that he ordered the removal of the Hapsburg regalia [including the spear] to Germany aboard an armoured train…”

Hitler’s Demonical Contacts and Possession

The book also claims that during a séance which was attended, among others, by the future editor-in-chief of the official Nazi newspaper, the Voelkische Beobachter, a “disembodied head of [a dead German] prince [that is, a demon] declared that the new leader of Germany would claim the Holy Lance and embark on a campaign of world conquest.” During the same séance, another “female spirit” [that is, another demon pretending to be the spirit of a dead female person] announced “the imminent arrival of the messiah for whom they had been waiting so long. But she added a warning that their new leader would be exposed as a false prophet and would drag the nation into the abyss.”

That all of this was of demonic origin, there is no doubt. Demons are lying spirits, who sometimes pretend to be the ghosts of dead persons, as was the case of a demon pretending to be Samuel, when he appeared to the witch of Endor who was visited by King Saul. But demons know the future, and sometimes they do tell the truth [as the demon pretending to be Samuel accurately foretold Saul that he would die soon], but many times they lie or tell only portions of the truth, mingled with much error. The problem is, one never knows which is which, and the Bible warns us, of course, not to conduct or attend séances or consult mediums or to have anything to do with the demonic world.

As mentioned, when Hitler declared the annexation or “Anschluss” of Austria, he had the “holy lance” and the other insignias removed from Austria to Germany. When the Americans discovered and claimed them in 1945, Hitler coincidentally killed himself less than two hours later. Some say he did so since the “magical spell” of the lance had left him. All of this superstition can be traced back to a belief that the Emperor of the Holy Roman Empire was himself holy.

An interesting episode is recorded, pertaining to Hitler’s desire to rescue Mussolini who had been imprisoned by rivals in Mussolini’s fascist party:

“Within days, Himmler ordered the SS Intelligence Service to locate Mussolini using every variety of ‘occult science’ at their disposal. This prompted the Gestapo to round up the most reliable astrologers and radiesthesists (pendulum diviners) in the Reich for a top secret summit at Wannsee, where they were plied with food and drink and ordered to identify the location within 24 hours—or face the consequences.”

This reminds us of Nebuchadnezzar’s demand of his astrologers to declare to him a dream and its meaning, but while the magicians at his time were unable to do this, the demon-inspired and possessed magicians at Hitler’s time were apparently successful, because they produced the required answer within hours, leading to the rescue of Mussolini through German paratroopers.

Before his death, Hitler had repeatedly denounced not only the Catholic Church, but also Christianity and the entire Bible, while announcing his intention to tear up Christianity and replace it with a pagan religion. “The new German religion would worship Wotan… and the congregation would accept Adolf Hitler as their messiah,” while rejecting Jesus Christ. He stated that the Bible is “the old Jewish swindle… one is either a German or a Christian. You cannot be both.” The purpose of his famous “Cathedral of Light” was to “create the illusion of a magical temple,” and the Nuremberg Rallies were actually “an invocation of Mars, the pagan God of War,” with Hitler being “the High Priest.”

Hitler’s beliefs, as well as his Nazi followers’ beliefs in astrology, the occult and witchcraft is well-known. The Bible shows that the final revival of the ancient Roman Empire will be brought about by demonic forces. Both major leaders—the beast [a political military leader] and the false prophet [a religious leader]—will be demonically possessed. Legend has it that the holy lance and the other insignias of the Holy Roman Empire are waiting for another “Holy Roman Emperor of the German Nation,” and who is to say whether they will not play a “mystical” role again during the last resurrection of the ancient Roman Empire under German or Austrian leadership.

The ninth resurrection of the Roman Empire under Mussolini and Hitler has ended, and one more revival is prophesied to occur. That last revival of the ancient Roman Empire has been in the making for quite some time, and its final configuration is not that far off.

Chapter 10 – The Tenth Revival of the Ancient Roman Empire

According to the book of Daniel and the book of Revelation, the last European revival of the ancient Roman Empire will be a unification of ten nations or groups of nations which will give their power to the “beast”—a charismatic political and military leader. This political power bloc will collaborate with a mighty Church organization, claiming to be Christian, but it is a fallen church that has rejected the truth of God and has aligned itself with the political powers of this present evil world.

Resurrecting the Ancient Roman Empire in Modern Europe

The last resurrection of the Roman Empire has already begun in Europe, and politicians KNOW that they are resurrecting the ancient Roman Empire!

On October 29, 2004, the member states of the EU signed the EU Constitution. Even though it was not ratified by all member states and therefore did not become law (it was later replaced by the Treaty of Lisbon, which became effective on December 1, 2009, and which included many of the provisions of the EU Constitution), it is still interesting to realize where the EU Constitution was signed.

The EUObserver wrote on October 29, 2004: “Symbolically, the ceremony [took] place in the same room as the signing of the original Treaty of Rome by the then six member states – France, Germany, Italy, the Netherlands, Belgium and Luxembourg – in 1957.”

The original Treaty of Rome in 1957 gave birth to the unification of Europe. Der Stern Online wrote that that First Roman Treaty signalized “the beginning of the success story of Europe.”

The idea of a united Europe is very much alive. European politicians want it—it is the people who are concerned. But the time will come when the European politicians will have their say. Europe is destined to become a super power. The dream of a united Europe has been around for some time. According to Der Stern Online of March 25, 2004, “Voltaire said in 1767 that Europe will become a great republic of cultivated spirits. Shortly thereafter, Immanuel Kant spoke of a European House. In 1849, Victor Hugo coined enthusiastically the phrase, ‘United States of Europe’ – a slogan that was later used by Winston Churchill during a speech in 1943.”

But things really began to shape up with the introduction of the euro. On January 1, 1999, the euro was introduced. Today, it is one of the most powerful currencies in the world.

Business Week wrote on May 4, 1998: “The Euro will turn Europe into a Superpower.”

National Review wrote on October 26, 1998: “That monetary union is first and foremost a political project… French officials cite the Euro as a means by which to develop a global political counterweight to the world’s only superpower [the US]. Former Chancellor Helmut Schmidt says, ‘the arrival of the euro will… change the whole world situation so that the United States can no longer call all the shots.’”

Newsweek wrote in late 1998: “In January, the world will start getting used to a new currency. Whether you love the Euro or hate it, know this; nothing so big has ever happened before.”

Even though some European Eurozone member states have had to fight with economic hardship, it should have been clear to those who understand biblical prophecy that the euro was destined to survive from the start, as it is the glue that binds the Eurozone members together politically.

On May 1, 2004, the (then) 25 member states of Europe celebrated the coming unification of Europe. Der Stern stated: “Great Europe is to become a world power – economically, culturally and perhaps even militarily.”

Mark Leonard wrote in Why Europe Will Run the 21th Century (ed. 2005, page 7): “By creating the largest single internal market in the world, Europe has become an economic giant that, according to some calculations, is already the biggest in the world.”

The EUObserver wrote on July 16, 2008: “In 2005, the US was supplanted as the world’s largest single market by the EU… Many American firms suddenly had this new beast to deal with—the EU.”

And a beast it is—biblically speaking.

Core Europe—Europe with Two Speeds

Very soon, ten core nations or groups of nations will rule continental Europe.  Although there are presently 28 member states in existence, there is already much talk about a Europe of two speeds, or of the necessity to establish powerful core nations to rule the rest of Europe. Remember, the Bible speaks about 10 nations or groups of nations—not 27 or more members.

Der Spiegel Online wrote on June 16, 2008:

“Luxembourg Prime Minister Jean-Claude Juncker said… that it was time for a ‘Club of the Few.’ Former German Foreign Minister Joschka Fischer likewise wrote… that ‘those who want political integration should move forward and those who are happy with just a common market should be left behind.’”

According to The Local, dated June 7, 2012, “Chancellor Angela Merkel said… that she would work towards a European political union even if that meant a two-speed approach.”

The EUObserver wrote on June 29, 2012: “… the phenomenon of a two-speed Europe not only becomes a fact of increased likelihood, but it is more and more politically acknowledged and approved.”

In fact, a core Europe already exists.

Der Spiegel Online wrote on December 19, 2005: “When EU finance ministers meet, the 12 ministers from the euro zone hold talks among themselves before they meet the [other] colleagues whose countries haven’t adopted the euro. In that pre-meeting, the most important decisions for the euro zone are made.”

Mark Leonard wrote in 2005 in Why Europe Will Run the 21th Century, on page 108: “There are already three ambitious projects that do not include all of the EU’s… members: the eurozone…; the Schengen agreement, which allows passport free travel…; and the Western European Union, Europe’s defence identity…”

Notice this statement, which was published in Die Berliner Zeitung, dated July 2, 2008: “The idea of a core Europe or a two-speed Europe is not at all the heresy that some make it out to be. It has long been reality: Many states do not participate in one of the key issues of European integration: the single currency.”

There is strong historical and biblical indication that Britain will not be part of the final unification of Europe. The EUObserver hinted at this development, when it wrote on March 10, 2007: “The EU should go ahead and further integrate without the UK… Belgium’s prime minister Guy Verhofstadt has said. He added that [under certain circumstances], ‘the European Union must progress without Great Britain.’”

The Wall Street Journal wrote on May 24, 2007, that “Ms. Merkel’s team considers Britain one of the biggest obstacles to any agreement.”

According to a statement by former German Chancellor Helmut Schmidt in 2004, core Europe might NOT include Britain, but he felt that it would include countries like France, Germany, Italy, the Netherlands, Belgium and Luxembourg. However, this assessment might not be entirely correct. Certainly, countries like Germany, Italy, France, Spain and Austria will be part of the core European configuration, and it is very likely that countries such as Poland and Hungary will be part of it. Whether Greece will be a part of it is not certain at all, but it is virtually assured that Britain won’t be a part of it.

In regard to Poland, Der Spiegel Online wrote on May 25, 2012: “Poland… has become the most astonishing success story in Eastern Europe. Relations between Berlin and Warsaw have never been better…  Berlin is already Warsaw’s biggest [trading] partner.”

Regarding Italy, the EUObserver wrote on March 4, 2013: “Italy indeed is a difficult beast to understand—let alone tame—for the other European countries, but it is an anchor, not an iceberg, for the European integration process.”

Regarding Britain, The Associated Press wrote on January 24, 2013:

“British Prime minister David Cameron wants nothing to do with a United States of Europe… Many in the EU, particularly among the 17 countries that use the euro, are on a drive for closer political unification, and that’s raised particular concerns recently in Britain… Britain’s relations with Europe have been strained since the end of World War II… It has stood against many efforts to forge closer ties, notably the creation of the euro…” Mail Online added on January 18, 2013: “… the EU’s mission for ‘ever closer union’ has always meant ultimately creating a federal superstate, something that is unacceptable to most Britons.”

And so, while Italy—called a “difficult beast” in the media—will be part of the core nations of Europe, called a “new beast” in the media, it is highly unlikely that Britain will be part of it. In fact, more and more voices are being heard insisting that the UK should leave the EU voluntarily or involuntarily. A vast majority of the British people are against the idea that their country should even stay in the EU.  In fact, Britain is not part of the 17 European states presently in the Eurozone, and it is virtually certain that it will not adopt the euro. (It is interesting that the media is also referring to the Eurozone as the “euro zone beast”; compare Reuters, July 3, 2013).

All of this is of great biblical significance, because the Bible says that in the very end, the European power bloc, under the leadership of the biblical “beast” (a military leader), will fight a war against Britain.

Military Union

Europe, under its core member states, will also become a strong and powerful military union. Europe’s leaders realize that a strong political union necessitates a unified European army. We have seen Europe—and Germany—getting more and more involved militarily in non-European countries. As America’s influence diminishes, Europe sees the need to fill the vacuum.

Under the headline, “German Chancellor Favors Creation of European Army,” Deutsche Welle reported on March 23, 2007:

“The European Union should move towards forming a common army, Germany’s Angela Merkel said in an interview focusing on the chancellor’s vision for the future of the bloc. Just ahead of weekend celebrations marking the 50th anniversary of the Treaty of Rome, the foundations of the European Union, Chancellor Merkel said she envisioned a single European army for the future of the [then] 27-member bloc in the next decades. ‘We need to get closer to a common army for Europe,’ she told the mass-circulation Bild newspaper… The call for a European armed forces is not new. Last year, Polish President Lech Kaczynski said his country wanted a new 100,000-strong European army created to work with NATO in trouble spots in the world or to defend Europe.”

Under the headline, “European Army Backed,” The Sydney Morning Herald wrote the following on September 20, 2012:

“Germany, France and nine of Europe’s most powerful countries have called for an elected European Union president and an end to Britain’s veto over defence policy, in a radical blueprint for the continent’s future… As well as calling for a single, elected head of state for Europe, the bloc demanded a new defence policy, under the control of a pan-EU foreign ministry commanded by Baroness Ashton, which ‘could eventually involve a European army’. In order to ‘prevent one single member state from being able to obstruct initiatives’, a reference to British opposition to a European army, the German-led group demanded an end to existing national vetoes over foreign and defence policy… The plan, which has the backing of Germany, France, Italy, Spain, Poland, Holland, Austria, Belgium, Denmark, Luxembourg and Portugal, is likely to increase calls for a British referendum on EU membership.”

The core member states of Europe will become militarily strong (Daniel 2:42), but at first, they will not be totally unified. The Bible says that their unification will be “fragile” (same verse). It will take the arrival of the “beast” to create a short-lived military unification “of one mind” (Revelation 17:12-13), which will be hostile towards Jesus Christ (verse 14).

A Catholic Concept

As we will explain further, in much detail, the European political unification will be closely connected with the Roman Catholic Church. In a sense, the Roman Church has been influencing the European unification process to a certain degree all along. As The Telegraph wrote in 1991: “The Common Market itself started under the inspiration of Catholic politicians—such as Adenauer of Germany, Paul-Henri Spaak, Jean Monnet and Robert Schumann… They were all deeply influenced by Catholic social teaching.”

Monnet believed in the Catholic vision that Europe should become a federal superstate. The Financial Times wrote on May 22, 1995, that the “idea of a united Europe” has been viewed as “essentially a Catholic concept.”

We have seen, so far, that the final resurrection of the ancient Roman Empire has already begun in Europe. Core member states of Europe—ten nations or groups of nations—will unify and become militarily strong (Daniel 2:42). They will only rule for a short time and will give their power and authority to a charismatic political personage—the “beast”—(Revelation 17:12-13). That short-lived unification under the beast will be hostile toward Jesus Christ (verse 14). Other passages show us that the “beast” will work together with a religious figure called “the false prophet.”

The Beast

What are some of the characteristics of the beast and important concepts associated with him, as revealed in Scripture?

We need to realize that the Bible uses the word “beast” for both the entire Roman system (the ancient Roman Empire and its revivals, including the final resurrection) as well as the final leader of that system. The passages that we will discuss below seem to indicate that the word “beast” refers in those passages—at least in part—to the end-time leader himself.

In Revelation 13:1-4, 8, 11-12, we are told that it is Satan who will give power to the beast (the system as well as the end-time leader), and that the false prophet, who deceives the nations, causes the nations to worship the beast (Revelation 14:9; compare 20:4). This reminds us of past Greek, Roman and European leaders who were literally worshipped and looked upon as God or a god, and this will also be true for the final military leader. For instance, as was pointed out before, it is well-known that Hitler was perceived by many as a messiah, or the “Messiah,” while other leaders, such as Charlemagne, Otto the Great, Napoleon and Mussolini, saw themselves as successors of the ancient Roman emperors (who, as we will see, were deified). Mussolini in particular was worshipped as a god by many Italians.

Deification of Roman Emperors

In the book, Dark History of the Roman Emperors, by Michael Kerrigan, the following is pointed out about the deification of several of the Roman emperors:

“The Second Triumvirate had the Senate acknowledge the late Julius Caesar as a god… It also had the consequence that, as ‘Divi Filius’ (‘son of god’), Octavian could claim to be ruling by divine right… After his death, Augustus was quite genuinely worshipped as a deity, as was his Empress, Livia Augusta… Caligula proclaimed himself a god in his own lifetime… Hadrian died in 138 C.E. As Emperor, his successor became known as Antonius Pius… because of his efforts to have his adoptive father deified… He adored his wife Faustina and was devastated by her death in 141 C.E.; he had her deified and built her a temple in the Forum.”

As will be explained, ancient Antiochus Epiphanes was a forerunner of the end-time beast. As the Wikipedia Encyclopedia points out, “He assumed divine epithets… such as Theos Epiphanes (… ‘God Manifest’).”

In the future, people will worship the beast during his lifetime. They will be deceived to do so by Satan and the signs of the false prophet (who will also be worshipped as God or a god).

In Revelation 13:6, we read that the beast will blaspheme God, His name, His tabernacle and the angels—in other words, everything that stands for the true worship of God and is associated with God. We note Ephesians 3:14-15, which points out that God’s people belong to the Family of God, and that “from the Father” God’s children “are named.” This shows, as it is confirmed in other passages, that the beast will become very hostile toward the true children of God and that he will severely persecute them.

Note the contrast in Revelation 13:16-18, which tells us that those who are not called by God and who do not understand the truth will accept the mark of the beast; the name of the beast, and the number of his name, which is 666. In following and worshipping the beast, who will blaspheme God’s name, they will accept the name of the beast and his mark.

The Mark of the Beast

Regarding the mark, the commentary of Jamieson, Fausset and Brown states that, “The mark may be, as in the case of the sealing of the saints in the forehead, not a visible mark, but symbolical of allegiance. So the sign of the cross in Popery. The Pope’s interdict has often shut out the excommunicate from social and commercial intercourse. Under the final Antichrist [the beast] this shall come to pass in its most violent form.”

In chapter 15 of our free booklet, Is That in the Bible? The Mysteries of the Book of Revelation, we state:

“Revelation 13:16–17 explains that ‘the image’ of the second (religious) beast will cause people to accept ‘a mark’ of the first beast ‘on their right hand’ or ‘on their foreheads.’ Without it, they cannot buy or sell (compare Revelation 14:9).

“This mark of the first beast is clearly associated in Scripture with the violation of God’s Sabbath commandment [the time from Friday sunset to Saturday sunset] (compare Exodus 31:13; Ezekiel 20:20; Isaiah 56:2; Isaiah 58:13; Amos 8: 5; Exodus 16:23, 26; Exodus 31:15). In the Bible, the ‘right hand’ is associated with work (Psalm… 137:5). The ‘forehead’ is the seat of thoughts (Ezekiel 3:8; 9:4; Revelation 7:3).”

In our free booklet, Europe in Prophecy, we state the following under the headline, “HOW WILL YOU BE IDENTIFIED?”:

“… the mark of the Beast apparently means general participation in the worship system of the revived Roman Empire…

“The little horn (in Daniel 7:25, referring to a religious power) intended to change times and laws—indeed, to change the law regarding holy times—and persecuted God’s people who did not accept its change. God has commanded His people to keep certain times holy and, during these holy times, His people are not to engage in commerce…

“The Bible is very clear about which days GOD has made holy—the weekly Sabbath (Friday sunset to Saturday sunset) and certain annual Holy Days, which are also called Sabbaths in the Bible (cf. Lev. 23). God commands His people in Exodus 31:13-17, ‘Surely My Sabbaths [plural—the weekly Sabbath and the seven annual Sabbaths] you shall keep, for it is a sign between Me and you…. You shall keep the Sabbath… for it is holy to you…. Whoever does any work on it, that person shall be cut off from among his people.’ So, in contrast to the mark of the Beast, we have a sign of God and His people—the observance of His Sabbaths.

“The Sabbath command, it must be understood, is not just for the Jewish people, as many today will argue. Rather, the Sabbath was made, as Christ said, ‘for man’ (Mark 2:27) at the very time when man was created—when there was no distinction between Jews and non-Jews. It was clearly made for both Israelites and Gentiles (Is. 56:6-7).”

It is also important to note that in Europe, the weekly calendar was changed in 1976 to the effect that Sunday is designated as the last day of the week. Most people have been misled and deceived to think that Sunday is the “weekly Sabbath”—not Saturday. Indeed, the “little horn” has been heavily involved in changing the law regarding holy times.

The Name and the Number of the Beast

We were also told in Revelation 13:17 that the nations will accept the name of the beast and the number of his name.

The Jamieson, Fausset and Brown commentary states that the “‘number of his name’ [implies] that the name has some numerical meaning.” The name can refer to a literal name, to an adopted name, or to a well-known expression associated with or describing the beast (such as “Heil Hitler” or “Il Duce”). In addition, when people accept his name, they accept what he stands for and what he does.

In chapter 16 of our free booklet, Is That in the Bible? The Mysteries of the Book of Revelation, we state:

“Verse 18 reveals that the famous ‘number of the beast’ is the ‘number of a man.’ We are told to ‘calculate’ the number, which is 666. King Lateinos was the founder of Rome. In the Greek, every letter has a numerical value. The numerical value for ‘Lateinos’ is 666. Therefore, the… beast is… clearly identified as the Roman Empire—the number 666 identifying the founder of the Roman Empire—Lateinos.

“Although the designation ‘beast’ in Revelation 13 describes the Roman Empire, it can also refer to the representative or ruler of the final revival or resurrection of that Empire (compare Revelation 16:13; 19:20). It is likely that the numerical value of the name of that final human leader of the revived Roman Empire—referred to as a MAN (compare again Revelation 13:18)—will also be 666.”

Many commentaries agree that the number of the beast—666—refers to Lateinos, the founder of Rome. In the Greek, L stands for 30, A for 1, T for 300, E for 5, I for 10, N for 50, O for 70, and S for 200. The Jamieson, Fausset and Brown commentary states that the beast “may have a close connection with Rome, and so the name ‘Lateinos’ (666) may apply to him.”

Barnes’ Notes on the Bible explains that it is indeed the Greek language and the numerical value of its letters that need to be consulted to determine the number, as John wrote in Greek; the first and last letters of the Greek alphabet are expressly selected to denote Christ’s eternity; i.e. Alpha and Omega (Revelation 1:8, 11); and “the numerals by which the enigma is expressed… are Greek.” The commentary also explains that the number is indeed 666, and not 616, as sometimes proposed, as 616 is only contained in some falsified and corrupted versions.

The Ryrie Study Bible states that “Somehow, unknown to us, the number will play an important part in the identification of the Antichrist [the beast] in a future day.” And J.H. Blunt’s commentary writes that “the true and full application of it is not likely to be discovered until the personal Antichrist [the beast] himself has arisen, and then it may prove to be one of the signs by which he is to be readily identified.”

However, it won’t be a sign that will be readily discernable by most, since we specifically read in Revelation 13:18: “Here is wisdom. Let him who has understanding calculate the number of the beast…”

One will need to have godly wisdom and understanding to figure out the number of his name. Most people will not be able to do so, and they will not believe it when it is revealed, because they will be deceived by Satan and the false prophet to believe a lie.

Prior to Christ’s return, the beast and his armies will invade the Middle East and Jerusalem to take away the daily sacrifices. We read a prophecy in Daniel 8:9-12, which may very well be dual in nature. It first speaks about the ancient leader, Antiochus Epiphanes, who is described in that passage as a little horn (not to be confused with the little horn in Daniel 7, which describes a religious power).  According to Daniel 8:9-12, that “little horn” persecutes God’s people, invades and casts down the “sanctuary” and opposes the daily sacrifices which are “taken away.”

Antiochus Epiphanes…

Antiochus did all of that. He was born in 215 BC and died in 163 BC.

According to 2 Maccabees, “Raging like a wild animal, he set out from Egypt and took Jerusalem by storm. He ordered his soldiers to cut down without mercy those whom they met and to slay those who took refuge in their houses. There was a massacre of young and old, a killing of women and children, a slaughter of virgins and infants. In the space of three days, eighty thousand were lost, forty thousand meeting a violent death, and the same number being sold into slavery…

“Not long after this the king sent an Athenian senator to force the Jews to abandon the customs of their ancestors and live no longer by the laws of God; also to profane the temple in Jerusalem and dedicate it to Olympian Zeus, and that on Mount Gerizim to Zeus the Hospitable, as the inhabitants of the place requested… They also brought into the temple things that were forbidden, so that the altar was covered with abominable offerings prohibited by the laws. A man could not keep the sabbath or celebrate the traditional feasts, nor even admit that he was a Jew.”

We read in Daniel 8:23-25 that a fierce king or a king “having fierce features” (verse 23); i.e. Antiochus, would arise with sinister schemes and cunning and deceit; and that he would be broken without human means. Antiochus died suddenly of a disease, but if this is a dual prophecy, it would also refer to the death of the beast by the hand of Jesus Christ when the beast will be thrown alive into a burning lake of fire (Revelation 19:20). To point out a parallel with the king having fierce features in Daniel 8:23, we read in Deuteronomy 28:50 that the end-time army which will occupy the Middle East is described as a “nation of fierce countenance.”

… a Type of the End-Time Beast

Scofield’s Concordance states that “Antiochus is a remarkable type of the Beast.” In fact, much of what Antiochus did, the end-time beast will also do, and worse.

Daniel 11:21-23 describes Antiochus Epiphanes as having supplanted the ruler and having  come into power through intrigue. The Wikipedia Encyclopedia tells us: “After King Seleucus was assassinated by Heliodorus, an usurper, in 175 BC, Antiochus in turn ousted him. Since Seleucus’ legitimate heir, Demetrius I Soter, was still a hostage in Rome, Antiochus, with the help of King Eumenes II of Pergamum, seized the throne for himself, proclaiming himself co-regent for another son of Seleucus, an infant named Antiochus (whom he then murdered a few years later).”

The Abomination of Desolation

The end-time beast might also obtain his rule over the ten nations or groups of nations through “intrigue” or “flattery.” Jesus Christ confirmed that the acts of Antiochus may be dual in nature, and that the abomination of desolation, which Antiochus set up in the temple (Daniel 11:31), will be set up again (Matthew 24:15). The abomination of desolation has been understood as describing a devastating army occupying Jerusalem as well as the erection of an idol, a statue or an “image,” an ungodly presence or pagan worship services in the Temple.

In Matthew 24:15, Christ refers to the abomination of desolation in the context of the destruction of Jerusalem through Titus’ devastating and abominable army in 70 AD, but He also speaks of a future military occupation of the Holy Land and of Jerusalem (Luke 21:20-21) and the desecration of the “holy place”  just prior to His return. Daniel 12:11 contains an end-time prophecy and establishes that another prophetic “abomination of desolation” will be set up at the holy place (“where it ought not,” compare Mark 13:14) at the same time when the future Jewish daily sacrifices will be taken away.

Judging from the past and also from several passages in the Bible, the Jews will indeed build another Temple in Jerusalem, but it will be desecrated. Actually, something similar did occur in 131-133 AD (even though at that time, the Romans built the Temple “for the Jews”), while in the future, the Jews will do so themselves. As Michael Kerrigan writes in Dark History of the Roman Emperors, “In 131 C.E… [emperor] Hadrian had work on the Temple site commence… The Romans’ inauguration ceremony started with the ritual breaking of the ground, itself an act of sacrilege in Jewish law. Unperturbed, the emperor decided that this was a good moment to prohibit the practice of circumcision… “

In 133 C.E. the Romans marched on Judea to quench a Jewish “rebellion” under the followers of Simon Bar Kokhba (who was perceived to be the Messiah). His followers had taken control of Jerusalem and had established an independent Jewish state under the spiritual leadership of Rabbi Akiva. The Romans, under general Sextus Julius Severus, massacred at least half a million Jews (other estimates give the number as “millions”) and destroyed almost a thousand villages.

Kerrigan states that “Hadrian redoubled his efforts to stamp out Jewish religious practices. Sacred scrolls were burned, rabbis executed and the Torah… was banned. The temple was turned over to the worship of Jupiter, and of Hadrian himself… Judea became ‘Palestinae.’”

Commentaries agree that the events of the past, especially under Antiochus and, to a lesser degree, Titus and Hadrian, were just forerunners of end-time events.

We read in Daniel 11:31-39 that the “king of the north” [who is also called the beast in the Bible] will take away the daily sacrifices and place there the abomination of desolation; that he shall exalt and magnify himself above every god, shall speak blasphemies against the God [or “god”] of gods; and that he “shall regard neither the God [better “god”] of his fathers nor the desire of women, nor regard any god; for he shall exalt himself above them all. But in their place he shall honor a god of fortresses; and a god which his fathers did not know he shall honor with gold and silver”; and that he will “act against the strongest fortresses with a foreign god, which he shall acknowledge, and advance its glory…”

Even though this passage has been applied to Antiochus (as he did perform some of those prophesied events), it is also recognized that it cannot refer to him exclusively. The Ryrie Study Bible writes that “the scope [of this section] also requires reference to some details of Israel’s last days.”

The New Bible Commentary: Revised adds:

“Antiochus who persecuted the [Old Testament] church shortly before the first advent of Christ may be regarded as typical of the antichrist [the beast] who will persecute the church before the second advent of Christ… [Verse] 36 states that the king will ‘magnify himself above every god,’ a description which does not well apply to Antiochus… likewise it is difficult to see how Antiochus showed disrespect for the gods of his fathers…”

The Future King of the North

However, it is not difficult to see how it would apply to the end-time beast. He will worship a foreign god for a while, that is, the false prophet, who is described in places such as 2 Thessalonians 2 as the “man of sin” who will sit in the “Temple of God,” claiming to be God (verse 4).  We can appreciate that the “abomination of desolation,” set up at a holy place, also applies to the false prophet himself, sitting in God’s very Temple, claiming to be “God.” Also, he may be instrumental in persuading the beast to invade militarily the Middle East and Jerusalem and to initiate the erection of a great “image to the beast,” which will be given the power to speak and to cause the murder of Christians (Revelation 13:14-15); hence, the beast will honor a “god of fortresses,” murder and war. He will make that “god” rich. His fathers did not know that “god” because the false prophet had not yet existed during their time.

Another statement about the king of the north is worthy of consideration. We have read that he “does not regard the desire of women” (Daniel 11: 37). Some say, the “desire of women” is a reference to the god whom the women worshipped; i.e. Tammuz (compare Ezekiel 8:14). Others claim that this means he does not love what women love, or that he lives in licentiousness with women and does not want to get married (since many women have the desire to get married).

However, a much more obvious explanation needs to be brought out. The old Luther Bible translates that he does not care for the love of or have love toward women (“Frauenliebe”). This could be a reference to other than normal sexual preferences. The commentary of Henry speaks of “unnatural lust” in this context. This might indicate that the beast will be homosexual (compare Romans 1:24-28). There is no indication that Antiochus was homosexual (nor that he had illicit affairs with other women, nor that he did not want to get married. In fact, Antiochus was married). If the reference is to the homosexual nature of the end-time beast, we could think, as a forerunner, of emperor Hadrian who massacred the Jews. He was married, but he was also homosexual. When his male lover died by drowning in the sea, a heart-broken Hadrian gave orders for his deification. So, judging by these examples, the beast could very well be married and still be homosexual. For instance, Austria’s former leader, the late Jörg Haider, was married and had a daughter, and it only became known after his death that he was homosexual.

The King of Assyria

In Daniel 11:44-45, we read that the end-time king of the north (verse 40), or the beast, will act with great fury. He is identified in Hosea 5:13 as the Assyrian King “Jareb,” which means “a fighter.” He is also identified in Isaiah 10:5-7, 12, as the end-time king of Assyria who has an arrogant heart and the will to destroy others. Isaiah 14:24-25 tells us that the king of Assyria will enslave the nations of Israel and Judah. Isaiah 30:30-33 adds that he will be thrown into Tophet—the lake of fire and brimstone (compare Isaiah 31:8-9). This shows, then, that the beast will be of Assyrian descent. The modern Assyrians can be found today in Germany and Austria. (For more information, please read our free booklets, Germany in Prophecy and Europe in Prophecy).

Another interesting reference to the beast can be found in the book of Habakkuk, which deals with the modern Chaldeans or Assyrians.

Isaiah 23:13 tells us that the ancient Assyrians founded the land of the Chaldeans. And so, it will be the modern Assyrians—mainly the German-speaking peoples—who will lead the final resurrection of the “Holy Roman Empire.” (For instance, we have seen that the German Otto the Great and the Austrian Charles V were previous emperors of the “Holy Roman Empire” or “the Holy Roman Empire of the German Nation.” Arguably, this is also true for Charlemagne or Charles the Great, who was crowned as Emperor in the German city of Aachen and who is viewed by the Germans as a German, by the French as a Frenchman, and by the Belgians as a Belgian. In addition, the collaboration of the Austrian Hitler and the Italian Mussolini with several popes constituted the sixth revival of the “Holy Roman Empire”).

In ancient times, the Chaldeans were Babylon’s religious leaders, astrologers and magicians. John Gill’s Exposition of the Entire Bible has this to say about the ancient Chaldeans:

“A people still of late mean and low, famous only for their soothsaying, divination, and judicial astrology; but now become a powerful and warlike people, rising up under the permission of Providence to universal monarchy, and who would quickly add Judea to the rest of their dominions…”

A Swift and Short Work

Even though a partial fulfillment of Habakkuk’s entire prophecy can be seen in ancient Judah’s captivity through the Babylonians, due to Judah’s transgressions (compare verse 4), Habakkuk’s prophecy of Babylonian warfare is clearly awaiting an end-time fulfillment. As we will see, this will COINCIDE with the powerful, but short, revival of the preaching of the gospel of the Kingdom of God.

Habakkuk 1:5-10 reads as follows: “Look among the nations and watch—Be utterly astonished! For I will work a work in your days Which you would not believe, though it were told you. For indeed I am raising up the Chaldeans, A bitter and hasty nation Which marches through the breadth of the earth, To possess dwelling places that are not theirs. They are terrible and dreadful… They all come for violence… They gather captives like sand. They scoff at kings…”

Paul later quoted these words and applied them as a warning to the people in his time and age who would reject the gospel message. We read in Acts 13:32-41: “And we declare to you glad tidings—that promise which was made to the fathers. God has fulfilled this for us their children, in that He raised up Jesus… David, after he had served his own generation by the will of God, fell asleep, was buried with his fathers, and saw corruption; but He whom God raised up saw no corruption. Therefore let it be known to you, brethren, that through this Man is preached to you the forgiveness of sins; and by Him everyone who believes is justified from all things from which you could not be justified by the law of Moses. BEWARE therefore, lest what has been spoken in the prophets COME UPON YOU: ‘Behold, you despisers, Marvel and perish! For I work a work in your days, A work which you will by no means believe, Though one were to declare it to you.’”

God said through Habakkuk that His work, the end-time preaching of the gospel, would be powerful, but short. Romans 9:28 confirms this, saying: “For He will finish the work and cut it short in righteousness, Because the LORD will make a SHORT WORK upon the earth.”

The Bible prophesies that at the time when the powerful preaching of the gospel message is being revived, modern Babylon will rise once again in Europe as the seventh and very SHORT-lived resurrection of the ancient “Holy Roman Empire”—a combination of church and state—when the (religious) fallen woman will be once more riding the (political and military) beast (compare Revelation 17, especially verses 10 and 12).

God will use modern Babylon in a literal SWIFT blitzkrieg to punish the modern houses of Israel and Judah for their transgressions (compare also Isaiah 29:13-14). But God will then punish modern Babylon (Habakkuk 2:8)—a system less righteous than modern Israel and Judah (compare Habakkuk 1:12-13).

In this context, we read in Habakkuk 1:11 that after the modern Babylonian/Assyrian leader—the beast—has come to power, his mind will change. This term could be a reference to demonic possession.  Barnes’ Notes on the Bible says it could describe the invisible presence of a spirit (compare Job 4:15; the word for “passed” in that passage is the same word as for “change” in Habakkuk). We know, of course, from passages such as Revelation 16:13-14, that the beast will be demonically possessed, but this passage in Habakkuk seems to indicate that the possession will occur after he has received his authority and power from the ten core nations or groups of nations.

To recall, certain core member states of Europe—ten nations or groups of nations—will unify and give their power and authority to a charismatic political personage—the “beast” (Revelation 17:12-13), who will work together with a religious figure, called “the false prophet.”

The Religious Organization Under the False Prophet

To identify the false prophet, we must first identify the religious organization that the “false prophet” will represent.

We have seen that the last seven revivals of the ancient Roman Empire constituted a collaboration between religion (the Roman Catholic Church) and state (the political empires under military leaders), while the first three revivals of the ancient Roman Empire were not supported by the Catholic faith.

In our free booklet, Europe in Prophecy, we explain:

“In Revelation 17, the Apostle John is given a vision of a… scarlet beast… having seven heads and ten horns… the scarlet beast is ridden by a woman—a harlot. Revelation 17:5 identifies the woman as ‘mystery, Babylon the great, the mother of harlots and of the abominations of the earth.’ This woman is depicted in verse 6 as drunk with the blood of the martyrs of Jesus. In verse 18 the woman is also identified as that great city that reigns over the kings of the earth, the city that sits on seven mountains (v. 9). Though here called Babylon, the famed City of Seven Hills is the city of Rome!—successor to ancient Babylon politically, militarily, economically and religiously. It is this city that rides the scarlet beast with the seven heads and the ten horns. The seven heads of the beast are seven kings or seven kingdoms (v. 10). These are successive kingdoms, one following the other…

“… the heads of the beast in Revelation 17 depict the seven last resurrections of the Roman Empire… The woman sits on these last seven resurrections of the beast. That is, the woman was only instrumental in the last seven revivals of the Roman Empire—not the first three.

“This woman or city is described as both an economic power and a religious power. The Ryrie Study Bible comments in a footnote to Revelation 17:5, ‘Though the famous city of Babylon was on the Euphrates River, the name seems to be a symbolic reference to Rome. In chapter 18 it represents more the political and commercial aspect of the revived Roman Empire. Thus the term stands both for a city and for a (religious and commercial) system related to the city (much like “Wall Street,” which is both a place and a system).’

“An interesting statement in Halley’s Bible Handbook agrees with this assessment: ‘The description of Babylon the great… exactly fits Papal Rome. Nothing else in world history does fit.’ Unger’s Bible Handbook states, ‘The great harlot denotes a religious system that compromises truth for worldly power. She is guilty of prostituting truth and purity, intoxicating men by her doctrines and practices which violate the Word of God. She heads up the corrupt religious system of the end-time. It represents in fullest scope all apostate religious movements—from the inception in the ancient Babylon of Nimrod to the terrible consummation and apostate Christianity and other evil religious forces of the last day. The revived Roman Empire, with its end-time emperor—the Beast—appears as the agent of the harlot’s destruction. The woman has her headquarters in the Beast’s capital, which is the seven-hilled city of Rome’ (p. 870).

“Note that it is the seven last revivals of the Roman Empire that are ridden by the woman, a religious power. The first three were not. The first three revivals occurred under leaders with a different religion, that of Arianism, which was labeled a heresy by the Roman Catholic Church. But the last seven occur under the control and with the approval of the Church of Rome…”

Remember that the first of the seven last resurrections of the Roman Empire occurred under Justinian in A.D. 554; the second occurred under Charlemagne or Charles the Great; the third occurred under Otto the Great; the fourth under Charles V Habsburg; the fifth under Napoleon Bonaparte, and the sixth of the last seven resurrections occurred under Hitler and Mussolini. As with the previous six resurrections, the woman—the papal city of Rome—will “ride,” or direct the activities of, the seventh resurrection as well.

Referring to the “little horn” in Daniel 7:8, 24, we point out in the aforementioned booklet that the “little horn, the religious power synonymous with the woman riding the scarlet beast, would change times and law, or rather, change the law regarding holy times,” which it did. As you will recall, it transferred religious services from the weekly Sabbath to Sunday (the day of the sun god), and abrogated God’s annual holy days and adopted instead pagan days such as Christmas and Easter.

In chapter 19 of our free booklet, Is That in the Bible? The Mysteries of the Book of Revelation, we shed additional light on the woman riding the beast:

“In Revelation 17, John sees a fallen woman who sits on a scarlet-colored beast with seven heads and ten horns… The woman is called, in verse 5, ‘Mystery, Babylon the Great, The Mother of Harlots and of the Abominations of the Earth.’ This fallen church is called the ‘Mother Church,’ which has ‘daughter churches’… Revelation 17:9… says: ‘Here is the mind which has wisdom: The seven heads are seven mountains on which the woman sits.’

“According to Strong’s Exhaustive Concordance of the Bible, the Greek word for ‘mountain,’ ‘oros,’ means ‘mountain’ or ‘hill’ (see Strong’s No. 3733). Young’s Analytical Concordance to the Bible agrees, defining the Greek word used in Revelation 17:9 as ‘mountain, mount, hill.’ This same word is used in Matthew 5:14, where Christ says: ‘You are the light of the world. A city that is set on a HILL cannot be hidden.’ It is also translated as ‘hill’ in Luke 4:29. The New English Bible translates Revelation 17:9, as follows: ‘The seven heads are seven HILLS…’ So do the Revised English Bible; the New International Version; the New American Bible; the Moffat Translation of the Bible; the Jewish New Testament, by David Stern; and a German Bible translation, ‘Die Gute Nachricht.’ The New Jerusalem Bible states: ‘The seven heads are THE seven hills…’ The Living Bible gives the following interpretation of the verse: ‘And now think hard: his seven heads represent a certain city built on seven hills where the woman has her residence.’

“Verse 10 explains that the seven mountains or hills symbolize seven kings—seven military and political rulers. They describe the seven last resurrections of the ancient Roman Empire—with the last king or revival of the Roman Empire still to appear in the near future. But remember that the woman is also identified as a CITY, which sits on seven mountains or hills…

John Gill’s Exposition of the Entire Bible explains: ‘… this confirms that the beast before spoken of, on whom the woman sat, is the Roman empire, since she is here said to sit on the seven mountains, on which Rome, the metropolis of that empire, was built…’

Matthew Henry’s Commentary on the Whole Bible states: ‘Seven mountains—the seven hills on which Rome stands…’ Albert Barnes’ Notes on the Bible agrees: ‘The seven heads are seven mountains—Referring, undoubtedly, to Rome—the seven-hilled city…’

“Lehman Strauss writes in ‘The Book of the Revelation,’ pages 295–301: ‘The Babylon of the Revelation is an apostate religious system clearly identifiable with all of Christendom, with papal Rome taking the lead in its formation… the world might applaud such a union, but we may be certain God is not in it… We are not surprised, then, when we see men and women of various religious faiths making pilgrimages to Rome to see a man who has been exalted as “the holy father,” “the voice of God,” and then bowing down to him as though he were a god… Rome is known as the seven-hilled city… Here then is a prophecy referring to papal Rome, not history referring to pagan Rome… The wealth of the Roman Catholic Church and the Protestant denominations combined adds up to many billions of dollars…’

“Therefore, the Bible does reveal that the final revival of the ancient Holy Roman Empire in Europe will again be guided by the Church of Rome. In addition, the Bible speaks in several places of a ‘heavenly queen,’ which is being worshipped (Jeremiah 7:18; 44:17–19, 25). However, Scripture condemns such practice. In fact, modern Babylon identifies herself as a ‘queen’ (Revelation 18:7; compare Isaiah 47:1, 5, 7, referring to the ‘daughter of Babylon’ as the ‘Lady of Kingdoms,’ verse 5). It is therefore no coincidence that the design of the European flag was allegedly ‘inspired’ by an image associated with the ‘Virgin Mary,’ who is described by Catholics, directly or indirectly, as ‘our Mother,’ the ‘queen of heaven,’ ‘our Lady’ and ‘the queen of Europe’…”

“… the Eighth, and of the Seven…”

We read in Revelation 17:11 that the beast “that was, and is not, is himself also the eighth, and is of the seven, and is going to perdition.” We explained that the phrase, “is not” refers to the short-lived ninth resurrection of the ancient Roman Empire. Even though “it was” (verse 8: “… is not, and yet is”), it really was not, by comparison, such an all-encompassing and consequential revival as the previous ones, and as the tenth and last revival will be.

In regard to the statement in verse 11 that the beast himself is the “eighth, and is of the seven,” the New Unger’s Bible Handbook offers this explanation:

“The last ruler of the revived empire is specified, 11: ‘And as for the beast which was and is not [the revived empire, 8a], even he [autos, ‘he himself,’ the personal beast-emperor now coming into view] is the eighth, and is of the seventh [the imperial government, 10] and he goes into perdition.’… This diabolical head is unique… He rules over a ten-kingdom federation… unknown to imperial Roman government, and makes war against the Lamb… in the gigantic conflict for sovereignty over the earth…”

The Nelson Study Bible states: “The beast is related to the 7th king, but also has a separate identity.”

Verse 11 could, therefore, be a reference to the individual beast—the end-time military leader who would be ruling and being part of the seventh revival. It could also refer to the Catholic Church or the false prophet riding on and collaborating with the ten-nation federation and their political leader. The Roman Church and its final pope would be the “eighth,” but “of the seven,” as being a part of the seventh revival.

The Second Beast—The Image of the First Beast

The woman riding the beast is also mentioned, as a separate beast, in Revelation 13. After having described a first beast with seven heads and ten horns—the Roman Empire with its ten revivals—John proceeds to introduce us to a “second beast,” which he also associates with the “image” of the “first beast.”

We state in our booklet, Europe in Prophecy:

“In Revelation 13:11-17, John sees a second beast that has two horns like a lamb but speaks like a dragon. It is a religious power, claiming to be the Lamb or Jesus Christ, but is influenced by the dragon, or Satan. The second beast, we are told, exercises all the authority of the first beast in his presence… This [second] beast performs great signs, even making fire come down from heaven in the sight of men…”

We make the following additional comments in our free booklet, Is That in the Bible? The Mysteries of the Book of Revelation:

“This second beast had two horns. It looked like a lamb (Jesus Christ is referred to as the Lamb of God throughout the New Testament, compare John 1:29), but it spoke like a dragon (Remember that Satan is identified as a dragon in Revelation 12:3, 9). This second beast is obviously a religious power, which is influenced by Satan, while pretending to speak on behalf of Christ. We read in 2 Corinthians 11:15 that Satan’s ‘ministers also transform themselves into ministers of righteousness.’ Jesus warned that many would come in His name, admitting that He was the Christ or Savior, and deceive many through their wrong teachings (compare Matthew 24:4–5)…

“We read in Revelation 13:14 that the second beast will make an ‘image’ to the first beast, which we identified as the Roman Empire. This passage found its fulfillment, historically, when the religious power of the second beast patterned itself after—made an image of—the governmental and political structure of the worldly power—the first beast—when it became a state in Rome, called the Vatican State, which would make contracts or treaties with other worldly governments; which also would send out their ambassadors and emissaries; and which would even have an army, including the Swiss guards, which fought against ‘heretics’ under the leadership of the Pope. It ultimately influenced and ‘inspired’ the first beast to put to death those who would not worship and follow the dictates of the Catholic Church.

Albert Barnes’ Notes on the Bible agrees, stating the following regarding the nature of the ‘image’: ‘… In the empire which then sprung up, and which owed much of its influence to the sustaining aid of the papacy, we discern the “image” of the former Roman power; the prolongation of the Roman ascendency over the world.’…

“However, this passage is not just of historical application, but it also contains a prophecy for the immediate future. Many commentaries suggest, therefore, that the ‘image’ might very well point at an ultimate literal fulfillment…

“We read in Revelation 13:15 that the image will speak and cause those to be killed who will not worship the image of the beast. In applying this statement figuratively and quite literally, John Gill writes: ‘[This] may be understood either of the images of the virgin Mary, and other saints, which it is pretended, and the people are made to believe, that they do at times actually speak, and really weep and laugh, as it may serve their different purposes; or this image may be said to speak by the decrees, canons, anathemas, curses, threatenings, persuasions, doctrines, and blasphemies of the pope and his clergy… these are the known orders and decrees of the Papacy, which have been executed by the Inquisition, and other hands, in innumerable instances…’

“The commentary of Jamieson, Fausset and Brown adds the following: ‘Charlemagne’s image was set up for homage; and the Pope adored the new emperor… Rome’s speaking images and winking pictures of the Virgin Mary and the saints are an earnest of the future demoniacal miracles of the false prophet in making the beast’s… image to speak.’

“Lehman Strauss writes in The Book of the Revelation: ‘The false prophet [the second beast] will attempt to lead the people to finance the erection of a great image in Jerusalem, thereby making Jerusalem the center of a world-wide religious system… How the image is made to speak, or what it says, is not revealed… When the image speaks, Jews and Gentiles, Roman Catholics and Protestants, wherever they are, will worship the image or be killed if they refuse.’”

In this context, we might recall our earlier discussion about Christ’s warning that an abomination of desolation will be set up at the holy place in the near future. A “speaking image” could very well constitute at least a partial fulfillment of that prophecy.

Forerunners of THE False Prophet

Before concentrating on the end-time false prophet, let us review a few historical forerunners, including Simon Magus.

The Greek word for false prophet is pseudoprophetes. According to Strong’s #5578, this word means, “a spurious prophet, i.e. pretended foreteller or religious impostor (cp. #5571 – pseudes = deceitful, false, liar and #4396 – prophetes = a foreteller, by analogy an inspired speaker).”

The Bible reports about false prophets in the past, and it warns of the appearance of many false prophets in the future. However, as we will later explain, there will also arise THE false prophet in the end-time, prior to Christ’s return, epitomizing all of the false prophets of the past, present and future.

Matthew 24:11 tells us that many false prophets will arise who will show great signs and wonders to deceive (Matthew 24:24). Luke 6:26 says that false prophets existed already in Old Testament times (compare 2 Peter 2:1). Acts 13:6-12 reports about a false prophet, who was a Jewish sorcerer, at the time of Paul. 1 John 4:1 speaks of false prophets at the time of John; and Revelation 2:20 gives a warning to God’s church in Thyatira because they allowed the (false) prophetess Jezebel to seduce them.

Egyptian Magicians

We may get an idea as to the extent of the Satanic powers that the end-time false prophet will possess when reading in Exodus 7 about the Egyptian false prophets or magicians at the time of Moses.

Clarke’s Commentary on the Bible explains that the two Egyptian sorcerers did not resort to “trickery,” but that they somehow exchanged their rods for real serpents:

“There can be no doubt that real serpents were produced by the magicians… If the magicians threw down their rods, and they became serpents after they were thrown down, as the text expressly says, Exodus 7:12, juggling or sleight of hand had nothing farther to do in the business, as the rods were then out of their hands. If Aaron’s rod swallowed up their rods, their sleight of hand was no longer concerned. A man, by dexterity of hand, may so far impose on his spectators as to appear to eat a rod; but for rods lying on the ground to become serpents, and one of these to devour all the rest so that it alone remained, required something more than juggling. How much more rational at once to allow that these magicians had familiar spirits who could… convey one thing away and substitute another in its place!…”

The Bible states that the rod of Aaron became a serpent, and that the magicians caused their rods to do so in like manner. Unless one wants to say that Aaron operated with a trick or performed an illusion (which would be ridiculous), the magicians did not operate in that way either. Somehow, as Clarke pointed out, they were able to “substitute” snakes in the place of rods. Later, God changed water into blood, and the magicians “did so” as well. Also, God brought frogs over Egypt and the magicians also did likewise.

It is obvious that these magicians acted with the power of Satan the devil and his demons! One should not try to diminish or underestimate Satan’s powers, nor try to explain them as man-made illusions or trickery! The Bible shows that in the near future, powerful men will arise on the world scene, including “the” false prophet, who will be influenced and empowered by Satan to perform real miracles—not just illusions—but they will do so with the demonic purpose of deceiving mankind!

Simon Magus—the Sorcerer

A forerunner of the end-time false prophet was Simon Magus, a Samaritan sorcerer. We state the following about him in our free booklet, The Great Tribulation and the Day of the Lord:

“Historical records establish the fact that Simon Magus, who had been baptized but had never truly repented (Acts 8:13–24), became a leader in the early Babylonian system. He had been a sorcerer, regarded as ‘the great power of God’ (Acts 8:9–10). Quoting from Millennium Prophecies, p. 59, let’s learn more about Simon Magus and the Satanic powers which he allegedly possessed. This should make us a bit more prepared for what is going to happen in the future and why the false prophet will be able to deceive so many people with his sorcery:

“‘The Samarian-born Simon Magus (15 BC–AD 53), son of a Jewish sorcerer, was educated in the cradle of Gnosticism, Alexandria. He was a disciple of Dositheus, who had been a follower of John the Baptist and contended with Jesus Christ for the title of Messiah. Simon traveled widely in Persia, Arabia [and] Egypt to learn all he could about magical lore. He was accompanied by a sorceress called Helena, whom Simon claimed was a reincarnation of Helen of Troy. In Samaria, even [professing] Christians spoke of Simon as ‘the great power of God’… Simon Magus performed many miracles, including healing the sick, raising the dead, walking through fire, flying through the air, turning stones into bread, creating phantom banquets, making himself invisible, animating stone statues, changing his own shape and, of course, reputedly commanding elemental spirits or possibly demons to do his bidding.’”

We are not claiming that Simon Magus did, in fact, accomplish all of these things. The above-stated description is an allusion to tradition and legend which states that Simon Magus actually did these things. However, we feel confident in saying that, through his magical powers, it appeared to people that he performed these “miracles,” including going through walls and making himself invisible. In the same way, today’s magicians or illusionists can appear to do some of these things, even though in most cases, they are just operating with tricks. How much more, then, can a person accomplish if he is used by Satan or his demons? We know of cases where Indian gurus levitate or where they walk on burning coals without their feet being burned. Obviously, Satan is behind this type of activity. In regard to Simon’s “ability” to “raise the dead,” people might not have really died, but were perhaps in a coma, and Simon woke them up out of that coma, through Satan’s help.

As mentioned earlier, Simon Magus became a leader in the early Babylonian system. Some mistakenly claim that Simon Peter was the first bishop of Rome, and that Christ founded the Roman Catholic Church through the Apostle Peter. But this is not correct, as we will prove.

The Apostle Peter Not the First Pope

While human tradition places the Apostle Peter in Rome as its first Bishop, Scripture fails to confirm that Peter even went to Rome to minister in that area.

We read in Galatians 2:7-9 that Paul had been entrusted with the gospel to the uncircumcised (Gentiles, including those living in Rome who were physically uncircumcised), just as Peter had been entrusted with the gospel to the circumcised (Jews who were physically circumcised). Rome was essentially Gentile, even though some Jews resided there, and it was Paul, then, who went to Rome. We note that Peter was led to OPEN the way to salvation to be offered to the Gentiles, by baptizing Cornelius, following a miraculous vision (compare Acts 11). This does not mean that he went to Rome.

Paul confirms in Romans 15:16-20 that he was a minister of Jesus Christ to the Gentiles, and that he made it “his aim to preach the gospel, not where Christ WAS named, lest I should build on another man’s foundation” (verse 20). Paul is telling us here that he would not want to establish or lead a church that was already being led by another apostle, including Peter. He emphasizes the same principle in 2 Corinthians 10:13-16. When Paul was in Rome, he preached to the Gentiles there. He tells us in 2 Timothy 4:11, while imprisoned in Rome, that ONLY Luke was with him. Peter is not mentioned, which would be strange if Peter was in Rome at that time. The same can be said regarding Paul’s additional “prison epistles” that were written during his first imprisonment in Rome (about 60-62 A.D.)–Ephesians, Philippians, Colossians and Philemon. No mention of Peter can be found in these letters.

In Romans 1:7, Paul addressed his letter to all of God’s beloved in Rome, without mentioning Peter. In Romans 16, he again addressed greetings to 29 specific persons—in some cases their collective households—but again, he failed to mention Peter. Paul wrote the letter to the Romans about 57 A.D., probably from Corinth, and even though tradition tells us that Peter had established the church at Rome in the 40s A.D., we find no mention of Peter in Paul’s letter to the Romans.

Noteworthy also is what is stated in Acts 28:22. When Paul had been brought as a prisoner to Rome, the Jewish leaders residing there asked Paul about the gospel: “‘But we desire to hear from you what you think; for concerning this sect, we know that it is spoken against everywhere.’ So when they had appointed him a day, many came to him at his lodging, to whom he explained and solemnly testified of the kingdom of God, persuading them concerning Jesus from both the LAW of Moses and the Prophets, from morning till evening.”

When the Jews disagreed among themselves after they heard his message, Paul announced that he would now preach the gospel to the Gentiles in Rome, which he apparently did for two years (verses 24-31). This passage tells us that, even though they had heard about the “sect” of the Christians, they had not been taught the gospel before Paul arrived in Rome. This shows that Peter could not have been there for 12 years prior to Paul’s arrival; otherwise, they certainly would have known about the gospel already.

It is for these reasons that Henry Chadwick concluded in his book, The Early Church, Volume 1, 1967, page 18, that the idea that Peter was in Rome for 25 years is merely a third-century legend.

Where Was the Apostle Peter?

If Peter was not in Rome, then where was he? In Acts 12 we see that Peter was cast into prison by King Herod in Judea around 50 A.D. After his miraculous release, we are told that he met Paul in Antioch (Syria) around 50-56 A.D. (compare Galatians 2:11). Still later, around 64 A.D., he resided in Babylon (1 Peter 5:13). Many Jews lived there at that time. Tradition, however, puts Peter in Rome during all this time, and some commentaries equate “Babylon” in 1 Peter 5:13 with the city of Rome. This is totally in error! While John refers to Babylon, meaning the city of Rome, in the prophetic book of Revelation (compare Revelation, chapters 17 and 18), Peter actually resided in the literal city of Babylon at the time of his writing.

John Gill’s Exposition of the Entire Bible points out:

“Some, by ‘Babylon’, understand Rome, which is so called, in a figurative sense, in the book of the Revelations… but that Peter was at Rome, when he wrote this epistle, cannot be proved, nor any reason be given why the proper name of the place should be concealed, and a figurative one expressed. It is best therefore to understand it literally, of Babylon in Assyria, the metropolis of the dispersion of the Jews, and the centre of it… there were great numbers [of Jews] which continued here, from the time of the captivity, who returned not with Ezra; and these are said by the Jews… to be of the purest blood: many of the Jewish doctors lived here; they had three famous universities in this country, and here their Talmud was written, called from hence… Babylonian.”

The commentary of Jamieson, Fausset and Brown agrees and adds:

“Babylon was the center from which the Asiatic dispersion whom Peter addresses was derived. Philo [The Embassy to Gaius, 36] and Josephus [Antiquities, 15.2.2; 23.12] inform us that Babylon contained a great many Jews in the apostolic age (whereas those at Rome were comparatively few, about eight thousand [Josephus, Antiquities, 17.11]); so it would naturally be visited by the apostle of the circumcision… Clement of Rome… mentions Paul and Peter together, but makes it as a distinguishing circumstance of Paul, that he preached both in the East and West, implying that Peter never was in the West. In 2 Peter 1:14, [Peter] says, ‘I must shortly put off this tabernacle,’ implying his martyrdom was near, yet he makes no allusion to Rome, or any intention of his visiting it.”

The Apostle Peter Not Buried in Rome?

We have also been told that Peter died in Rome and is buried there. But as the BBC reported on March 23, 2008, this is highly questionable:

“St Peter’s journey to Rome led to the spread of Christianity in the West and the foundation of Roman Catholicism, so the Church has always taught. But a new documentary will challenge the link as nothing more than a ‘conspiracy of faith’. In it, prominent academics accuse the Vatican of misleading the world over the fate of the man regarded as Jesus Christ’s closest disciple… they accuse the Church of fabricating a connection with the apostle to validate giving ultimate power to the papacy.

“Catholicism has taught for centuries that Peter was martyred and buried in Rome and that all popes succeed him, but the documentary will challenge this by asserting that he never reached the Italian city. Instead, it will accuse the Church of ignoring the discovery of a tomb in Jerusalem that archaeologists believe contains the bones of Peter… Dr Robert Beckford, a theology lecturer at Oxford Brookes University, who presents the documentary, [said:] ‘We found that there is no scientific evidence to support the idea that Peter was buried in Rome, but yet the rival theory has not got out because it challenges the Church…

“It is traditionally believed that he was crucified in Rome and buried where the Basilica of St Peter was later built, beneath the high altar. In 1939, the Vatican announced that the bones of Peter had been found in Rome during an archaeological dig. But the documentary casts doubt on this, questioning why the dig was carried out ‘in total secrecy’, and led by a ‘personal friend’ of the Pope… The documentary… suggests that it is much more likely that St Peter was buried in an ossuary found in Jerusalem with the inscription Shimon Bar Jonah – Simon son of Jonah – the Hebrew name for Peter.”

Simon Magus—the First Bishop of Rome

Since Simon Peter was not in Rome, who was there and who occupied the position of “first bishop of Rome”?

It was none other than Simon Magus, the Samaritan sorcerer who believed and was baptized, but who never received the Holy Spirit because the apostles refused to lay hands on him, given the fact that he had not repented and had an evil and wicked heart. It was Simon Magus who went to Rome. He was given the surname “Peter” as a religious title, meaning “father” or “interpreter.” Many pagan religions referred to their priests as “peter” or a variation of that expression.

In his book, Mystery of the Ages, Herbert W. Armstrong wrote on pages 51-53:

“It seems incredible that a being like Satan not only could have deceived the whole world, but also ‘Christianity’—the very religion bearing Christ’s name and supposed to be his true religion. Yet, paradoxically, Satan did! He did it through his great false church, started A.D. 33 by Simon the Sorcerer, described in the 8th chapter of the book of Acts as the leader of the Babylonian mystery religion in Samaria… Simon had bewitched the people of that country, and they followed him as their leader in the Babylonian mystery religion ‘from the least to the greatest, saying, This man is the great power of God’ (Acts 8:10)…

“Simon came to the apostles Peter and John, offering money as a bribe, asking them to give him the power to lay hands on people and have them receive the Holy Spirit. Peter rebuked him strongly. But Simon proclaimed himself a Christian apostle, nevertheless, and called the pagan Babylonian mystery religion ‘Christianity.’ He accepted the doctrine of ‘grace’ for the forgiveness of sin (which the pagan religions had never had), but turned grace into license to disobey God (Jude 4). He aspired to turn his pagan religion, under the name ‘Christianity,’ into a universal religion, to gain thereby the political rule of the world.  Simon, the ‘Pater’ (Peter) of his counterfeit religion, did not accomplish this in his lifetime. But succeeding leaders, with the headquarters moved to Rome, did, later, gain political control over the Roman Empire and its medieval successor, called ‘The Holy Roman Empire.’ This empire is in process of again being resurrected in Europe now!”

Simon went to Rome where he impressed Nero and others with his magical powers. The Dictionary of Christian Biography, Vol. 4, p. 682, states:  “When Justin Martyr wrote [in 152 A.D.] his Apology, the sect of the Simonians appears to have been formidable, for he speaks four times of their founder, Simon; and we need not doubt that he identified him with the Simon of the Acts. He states that he was a Samaritan, adding that his birthplace was a village called Gitta; he describes him as a formidable magician, and tells that he came to Rome in the days of Claudius Caesar (45 A.D.), and made such an impression by his magical powers, that he was honored as a god, a statue being erected to him on the Tiber, between the two bridges, bearing the inscription ‘Simoni deo Sancto’ (i.e., the holy god Simon).”

Even though some have later questioned whether that statute was erected to Simon Magus or to another Simon, it was most certainly not erected in honor of Simon Peter, and there can be no doubt that Simon Magus was in Rome and left a lasting impression on the people there. Hasting’s Dictionary of the Apostolic Church, volume 2, page 496, explains that there is “very slight evidence on which to reject so precise a statement as Justin makes; a statement he would scarcely have hazarded in an apology addressed to Rome, where every person had the means of ascertaining its accuracy. If he made a mistake, it must have been at once exposed, and other writers would not have frequently repeated the story as they have done.”

The Dictionary of Religion and Ethics, volume 11, page 522 tells us that Simon “prophesie[d] that Rome will be[come] the scene of his crowning glory, when he will be adored as a god.”

Hasting’s Dictionary of the Apostolic Church, volume 2, page 496, also states this: “But it need not be supposed that when Simon broke with the Christians he renounced all he had learned. It is more probable that he carried some of the Christian ideas with him, and that he wove these into a system of his own. This system is a mixture of pagan ideas wrapped with Christian names and identities.”

The Dictionary of Religion and Ethics says that Simon was “a false Messiah, who practiced magical arts and subsequently attempted, by the aid and with the sanction of Christianity, to set up a rival universal religion” (Apostolic Christianity, volume 11, page 514).

Gill’s Exposition of the Entire Bible says that Simon Magus “offered [Peter] money; to purchase such a power of conferring the like gifts, on whomsoever he should lay his hands: hence buying and selling spiritual things, or what relate thereunto, are commonly called ‘simony’: a vice which has greatly prevailed in the church of Rome, and among its popes; and who therefore may be more properly called the successors of Simon Magus, than of Simon Peter.”

More Historical Forerunners of the False Prophet

Quoting again from our free booklet, The Great Tribulation and the Day of the Lord:

“Simon Magus was not the only leader within the Babylonian system who practiced sorcery. Millennium Prophecies tells of another famous sorcerer, Pope Silvester II, who lived at the end of the first century. Quoting from pp. 68 and 69: ‘Tradition has it that he was an advanced student of the black arts… It was said that he regularly conversed with the Devil… he was credited with possessing a ‘brazen head’ that spoke to him and could prophecy future events… [He] learned… to summon ghostly figures from the lower world… [The] demons obeyed him in all that he required of them day and night, because of the great sacrifices which he offered, and his prayers and fastings and magic books and great diversity of rings and candles.’”

In the book, The Dark History: The Pope, by Brenda Ralph Lewis, additional revelations are presented regarding prior popes.

When addressing Pope John XII, who became Pope in 955 A.D. and who in 962 A.D crowned Otto I as the “Holy Roman Emperor of the German Nation,” we read this:

“There seemed to be no sin that John XII did not – or would not —commit. He ran a brothel at the church of St John Lateran where he put one of his own lovers, Marcia, in charge.  He slept with his father’s mistress and his own mother. He took golden chalices from St Peter’s church to reward his lovers after nights of passion. He blinded one cardinal and castrated another, causing his death. Pilgrims who came to Rome risked losing the offering they made to the Church when the Pope purloined them to use in gambling sessions. At these sessions, John XII used to call on pagan gods or goddesses to grant him luck with throws of dice…”

Pope “Alexander’s coronation, which took place on 26 August 1492,” is summarized in this way:

“… the procession passed under specially erected carrying slogans, some of which were frankly blasphemous. ‘Alexander the invincible’, ‘Alexander the most magnificent’, and ‘The Coronation of the great god Alexander’ were among them. But all were outdone by the message inscribed in gold on another of the arches: ‘Rome was great under Caesar, greater far under Alexander. The first was a mortal, the latter is a god.’”

One of Alexander’s “successors,” Pope Pius IX declared during the First Vatican Council (1869-1870), that the statements of a pope were “infallible,” when announced “ex cathedra.” As Brenda Ralph Lewis explains in the before-mentioned book, the reaction was one of outrage:

“Ferdinand Gregorovius, the German historian and theologian wrote: ‘Many seriously believe that the pope is out of his mind. He has entered with fanaticism into these things and has acquired votes for his deification.’ Authoritarian Catholic rulers in Europe were horrified by the concept of papal infallibility… Here was a pope who could override them by going one step further and claiming that he was the voice of God.”

The end-time false prophet will even claim that he will BE God, as we will see below.

The End-Time False Prophet

The Bible tells us that in the end time, the false prophet will manifest himself on the world scene and will deceive the vast majority of the people (Revelation 16:13-14; 19:20).

We have seen that the last seven revivals of the ancient Roman Empire constituted a collaboration between religion (the Roman Catholic Church) and state (the political empires under military leaders), while the first three revivals of the ancient Roman Empire were not supported by the Catholic faith. The false prophet will be the end-time leader or last pope of the Catholic Church.

In our free booklet, The Great Tribulation and the Day of the Lord, we state the following:

“This religious leader—the false prophet—will receive power to do miracles from Satan himself (compare Revelation 19:20). He, and the system that he represents, is described in Revelation 13:11 as a beast with ‘two horns like a lamb and spoke like a dragon.’ He ‘performs great signs, so that he even makes fire come down from heaven on the earth in the sight of men. And he deceives those who dwell on the earth by those signs’ (verses 13–14). This system is also described as engaging in ‘sorcery’ (Revelation 18:23)…”

The Man of Sin

2 Thessalonians 2:3-12 identifies the “false prophet” as “the lawless one” or the ”man of sin.” According to that passage, the lawless one will sit in the temple of God (apparently a literal temple that is yet to be built by the Jews prior to Christ’s return). He will claim that he is a god, or better, God Himself. He will come according to the working of Satan, with power, signs and lying wonders and strong delusions to deceive those who did not receive the love of the truth and who did not believe the truth, but the lie, and who had pleasure in unrighteousness. Christ will consume him with the breath of His mouth and destroy him with the brightness of His coming, by throwing him into the lake of fire.

In describing the lawless one, the Ryrie Study Bible comments that he “will desecrate the rebuilt Jewish temple in Jerusalem by placing himself there to be worshipped… This will be the climax of man’s great sin of self-deification, in open defiance of God.”

The Nelson Study Bible adds: “The man of sin will proclaim himself to be divine and will sit in the temple of God, acting as if he were a god… The man of sin will probably stand in a physical temple in Jerusalem, and declare himself to be a god, the ultimate fulfillment of the ‘abomination of desolation’ spoken of by Daniel (Dan. 7:23; 9:26, 27; 11:31, 36, 37; 12:11) and Jesus (Matt. 24:15; Mark 13:14)…”

The Prince of Tyre

In the book of Ezekiel, more is revealed about the false prophet or the man of sin. Ezekiel 28 speaks of a very rich “prince of Tyre” who sits in the midst of the seas. He says he is a god, but he will be killed. We read that he will die the death of the uncircumcised in the midst of the seas “by the hand of” aliens, strangers or the most terrible of the nations.

In our free booklet, The Great Tribulation and the Day of the Lord, we explain that in the 28th chapter of Ezekiel, the prince of Tyre is primarily referring to the religious leader (or false prophet) of the modern European system. Ezekiel 28:2 identifies this modern leader as follows: “Son of man, say to the prince of Tyre, Thus says the Lord GOD: Because your heart is lifted up, And you say, I am a god [or, I am God], I sit in the seat of gods, In the midst of the seas, Yet you are a man, and not a god [or, not God], Though you set your heart as the heart of a god [or, Though you make your heart as the heart of God]…”

This personage is none other than the “false prophet” or the man of sin who will claim that he is sitting “as God in the temple of God, showing himself that he is God” (compare again 2 Thessalonians 2:3–4).

The religious leader (the modern prince of Tyre) will originally sit “in the midst of the seas.” Note that Italy, with its capital of Rome, is located between, and surrounded by numerous seas or oceans—the Ligurian Sea, the Tyrrhenian Sea, the Mediterranean Sea, the Ionian Sea, and the Adriatic Sea. Also, some of the inhabitants of [ancient] Tyre migrated to Italy, where they settled in Rome. The name “Tyrrhenian Sea”—one of the seas or oceans surrounding Italy—has derived its name from the inhabitants of Tyre who settled in Italy.

But other Scriptures reveal that this religious leader—together with the military leader or the “beast”—will move their residences to the city of Jerusalem. By that time, it seems, the Jews will have built a third temple—maybe on the Temple Mount—where they will bring sacrifices, but the European system will take away those daily sacrifices (Daniel 8:11–14; 11:31; Matthew 24:15–22), perhaps in order to pacify the Arab nations.

Ezekiel 28:4 describes this religious power as being very rich, prosperous and wealthy (compare Revelation 17:4). Verse 7 predicts that strangers will come against it and against the religious leader himself: “And they shall draw their swords against the beauty of your wisdom, And defile your splendor.” Those foes are identified as “the most terrible of the nations” or “the most violent nations.”

European Armies of the Ten Nations Will Hate the Fallen Woman

We know that the European army will attack and enslave the modern nations of Israel and Judah. They are described, in Ezekiel 7:24, as the “worst of the Gentiles.” We must, therefore, conclude that the “worst of the Gentiles” will, indeed, include European armies that will participate in destroying the European religious system.

Confirmation that the term “worst of the Gentiles” or “most terrible of the nations” does, in fact, refer to the armies of Europe under the leadership of modern Assyria, can be found in Ezekiel 30:10–11. There, the term “the most terrible of the nations” applies to the ancient Babylonians in their fight against Egypt. Both Ezekiel 31:12 and 32:12 use the same term, also applying them to the ancient Babylonians. In the same way, the Bible applies this term to the modern Babylonians—the modern European system.

Revelation 17:16–17 reveals: “And the ten horns [ten final political leaders or leading nations or groups of nations in continental Europe] which you saw on the beast [the resurrected ancient Roman system], these will hate the harlot [a religious power called “Babylon the Great” (verse 5), but also a city (verse 18) sitting on seven mountains or hills (verse 9)], make her desolate and naked, eat her flesh and burn her with fire. For God has put it into their hearts to fulfill His purpose, to be of one mind, and to give their kingdom to the beast [both a system, as well as a political leader, ruling the system], until the words of God are fulfilled.”

We are told in this passage that the European military power will ultimately help in destroying the European religious power and confiscate her riches and burn her with fire. One possibility for the conduct of the ten political powers might be that they feel betrayed by the fallen woman riding the beast, as she had been promising them peace on earth and invulnerability. When they see, instead, that they themselves are going to be overrun by Asiatic hordes (see below), they might change their minds about the woman. In any event, we are told that it is God who will move their hearts to fulfill His purpose (Revelation 17:17).

As will be explained below, the ten horns will not destroy nor kill the false prophet. The ten European military leaders may find enough courage to use that part of their armies which are still stationed in Europe (the majority will be in the Middle East by that time) to attack the city of Rome and burn her with fire (Revelation 17:16, 18), yet lacking courage to attack the false prophet (who will have the power to work “miracles”). We may recall that Adolph Hitler was persecuting the institutions and the personnel of the Catholic Church in Germany, as well as in occupied countries, but he did not fight directly against the Pope himself.

Destruction of the Entire Babylonian System

But these ten nations will not be the only ones who will rise against the religious power of the modern Babylonian system.

We state in our free booklet, Biblical Prophecy—From Now Until Forever:

“…even prior to that final battle [at the time of Christ’s return], these ten [European] kings or kingdoms will turn against the religious power and ‘make her desolate’ (verse 16), apparently confiscating her property. This depicts the coming strong European alliance between church and state, which is prophesied to crumble. Ultimately, modern Babylon—the religious and economic European system, as well as the city of Rome (Revelation 17:9, 18)—will be destroyed in one day (Revelation 18:8) and in one hour (verse 17)… The Bible shows that after the ten European nations, under the authority of modern Assyria (‘the Babylonian system’) subdue and conquer many nations, they themselves will be defeated in war by the modern Medes. Compare Isaiah 13:17, which describes the destruction of modern ‘Babylon’ through the hand of the modern ‘Medes’ or Russians and Ukrainians. Verses 6, 9 and 13 designate the timing as occurring during the ‘day of the LORD.’ Compare also Isaiah 21:2 and Jeremiah 51:11, 27-29.”

To interject, in ancient times, the Medes lived in present-day Iran. Originally, under Assyrian rule, they revolted against and expelled the Assyrians and imposed their rule over the Persians. They then attacked Nineveh and overthrew the Assyrian Empire. Under Cyrus the Great, the Medes and the Persians were considered as one people. The Encyclopedia Britannica (ed.1959) points out that at least some of the Medes were not Iranians or Indo-Europeans, but perhaps connected with the numerous tribes of the Caucasus. The modern Medes, then, are to be found in modern Russia and surrounding areas.

Continuing with the above-quoted booklet:

“It appears that before or while moving toward the place called Armageddon in the Middle East (after the Euphrates river has dried up)—depicted by the sixth plague of the seventh trumpet—at least parts of the armies of the kings of the east will apparently sweep through Europe, creating devastating havoc there and destroying the city of Rome [but remember that we also read that the ten kings will burn the city of Rome with fire]. Jeremiah 51:27-28 refers to horses as coming up against Babylon like bristling locusts, indicating that they will use some of their tanks and their air force to destroy modern Babylon. They will be led primarily by the modern ‘Medes’ or Russians and Ukrainians. At that time, the beast and the false prophet will apparently be dwelling in Jerusalem, so they will not be personally affected by these attacks on Europe. Neither will the ten kings and their armies. They, too, will apparently be in or move towards Jerusalem at that time, as they will fight with the beast against the returning Christ (compare again Revelation 17:14).”

The Bible does not give us all the specifics as to how, exactly, the destruction of the religious system and the city of Rome will occur; that is, whether or not the Medes or the kings of the east and the ten nations or its leaders will independently turn on the “fallen woman” (the religious power), or whether there will be some limited collaboration between those powers, even though united Europe—not just the religious system—will be overrun by the Asiatic hordes. But stranger things have happened in the past. Remember that Christian nations such as the USA, Britain and France collaborated with Communist Russia and its evil leader, Stalin, against the common enemy of Germany under its evil Fuehrer, Adolf Hitler, leading subsequently to a hostile atmosphere, the building of the Berlin Wall and a cold war with the threat of a nuclear confrontation between these “allies.” Note also that, at the very end of his life, Hitler commanded his generals to utterly destroy the country of Germany.

Fate of the False Prophet

We have read that the false prophet or “the man of sin” will be slain by Christ Himself. Christ will throw him alive, together with the military leader—the “beast”—into the lake of fire (Revelation 19:20). God asks this religious leader (the prince of Tyre) in Ezekiel 28:9, “Will you still say before him [better, “Him,” Jesus Christ] who slays you, I am a god? [better, “I am God?”]. But you shall be a man, and not a god [or, “God”], In the hand of him [better, “Him”] who slays you.”

God prophesied the following in Ezekiel 28:8 about the end-time religious leader: “They shall throw you down into the Pit, And you shall die the death of the slain In the midst of the seas.” Verse 8 explains that the “prince of Tyre” or the “false prophet” will be thrown into the pit—the abyss. His influence on the nations will cease and he will die the death of those that are slain in the midst of the seas. In other words, as they die, so he will die.

Verse 10 continues, reading from the Authorized Version: “Thou shall die the deaths of the uncircumcised by the hands of strangers”, meaning that this religious leader will die in disgrace. Christ will throw him into the lake of fire. In other words, the prince of Tyre shall die a disgraceful death, as the uncircumcised do when they die by the hands of strangers.

Gill’s Exposition of the Entire Bible confirms the foregoing conclusion and explains:

“Thou shalt die the deaths of the uncircumcised… by the hand of strangers… it may denote the various kinds of death which the inhabitants of Rome will die when destroyed, some by famine, some by pestilence, and others by fire; when these plagues shall come upon her in one day, Revelation 18:8. [F]or I have spoken it, saith the Lord God; and therefore it shall surely come to pass; strong is the Lord that will judge, condemn, and destroy mystical Babylon, or Tyre.”

Matthew Henry’s Commentary agrees, stating:

“They shall bring thee down to the pit, to the grave; thou shalt die the death. And, (1.) It shall not be an honourable death, but an ignominious one. He shall be so vilified in his death that he may despair of being deified after his death. He shall die the deaths of those that are slain in the midst of the seas, that have no honour done them at their death, but their dead bodies are immediately thrown overboard, without any ceremony or mark of distinction, to be a feast for the fish. Tyre is likely to be destroyed in the midst of the sea (ch. 27:32) and the prince of Tyre shall fare no better than the people. (2.) It shall not be a happy death, but a miserable one. He shall die the deaths of the uncircumcised (v. 10), of those that are strangers to God and not in covenant with him, and therefore die under his wrath and curse.”

We see, then, that the false prophet is none other than the man of sin and the modern prince of Tyre, and the beast is also identified as the king of the North and King Jareb of Assyria. Both will be demon-possessed and work false and lying “sins and miracles,” and both will try to fight Jesus Christ at His return, and be thrown alive into the lake of fire to be burned up.

Conclusion

The final revival of the ancient Roman Empire—the modern European political and religious system that the beast and the false prophet will represent and lead (Babylon the Great)—will ultimately be totally destroyed.

As nine revivals of the ancient Roman Empire have come and gone, and the very last revival is forming in front of our very eyes, we know that the return of Jesus Christ is near. In the meantime, we are to watch and pray that we are counted worthy to escape all these things that are going to come to pass, and to stand before the Son of Man.

We are warned not to be deceived by Satan and his demon-inspired human instruments and institutions, but to “Come out of her, my people, lest you share in her sins, and lest you receive of her plagues” (Revelation 18:4).

Biblical Prophecy — From Now Until Forever

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Introduction

What does the Bible tell us about our future? What will happen from now until the time of Christ’s Return—and far beyond that?

What person on earth would not want to know?

The surprising answer is that God revealed thousands of years ago, in the pages of the Bible, what is going to happen, beginning very soon. While some aspects of His master plan are a little vague, others are presented with astounding precision and detail.

We present in this booklet a timeline of prophecy, beginning with events that are already unfolding, as well as events that are yet to occur.

We encourage you to look up the scriptural references as you read this booklet, so as to enrich your understanding of world events from a biblical perspective. 

Chapter 1 – The Four Horsemen of the Apocalypse

When John was on the island of Patmos, around 90 A.D., he saw, in a vision, events which would take place in the future. John saw how God the Father gave a scroll with seven seals to Jesus Christ, asking Him to open it, as no one else was able to do it (compare Revelation 5:1-9; 6:1). John wrote down what he saw so that we can know today what the future holds.

In order to understand these seven seals, we need to study the words of Jesus Christ. The first six of the seven seals are recorded in Revelation 6, and they are explained, as we will see, in the accounts of Matthew 24, Mark 13 and Luke 21.

The First Four Seals

When Christ opened the first four seals (compare Revelation 6:2–8), John saw, in the vision, the famous “four horsemen of the Apocalypse.” When comparing Revelation 6:2–8 with Christ’s sayings in Matthew 24:4–7 and Luke 21:8–11, the meaning of the four horsemen or the first four seals becomes clear.

Turning to Matthew 24, let us note what Christ tells His disciples, beginning with the first seal.

The First Seal—Religious Deception

In verses 1-2 of Matthew 24, Christ pointed out that the glorious Jewish temple would be destroyed. This actually happened in 70 A.D. when the Romans conquered Jerusalem. Beginning with verse 3, four of Christ’s disciples (compare Mark 13:3) asked Him privately when these things would be; and what would be the sign of His coming and of the end of the age.

Christ responded in verses 4 and 5 by warning them against religious deception, stating that many would come in His name, proclaiming that He was the Christ, yet their messages would be deceiving. This deception actually began shortly after Christ’s resurrection and the birth of the New Testament Church. The apostle Paul would later say that there were many of his time who preached another gospel and another Jesus (2 Corinthians 11:4; Galatians 1:6)—one who had come to do away with the law of God. By the time of the destruction of the temple, much of the truth had been lost due to false teachings that had entered the Church. Subsequently, John was compelled to emphasize that anyone who would proclaim God but refuse to keep His law would be a liar, and no truth would be in him (1 John 2:4).

The religious deception that Christ warned against would be ongoing. Even in the end time, just prior to and during the Great Tribulation (see below), religious deception would abound (verses 11, 24; compare Mark 13:22). And so, turning to the book of Revelation, we can see that the first seal in Revelation 6:2 that describes a rider on a white horse, who has a bow and a crown and who goes out to conquer, is a description of a false religion, one that “professes” Christ but deceives the majority of people with a false message about Him and the gospel. The true Christ is described in Revelation 19:11-12, 15 as One who has many crowns and who has a sharp sword. He is riding a white horse as well, showing that the false representation of Christ will bear some resemblance with the true Christ; otherwise, no one would be deceived! We must take a closer look and realize that the differences are striking! First, the true Christ will return after the Great Tribulation, while the false representation of Christ will already have conquered many people before that time. Secondly, the true Christ has a sword and many crowns, while the false representation of Christ has a bow and just one crown.

Yes, religious deception began in the early New Testament Church, but it was to continue throughout the ages and reach the beginning of its culmination when the first seal is broken and the first horseman of the Apocalypse begins to ride (compare Matthew 24:3–5; Luke 21:8).

The Second Seal—Wars

In Matthew 24:6-7, Christ continues to warn of wars and rumors of wars (as well as commotions, compare Luke 21:9), with nation rising against nation, and kingdom against kingdom. This is depicted in Revelation 6:3-4 as the second seal—when the rider on a fiery red horse goes out with a great sword to take away the peace from the earth and when people kill each other. Even though wars and commotions and rumors of wars have existed throughout the ages, Christ is pointing out that the wars would become bigger and more all-encompassing, from nations fighting against nations to kingdoms fighting against kingdoms. We have experienced two World Wars in the 20th century, and the Bible shows that in the not-too-distant future, another terrible and most destructive World War will engulf the entire globe.

The Third Seal—Famine

Turning again to Matthew 24:7, we note that Christ next warned of famine. The third seal in Revelation 6:5-6 also depicts famine. A black horse begins to ride and the rider has a pair of scales in his hand, indicating scarcity of food, measuring small quantities of food for comparatively huge amounts of money. While there still is some wheat and barley available for a high price, oil and wine are not to be “harmed” or “touched.” The People’s New Testament states: “Oil and wine, though common foods, are entirely prohibited. An age of war, mourning, calamity and famine is certainly symbolized.” The Ryrie Study Bible adds: “A severe shortage of food is indicated.” The parallel account in Luke 21:11 adds that at that time, earthquakes will increase in frequency and magnitude as well.

The Fourth Seal—Disease Epidemics

The third horse of the Apocalypse (mainly famine) is followed, according to Revelation 6:7-8, by a pale horse, whose rider’s name is “Death, and Hades [or “the Grave”] followed him.” Christ says in Matthew 24:7 that famines will be followed by pestilences [see also Luke 21:11].

Oftentimes religious deception leads to wars, directly or indirectly. Wars, in turn, lead to famine and diseases. Historically, the Black Death alone killed upwards of one-third of the people living in Europe in the 14th century. The Spanish flu pandemic lasted from March, 1918 to June, 1920, spreading even to the Arctic and remote Pacific islands. While older estimates put the number of those who were killed at 40 to 50 million people, current estimates are that 50 to 100 million people worldwide died, possibly more than what succumbed to the Black Death.

So, the fourth horse of the Apocalypse describes pestilences or disease epidemics, but not exclusively. Christ also speaks in Matthew 24:7 of earthquakes in various places. We see then that earthquake activity will continue and will increase throughout that time.

Luke 21:11 also states that at that time, fearful sights and great signs from heaven will be observed. It appears that certain frightful signs will begin to occur right after the pestilences will be spread throughout the earth. Notice that Luke 21:11 is followed by a description of the Great Tribulation in verses 12-24, and verse 25 continues to describe the heavenly signs, after the beginning of the Great Tribulation. Unless we conclude that verses 11 and 25 refer to the same incident—which is unlikely, given the other descriptions in verse 11, such as earthquakes, famines and pestilences —it appears that certain “fearful sights and great signs from heaven” will occur even prior to the beginning of the Great Tribulation.

One-Fourth of Mankind Will Be Killed

Revelation 6:8 adds that one-fourth of mankind will be killed by the four horsemen of the Apocalypse, and that these killings will be carried out with the sword (political and also religiously-motivated wars), with hunger (a result of famine), with death (resulting from pestilences), and also with the beasts of the earth. Many times, contagious diseases are communicated by sick animals carrying deadly viruses (remember the Ebola virus, the bird flu or the mad cow disease).

In addition, note the following comments by Barnes’ Notes on the Bible. This commentary points out that the four horsemen will “kill with sword – In war and discord… And with hunger – With famine – one of the accompaniments of war – where armies ravage a nation, trampling down the crops of grain; consuming the provisions laid up… and shutting up the people in besieged cities to perish by hunger. Famine has been not an infrequent accompaniment of war; and we are to look for the fulfillment of this in its extensive prevalence…

“And with death… This would well denote the pestilence – not an infrequent accompaniment of war. For nothing is better suited to produce this than the unburied bodies of the slain; the filth of a camp; the want of food; and the crowding together of multitudes in a besieged city; and, accordingly, the pestilence… has been often closely connected with war…

“And with the beasts of the earth – With wild beasts. This, too, would be one of the consequences of war, famine, and pestilence. Lands would be depopulated, and wild beasts would be multiplied… Compare Ezekiel 14:21, ‘I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence…’”

Chapter 2 – Religious and National Persecution

Christ warns us that following the events of the first four seals, an organized and worldwide martyrdom of true Christians will occur next. Matthew 24:9-13, 21-22 describes this time in vivid terms (compare also Mark 13:11–13; Luke 21:12–19).

The Fifth Seal—Great Tribulation

These events are identified as the “Great Tribulation,” and they are also described as the fifth seal in Revelation 6:9-11. The Great Tribulation will apparently last three-and-one-half years, but it could be shortened.

Religious Persecution

The vision of the souls under the altar in Revelation 6:9-11 makes clear that religious persecution has occurred throughout the history of the true Church (compare verses 9-10) but that in the end time, a terrible and unparalleled persecution will happen once again (compare verse 11).

This religious persecution will be brought about by the “beast”—an end-time military leader in Europe.

While these terrible events unfold, God has promised some of His people protection here on earth (Revelation 3:10). First, He offers them a “place of safety” (Revelation 12:14-16). Later, protection will be granted to 144,000 Israelites and a great multitude of “non-Israelite” people out of all tribes and nations and tongues (Revelation 7:1-17).

War Against Modern Israel and Judah

At the same time this religious persecution of God’s servants during the “Great Tribulation” is taking place, the modern nations and peoples of Judah (the Jews) and of the house of Israel (the English-speaking nations of the USA, the UK, Canada, Australia, New Zealand, South Africa and others) will be attacked and destroyed in war, mainly by a European power bloc (Matthew 24:15–28; Mark 13:14–20; Luke 21:20–24; Daniel 12:1; Jeremiah 30:10; Hosea 9:3; 13: 16; Amos 6:7; 7:17). The Great Tribulation is Satan’s wrath directed against true Christians—spiritual Israelites—and the modern physical descendants of the ancient houses of Israel and Judah.

The military political leader of Europe, called the beast, will invade the Middle East and conquer Jerusalem, and his forces will, at the same time, successfully attack the USA and the UK—apparently using nuclear weapons, as all the major cities of the USA and the UK will be destroyed or laid waste in this war (compare Ezekiel 6:6; 35:4).

We are told in Hosea 5:5, in the Authorized Version, that “Israel and Ephraim” will “fall in their iniquity” and that “Judah also shall fall with them.” This is an end-time prophecy that has yet to be fulfilled. In the past, Israel and Judah “fell” at different times, but never together or at the same time. The Tanakh says: “Israel’s pride shall be humbled before his very eyes, As Israel and Ephraim fall because of their sin (And Judah falls with them).”

As mentioned, the beast will also launch a religious attack on spiritual Israel (the Church of God) at approximately the same time he attacks the modern nations of Israel and Judah.

Chapter 3 – Heavenly Signs and Disturbances

Following the beginning of the Great Tribulation, Christ warns in Matthew 24:29 of heavenly signs—the sun will be darkened, the moon will not give its light, the stars will fall from heaven, and the powers of the heavens will be shaken. The parallel account in Luke 21:25-26 adds that at that time, there will be distress of nations on this earth, with perplexity, and the sea and the waves will be roaring, and men’s hearts will fail them for fear and expectation of those things which will be coming on the earth, because the powers of heaven will be shaken.

The Sixth Seal

The “heavenly signs” or cosmic disturbances are depicted by the sixth seal in Revelation 6:12-14, which are introduced once again by a great earthquake.

We need to understand, however, that the persecution of national and spiritual Israel and the heavenly signs will continue until Christ’s return. That is, the religious and national tribulation of Israel (Israelite nations as well as true Christians) will not end when the heavenly signs begin. The defeat of modern Israel and Judah will have continuing effects. Their downfall is not limited to just the time when the Great Tribulation begins.

We read in Jeremiah 30:7 that the Day of the Lord [depicted by the seventh seal] is “great, So that none is like it; And it is the time of Jacob’s trouble, But he shall be saved out of it.” As we will see, Jacob, or Israel, will be led into captivity and will be suffering greatly from the hands of their captors—including during the Day of the Lord, the time of the seventh seal—until Jesus Christ frees them from captivity AFTER His Second Coming.

Chapter 4 – The Day of the Lord

The cosmic disturbances precede the “Day of the Lord,” the seventh seal of the book of Revelation. Revelation 6:17 refers to the Day of the Lord as the “great day of His wrath” (compare Joel 2:30–31; 3: 14–15), culminating in and leading to the return of Jesus Christ (Matthew 24:27, 30; Mark 13:26; Luke 21:27).

The time span of the Day of the Lord, which will begin perhaps two-and-one-half  years after the beginning of the Great Tribulation and one year prior to Christ’s return, is described as a time of Godly retribution (Isaiah 2:10–21; 13:6–16; Zephaniah 1:14–18). Note, however, that the heavenly signs will not end when the Day of the Lord begins.

The Seventh Seal

This planet will face tumultuous events during the Day of the Lord that will engulf the entire earth. In fact, the Bible says that the “seventh seal” of the book of Revelation, describing the Day of the Lord, consists of seven trumpets, and it is very specific as to what will occur when those seven trumpets will be blown.

The Seven Trumpets of the Seventh Seal

The SEVEN TRUMPETS are blown by seven angels (Revelation 8:2, 6). The first FOUR trumpets are described in Revelation 8:7–12.

The FIRST TRUMPET describes, what appears to be, a firestorm that is destroying one-third of the trees and all the grass (compare Revelation 8:7).

The SECOND TRUMPET depicts, what appears to be, a huge burning meteorite falling into the sea, destroying one-third of all sea creatures and one-third of all ocean ships (Revelation 8:8–9).

Some have wondered whether this is just a description of dying animals in the Mediterranean Sea. However, the Bible does not limit its description to just one local area, and this assumption is contradicted by the fact that God will pour out His wrath over ALL nations and the entire earth (Isaiah 2:12-22).

The THIRD TRUMPET describes, what appears to be, another huge fiery comet or asteroid, destroying or poisoning one-third of all the sweet drinking water (Revelation 8:10–11).

The FOURTH TRUMPET brings further cosmic disturbances, blocking one-third of the light of the sun, moon and stars (Revelation 8:12–13). Revelation 8:13 speaks of the last three remaining trumpets as the last “three woes”—because of their great and extreme severity.

European Powers Attack Far Eastern Nations

The FIFTH TRUMPET, the first of the last three woes, is described in Revelation 9:1–12. It identifies the final European resurrection of the Roman Empire coming out of a “bottomless pit” (Revelation 9:1–3; compare Revelation 11:7; 17:8). This is an end-time European power bloc, referred to as the “beast” elsewhere. [Please note that the term “beast” can refer to the European power bloc, and mainly to ten core European nations or groups of nations, as well as to the human leader of that bloc.] It is depicted as being at war with other nations. Its instruments of war are symbolically portrayed as “locusts” (Revelation 9:3) or possibly helicopters, causing pain and harm on humans for five months, without killing them (Revelation 9:4–5, 10).

The real ruler of this power bloc is “the angel of the bottomless pit” (Revelation 9:11), Satan the devil. This war occurs after the Great Tribulation has commenced, after the time of war between Europe and the modern nations of the houses of Israel and Judah. By that time, the modern nations of the houses of Israel and Judah will already have been defeated, and their surviving people will have become captives of this European power. The war depicted in Revelation 9 is alluded to more fully in Daniel 11, commencing with verse 41.

The European forces will attack Russia, China, Japan and other Asian countries, after rumors from those areas will have disturbed the beast, perhaps indicating that these Asian nations are planning an attack on Europe and the Middle East. Interestingly enough, the European nations will use weapons that will not kill, but only torment the Asian peoples for five months (Revelation 9:5).

Kings From the East Retaliate Against Europe

The SIXTH TRUMPET (the “second woe”) is described in Revelation 9:13–21, foretelling the appearance of an invading army of 200 million soldiers (Revelation 9:16) from the East (Revelation 9:14)—shortly after Europe’s invasion of the Middle East (Daniel 11:41–43, 45)—to kill “a third of mankind” (Revelation 9:15). Apparently, this is the second stage of a total world war between, at that time, mainly the European power bloc and a power bloc of eastern nations (compare Revelation 9:17 with Joel 2: 4). This second stage is also alluded to in Daniel 11:44.

The tormented Asian nations will respond with a counter attack, but their actions will be ruthless and merciless. They will use nuclear weapons of mass destruction and kill one-third of mankind, showing that the effect of their actions will kill many Europeans, although it will not be limited to just European nations. Other passages tell us that ultimately, Europe will be destroyed by these Asian nations, and the beginning of this destruction will undoubtedly commence with this counter attack, but additional attacks will follow. This also shows that these Asian nations were not altogether unprepared for such military action, and that the beast’s concern of an Asian attack will not have been unjustified.

Kings From the East Invade Europe and the Middle East

Let us focus a little more on the fact that at the time of the sixth trumpet, the kings from the East will attack European and non-European countries, including the Middle East. Remember that their attacks will cause the death of a THIRD of mankind, and that the beast and the false prophet will apparently reside by then, at least at times, in Jerusalem (compare Daniel 11:45; 2 Thessalonians 2:3-4; Revelation 11:7-8). In addition, some of the beast’s armies will have conquered Jerusalem and will be stationed there.

Revelation 16:10-11 shows us that even shortly after the time of the retaliatory brutal attack of the Asiatic hordes, the “throne of the beast” will still be in Europe. Daniel 11:44-45 merely tells us that after he has conquered the Middle East [during the Great Tribulation of the fifth seal], and after his attack on the Far East [depicted by the fifth trumpet of the seventh seal], the beast or “king of the North” shall “plant the tents of his palace between the seas and the glorious holy mountain”—in Jerusalem.

But the planting of TENTS indicates a temporary dwelling and not a permanent or exclusive place of residence, reminding us of events during World War II when Adolf Hitler had several places in different areas where he would reside from time to time. On occasion, all these places would be called “headquarters,” including “Wolfsschanze” in East Prussia/Poland (where Claus von Stauffenberg tried to kill Hitler); “Wehrwolf” in the Ukraine; “Felsennest” in Muenstereifel, Germany; Berghof and Eagle’s Nest in Obersalzburg, Austria; and the “Fuehrerbunker” in Berlin, where Hitler committed suicide.

The SEVENTH TRUMPET (the “third woe”) consists of SEVEN LAST PLAGUES, which are described in Revelation 16:1–21. Seven angels pour out these seven last plagues, also referred to as the seven bowls of the wrath of God (Revelation 15:7; 16:1), with which God’s wrath will be completed (compare Revelation 15:1).

The Seven Last Plagues of the Seventh Trumpet

It is vitally important to understand that the SEVENTH SEAL consists of SEVEN TRUMPETS, and the SEVENTH TRUMPET consists of SEVEN PLAGUES.

The Beast and Its Image

The FIRST OF THE SEVEN LAST PLAGUES or bowls [of the SEVENTH trumpet] causes “a foul and loathsome sore” on those who worship the beast and its image, and who have accepted the mark of the beast (Revelation 16:2).

Remember that “the beast,” when referring to the person, is a very charismatic political and military leader over Europe who will work hand in hand with a religious leader, who is also called “the false prophet.” But the term “beast” can also be a reference to the European power bloc—the final resurrection of the ancient Roman Empire—and the false prophet represents the religious system under his control.

It is apparently this religious system which is referred to in Revelation 16:2, in part, with the “image” of the first beast. This religious system is structured and patterned after the first beast—the political and military system. The religious system is also identified in Revelation 17 as the woman riding or influencing the political and military system, showing how both systems “supplement” each other. (For an additional stunning possibility as to what may be meant with the “image” of the beast, please read chapter 14 of our free booklet, “Is That in the Bible?—The Mysteries of the Book of Revelation.”)

We also read that the first beast will have a mark—a particular sign of identification—that will be imposed on and accepted by all those who are going to be deceived by Satan to adore and even worship the political and religious leaders of the European power bloc and the entire political and religious system they will represent (called Babylon in Revelation 17 and 18).

The Mark of the Beast

Simply put, the mark of the beast is tantamount to a political and religious philosophy detrimental to the true worship of God. It includes the mandatory and legally enforced celebration of pagan religious holidays, such as Sunday, Christmas and Easter, and the rejection of God’s weekly and annual Holy Days, including the weekly Saturday-Sabbath and, for instance, the Feast of Tabernacles. It also includes humanly devised and ungodly ideas such as fighting in war or supporting and embracing a religion which preaches a false Jesus or a false gospel.

 The SECOND OF THE SEVEN LAST PLAGUES causes every living creature in the sea to die (Revelation 16:3).

Remember that during the time of the second trumpet, one-third of all sea creatures will die (Revelation 8:8–9). Now we read that when the second plague of the seventh trumpet of the seventh seal is poured out, ALL sea creatures will die! No animal in our oceans will survive.

As mentioned, this is not just a reference to a limited area or one local sea, such as the Mediterranean Sea. Rather, all sea creatures will die. Note the description of the all-encompassing worldwide effects of God’s punishment in passages such as Hosea 4:3 and Zephaniah 1:3. In the book of Revelation, the reference to “sea” is used consistently to describe all oceans on earth (compare Revelation 5:3, 13; 7:1-3; 12:12; 14:7; 20:8, 13).

The THIRD OF THE SEVEN LAST PLAGUES causes the sweet water supply to become “blood”—that is, undrinkable (Revelation 16:4–7).

Remember that at the time of the third trumpet of the seventh seal, one-third of all the sweet drinking water was poisoned (Revelation 8:10–11), causing the death of one-third of the animals living in sweet water. Now, we are told that at the time of the third plague of the seventh trumpet of the seventh seal, ALL the sweet water in the rivers and springs will become blood, apparently causing the death of all sweet-water animals. This seems to indicate that no animal living in our rivers and springs will survive.

The FOURTH OF THE SEVEN LAST PLAGUES brings about increased solar radiation, which horribly scorches mankind. Despite this punishment from God for their sins, man will not repent, but rather will blaspheme God (Revelation 16:8–9).

The FIFTH OF THE SEVEN LAST PLAGUES causes total darkness to cover the headquarters of the beast in Europe. Again, people will blaspheme God and will refuse to repent, even then (Revelation 16:10–11).

The SIXTH OF THE SEVEN LAST PLAGUES will dry up the waters of the “great river Euphrates” (Revelation 16:12) to enable the “kings from the East” to advance to the place of “Armageddon” (Revelation 16:16) to “gather” there in preparation for “the battle of that great day of God Almighty” (Revelation 16:14, 16).

Again—The Kings From the East

Now, at the time of the sixth plague of the seventh trumpet of the seventh seal, we are again introduced to the kings from the East.

To appreciate the full scope and involvement of the kings of the east in the end time, let us return briefly to the fifth and sixth trumpets of the seventh seal.

Recall that the fifth and sixth trumpets of the seventh seal depict a cruel and horrible war between the kings from the East and Europe. That war ensued, after the four angels who were “bound” at the great river Euphrates were “released” (Revelation 9:14). At that time, we don’t read that the river was drying up—only, that the kings of the east were allowed to attack Europe and other nations, including countries in the Middle East.

Returning now to the time of the sixth plague of the seventh trumpet, we are re-introduced to the kings from the East, and we are told that they are now preparing to strike a final blow in an effort to win the war. They will be crossing the dried-up river Euphrates to move their armies and equipment to a place called “Armageddon,” to assemble there with the apparent desire to advance toward Jerusalem to defeat the beast (who will by that time be in Jerusalem, having planted “his tent of his palace” there) and to wipe out his European armies that have conquered the Middle East and are mainly stationed in Jerusalem.

But the kings from the East will suddenly feel threatened by another “enemy,” and being influenced by Satan and his demonic powers, they will combine their forces with the kings of the whole world (including the beast power) to attempt to defeat that common foe. That “foe” is none other than the returning Jesus Christ, His saints, and His angelic armies. (Of note: We are reminded in Luke 23:12 that due to a common foe—Jesus Christ—Pilate and Herod became friends, even though they had been prior enemies.)

Armageddon

These kings from the East, as well as all of the other kings of the earth, will be influenced by Satan and the demonically possessed beast and the false prophet (Revelation 16:13–14). They will gather at “Armageddon” or the “hill of Megiddo” (“har” meaning “hill” in Hebrew), about 55 miles or 90 kilometers north of Jerusalem, and about 15 miles or 25 kilometers inland from the Mediterranean Sea.

Megiddo is a huge mound with a commanding view of the long and fertile valley of Jezreel—an ideal place for armies to gather. They will then converge on Jerusalem. Their initial intent was to fight against the beast, but they will change their mind to combine their forces with the beast’s armies to fight the returning Christ. We don’t read that there will be a battle at Armageddon—the battle will be fought farther south in the valley of Jehoshaphat, which is called today the “Kidron Valley,” which borders Jerusalem on the east.

In fact, that battle is described in the 19th chapter of the book of Revelation, which pictures the return of Jesus Christ. However, before this battle unfolds, other important events will take place at the time when the seventh plague of the seventh or last trumpet is being poured out.

The SEVENTH OF THE SEVEN LAST PLAGUES describes a tremendous earthquake to shake the earth “as had not occurred since men were on the earth” (Revelation 16:17–18; compare Isaiah 2:12–19; 13:6–13; 24:1–20), causing the “great city” of Jerusalem to be “divided into three parts” and “all the cities of the nations” to fall (Revelation 16:19). Further, every island will disappear and mountains will be leveled (Revelation 16:20). A great hail of tremendous size will destroy everything in its path. Again, man will not repent, but will continue to blaspheme God because of the hail (Revelation 16:21).

The Saints Are Made Immortal

When the seventh angel sounds and Christ returns, the saints—converted Christians—will either be resurrected to immortality if they have already died, or they will be changed to immortality if they are still alive at that time (1 Corinthians 15:50–56; 1 Thessalonians 4:13–18). They will all meet Christ in the air and then descend with Him, on that same 24-hour-day, onto the Mount of Olives. Zechariah 14:3–5 indicates that, apparently due to the great earthquake depicted by the seventh plague (mentioned in Revelation 16:17–18), the Mount of Olives shall split in two, making a very large valley, which is where the final battle of God Almighty will take place.

Christ will overcome the armies that will be trying to fight Him, as well as the modern leaders of modern “Babylon”—the military ruler (“the beast”) and the religious leader (“the false prophet”) (compare Revelation 19:19–21). The destruction of the armies is more fully described in Zechariah 14:12, 15. The beast and the false prophet will be cast into “the lake of fire burning with brimstone” (Revelation 19:20).

Revelation 14:19-20 informs us, in regard to that “battle” in the valley of Jehoshaphat or the Kidron Valley, that the “great winepress of the wrath of God… was trampled outside the city [of Jerusalem], and blood came out of the winepress, up to the horses’ bridles, for one thousand six hundred furlongs [lit. stadia, about 184 miles in all].”

Ten European Kings, the Beast and the Fallen Woman

In addition, we read that ten European kings or kingdoms had given their authority to the beast (Revelation 17:12-13). They will also participate in the battle against Christ, but they will likewise be defeated (Revelation 17:14). This could refer to the fate of those ten literal leaders or “kings” and/or the armies of the ten nations or groups of nations (“kingdoms” and “kings” are often times used interchangeably in Scripture). They had endowed the beast with dictatorial authority and placed their armies under his autocratic rule.

We also find that, even prior to that final battle, these ten kings or kingdoms will turn against the religious power and “make her desolate” (verse 16), apparently confiscating her property. This depicts the coming strong European alliance between church and state, which is prophesied to crumble. Ultimately, modern Babylon—the religious and economic European system, as well as the city of Rome (Revelation 17:9, 18)—will be destroyed in one day (Revelation 18:8) and in one hour (verse 17).

The Destruction of Europe

The Bible shows that after the ten European nations, under the authority of modern Assyria (“the Babylonian system”) subdue and conquer many nations, they themselves will be defeated in war by the modern Medes. Compare Isaiah 13:17, which describes the destruction of modern “Babylon” through the hand of the modern “Medes” or Russians and Ukrainians. Verses 6, 9 and 13 designate the timing as occurring during the “day of the LORD.” Compare also Isaiah 21:2 and Jeremiah 51:11, 27-29.

It appears that before or while moving toward the place called Armageddon in the Middle East (after the Euphrates river has dried up)—depicted by the sixth plague of the seventh trumpet—at least parts of the armies of the kings of the east will apparently sweep through Europe, creating devastating havoc there and destroying the city of Rome. Jeremiah 51:27-28 refers to horses as coming up against Babylon like bristling locusts, indicating that they will use some of their tanks and their air force to destroy modern Babylon. They will be led primarily by the modern “Medes” or Russians and Ukrainians. At that time, the beast and the false prophet will apparently be dwelling in Jerusalem, so they will not be personally affected by these attacks on Europe. Neither will the ten kings and their armies. They, too, will apparently be in or move towards Jerusalem at that time, as they will fight with the beast against the returning Christ (compare again Revelation 17:15).

God’s Punishment on Those Who Follow the Beast

God’s punishment and His wrath will be poured out over everyone who worships the beast and his image, and who receives his mark on his forehead or on his hand. We read that he “shall also drink of the wine of the wrath of God, which is poured out full strength into the cup of His indignation. He shall be tormented with fire and brimstone in the presence of the holy angels and in the PRESENCE of the Lamb” (Revelation 14:10).

Compare also 2 Thessalonians 1:7-9, which explains what will happen “when the Lord Jesus is revealed from heaven with His mighty angels, in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord Jesus Christ. They shall be punished with everlasting destruction from the PRESENCE of the Lord and from the glory of His power.”

Even before fire destroys them, they will live in fear of their future. Compare Luke 21:26-27: “…men’s hearts [will be] failing them from fear and expectation of those things which are coming on the earth…Then they will see the Son of Man coming in the cloud with power and great glory.” Because of their fearful expectations, they will be having “no rest day or night” prior to their death (Revelation 14:11).

Some might erroneously think that the blowing of the seventh trumpet depicts only the event of the resurrection or change of the saints to immortality that will occur within a time span of a few seconds. It is true that when Christ returns, the saints will be resurrected or changed “in a moment, in the twinkling of an eye,” at the time of the blowing of the seventh and last trumpet (1 Corinthians 15:52). As was pointed out above, the resurrected and the changed saints will be “caught up together… in the clouds to meet the Lord in the air,” and they will from then on “always be with the Lord” (1 Thessalonians 4:17). They will welcome the returning Christ and meet Him in the air.  They will not go back to heaven with Him, but all will descend to the Mount of Olives on that same day, and it is then when the armies of the powers of the world will be destroyed.

Some have felt that the resurrection of the saints will take place at the very beginning of the blast of the seventh trumpet. This cannot be the case. As we have seen, the seventh trumpet will “blow” for quite a while, as it consists of the seven last plagues which will begin to occur prior to Christ’s return. For example, during the sixth plague, the armies of the world will move to and assemble at Armageddon. Obviously, it will take those armies a certain amount of time to get there. Then they will move toward Jerusalem to fight against Christ, again, requiring some time to move to Jerusalem. All of these events could not occur within 24 hours, but we read that when Christ returns and the resurrected and changed saints meet Him in the air, they will all descend on the Mount of Olives on the very same day (Zechariah 14:7).

The resurrection of the saints will take place towards the end of the last trumpet’s blast. As immortal beings and born-again members of the Family and Kingdom of God, Christ’s true followers will descend with Christ on the Mount of Olives, where Christ’s decisive battle against the evil forces of this world will take place.

Christ’s Decisive Battle Against Hostile Armies

The book of Zechariah describes in vivid terms the outcome of that battle. The last chapter of the book of Zechariah (chapter 14) gives us, without a doubt, the great crescendo or final climax of the fate of the city of Jerusalem, picturing first its terrible future destruction and then its subsequent glorious destiny.

The battle will be swift. Revelation 19:11-21 gives us further information on the return of Jesus Christ with His mighty angels, and the outcome of Christ’s battle with the hostile and deceived armies of this world.

The beast and the false prophet as well as their armies and supporters will be killed when Christ returns. This includes the kings from the East and also the ten kings mentioned in Revelation 17, who will give their power and authority to the beast. It will even include drafted soldiers (“slaves,” compare Revelation 19:18) and those who act as volunteers or mercenaries (“free,” verse 18). Everyone who opposes the returning Christ must and will be killed—whether “small” or “great” (compare verse 18).

We read in Revelation 17:12-14, regarding the ten kings or future European powers and leaders:

“The ten horns which you saw are ten kings… [which] receive authority for one hour as kings with the beast. These are of one mind, and they will give their power and authority to the beast. These will make war with the Lamb [Jesus Christ], and the Lamb will overcome them; for He is the Lord of lords and King of kings, and those who are with Him are called, chosen and faithful.”

Daniel 2 confirms the destruction of the ten kings or ten toes, and their kingdoms, during this decisive battle outside Jerusalem. We read in Daniel 2:44:

“And in the days of these kings the God of heaven will set up a kingdom which shall never be destroyed: and the kingdom shall not be left to other people; it shall break in pieces and consume all these kingdoms, and it shall stand forever.”

The Kingdom of God Here on Earth

Indeed, the Kingdom of God will rule on and over this earth, and Christ’s called and chosen and faithful disciples will inherit eternal life in His Kingdom and rule with and under Him. Daniel 7:21-22, 26-27 explains:

“I was watching; and the same horn [the little horn—a religious power, which will be led by the end-time false prophet] was making war against the saints, and prevailing against them, until the Ancient of Days [Jesus Christ, the Lamb] came, and a judgment was made in favor of the saints of the Most High [God the Father], and the time came for the saints to possess the kingdom… But the court shall be seated, And they shall take away his [the little horn’s] dominion, To consume and destroy it forever. Then the kingdom and dominion, And the greatness of the kingdoms under the whole heaven, Shall be given to the people, the saints of the Most High. His kingdom is an everlasting kingdom, And all dominions shall serve and obey Him.”

Rule on Earth

The book of Revelation confirms that the saints will rule on and over this earth, under Jesus Christ. Revelation 20:4-6 tells us:

“And I saw thrones, and they sat on them, and judgment was committed to them. Then I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshipped the beast or his image, and had not received his mark on their foreheads or on their hands. And they lived and reigned with Christ for a thousand years…This is the first resurrection. Blessed and holy is he who has part in the first resurrection. Over such the second death (the eternal death in the ultimate lake of fire after the Millennium and the Great White Throne Judgment) has no power, but they shall be priests of God (the Father) and of Christ, and shall reign with Him a thousand years.”

Compare also Revelation 5:9-10, quoting a song of angels about Christ’s faithful elect:

“You are worthy to take the scroll, And to open its seals; for You were slain, And have redeemed us to God by Your blood Out of every tribe and tongue and people and nation, and have made us kings and priests to our God, and we shall reign on the earth.”

Returning to Christ’s battle with the deceived armies of this world, please note Joel 3:2, 11–14, where it is revealed that at the time of Jesus Christ’s return, ALL nations—referring to their armies—will assemble in the Valley of Jehoshaphat, just outside Jerusalem, in order to fight there. At that time, the modern nations of Israel and Judah will have already been defeated in war and will have become captives of Gentile powers (Joel 3:1, 6; compare Jeremiah 30:10). The book of Joel informs us further that Jesus Christ will return to Jerusalem to fight for it, and THEN “Jerusalem shall be holy” (verse 17). He and His saints will overcome all of God’s enemies, including the king of the North, the man of sin and their armies, as well as the kings of the East, and their attempt to fight Christ and His saints will be defeated (Revelation 17:14).

The King of the North

The king of the North is identical with the beast, and the man of sin (mentioned in 2 Thessalonians 2:3) is none other than the false prophet. They will be cast alive into a lake of fire, to be devoured and burned up there. But this is not their final fate. As all who die “in Adam” will be resurrected “in Christ” in their due time (1 Corinthians 15:22), the beast and the false prophet will be raised in the second or third resurrection—depending on whether or not they committed the unpardonable sin. We feel that they will be raised in the second resurrection to obtain their first opportunity for godly repentance, belief and salvation (For more information, please read our free booklet, “Do We Have an Immortal Soul?”).

Chapter 5 – Satan’s Banishment

After Christ’s return and His battle with the hostile armies of this world, He will deal with the real author of destruction and deception—Satan the devil, along with his demons.

We read in Revelation 20:1-3:

“Then I saw an angel coming down from heaven, having the key to the bottomless pit and a great chain in his hand. He laid hold on the dragon, that serpent of old, who is the Devil and Satan, and bound him for a thousand years; and he cast him into the bottomless pit, and shut him up, and set a seal on him, so that he should deceive the nations no more till the thousand years were finished. But after these things he must be released for a little while.”

We read that Satan will be thrown into the “bottomless pit.” As we will see, that same fate awaits all the demons under his control.

The Bible tells us that one-third of God’s angels sinned in times past, thus becoming demons. God did not prevent them from sinning. He created them as free moral agents and He knew that they could sin. The angels who sinned are presently in chains of darkness, to be reserved for future judgment (2 Peter 2:4; Jude 6). They are living today in a state of darkness. They are spiritually imprisoned by their own perversions. They are not literally imprisoned and jailed at a certain place. Rather, they are roaming to and fro on this earth. Satan is compared to a roaring lion, walking about, to see whom he can devour (1 Peter 5:8).

Demons are waiting for their judgment. Demons asked Christ whether He had come to “torment” them “before the time” (Matthew 8:29). Luke 8:31 adds that they begged Christ not to command them “to go out into the abyss.” At this point in time, they are not yet in that “abyss.” Satan is not in it either; rather, he will be placed in it at the beginning of the Millennium (Revelation 20:1–3, 7—the word “abyss” is translated there as “bottomless pit”).

The Abyss or Bottomless Pit

What is the “abyss?” The word is used in Romans 10:7, where we read, “Who will descend into the abyss? (that is, to bring Christ up from the dead).” In Romans 10, the “abyss” is used as an analogy in association with the dead who are buried. It is also used as an analogy in Luke 8 and in Revelation 20. When Satan and his demons will be placed in the “abyss” at the beginning of the Millennium, they will be as good as dead—unable to influence and deceive the nations any longer during that time period (compare Revelation 20:3). The fact that they won’t be able to destroy others will give them spiritual torment—that is why they asked Christ whether He had come to torment them before “the time.”

The Lake of Fire

Satan’s spiritual torment, and that of his angels, will continue. Before a time period called the Great White Throne Judgment, Satan and his demons will be cast into the lake of fire and they will be tormented day and night forever and ever (Revelation 20:10; Matthew 25:41). Their torment will be spiritual, as they will see all of their evil works destroyed by fire (compare 2 Peter 3:10–13), and their influence on others will be gone forever. Their final fate might be revealed in Jude 13, referring to “wandering stars for whom is reserved the blackness of darkness forever.” Compare, too, 2 Peter 2:17.

Even though only Satan the Devil is specifically mentioned in Revelation 20:1-3, as the one who is being thrown into the abyss, it is obvious that the demons are included. This also becomes clear when reviewing carefully the fate of Satan and his angels at the time when the Millennium ends. Revelation 20:10 says that the Devil will be cast in the lake of fire, and that “they” will be tormented day and night. Some claim that the reference is to the beast and the false prophet, but this is not the case. They were killed and burned up in the lake of fire 1,000 years earlier.

We need to understand for WHOM the lake of fire was prepared. We read in Matthew 25:41 that the lake of fire was “prepared for the devil and his angels.” Therefore, it will be the devil and his demons who will be tormented in the lake of fire, for as long as that lake exists. Since spirit beings cannot die (compare Luke 20:36), they will be tormented—in a spiritual way—while being confined to the lake of fire, when they come to the realization that they are unable to deceive man anymore, and when they see all their “works” and evil “accomplishments” replaced by the good and prosperous ways of God.

Demons in the Abyss

The same is true for Revelation 20:1-3, which mentions that Satan—the ruler of the demonic world—will be bound in the abyss or bottomless pit for a thousand years. Even though only the ruler over the demons is mentioned here, the demons themselves are included as well.

The Day of Atonement Pictures Satan’s Banishment

The capture of Satan is symbolically portrayed by the Day of Atonement—one of God’s seven annual Holy Days. Notice the following regarding an ancient procedure in Old Testament times—the removal of the “Azazel Goat,” which pictures Satan the Devil.

Leviticus 16:21 explains that Aaron had to lay both his hands on the head of the Azazel goat; confess over it all the iniquities, sins and transgressions of the Israelites; put them on the head of the Azazel goat; and send it away alive into the wilderness by the hand of a suitable man. Leviticus 16:22 continues to instruct that the Azazel goat, bearing all the iniquities of the Israelites, was to be let go alive in an uninhabited land—a wilderness. Modern Babylon, a city built on seven hills, and, at the same time, a description of a military, religious and economic system—symbolizing the end-time generation of this evil world—will become such a wilderness (compare Isaiah 13:19–22; Revelation 18:2).

The removal of Satan is described in Revelation 20:1–3. Let us quote this passage again, by inserting a few explanatory comments:

“Then I saw an angel coming down from heaven, having the key to the bottomless pit and a great chain in his hand. He [the angel, pictured by the suitable man who took the Azazel goat into the wilderness] laid hold of the dragon, that serpent of old, who is the Devil and Satan [pictured by the Azazel goat], and bound him for a thousand years; and cast him into the bottomless pit, and shut him up, and set a seal on him, so that he should deceive the nations no more till the thousand years were finished. [This is pictured by the fact that the Azazel goat was not killed, but placed alive in the wilderness, far away from the camp of Israel.]

What Is the Bottomless Pit?

What exactly is that bottomless pit, mentioned in Revelation 20:1-3, where Satan and his demons will be bound? It is not a mystical fiery “hell” way down under the surface of the earth—such a “hell” simply does not exist, and nowhere in the Bible is it remotely mentioned. Even the lake of fire in which Satan and his demons will be cast before the Great White Throne Judgment begins, will be ON the earth, not UNDER the earth.

Now note the reference to modern Babylon in Revelation 18:2: “And he [an angel] cried mightily with a loud voice, saying ‘Babylon the great is fallen, is fallen, and has become a dwelling place of DEMONS, a prison for every foul spirit, and a cage for every unclean and hated bird.’”

In this passage, Satan is also included as the highest demon and the ruler over the demons.

What, then, is the relationship between the bottomless pit or the abyss and the wilderness of the modern city of Babylon, which is built on seven hills?

The Modern City of Babylon

Note the following regarding Zechariah’s seventh vision, pertaining to a wicked woman in a basket, which pictures the modern system and city of Babylon.

Some commentaries identify the woman in the basket [in Zechariah 5:5-11] as the woman or harlot riding the beast, described in the 17th chapter of the book of Revelation. There, she is called “Mystery, Babylon the great, the mother of harlots and abominations of the earth” (Revelation 17:5). She is also described as a religious city built on seven hills (Revelation 17:9, 18, New International Version, Living Bible)—in other words, Babylon the great, in the book of Revelation, signifies a false religious, political, military and economic system.

We read in Zechariah 5 that the woman, personifying worldwide wickedness or iniquity, is confined to a basket or container, but she is trying, unsuccessfully, to escape from her prison (verses 7–8). This gives us the time setting of Zechariah’s vision—the woman’s future judgment, which will occur when Jesus Christ returns. The modern CITY of Babylon the great, as well as the SYSTEM which it represents, will be destroyed with fire (Revelation 18:8, 21; 19:3). Depending on the translation, it will become a “dwelling place” or a “habitation” or a “house” or a “home” (New International Version) of “demons, a prison for every foul spirit, and a cage for every unclean and hated bird” (Revelation 18:2).

This fact explains why two women with wings of a stork (Zechariah 5:9)—perhaps angels—carry the imprisoned woman to the land of [Shinar or] Babylon, to build a house or dwelling place for her (verse 11). The two women will assist in removing “wickedness”—the wicked system—from this earth. Wickedness will be placed “forever in Babylon” (compare Geneva Study Bible); that is, the burned and destroyed location and area of the modern city of Babylon will become a “house” for demons during the time of the Millennium.

We see, then, that the abyss or the bottomless pit, where Satan and his demons will be shut up, describes the destroyed areas where currently the modern city of Babylon—Rome—is situated. We read that the modern city of Babylon will never be rebuilt and inhabited again (Isaiah 13:19-22).

Chapter 6 – True Freedom for Israel and Judah

After Satan and his demons are confined to the bottomless pit or abyss of the wilderness of modern Babylon, unable to deceive the nations anymore during the time of the Millennium, Jesus Christ will proceed with freeing the enslaved peoples of the modern houses of Israel and Judah who survived the horrors of war and slavery, and are still alive at the beginning of the Millennium. (Of course, they will not be changed to immortal beings at that time. They will first continue to be physical human beings, but with the potential of ultimately entering eternal life and the Family of God).

The Missing Three-and-One-Half Years of Christ’s Public Ministry

Let us focus for a moment on Daniel 9, where it was prophesied that Jesus, the Messiah, would appear and begin His public ministry in 27 A.D. Halley’s Bible Handbook explains:

“The Captivity, which was then drawing to a close, had lasted 70 years. Daniel is here told by the angel that it would yet be ’70 weeks’ till the coming of the Messiah [see verse 24]. The ’70 weeks’ is generally understood to mean 70 weeks of years, that is, 70 sevens of years, or seven times 70 years, that is 490 years. As if the angel were saying, The Captivity has been 70 years; the period between the Captivity and the Coming of the Messiah will be seven times that long…

“The date from which the 70 weeks was to be counted was the decree to re-build Jerusalem [see verse 25]. There were three decrees issued by Persian kings for this purpose … The principal one of these was 457 B C [the one given by Artaxerxes]. The 70 weeks is subdivided into 7 weeks, 62 weeks, and 1 week [see verses 25 and 27]. It is difficult to see the application of the ‘7 weeks’; but the 69 weeks (including the 7) equal 483 days, that is, on the year-day theory, Ezek 4:6, which is the commonly accepted interpretation, 483 years… the 483 years is the period between the decree to re-build Jerusalem and the coming of the ‘Anointed One,’ [see verse 25]. The decree to re-build Jerusalem, as noted above, was 457 B C. Adding 483 years to 457 B C brings us to 26 A D [actually, 27 A.D., as Halley overlooked that there was no year Zero], the very year that Jesus was baptized and began his public ministry.”

But Daniel 9 also prophesied another important fact; namely, that Jesus would be cut off after His public ministry, but not for Himself (verse 26); and that He would confirm a covenant for a week; but that in the middle of the week, He would bring an end to sacrifice and offering (verse 27). Jesus Christ was killed quite literally in the middle of the week—on a Wednesday—in 31 A.D. In addition, He began His public ministry of one prophetic week [of seven prophetic days or seven literal years, applying the principle of “one day for one year” (Numbers 14:34; Ezekiel 4:3-6)], but He was killed or cut off after three-and-one-half years of His public ministry. He began preaching publically in the year of 27 A.D., and He died three-and-one-half years later. When He died, He did away with the need for sacrifices and offerings, as they are no longer required today. Also, He confirmed the New Covenant through His death, after having preached about it for three-and-one-half years. He will continue the missing three-and-one-half years of His public ministry after His return.

Christ To Complete Three-and-One-Half Years of His Public Ministry

What will Jesus Christ do during those three-and-one-half years needed to complete the seven years of His public ministry?

We find one clue in His statement to the original apostles and others that He was sent to the lost sheep of the house of Israel when here on earth during the time of His first coming (Matthew 15:24). At that time, He did not preach and confirm the New Covenant—including the physical and spiritual blessings contained therein—to any of the lost tribes of Israel, except for the Jews—those from the house of Judah. (Recall that the 12 tribes of Israel or Jacob consisted of and still do consist of many tribes which were and still are scattered into many areas in the world.) Later, Christ’s original apostles would preach to all of the lost tribes of the house of Israel (Matthew 10:5-6; compare James 1:1; 1 Peter 1:1), but Christ Himself did not do so during His public ministry. Rather, He will do this after His return, during the remaining three-and-one-half years of His ministry which will have to be completed.

As we will recall, both the house of Judah (the Jews) and the house of Israel (consisting of the USA, the UK, Canada, Australia, New Zealand, South Africa and other English-speaking nations) will have been defeated in a war with Europe and will be suffering under the yoke of captivity. Upon His return, Christ will begin to free those captives and bring them back to the Promised Land, to settle them there and to use them to rebuild the ruins and restore the waste places.  This will occur during the three-and-one-half years of His public ministry to the houses of Israel and Judah after His return.

The Future Exodus

Note how this Exodus from captivity is described and how it is compared many times with the ancient Exodus of the Israelites from Egyptian slavery. Some who understand that Christ will free the slaves of Israel from captivity and bring them to the Promised Land might think that this will happen in an instant and supernaturally; that they may be somehow transported through the air from one place to another. But this is not how the Bible describes the coming Exodus.

Isaiah 27:13 tells us the following, using the phrase “in that day,” which always describes a time in the future, beginning with about one year prior to Christ’s return, but not ending with His return:

“So it shall be in that day: The great trumpet will be blown; They will come, who are about to perish in the land of Assyria, And they who are outcasts in the land of Egypt, and shall worship the LORD in the holy mount at Jerusalem.”

Since Jesus will not free the captives of Israel and Judah until after His return, we know that the great trumpet referred to in this passage must be the seventh and last trumpet, when Christ returns. There can only be ONE last trumpet. But how exactly will the former slaves of Israel and Judah reach the point of being willing to worship the true God?

Enslaved in Many Countries

Isaiah 11:11, 16 sheds more light on this question, stating: “It shall come to pass in that day That the LORD shall set His hand again the SECOND time to recover the remnant of His people who are left, From Assyria (Germany) and Egypt, From Pathros (upper Egypt) and Cush (Ethiopia), From Elam (Persia or Iran) and Shinar (part of Babylon), From Hamath (descendants of Ham’s son Canaan) and the islands of the sea (including the British isles)… There will be a highway for the remnant of His people Who will be left from Assyria, AS IT WAS FOR ISRAEL IN THE DAY THAT HE CAME UP FROM THE LAND OF EGYPT.”

As in the Days of the Exodus from Egypt

Further facts are given to us in Isaiah 51:10-11: “Are You not the One who DRIED UP THE SEA, The waters of the great deep; That made the depths of the sea a road for the redeemed to cross over, SO the ransomed of the LORD SHALL RETURN, and come to Zion with singing, With everlasting joy on their heads. They shall obtain joy and gladness; sorrow and sighing shall flee away.”

From these passages, it appears that many of the freed captives will WALK to the Promised Land—but not directly and immediately, as will be explained below. In any event, this journey will undoubtedly take some time, and to some extent, the LORD—Jesus Christ—will have an active part in this.

Jeremiah continues comparing the ancient Exodus from Egypt with Israel’s and Judah’s future Exodus.

We read in Jeremiah 16:14-15: “‘Therefore behold, the days are coming,’ says the LORD, ‘that it shall no more be said, “The LORD lives who brought up the children of Israel from the land of Egypt,” but, “The LORD lives who brought up the children of Israel from the land of the north and from all the lands where He had driven them.’ For I will bring them back into their land which I gave to their fathers.’”

Jeremiah 23:7-8 makes clear that an end-time Exodus of the modern house of Israel is being referred to: “‘Therefore, behold, the days are coming,’ says the LORD, ‘that they shall no longer say, “as the LORD lives who brought up the children of Israel from the land of Egypt,” but, “As the LORD lives who brought up and LED the DESCENDANTS OF THE HOUSE of Israel from the north country and from all the countries where I had driven them. And they shall dwell in their own land.’”

Even though one will emphasize the coming Exodus over the previous one, the parallels between both are obvious. Note Micah 7:14-15: “Shepherd Your people with Your staff, The flock of Your heritage… As in the days when you came out of the land of Egypt, I will show them wonders.”

What wonders God will work at that future time is not clearly revealed, except that He will apparently again create a way through the sea to enable the Israelites and Jews to cross it on their way to the Promised Land.

Notice, too, Jeremiah 46:27: “But do not fear, O My servant Jacob, And do not be dismayed, O Israel! For behold, I will save you from afar, And your offspring from the land of their captivity; Jacob shall return, have rest and be at ease; No one shall make him afraid.”

Return to the Promised Land

BOTH houses of Israel and Judah will return TOGETHER to the Promised Land. Jeremiah 3:18 states: “In those days the house of Judah shall WALK WITH the house of Israel, and they shall come TOGETHER out of the land of the north to the land that I have given as an inheritance to your fathers.”

This is also confirmed in Jeremiah 30:3, 8-10: “‘For behold, the days are coming,’ says the LORD, ‘that I will bring back from captivity My people Israel AND Judah,’ says the LORD, ‘And I will cause them to return to the land that I gave to their fathers, and they shall possess it.’… ‘For it shall come to pass in that day,’ says the LORD of hosts, ‘That I will break his yoke from your neck, And will burst your bonds; Foreigners shall no more enslave them. But they shall serve the LORD their God, And David their king, Whom I will raise up for them. Therefore, do not fear, O My servant Jacob,’ says the LORD, ‘Nor be dismayed, O Israel; for behold, I will save you from afar, And your seed from the land of their captivity…’”

David Their King

As David will be resurrected at the time of Christ’s return, this is clearly a prophecy for the future. We read in Micah 2:12-13 what seems to be a reference to the resurrected King David: “I will surely assemble all of you, O Jacob, I will surely gather the remnant of Israel; I will put them together like sheep of the fold, Like a flock in the midst of their pasture; they shall make a loud noise because of so many people. The one who breaks open will come up before them; they will break out, Pass through the gate, and go out by it; THEIR KING will pass before them, WITH THE LORD at their head.”

So we see that when Jesus Christ begins to gather the remnant of the captives of Israel and Judah to bring them back to the Promised Land, He will apparently be accompanied by the resurrected and immortal King David.

Hosea 3:4-5 says that when the modern houses of Israel and Judah are in captivity, they will have been without a king for “many days,” at least for three-and-one-half years during the time of the Great Tribulation. (At the present time, the tribe of Ephraim—the UK—is being ruled by Queen Elizabeth, but if she is not alive at that time, it would be a king—Prince Charles or in the case of his death, Prince William being the heir apparent):

“For the children of Israel shall abide many days without king or prince, without sacrifice or sacred pillar, without ephod or teraphim. Afterward the children of Israel shall return and seek the LORD their God and David their king. They shall fear the LORD and His goodness in the latter days.”

Here we see that when the captives are freed, they will seek God [Jesus Christ] and King David.

Jeremiah 50:4-8 confirms this: “‘In those days and in that time,’ says the LORD, ‘The children of Israel shall come, They and the children of Judah together; With continual weeping they shall come, And seek the LORD their God. They shall ask the way to Zion, with their faces toward it, saying, Come and let us join ourselves to the LORD In a perpetual covenant That will not be forgotten.’”

When the freed captives of Israel and Judah are looking for God and King David, help will be given to them. Strangers will even participate in that process.

Isaiah 14:1-3 states: “For the LORD will have mercy on Jacob, and will still choose Israel, and settle them in their own land. The strangers will be joined with them, and they will cling to the house of Jacob. Then people WILL TAKE THEM AND BRING THEM TO THEIR PLACE, and the house of Israel will possess them for servants and maids in the land of the LORD…”

Into the Wilderness…

But before they are allowed to enter the Promised Land, Christ will have to fulfill an important part of His public ministry. Since they will all have been held by their captors in different places around the world, it will be necessary that on their way to seek God and King David, they will first move or be led to a certain place to be gathered there. This will be a place in the wilderness.

Ezekiel 20:34-38, 42-44 states: “I will bring you out from the peoples and gather you out of the countries where you are scattered, with a mighty hand, with an outstretched arm, and with fury poured out. And I will bring you into the WILDERNESS of the peoples, and there I will plead My case with you face to face, Just as I pleaded My case with your fathers in the wilderness of the land of Egypt, so I will plead My case with you,’ says the LORD God. ‘I will make you pass under the rod, and I will bring you into the bond of the covenant. I will purge the rebels from among you, and those who transgress against Me… they shall not enter the land of Israel… Then you shall know that I am the LORD, when I bring you into the land of Israel, into the country for which I raised My hand in an oath to give to your fathers. And there you shall remember your ways and all your doings with which you were defiled; and you shall loathe yourselves in your own sight because of all the evils that you have committed. Then you shall know that I am the LORD, when I have dealt with you for My name’s sake, not according to your wicked ways nor according to your corrupt doings, O house of Israel,’ says the LORD God.”

So we see that Christ (and apparently King David at His side) will bring the people into the wilderness and meet them there to teach them and show them their iniquity and sin, and they will repent. (As we will discuss below, they will already have begun to repent while in captivity, but repentance is a process and requires time.) Notice what else will take place while they are in the wilderness, as revealed in Hosea 12:9: “But I am the LORD your God, Ever since the land of Egypt; I will again make you dwell in tents, As in the days of the appointed feast [referring here to the Feast of Tabernacles].”

Repentance Begins in Captivity

Israel in particular will be taught, as well as the entire world, that God’s annual festivals are still binding today, and they will begin keeping them. But as mentioned, Israel will already begin to repent while still in captivity. Notice Deuteronomy 30:1-6, 8:

“Now it shall come to pass, when all these things come upon you, the blessing and the curse which I have set before you, and you call them to mind among all the nations where the LORD your God drives you, and you return to the LORD your God and obey His voice, according to all that I command you today, you and your children, with all your heart and with all your soul, that the LORD your God will bring you back from captivity, and have compassion on you, and gather you again from all the nations where the LORD your God has scattered you. If any of you are driven out to the farthest parts under heaven, from there the LORD your God will gather you, and from there He will bring you. Then the LORD your God will bring you to the land which your fathers possessed, and you shall possess it. He shall prosper you and multiply you more than your fathers. And the LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, that you may live… And you will again obey the voice of the LORD and do all His commandments which I command you today…”

Once they show a willingness to obey God in the wilderness, He will then bring them back into the Promised Land, and it is there that their conversion will continue until they are ultimately ready to be changed into immortal Spirit beings.

Repentance is a Process

Ezekiel 36:24-28 describes their conversion and receipt of the Holy Spirit:

“For I will take you from among the nations, gather you out of all countries, and bring you into your own land. Then I will sprinkle clean water on you, and you shall be clean; I will cleanse you from all your filthiness and from all your idols. I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them. Then you shall dwell in the land that I gave to your fathers; you shall be My people, and I will be your God.”

Jeremiah 32:37-40 adds: “Behold, I will gather them out of all countries where I have driven them in My anger, in My fury, and in great wrath; I will bring them back to this place, and I will cause them to dwell safely. They shall be My people, and I will be their God; then I will give them one heart and one way, that they may fear Me forever, for the good of them and their children after them. And I will make an everlasting covenant with them, that I will not turn away from doing them good; but I will put My fear in their hearts so that they will not depart from Me.”

What They Will Do in the Promised Land

What will they physically do after they have returned to the Promised Land?

Amos 9:14 tells us: “‘I will bring back the captives of My people Israel; they shall build the waste cities and inhabit them; they shall plant vineyards and drink wine from them; They shall also make gardens and eat fruit from them. I will plant them in their land, And no longer shall they be pulled up From the land I have given them,’ says the LORD your God.”

Jeremiah 33:7-8 confirms:

“And I will cause the captives of Judah and the captives of Israel to return, and will rebuild those places as at the first. I will cleanse them from all their iniquity by which they have sinned against Me, and I will pardon all their iniquities by which they have sinned and by which they have transgressed against Me.”

But before the Millennium of universal peace and happiness can really begin to flourish, another striking event will take place, showing that it is not that easy to unlearn old habits.

Chapter 7 – Asiatic Hordes Will Invade the Promised Land 

An invasion of Asiatic hordes is described in Ezekiel 38 and 39. It will occur after Christ’s return, at the very beginning of His rule over mankind—not 1,000 years later. Remember that Jesus Christ will have to complete the remaining three-and-one-half years of His public ministry to the lost sheep of the house of Israel before His rule over all nations in the Millennium can really begin to flourish. We saw that Christ will free the modern descendants of the houses of Israel and Judah from captivity and ultimately bring them into the Promised Land. They will build the waste cities and inhabit them, live in peace and safety, and God will forgive all their iniquities and enter into the conditions of the New Covenant with them.

To live God’s way of life is a process of learning and doing it. For instance, we read in the book of Isaiah that Gentile nations will hear about the law of God which will be taught by Christ in Jerusalem, and they will flock there to learn God’s laws as well (Isaiah 2:1-3). They will reach the point where they will not want to learn war anymore (verse 4). We also read that some nations will at first refuse to live by God’s law to observe His annual holy days (Zechariah 14:16-19). So Jesus will have to deal with all these problems.

War and Rebellion Will Be Stopped

We read in Ezekiel 38 and 39 that a great army from mostly Far Eastern countries will try to fight against the modern descendants of the houses of Israel and Judah who had returned to the Promised Land and who will be living peacefully. God will allow those Gentile nations to advance against Jerusalem for several reasons. He will show these nations that He is LORD and that war and rebellion will not be permitted under Christ’s rule—so He will deal with those hostile armies very quickly.

Also note that these events will apparently take place during the remaining three-and-one-half years of Christ’s public ministry to the lost sheep of the house of Israel. This ministry will include, first and foremost, the important teaching that man is not to fight in war—ever! Before Israel can become a model nation that can peacefully coexist with other nations, they have to learn to embrace this understanding themselves. After all, Israel has been a war-waging nation throughout most of its existence, without ever really trusting God to fight their battles for them. Simply put, Christ told Peter to put his sword away (Matthew 26:52), and this is the same teaching that Christ will bring to all of the survivors of Israel and Judah, as well as to the rest of the world.

At the Beginning of the Millennium…

Ezekiel 38:8, 16, tells us that the events will occur “in the latter years” or in the “latter days.” Verse 8 emphasizes that they will happen at the time when those living in the land have been “brought back from the sword and gathered from among many people.” We are also told that “they were brought out of the nations” and led to “the mountains of Israel, which had long been desolate.” It is emphasized that they are NOW dwelling “safely.”

Verse 12 also reiterates that these former “waste places” are “again inhabited,” and that the people of Israel, who were gathered from the nations, “have acquired livestock and goods.” Since there will be no desolate mountains of Israel throughout the Millennium, and since the people of Israel will be living in safety during the Millennium, and since they were gathered out of the nations and brought to the Promised Land at the time of Christ’s return, it is clear that the events described in Ezekiel 38 and 39 do not occur 1,000 years AFTER Christ’s return, as some are teaching.

At the same time, it is evident that these events do NOT take place PRIOR to Christ’s return. We read in Ezekiel 38:11 that the people of Israel will live in “unwalled villages”; that they are a “peaceful people, who dwell safely,” “without walls, and having neither bars nor gates.” This shows that the events will not occur PRIOR to Christ’s return, as the modern descendants of the houses of Israel and Judah— mainly the USA, the UK, Canada and the state of Israel—do not live in peace today, and they will not live in peace, without walls, bars or gates, prior to Christ’s return. Also, Ezekiel 38:8 refers to the “mountains of Israel” where the modern houses of Israel and Judah will live at that time—but the modern house of Israel does not presently reside there at all, nor will they live there prior to Christ’s return.

God Will Help

To fully grasp the importance of the events described in Ezekiel 38 and 39, we must realize that God will be intervening very mightily. He will show mankind that He does not need their help in fighting against His enemies, as Moses told the Israelites at the time of their Exodus from Egypt: “The LORD will fight for you, and you shall hold your peace” (Exodus 14:14).

Ezekiel 39 emphasizes in numerous places that God will destroy the invading army, and that because of God’s intervention, the nations, and especially the nation of Israel, will know that He is the Lord. Verse 22 states: “So the house of Israel shall know that I am the LORD their God from that day forward.” This is clearly a reference to the BEGINNING of the Millennium—not to the END, when God will have ruled over not only Israel, but the entire world for 1,000 years. Verses 23-29 add that the Gentiles will know by then that “the house of Israel went into captivity for their iniquity”—a reference to the coming slavery of the modern house of Israel, prior to Christ’s return. Christ will free the modern nations of Israel and Judah out of their slavery when He returns—not 1,000 years later (compare verses 25, 27-28). It is THEN that God will begin to convert the survivors of the modern houses of Israel and Judah (verse 29)—not 1,000 years later.

The Gentile nations mentioned in these passages who will build a coalition against Israel and Judah, include peoples from China, Russia, Iran, Libya, Ethiopia, India, Pakistan, as well as peoples from the vast regions in northern Eurasia, extending from the Baltic to the Pacific. But when they do attack, GOD will do the fighting for His people! He would do the same for our peoples today, IF we would only let Him do so by submitting to HIM and being obedient to His commands.

Another Attack Much Later…

A similar attack on Jerusalem will occur about 1,000 years later, after Satan has been “released from his prison.” He will “go out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together to battle, whose number is as the sand of the sea” (Revelation 20:7-8). They will try to conquer Jerusalem, but God will destroy them (verse 9). Again, no human being will fight against those warring and attacking nations—it will be GOD who will do the fighting for His people! This is the last time that we read that humans—deceived by Satan the devil—will fight. Satan will be removed forever, unable to deceive humans anymore to fight and kill in war. Ultimately, “God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away” (Revelation 21:4).

At the beginning of the Millennium, after Christ has returned and while He is fulfilling the remaining three-and-one-half years of His public ministry, hostile nations will try to attack Israel and Judah because they still have Satanically-inspired feelings and habits to contend with. After 1,000 years of God’s rule, the peoples in the Millennium will not have experienced Satan and his demons who were imprisoned during that time. They will be unaware of the powerful influence of Satan and his evil devices. Once he is released from prison for a short while, he will go out to deceive the nations, just as he deceived Eve in the Garden of Eden; and as Eve fell for Satan’s deception, so will those people, choosing to believe Satan rather than God. Having lived all this time in a peaceful “Garden of Eden,” they will still want to believe Satan.

This shows us how powerful Satan is; we must never underestimate him! Today, he is still very much free, roaming around like a roaring lion, seeking whom he can devour (1 Peter 5:8). But God will make a quick end to Satan’s influence then, just as He promises to do for us now, IF we are submitting to Him and letting Him fight our battles (James 4:7; Romans 16:20).

Chapter 8 – Animal Sacrifices in the Millennium

The Bible shows that at the beginning of the Millennium, after Gog’s armies are destroyed (compare Ezekiel 38 and 39), God will reinstitute animal sacrifices at a newly built temple in Jerusalem. It is possible that the Jews will build a third temple PRIOR to Christ’s return, which will survive the partial end-time destruction of the city of Jerusalem and which will be identical with the millennial temple, described in the book of Ezekiel.

It is very possible that the sacrifices will only be given during the remaining three-and-one-half years of Christ’s public ministry to the lost sheep of the house of Israel. Note that the millennial temple and the sacrifices are only mentioned in relationship with the house of Israel.

Millennial Sacrifices in God’s Temple

We read in Ezekiel 43:10: “Son of man, describe the temple to the house of Israel…”

Ezekiel 44:6, 9 states: “Now say to the rebellious, to the house of Israel, ‘Thus says the Lord GOD: “O house of Israel, let us have no more of all your abominations… No foreigner, uncircumcised in heart or uncircumcised in flesh, shall enter My sanctuary [the temple], including any foreigner who is among the children of Israel…”

When addressing the millennial sacrifices, Zechariah 14:21 adds: “In that day there shall no longer be a Canaanite in the house of the LORD of hosts [the temple].”

In Ezekiel 43:18, 22, 27, we read: “And He said to me, ‘Son of man, thus says the Lord God: “These are the ordinances for the altar on the day when it is made, for sacrificing burnt offerings on it… On the second day you shall offer a kid of the goats without blemish for a sin offering… When these days are over it shall be, on the eighth day and thereafter, that the priest shall offer your burnt offerings and your peace offerings on the altar…”’”

Other passages that describe the time of the Millennium are Ezekiel 40:38-43 and Ezekiel 44:15, 29–30. They refer to the offering of fat and blood, as well as burnt offerings, grain offerings, sin offerings and trespass offerings. Describing the same time setting, Zechariah 14:21 says that “Everyone who sacrifices shall come” to the LORD’S house—a new temple in Jerusalem.

From these Scriptures, we see clearly that burnt offerings, peace offerings, grain offerings, sin offerings and trespass offerings will be given in the Millennium. We also understand that the Jews will give offerings again, for a while, just prior to the return of Jesus Christ. In Malachi 3:2–4, these offerings, which apparently may not be pleasing to God, are compared with the offerings that will be given in the Millennium, which WILL be pleasing to God.

No Repeat of the Sacrificial System

Yes, in the future, sacrifices will be reinstated—at least on a temporary basis—but GOD will NOT reinstate the Old Testament sacrificial SYSTEM. That is, the sacrifices that will be given just before Christ’s return (Daniel 12:11), and those given in the Millennium, are not the same as those that were part of the old covenants with the nations of Israel and Judah. The New Testament tells us that the sacrifices—as part of the Old Testament system—are no longer valid. The Levites will still officiate over sacrifices, but these sacrifices will not be given pursuant to the same system that existed in the Old Testament, under Moses.

The Bible also indicates that, at the beginning of the Millennium, new moons will be kept in conjunction with the bringing of sacrifices (Ezekiel 45:17, 46:1, 3, 6; Isaiah 66:20–23). However, there is no Biblical injunction for us today that would compel us to either celebrate new moons or bring sacrifices.

Why Animal Sacrifices Will Be Given… and Why Not

It is important to understand that the millennial sacrifices will NOT be brought for the purpose of forgiveness of sin! Only Christ’s shed blood accomplished this—once and for all! But God introduced the sacrificial system to ancient Israel because Israel had sinned and the sacrifices served as a reminder of their sins. Apparently, for the same reason in the Millennium, sacrifices will be brought so that carnal, unconverted people can begin to appreciate the awesome purpose and meaning of Christ’s Sacrifice and how God looks at sin.

We read in the New Testament that animal sacrifices did not forgive sin, nor did they clean or purify the ancient Israelites from an evil conscience. That was never the purpose of the animal sacrifices. Forgiveness of sin and the opportunity to inherit eternal life was only made possible through the supreme Sacrifice of Jesus Christ (John 3:14-17). The same is true for the millennial sacrifices.

Hebrews 10:1-4 makes it very clear that animal sacrifices were just reminders of sins. They could not take away or forgive sin. Animal sacrifices provided a means of permitting the ancient Israelite who had sinned unintentionally, to remain in the community of the nation, under God’s rule, and to be spared from physical punishment. In case of an unintentional sin by the entire congregation, animal sacrifices prevented God from turning His back on them and forsaking them. These sacrifices did not provide spiritual forgiveness.

Animals Sacrifices Do Not Forgive Sin

Animal sacrifices were and will be a means of maintaining a relationship between God and man, by “forgiving” the physical transgression and allowing the transgressor to remain within the community of Israel. They were never meant to, nor will they ever provide spiritual “forgiveness” of sin. They never abolished or superseded the spiritual penalty for sin, which is eternal death (Romans 6:23), nor did they make possible the means of inheriting eternal life. This will be true in the Millennium as well. Only the Sacrifice of Christ can bring about such spiritual forgiveness and allow us to continue on our righteous path (1 John 1:8-9; Romans 8:3-4), to ultimately being given eternal life.

God’s Covenant with Levi

At the time of Moses, God chose to make a covenant with a part of the nation of Israel—Aaron, of the house of Levi, and his descendants (Numbers 18:19; Leviticus 24:5, 8–9; compare Numbers 25:11–13; Nehemiah 13:29–30). God utters a very strict and stern warning in the prophetic book of Malachi, addressing specifically the failure of the Levites—both the physical descendants and the spiritual ministers of God—to stand strong for God’s law in the sight of adversity and compromise (Malachi 2:4–9).

This prophecy, for our day, tells us in verse 4 that God’s covenant with Levi will continue. This means that it is still in force and effect today. We find this also confirmed in the 33rd chapter of the book of Jeremiah where there is an unconditional promise for the perpetual validity of God’s covenant with Levi (Jeremiah 33:18–22).

These passages clearly tell us that God’s covenant with Levi was to continue; that it is therefore still in force and effect today, and that it will remain so in the future. As long as, and whenever biblical sacrifices are being brought to God in Jerusalem, they will be brought through the descendants of Aaron and [his son] Phinehas. The millennial sacrifices will be brought by “the [physical] priests, the Levites, the sons of Zadok” (Ezekiel 44:15, 29, 30).

The millennial rule of Jesus Christ will be administered by spirit beings—those who are part of the first resurrection. But there will also be an ongoing physical priesthood serving at that time. The physical sacrifices in existence at that future time will be brought to the temple in Jerusalem and will be part of the new administration that God’s Kingdom will usher in.

We see then that the covenant between God and Levi does continue to exist, and that physical Levitical priests will continue to offer sacrifices in Jerusalem for carnal, unconverted people, both prior to and subsequent to the return of Christ. But Jesus Christ became the High Priest for converted people. Unless one accepts the Sacrifice of Christ, one has no part of that priesthood. However, once we do accept Christ’s Sacrifice, our High Priest will then live in us, intervene for us, and lead us to perfection. The physical Levitical priesthood was not given the function or responsibility to lead carnal people to spiritual perfection. Rather, they presided and will preside over the administration of sacrifices as a reminder of sin—not for the purpose of forgiving sin.

Physical Israelites will bring animal sacrifices to a new temple in Jerusalem at the beginning of the Millennium. These sacrifices will not be given for the purpose of obtaining spiritual forgiveness, but just to remind the people that they had sinned, and help them to focus on the ultimate Sacrifice of Jesus Christ. As it was the case in Old Testament times, these sacrifices will be temporary and will be administered by physical Levites to physical unconverted people, so as to allow the transgressor to remain within the community of Israel.

Chapter 9 – Allotment of Promised Land to Twelve Tribes of Israel

After Christ has returned, freed the tribes of Israel from slavery, brought them into the Promised Land, dealt with the hostile Asiatic hordes, and begun the reinstitution of the temple service, He will allot the Promised Land to the twelve tribes. This will apparently occur during the remaining three-and-one-half years of Christ’s ministry to the lost sheep of the house of Israel.

Beginning with Ezekiel 47:13 and continuing until the end of chapter 48, we are introduced to the description of the borders by which the Promised Land will be divided as an inheritance among the twelve tribes of Israel. Joseph will have two portions in his two sons—Ephraim and Manasseh—who will each have a separate inheritance. The priestly tribe of Levi will receive a special area (Ezekiel 45:1-8; 48:8-14), but since Joseph’s inheritance is divided into two tribes to compensate for Levi, the number of twelve for the tribes will be maintained.

New Arrangement of the Tribes

As the Nelson Study Bible and the Ryrie Study Bible explain, the tribes will not be arranged as they were historically under Joshua. A reason for this deviation is not expressly given, but some indications can be deduced, as explained below. To the north of the central district around Jerusalem, which will be set aside for religion and government, will be the seven tribes of Dan, Asher, Naphtali, Manasseh, Ephraim, Reuben and Judah. To the south will be the remaining five tribes; i.e., Benjamin, Simeon, Issachar, Zebulon and Gad.

The Nelson Study Bible includes the following interesting comments:

“The tribes resulting from the offspring of Jacob and his wives’ servants are given lands farthest from the most holy areas…, while the descendants of Jacob’s wives occupy a central position… the tribe of Judah is most favored, for it produced the Davidic and messianic line…. Historically, the tribe of Dan had occupied the northern limits of the land… Its idolatry was well known—Jeroboam had placed a golden calf there… Benjamin like Judah is favored.”

Boundaries in the Promised Land

Some, like Gill’s Exposition of the Entire Bible, maintain that the boundaries of the Promised Land and the borders are different than they were under Joshua—that they will be much larger and more extensive, being similar to the borders and boundaries under David and Solomon—while others state that the boundaries “are substantially the same as those given by Moses in Nu[mbers] 34:1-29; they here begin with the north, but in Numbers they begin with the south (Nu[mbers] 34:3)” (compare Jamieson-Fausset-Brown Bible Commentary).

Barnes’ Notes on the Bible agrees, adding: “The borders of the land follow closely Numbers 34, where they begin from the south, as the people came up from Egypt; in Ezekiel, they begin from the north, as they might return from Babylon.”

The Ryrie Study Bible summarizes the boundaries in Ezekiel 47 in this way:

“The northern border of Israel’s land will run from the Mediterranean north of Tyre to a point near Damascus (vv. 15-17); the eastern border will be formed by the Jordan River and the Dead Sea (v. 18); the southern boundary will run from a little below the Dead Sea to the river of Egypt (v. 19… [Note that some commentaries feel that the reference to the “river of Egypt” is not identical with the Nile]); and the western border will be the Mediterranean. This particular area will be allotted to the Israelites for their residences, though apparently they will control all the land from the Nile to the Euphrates (cf. Gen. 15:18).”

Right of Inheritance for Strangers

Ezekiel 47:21-23 specifically adds that strangers who will join and live among the tribes of Israel, will also obtain the right of inheritance. That was not the case under Moses and Joshua, showing further distinctions between the original distribution of the Promised Land under Joshua and the future allotment of the Promised Land, as foreseen by the prophet Ezekiel.

New Gates

We also read that there will be exits of the city of Jerusalem and that the gates of these exits will be named after the tribes of Israel. Note the following comments by the Nelson Study Bible:

“The northern gates are Reuben (the firstborn), Judah (the tribe of the messianic line), and Levi (the priestly tribe)—all descendants of Jacob and Leah [Jacob’s first wife, even though Jacob was tricked into this marriage by his uncle Laban]… On the eastern side the gates represent Joseph, Benjamin, and Dan. While the first two were children of Jacob and Rachel [Jacob’s second wife whom he really loved and wanted to get married to in the first place], the third [Dan] was the child of Jacob and Rachel’s servant Bilhah… South of the city, the three other offsprings of Jacob and Leah have gates named for them: Simeon, Issachar and Zebulon… The three western gates are named after Gad and Asher—the sons of Jacob and Leah’s maidservant Zilpah—and Naphtali—a son of Jacob and Bilhah.”

Chapter 10 – Conditions in the Millennium

When Christ returns to rule on this earth (John 14:3; Isaiah 9:6-7; Luke 1:30-33; Daniel 2:44; Daniel 7:13-14), born-again Christians will rule with and under Him (Daniel 7:27; Luke 13:28; Jeremiah 30:7-9; Ezekiel 37:24-25; Ezekiel 34:23-24; Isaiah 30:20-21; Luke 22:29-30; Matthew 19:28; Revelation 2:26-27; Revelation 20:4, 6).

Saints Will Rule on Earth

It is specifically said that they will rule on the earth (Revelation 5:10. Note the correct rendering: “You have made them kings and priests to our God; and they shall reign on the earth.”). They will not rule from heaven over the earth, but they will be on this earth and rule on the earth. There is no Scripture in the Bible telling us that we will go to heaven when we die—or when Christ returns. Christ told Nicodemus that no one “ascends” or would ascend to heaven (compare the old Luther Bible) except for the Son of Man. The teaching in its various forms and disguises that Christ will return (secretly or openly) to take us to heaven (either to celebrate the marriage supper there, Revelation 19:7-9, and then to return again with Him, or to stay in heaven and to rule from heaven), is without any biblical foundation whatsoever. We won’t go to heaven, but Christ will return ONCE (not twice, compare Hebrews 9:28) to be with His disciples, here on earth.

Christ will come to confirm to His disciples the promises to the fathers, which include the “promise of the eternal inheritance” of everlasting life in the Kingdom of God (Hebrews 9:15; compare 1 John 2:25; Titus 1:1-2) and the promise of rulership on the earth (Romans 15:8; Romans 4:13). Note that the promises made to the fathers will begin to be fulfilled when Christ returns (Hebrews 11:39-40).

Spiritual Restoration

We read that Christ will come to restore all things on this earth (Acts 3:19-21). This includes, of course, the establishment of the government of God here on earth.

It also includes the fact that mankind will be brought to repentance and that the Holy Spirit will be offered to them, to become converted and obtain God’s nature (2 Peter 1:4; compare Ezekiel 36:26-27; Jeremiah 31:33). As most people will accept God’s teachings (Isaiah 29:24), and even Gentile kings will want to please God (Psalm 68:28-29), Israelites and non-Israelites alike will keep the Ten Commandments and observe God’s annual Holy Days, including the Feast of Tabernacles (Hosea 12:9; Zechariah 14:16).

Physical Restoration

This spiritual restoration will be accompanied by a physical restoration.

Wild Animals Become Peaceful

For instance, even though not all animals will become domesticated (compare Ezekiel 39:17 together with Revelation 18:2), “wild animals” with aggressive natures will not exist anymore to threaten human beings (Hosea 2:18; Isaiah 11:6-9; Ezekiel 34:25).  There will be no more “evil” or vicious animals. Their wild nature will be changed so that they become peaceful and tame—not merely “tamed.”

Wars Will Cease

Apart from a war at the very beginning and another war at the very end of the Millennium, there will be no more wars (Micah 4:1-4; Isaiah 2:1-4). People will be taught the way to peace—something which they do not know at this time (Romans 3:10-18).

Cities Will Be Rebuilt

The cities which had been destroyed in the wars prior to Christ’s return will be rebuilt (Ezekiel 36:33-35). But those cities will be quite different from the violent, depressing, congested and dirty cities of today. The inhabitants in those future cities will be truly happy, and they will be living securely (Jeremiah 33:10-14; Ezekiel 28:25-26).

No More Sickness

In the Millennium, sick, injured and impaired people will be healed, and there will be no more sickness and disease (Isaiah 33:24; Isaiah 35:3-6; Jeremiah 30:17). People will not be allowed to harm or injure others or themselves; unhealthy habits such as excessive drinking, smoking or the consumption of drugs and wrong foods will become a thing of the past.

No More Food Shortages

Neither will there be any more food shortages (Ezekiel 34:26-27; Isaiah 30:23; Jeremiah 31:12; Amos 9:13). Rather, people will enjoy their harvests and the property that they will own (Isaiah 62:8-9). Governments will not confiscate their property nor enforce ridiculous rules to limit food production.

Waste Places Will Become Fertile

Another dramatic change in the conditions of this earth will be that waste places—desolate unusable land—will become fertile (Isaiah 41:17-20; Isaiah 35:1-2, 7; Isaiah 51:3). Deserts will become fruitful. In fact, desolate lands could already be fertile today if enough water was available for such areas. God will see to it that this won’t be a problem in the future, as He will provide rain in due season.

Jerusalem, the Center of Worship

The city of Jerusalem will again be chosen as the center of worship (Zechariah 8:3; Jeremiah 3:17; Isaiah 62:1-2, 7). Even though Jerusalem is not now the primary place of worship (John 4:21)—and it is unbiblical to insist that the Feast of Tabernacles must be observed in Jerusalem today—it will become the center of worship in the Millennium and during the Great White Throne Judgment period. After God has created new heavens and a new earth, the heavenly Jerusalem will become God’s Headquarters on the new earth (Revelation 21:1-3).

A Pure Language

And finally, at the start of the Millennium, one pure language will be restored to the people (Zephaniah 3:9) so that they will be able to understand each other without the need for translators or the gift of tongues (compare for a unique episode in this regard, Acts 2:5-11). God’s curse on the people at the time of the Tower of Babel (Genesis 11:7-9) will be lifted and removed.

Conversion of the Gentiles

How, exactly, will “Gentile” nations in the Millennium come to know the truth and accept it?

The Bible makes it very clear that after Christ’s return, He will sit on the throne of David in Jerusalem (Luke 1:32) to rule the entire world. But all the nations will not automatically and immediately know and embrace the truth; they will have to be taught and their minds will have to be opened. Their conversion will be a process—the same as ours is today.

Jesus Christ will deal at first with the survivors of the modern descendants of the houses of Israel and Judah. He will convert them and bring them back to the Promised Land, under the resurrected David, their king (Jeremiah 31:8-9). They will submit to Christ’s rule. We also read that the original apostles will sit on thrones and rule the tribes of Israel (Matthew 19:28).

Gentiles Will Seek Christ

Under Christ’s rule, there will be no more hurt nor destruction in all His holy mountain, and ultimately, the earth will become full of the knowledge of the LORD, and the Gentiles will seek Him, as we read in Isaiah 11:6-10.

Why will the Gentiles seek Him?

Isaiah 2:2-4 gives us a clue. We are told that the Gentiles will hear or somehow learn about the righteous rule in Jerusalem, and they will want to learn more about it. They may at first send ambassadors or messengers to Jerusalem to inquire more about what they have heard, and to report back to them (compare Isaiah 14:32. For historic examples, see Jeremiah 27:2-3 and 2 Chronicles 32:31). As a consequence, since God will be opening their minds, the Gentile nations will be led to forsake war and choose peace (compare Zechariah 9:10).

But this is a process. Recall that at the beginning of the Millennium, Asiatic hordes will try to conquer the land of Israel (compare chapters 38 and 39 of the book of Ezekiel). But notice WHY God will deal with the hordes supernaturally, mightily and swiftly: For one reason, He wants to have the survivors of Israel and Judah understand, once and for all, HOW powerful God is, and that He will always defend them, and that there is never a need for them to fight in war. In fact, God wants them to realize that it would always be wrong for them to fight in war.

Notice Ezekiel 39:22: “So the house of Israel shall know that I am the LORD their God from that day forward.” Compare also verse 7, first part: “So I will make My holy name known in the midst of My people Israel. And I will not let them profane My holy name anymore.”

Israel Had Profaned God’s Holy Name

In passing, how did Israel profane God’s holy name? They did so by violating His commandments and by refusing to make a difference between the holy or clean things and the unholy or unclean things (Ezekiel 22:26). They violated His holy Sabbath and His annual Holy Days, and substituted them with human holidays and religious practices which had been invented for the purpose of worshipping pagan gods and demons (Ezekiel 20:11-13,16, 18-21, 23-24; compare Psalm 106:35-38). Even though God had commanded them to keep His Law for their own good (Deuteronomy 6:24) and not to worship or offer sacrifices to demons (Leviticus 17:7), they continued to do so (Deuteronomy 32:17; Amos 5:25-26).

And so, as God had “given them up” to the worship of idols in the wilderness (Acts 7:42-43)—that is, He did not force them to keep His Law, but gave them free will to decide—so He later “gave them up” to statutes that were not good (Ezekiel 20:25). Such is the case with the modern descendants of ancient Israel—as is the case with all of mankind—even though Paul warns us that we are not to engage in the worship services of unbelievers, as they are serving demons and not God (1 Corinthians 10:20-21).

But once Christ rules on earth, all of this will change.

Events in Ezekiel 38 and 39 Help Conversion of Gentiles

The second part of Ezekiel 39:7 tells us this:

Then the nations shall know that I am the LORD, the Holy One of Israel.”

Notice also Ezekiel 38:23:

Then I will magnify Myself and sanctify Myself, and I will be known in the eyes of many nations. Then they shall know that I am the LORD.”

God’s mighty intervention for Israel at that time, after He allowed them to go into slavery and become captives of war, will help to cause an interesting change in the minds of the nations, and it will reinforce in Israel’s mind the need to glorify God and obey Him.

Note Ezekiel 39:23:

“The Gentiles shall know that the house of Israel went into captivity for their iniquity; because they were unfaithful to Me, therefore I hid My face from them. I gave them into the hand of their enemies, and they all fell by the sword.”

But when God intervenes for Israel and when He brings the Far Eastern nations into judgment with a great earthquake, pestilence and bloodshed, flooding rain, great hailstones, fire and brimstone (Ezekiel 38:19, 22), so that even the troops of the hostile armies will begin to fight each other (verse 21), then it will become clear to the nations that God is now hallowed in Israel, and that Israel’s former sins have been forgiven. But equally importantly, Israel will know and understand this too (compare Ezekiel 39:27-29).

These events will also make clear to all peoples that God will not allow compromise with His holy Law (compare Isaiah 11:4).

Gentiles Will Want to Know…

Undoubtedly, that message and the word of those events will spread. People will want to know what is happening in Jerusalem and the Promised Land, and why God is acting so powerfully on behalf of Israel. And so, ambassadors and messengers will appear in Jerusalem to see and understand what has happened, and they will return to their countries and give a report, telling them about Jesus Christ’s rule with mercy, justice and righteousness, and what the requirements are to please God (compare Psalm 98:1-9). Some of these requirements will be the abolishment of war and the destruction of all weapons of war, and the observance of the Feast of Tabernacles.

But not every nation is going to be willing to obey God immediately and to keep His Sabbath and His Holy Days. We read in Zechariah 14:16-19, that not every nation will immediately worship God in the right way—some will refuse for a while to keep the Feast of Tabernacles. When this happens, God will deal with them. He will withhold certain blessings—rain in due season, which is necessary for a good harvest—and so they will learn swiftly that it does not pay to disobey God.

Increase of Christ’s Government

People will have to be taught, Israelites and Gentiles alike. Christ’s government and peace will increase. His rule will start in Jerusalem with the nations of Israel and Judah, but it will spread from there to the entire world (compare Isaiah 9:5-7). Isaiah 60:1-3 explains that the Gentiles will come to Christ—quite literally, by sending ambassadors first, and then appearing in Jerusalem themselves, for instance, during the Feast of Tabernacles. They will also come to the Father and Jesus Christ in a spiritual sense, in that they will then accept the Way of God and are “come to Him” in spirit and truth, as we do today. They will come to the right understanding, as Jeremiah 16:19-21 explains. Even Gentile kings will want to please God (Psalm 68:28-29). They will be drawn to Christ the King (Isaiah 49:5-7).

Gentiles will recognize that God, through Jesus Christ, is ruling in Jerusalem and that Israel and Judah have been responding to God’s call. And so, Gentiles will want to show their respect, not just for God, but also for modern Israel and Judah (Isaiah 60:14; 61:9; Jeremiah 33:9). Gentiles will want to seek Jesus Christ, the LORD, in Jerusalem. They will realize that God is with the Jews, and so they will ask them for help (Zechariah 8:20-23).

Israelites and Jews Will Teach Gentiles

In addition, we are told that both Israelites and Jews will be sent to foreign lands to teach the Gentiles (Isaiah 66:19). They will declare God’s glory to them and the Gentiles will come to see His glory (verse 18). Note that some of those peoples include survivors from the country of Tubal, who had sent their armies previously against the Promised Land, as we read in Ezekiel 38.

Immortal Saints Will Lead

But as Jesus Christ will deal and work directly with the Gentile nations, so will His born-again disciples who have become immortal members of the Family of God. As they will help Israelites and Jews (Isaiah 30:20-22), so they will help other nations as well.

We read in Obadiah 21 that they will become “saviors” to judge the “mountains of Esau,” when the Kingdom of God has been established on earth. They will be saviors in the sense that they will help the nations to come to salvation. As Christ will rule with uncompromising righteousness and mercy (Psalm 2:8-9), so will they (Revelation 2:25-27; Psalm 149:5-9).

During the entire Millennium (1,000 years) they will rule under Christ on this earth (Matthew 5:5; Romans 4:13; Revelation 5:10; 20:4, 6; compare also Daniel 7:27, clarifying that their rule will be on earth, as the Kingdom of God will be established “under the whole heaven”). Their rule will spread from Jerusalem, until God’s peaceful and righteous way of life engulfs the entire earth, as water covers the sea (Habakkuk 2:14).

When physical Israelites, Jews and Gentiles, living in the Millennium, have qualified, they too will be changed to immortal Spirit God beings, entering the very Family and Kingdom of God.

Chapter 11 – The Great White Throne Judgment and Physical Conditions on Earth

After the Millennium, there will be a Second Resurrection when God will resurrect all those who did not commit the unpardonable sin, and who were not already changed into Spirit in the First Resurrection or during or at the end of the Millennium. Everyone who died without having been given an opportunity to accept the truth and to live God’s way of life will receive that opportunity then. They will be resurrected as a human being, in a physical state, here on earth, and will live for about 100 years (compare Isaiah 65:20). During that time, they will also be given the opportunity to qualify to enter the Kingdom of God.

This Second Resurrection is also commonly referred to as the “Great White Throne Judgment” period, during which all persons who have ever lived and who were never called by God for salvation during their lifetime, will have their first opportunity to accept Christ as their Savior.

The Second Resurrection to Physical Life

Many Scriptures prove that those who died without having been true Christians at the time of their death, will be brought back to physical life. Those who had not been called in their lifetime (and who did not rebel against the truth, after having been given the opportunity and spiritual understanding to accept God’s way of life), will be raised as physical human beings in the “Judgment” of the Second Resurrection.

Who Will Be in the Second Resurrection?

We explained the following about the Second Resurrection in our free booklet, “Is That in the Bible?—The Mysteries of the Book of Revelation,” on pages 127-128:

“Revelation 20:5, 11–12 describes the SECOND resurrection: ‘But the REST OF THE DEAD [who were not in the FIRST resurrection] did not live again UNTIL the thousand years [the Millennium] were finished… Then I saw a great white throne and Him who sat on it… And I saw the dead, small and great, STANDING before God… And the dead were JUDGED…’

 “Ezekiel 37:7–11 describes the resurrection of the entire house of Israel to PHYSICAL LIFE. They will be resurrected in the SECOND resurrection. When the dead of Israel are brought back again to physical life, God will deal with them as He deals with true Christians today. Once a person comes to a true understanding, accepts God’s way of life, repents of his sins, believes in Christ’s sacrifice and the gospel, and becomes baptized, then God grants him forgiveness and offers him the gift of the Holy Spirit—the same process of conversion taking place with those whom God is calling today. We see in Ezekiel 37:14 that the Holy Spirit is offered to the resurrected Israelites—obviously after they have repented of their sins and have become baptized. The people of the house of Israel will know God and begin to live a life pleasing to God. If they overcome and endure, they will receive immortality (compare Romans 11:32; Romans 11:26).

It is not only the people of Israel who will be resurrected at that time. We read in Matthew 12:41–42 that the men of Nineveh and the queen of the South ‘will RISE UP in the JUDGMENT’ together with people who were alive at the time of Jesus Christ. Compare, too, Matthew 10:14–15 and Matthew 11:21–24, referring to other unconverted people who had died in the past….”

At the end of the Great White Throne Judgment period, there will be a “judicial” finding. Those who qualified for the Kingdom of God will be changed into immortal God beings, entering the very Family of God. Those who irrevocably decided against God’s Way of Life will be condemned and die. They will subsequently be resurrected again in the Third Resurrection, which will be discussed below.

Some may wonder whether this statement that the incorrigible wicked will die after the Second Resurrection and be brought back to life in the Third Resurrection contradicts the biblical teaching of a “second death,” since some would die more than twice. However, there are many examples in Scripture when people died several times and were resurrected after that. The “second death” does not mean that there can only be one physical death before. Rather, it refers to a spiritual death—the final fate of the wicked.

Lazarus died and was resurrected and then died again. Others were resurrected to physical life when Christ died (Matthew 27:51-53). Still, they later died, so they also died twice (not just once).  They did not die the “second death,” but they died twice.

Let us just assume for the sake of argument that a person who had died and was resurrected to physical life by Jesus Christ during His earthly ministry later committed the unpardonable sin and died. That person would be resurrected in the Third Resurrection. Before dying the “second death,” that person had died twice before.

The same concept would apply to those in the Second Resurrection who commit the unpardonable sin. They will die, to be resurrected in the Third Resurrection. The only alternative would be that they will not die at the end of the Great White Throne Judgment period, but survive to be destroyed in the Third Resurrection, but this would seem to contradict Scripture which says that the sinner will die at the end of the Great White Throne Judgment period which will apparently last for 100 years (Isaiah 65:20; compare discussion below).

Conditions on Earth During Judgment Period

What will be the physical conditions here on earth during the Great White Throne Judgment period?

As a general truism, when we look at the physical conditions during the Millennium and compare them with the conditions during the Great White Throne Judgment period, we find that the conditions are very similar.

Almost the Millennium…

For instance, we read the famous statement in Isaiah 11:6-9 that during the Millennium, wild beasts will be tame and that the wolf and lamb shall feed together. The same conditions are described in Isaiah 65:25, referring to the Great White Throne Judgment period (compare the context in verses 17 and 20), but a few more details are given then; i.e., that “dust shall be the serpent’s food.”

Of course, at the beginning of the Millennium, destroyed cities will have to be rebuilt, deserts will become fertile lands, and the destruction from prior wars, air pollution and radioactive fallout will have to be repaired or removed. This won’t be necessary or the case at the time of the Second Resurrection when this earth will have enjoyed 1,000 years of peace and prosperity. These prosperous and peaceful conditions will continue throughout the Judgment period. (We don’t know whether God will allow the invading Gog and Magog hordes at the end of the Millennium to cause any damage, but if they do, it will be minimal in comparison with the conditions at the beginning of the Millennium).

Christ Restores All Things

We know that Christ will come to restore all things on this earth (Acts 3:19-21), and we have already discussed that this includes, of course, the establishment of the government of God here on earth. The restoration must therefore also apply, by necessity, to the time period of the Great White Throne judgment. Christ’s restoration includes the fact that mankind will be brought to repentance at that time, and that the Holy Spirit will be offered to them.

Christ Rules on the Throne of David in Jerusalem

Christ will rule on the throne of David in Jerusalem during the Millennium. His rule will continue during the Great White Throne Judgment period. He will continue to RULE on the throne of David in Jerusalem (Luke 1:32-33)

—His government and peace will be everlasting; His throne will stand forever, and His rule will be without end (compare Isaiah 9:6-7; Daniel 7:27; 2:44).

Isaiah 42:1-4 tells us that Christ will not fail until He has established justice in the earth. This not only refers to the Millennium, but it also applies to the time of the Great White Throne Judgment period.

We also read that Zion will be forever God’s dwelling place (Psalm 132:13-14).

The Vision of the Dry Bones

We referred earlier to Ezekiel’s vision of the valley of dry bones, as set forth in Ezekiel 37. It describes the resurrection of the entire house of Israel. We are specifically informed that the dead Israelites will be resurrected to PHYSICAL life. They will come to know God (verse 6). God will open their graves and bring them to the land of Israel (verse 12). This implies that they will be resurrected where they died and/or were buried, but that God will then bring them to the places He wants them to be.

We are told that God will give them His Spirit (verse 14). The Israelites will no longer be two nations—Israel and Judah—they will no longer be divided (verse 22). They will not defile themselves anymore with idols, but God will cleanse them (verse 23).

David Their Prince Forever

David will be their prince forever (verse 25). As David will rule during the Millennium over the house of Israel and Judah, so he will continue to do so during the Great White Throne Judgment period.

Physical Blessings

God will make the (new) covenant of peace and prosperity with the houses of Israel and Judah (verse 26). As we explain in our free booklet, “And Lawlessness Will Abound,” the “new covenant” not only deals with spiritual blessings, but with physical blessings as well. Of course, Gentiles can become part of the new Covenant as well, by becoming spiritual Israelites.

When Christ rules on this earth—during the Millennium and the Great White Throne Judgment period—the tremendous effects of peace and prosperity will be obvious!

Peace and Security

Isaiah 32:16-18 explains:

“Then justice will dwell in the wilderness, and righteousness remain in the fruitful field. The work of righteousness will be peace, And the effect of righteousness quietness and assurance forever. My people will dwell in a peaceful habitation, in secure dwellings and in quiet resting places…”

This will apply not only to the nations of Israel and Judah, but to all nations.

No More Tears

Notice Isaiah 25:7-9: “And He will destroy on this mountain The surface of the covering cast over ALL people, And the veil that is spread over ALL nations. He will swallow up death forever, And the Lord God will wipe away tears from ALL faces; the rebuke of His people He will take away from ALL the earth; for the LORD has spoken.”

As we can see, this is the ultimate goal. This message is partially repeated in Revelation 21:4, when God the Father dwells on the new earth. In order to achieve that goal in fulfillment of God’s Will that all men should be saved (even though some will refuse to be saved), Christ’s rule during the Great White Throne Judgment period must allow for that process—including the removal of the spiritual veil which blinds the people to the truth.

All Will Come to Christ

Isaiah 45:22-24 adds: “Look to Me, and be saved, ALL you ends of the earth! For I am God, and there is no other. I have sworn by Myself; The word has gone out of My mouth in righteousness, and shall not return, That to Me EVERY knee should bow, EVERY tongue shall take an oath [in loyalty to God]. He shall say, ‘Surely in the LORD I have righteousness and strength. To Him men shall come, And all shall be ashamed Who are incensed against Him.”

Before the Throne of David

We have already seen how the nations of Israel and Judah, as well as the Gentiles, will “come” to God in the Millennium. Something similar will occur during the Great White Throne Judgment period. After they are resurrected from the dead, apparently at the place where they were buried or died, they will all be brought before Christ in Jerusalem, to appear before His throne and judgment seat. It is very likely that angels and immortal saints will assist in this process of bringing the resurrected persons to Christ’s throne in Jerusalem.

Remember that we read in Revelation 20:11-12 that John sees in vision a great white throne and Him that sat on it, and the dead are standing before God to give account and hear God’s pronouncement of judgment—the death penalty for everyone, since all have sinned. But then Christ will explain that because of His death and sacrifice, their sins can be forgiven, and the Holy Spirit will be offered to them.

Isaiah 55:1-3 gives us some insight as to what Christ will tell those before His throne who have been brought back to life in the Second Resurrection:

“Ho! Everyone who thirsts Come to the waters; And you who have no money, come, buy and eat. Yes, come, buy wine and milk without money and without price. Why do you spend money for what is not bread, And your wages for what does not satisfy? Listen diligently to Me, and eat what is good, and let your soul delight itself in abundance. Incline your ear and come to Me, Hear, and your soul shall live; and I will make an everlasting covenant with you…”

(Compare also John 7:37-38; Revelation 22:17).

It Will Take Time

God will then “dismiss” them to settle in those places on earth designed for them. The Gentiles, as well as the Israelites, will have an allotted time of perhaps 100 years to qualify for the Kingdom of God.

Even though God will remove the spiritual veil from people’s minds, they still need to be taught the right way, and they have to be encouraged to stay on that right path, as is explained in Isaiah 30:20-21, referring to teachers showing the way. God’s immortal saints will be those teachers, and the God Family will hasten righteousness in mercy on the earth (Isaiah 16:5; Psalm 96:13; 67:3-4).

Chapter 12 – The Third Resurrection to Eternal Death

Sadly, there are those who have had their opportunity but have committed the “unpardonable sin.” They knew and understood perfectly well that they had to submit to Christ, but they refused to do so. They became bitter, hateful, resentful and malicious. They made the unchangeable decision NEVER to repent. If a person has reached that stage that he cannot repent, because he has, in fact, made the final decision NOT to WANT to repent, then God will not force repentance on such a person. God grants repentance, but a person must want to receive it. A person who maliciously rejects Christ would only continue to live in misery and pain—and that is why God will save such a person from eternal misery, by DESTROYING him in a lake of fire.

Revelation 20:13-15 describes the THIRD resurrection, which will occur sometime AFTER the judgment period of the Second Resurrection:

“The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works. Then Death and Hades were cast into the lake of fire. This is the second death. And anyone not found written in the Book of Life was cast into the lake of fire.”

God refers to the coming THIRD resurrection in Daniel 12:2; Obadiah 16; Malachi 4:3; Matthew 3:10; Hebrews 6:4-8; Hebrews 10:26-27; and 2 Peter 3:7.

We do not know how long the period of the third resurrection will last. But we do know that all in the third resurrection will appear before Christ to receive from Him their judgment of condemnation.

The vast majority of all of humanity will be judged during the Millennium and the Second Resurrection. Even at that time, it may well be that some will ultimately reject God’s offer of salvation and eternal life—just as some called before the First Resurrection will have turned away from God.

You might also want to read Christ’s parable of Lazarus and the rich man, in Luke 16:19-31. While Lazarus was resurrected to immortal life in the FIRST resurrection, the rich man is being resurrected more than 1,000 years later in the THIRD resurrection. He sees the flames and acknowledges his fate, knowing that he will be cast into the lake of fire to be burnt up.

In spite of what many preach and believe today, the Bible clearly reveals that there will be some who will have committed the unpardonable sin. They will be destroyed by fire: “But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death” (Revelation 21:8).

Why Should There Be a Third Resurrection?

Some have wondered why there should be a third resurrection, if their fate was already sealed at the time of their death. Why wouldn’t God just throw those incorrigible sinners who are still alive at the end of the Great White Throne Judgment period, into the lake of fire, and leave the others of times past in their graves—rather than resurrecting them again to physical life to destroy them forever?

Apart from the fact, that the Bible clearly teaches a Third Resurrection, God gives us further hints as to why there must be one.

God Is Just

God is a God of JUSTICE. In raising those who have committed the unpardonable sin to physical life, their attitude will become manifest to all alive at that time. When they witness their conduct, they will never be able to question God’s compassionate and uncompromising justice; as well as His merciful wisdom to free those hateful human beings from their emotional misery and pain.

The Human Spirit

In addition, we need to realize that each human being has been given a spirit—the spirit in man—which is not an immortal soul, nor is it to be confused with the Holy Spirit. When a person dies, the spirit of man will return to God, but not as a conscious entity.

It is especially important, for the purpose of answering the question as to why there must be a third resurrection, to realize the role and function of the human spirit.

We discuss the biblical concept of the “spirit in man” extensively in our free booklet, “The Theory of Evolution–a Fairy Tale for Adults.” We explain that many Scriptures teach the existence of a human spirit (compare Isaiah 42:5; 1 Chronicles 5:25-26; 2 Chronicles 21:16-17;  2 Chronicles 36:22; Ezra 1:1; Haggai 1:14; Zechariah 12:1; Ecclesiastes 12:7; Psalm 77:6; and James 2:26).

Paul says in Romans 8:14-16, “For as many as are led by the Spirit of God [the Holy Spirit], these are the sons of God. For you did not receive the spirit of bondage again to fear [a reference here to Satan, the god and spirit of this world], but you received the Spirit of adoption [or better, sonship] by whom we cry out, Abba, Father. The Spirit [God’s Holy Spirit] [Itself] bears witness with our spirit that we are children of God.”

Paul speaks very clearly about two spirits—the spirit of man and the Holy Spirit. Notice in 1 Corinthians 2:11 and 14, “For what man knows the things of man except the spirit of the man which is in him. Even so no one knows the things of God except the Spirit of God… But the natural man [a person who does have the spirit of man, but who does not have the Holy Spirit of God] does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned.”

Each person has a human spirit which God gives apparently at the time of conception, and which goes back to God in heaven when the person dies (Ecclesiastes 12:7). This spirit is not the person, nor is it immortal or eternal, nor does it have a conscious existence when the person dies.

When a man dies and his spirit returns to God, that spirit does not continue to live consciously, apart from the body. Rather, God “stores” it, so to speak, in heaven, until He unites it at the time of the resurrection of man with a new spiritual or physical body. The spirit in man records all the human characteristics of the person, as well as his or her outward appearance.

No Human Spirit Prior to Conception

The individual human spirit does not exist, as such, prior to the conception of the baby. Isaiah 42:5 says that God, after having created the heavens and the earth, gives breath to the people on it, and “spirit to those who walk on it.” But there is no breath in a particular person prior to his existence, and by extension, there would not be any spirit either. That is, neither the breath nor the spirit of man exist prior to the “creation” of that particular person. We also read in Zechariah 12:1 that God FORMS the spirit of man within him. Again, this seems to imply that God actually creates in man the human spirit when man comes into existence.

The connection between God’s breath and the spirit in man is also expressed in Job 32:8. The New Jerusalem Bible translates Job 32:8, “There is, you see, a spirit residing in humanity, the breath of God conferring intelligence.”

The Human Spirit and the Resurrection

At the time of the resurrection, the spirit of the dead person is combined with a new body of the dead person. This means, all the experiences and memories and ideas of the former life are back in the resurrected individual, and the resurrected person will also look the same way he or she did in their former life.

This does not mean that a disabled person will be resurrected in a disabled state. A person who had been blind or deaf will be resurrected in a healed state. In addition, we don’t believe that an aborted fetus will be resurrected as a fetus. We might assume that a person will perhaps be resurrected as an adult, as Adam and Eve were created as adult persons, but the point is that others will be able to recognize them.  Jesus Christ—even as a Spirit being—manifested Himself as the recognizable Person He had been prior to His death. Lazarus was resurrected with the same appearance that he had before.

When a person dies, his body returns to dust, and his spirit returns to God. The spirit of man in him has recorded the appearance of the person, the personality, the personal attributes, and God gives the spirit of that person back into the newly created physical or spiritual body.

It is THAT spirit in man which God uses when He resurrects the person from the dead. (Note for a revealing example of the function of the spirit in man in the context of a resurrection, Luke 8:53-55.) In the case of converted Christians who have ALSO received God’s HOLY SPIRIT in addition to the human spirit, both the Holy Spirit and the human spirit will return to God at the time of death (Luke 23:46). The true Christian will be resurrected to eternal life with a spiritual body (Romans 8:11), while unconverted humans will be resurrected at a later time to PHYSICAL life in the Second and the Third Resurrections, with a physical body.

The Fate of the Human Spirit in the Third Resurrection

What, then, is going to happen to the human spirit of those who are going to be thrown in Gehenna fire to be burned up?

Since there is no further resurrection for those who die the eternal death, and since the very being of those in the Third Resurrection is totally extinguished (with no memory of their prior existence remaining), we might ask why the human spirit should continue to exist even on an unconscious basis.

We read in Revelation 4:11 that God has created all things—visible and invisible—and that they exist and were created by His Will. Therefore, God could most certainly end the existence of whatever He has created, if He so chooses.

We read in 2 Peter 3:11 that every physical thing will be destroyed in an all-encompassing fire. It will include those humans who have willfully refused to live God’s way of life. They will be thrown into the lake of fire, apparently situated outside Jerusalem, but that lake of fire will ultimately engulf the entire physical earth and even the physical universe.

Paul’s Prayer to Preserve the Human Spirit of Christians

Paul prayed that God would blamelessly preserve spirit and soul and body of a converted Christian (1 Thessalonians 5:23). In other words, Paul wished that God would preserve blameless the Christian’s human spirit, his temporary physical life and his physical flesh. All of these “components” together describe the entire being. In addition, 1 Corinthians 5:5 says about a Christian who sinned gravely to “…deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus.”

But what if that spirit cannot be “saved”? The fact that Paul prayed to God to “preserve blameless” the body, soul AND spirit of a person shows that it is possible that body, soul AND spirit may not be preserved “blameless”—or not at all. And if they are not preserved, then they cease to exist.

Human Spirit in Heaven

Realize that the human spirit of the incorrigible sinners will still be in heaven at the time just prior to the Third Resurrection. Therefore, THERE MUST BE a Third Resurrection; otherwise, their spirit would remain in heaven, while those incorrigible sinners would stay buried in their graves.

However, Christ said in John 5:28-29 that ALL who are in their graves will come forward when they hear the voice of the Son of Man, and we read in Daniel 12:2 that some who sleep in the dust of the earth will awake to shame and everlasting contempt. We also read in 1 Corinthians 15:22 that all who died in Adam will be made alive in (or by) Jesus Christ.

Human Spirit Must Be Placed Back in a Body

There must be a final Third Resurrection to everlasting condemnation when the spirit in man is placed back in the (newly created) physical body of the person here on earth; otherwise, the spirit in man would remain in heaven and with it the recording of the personalities and thoughts and memories. But somehow, everything which was recorded by the spirit in man must be erased, so that it is as if the incorrigible sinners had never existed (Obadiah 16).

Strong Hint at the Final Fate of the Human Spirit of Incorrigible Sinners

A strong hint at the final fate of the spirit in man of those who are going to be destroyed in the Third Resurrection can be found in Isaiah 57:16: “For I will not contend forever, Nor will I always be angry; for the spirit would fail before Me, and the souls which I have made.”

The commentary of Jamieson, Fausset and Brown explains correctly that the “spirit” in the passage refers to the spirit in man—not the Holy Spirit of God. This should be evident as the Holy Spirit would never “fail.”

Isaiah 57:16 implies, then, that the spirit in man could fail. But what is meant with the word, “fail”? Could it mean, “cease to exist”?

The Hebrew word is “ataph” and has a variety of meanings. One meaning is “cease to exist, get destroyed, become annihilated.”

Albert Barnes’ Notes on the Bible comments regarding Isaiah 57:16:

“The simple meaning seems to be, that if God should continue in anger against people they would be consumed. The human soul could not endure a long-continued controversy with God. Its powers would fail; its strength decay; it must sink to destruction.”

As the concept of “dying” seems to be conveyed in this passage in Isaiah 57:16, it indicates that not only the soul, but also the spirit in man CAN be extinguished and cease to exist. This would have to be the obvious “fate” of the human spirit of those in the Third Resurrection. The wicked will be burned up in the lake of fire—spirit, soul and body—and it will be, as if they had never been.

Chapter 13 – Beyond the Physical World

As already mentioned several times, the Bible teaches that it is the potential and destiny of man to enter the Kingdom and Family of God; that is, to become an immortal and eternal God being.

What will the Family of God DO, once all human beings who have qualified for the Kingdom of God are changed to immortal Spirit GOD beings in the very Family of God? What will happen AFTER the Third Resurrection and the destruction of the incorrigibly wicked?

Saints Will Be What Christ Is

Those who qualify for God’s Kingdom will be what Christ is today—Christ is God. The resurrected immortal saints will be like Him, as He is. They will share the very divine nature of both the Father and Christ (2 Peter 1:4). The only difference is that they will not have the same authority as Christ, just as Christ does not have the same authority as the Father. God is—and always will be—a hierarchical Family—with God the Father on top, under Him Jesus Christ, and under Christ those who are to be born into the very Family of God.

However, even though Christ is under the Father, He still has—and always had, as a God being—unlimited power to create life. God the Father created everything—the visible as well as the invisible—through and by Jesus Christ (Hebrews 1:1-2; Colossians 1:15-16)!

Saints Will Inherit Everything

In Hebrews 1, verse 2, it says of Jesus Christ that God the Father “…has appointed [Him] heir of all things.” It is further revealed in Hebrews 2:7 that although man was created “a little lower” and “for a little while” lower than the angels, he will ultimately have “…all things in subjection under his feet’’ (verse 8). Psalm 8:5 even says that God made man for a little while lower than God (“Elohim” in the Hebrew, compare the footnote in the New King James Bible).

The eighth chapter of the book of Romans presents us with even more astounding proof of the tremendous future God has in store for us: “The Spirit [itself] bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together” (verses 16–17).

Romans 8:32 also clarifies this point: “He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?”

“All things” means exactly that—it includes rule over the entire universe AND the unending future of God’s Kingdom. Man is to become a “joint heir” with Christ in “all things.” We will rule with and under Christ for all eternity. It is therefore obvious that we will be able to do what Christ is capable of doing.

We will be ruling over angels (1 Corinthians 6: 3). We will possess much higher powers than they do.

Saints Will Create Life

As God beings, we will of course have the ability to create, as God the Father and Jesus Christ create. This is expressly confirmed in Scripture.

1 Corinthians 15:45 tells us that Christ is “a life-giving spirit.” That is, He is a Spirit being who can give and create LIFE.

Please note Isaiah 58:10-12: “You shall be like a spring of water whose waters do not fail” (or: “never run dry,” New Jerusalem Bible). Primarily, this talks about our role in the Millennium, directing the rebuilding of old places that had become waste. BUT, there is also an overriding meaning, hinting at our ultimate potential—to be a continual spring of living fresh water regarding others, giving them health and REAL life.

Notice Christ’s words in John 7:37-38, where we read that out of our hearts will flow rivers of living water. That is, God’s Spirit will flow out of us like rivers of living waters to create LIFE.

In addition, Christ said in John 4:14, referring to the Holy Spirit, that the “water that I give him will become in him a FOUNTAIN of water springing up into everlasting life.” We will be fountains of living water, leading to life.

We will be God beings with the same powers and abilities which God the Father and Jesus Christ have. This would include the ability to create. However, we will always be under the authority of God the Father and Jesus Christ, and we will never do anything, including any creative act, without or even against God’s Will. The Bible has not revealed what exactly we might create under God’s authority and direction.

New Heavens and a New Earth

We read in 2 Peter 3:7, 10-13 that, ultimately, the heavens will pass away and the elements will melt with fervent heat, and the earth and the works that are in it will be burned up, and all these things—the heavens and the earth—will be dissolved, being on fire. This shows that both the entire physical universe as well as the earth will melt away and burn up. We then read that afterwards, God will create new heavens and “a new earth in which righteousness dwells.”

New Heavens and New Earth No Longer Physical

The heavenly Jerusalem will come down from heaven after the physical earth and the physical heavens are burned up, and after God creates new heavens and a new earth. Isaiah 51:6 adds that “the heavens will vanish away like smoke.” Isaiah 34:4 tells us that “All the host of heaven shall be DISSOLVED,” and that “…the heavens shall be ROLLED UP like a scroll.” God will create new heavens and a new earth, which will remain (Isaiah 65:17; 66:22).

Will our new solar system, if we can call it that, consisting of spirit, have a sun and a moon? Apparently not, as we read in passages such as Isaiah 60:19–20 and Revelation 21:23.

We find a description of God’s new creation in Psalm 102:25–26: “Of old You laid the foundation of the earth, And the heavens are the work of Your hands. They will perish, but You will endure; Yes, they will all grow old like a garment; Like a cloak You will change them, And they will be changed.”

In what way will God change them? 2 Corinthians 4:18 tells us: “…For the things which are seen are temporary, but the things which are not seen are eternal.”

Romans 8: 21 says that the creation will be delivered from corruption “into” (“eis” in Greek) the glorious liberty of the children of God. Moffat renders verse 21 in this way: “The hope being that creation as well as man would one day be freed from its thralldom [bondage] to decay and gain the glorious freedom of God’s children.” The Revised Standard Version writes: “…the creation itself will be set free from its bondage to decay and OBTAIN the glorious liberty of the children of God.” The Luther Bible states, “The creation, too, will be freed from bondage of temporary existence INTO the glorious freedom of the children of God.”

The Greek word for corruption or decay that is used in verse 21 is “phthora.” It is the same word used in 1 Corinthians 15:42, where we read: “The body is sown in corruption, it is raised in incorruption.” It is also used in Galatians 6:8: “For he who sows to his flesh will of the flesh reap corruption.”

This physical creation, patterned after God’s spiritual creation, waits to be delivered from corruption to obtain the glorious liberty of the children of God. The glorious freedom that the universe will receive includes freedom from death. In that new universe, DEATH will be unknown, and so also decay and corruption.

We will be changed into Spirit. Spirit endures. Spirit cannot die or decay. Spirit remains. Spirit is INCORRUPTIBLE. The universe will obtain that same freedom from decay, corruption and death. In order to obtain such freedom from death and corruption, this universe will have to be changed into SPIRIT, as we also will be changed into Spirit beings.

It is true that Ecclesiastes 1:4 says that the earth will remain forever. However, this does not necessarily mean that this earth will remain forever in a physical state. We know that, ultimately, everything physical will decay and cease to exist. After all, we will remain forever, but we will not remain in this physical body. Rather, we will remain forever as Spirit beings.

The new heavens and the new earth will no longer be physical–consisting of matter. They will be spiritual—consisting of spirit—just as God’s third heaven where He dwells has always been a spirit realm. In fact, God, who is Spirit, first created the angels and other things within the spirit world, and after that, the physical world, which was patterned after the things in the spirit world.

Saints Will Rule for All Eternity

Now notice Revelation 22:4-5, which speaks about a time long after the creation of a new earth and new heavens:

“They shall see His face, and His name shall be on their foreheads [the name of God will be their name as well]…the Lord God gives them light. And they shall reign forever and ever.”

After the Great White Throne Judgment period and the Third Resurrection, this universe, which is presently in decay, will be replaced by a new spiritual creation. And it will be, apparently, our privilege to assist God and Jesus Christ in the creation of the spiritual universe; thereby freeing the present physical universe from decay and corruption.

We can say confidently that, following the Third Resurrection, HUMAN life will NOT be created on the new earth or the other new planets. This would begin another cycle of physical frailties, pain, sin, forgiveness of sin, death, etc. This can’t be true as we read that there will be no more death, nor pain and suffering. In addition, the new earth and the new heavens will consist of spirit, not matter. Therefore, for that reason alone, human physical life won’t be created.

What exactly God has in store for us after the new heavens and the new earth have been created, we don’t know. But we do know that God says that we will rule forever and ever, and that His peace and government over the new earth and the entire new universe will have no end. Undoubtedly, the new earth will be God’s headquarters over the entire universe, and it appears that we will be assisting God in whatever way that He directs.

God reveals Himself as Creator, and every indication from the Bible is that we, as His Spirit-born children, will participate in the limitless possibilities of creating—for, as Jesus Christ so emphatically stated, “…with God, ALL THINGS ARE POSSIBLE” (Mark 10:27).

Final Comments

In this booklet, we have learned what will happen within the next few years, as well as in the somewhat distant and very distant future. The immediate outlook is grim, with unprecedented suffering, terrible wars, famines and diseases just ahead of us, events that will lead mankind to the brink of self-annihilation and total destruction. Even then, God offers His protection to His people who diligently seek Him, and He will send His Son back to this earth to shorten these days and prevent the extinction of mankind and all life on this earth.

What we need to focus on is Christ’s return, to bring an end to man’s incompetent rule and to set up God’s very Kingdom on the earth. You can have a part in God’s master plan of restoring God’s rule over man and of making salvation possible for everyone. Ultimately, it is man’s potential to live for all eternity, as a God being, and to rule for ever and ever over everything, under God the Father and Jesus Christ.

Surely and truly, “the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Romans 8:18); and “our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory, while we do not look at the things which are [already] seen, but at the things which are not [yet] seen” (2 Corinthians 4:17-18).

Middle Eastern and African Nations in Bible Prophecy

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Introduction

The Bible speaks of many modern countries in prophetic terms, using, of course, ancient names for our peoples today. In order to understand biblical prophecies, one must understand the biblical identity of today’s nations and countries.

For instance, Jacob or Israel, had 12 sons, the descendants of whom are alive today. The ancient tribe of Manasseh, a son of Joseph and grandson of Jacob, is predominantly the United States of America. Ephraim, another son of Joseph and grandson of Jacob, basically constitutes the English-speaking, Anglo-Saxon member countries of the Commonwealth of Nations (formerly known as the British Commonwealth). This includes modern countries such as Australia, Canada, New Zealand, the United Kingdom or the British Isles, as well as part of South Africa.

Another of the 12 sons of Jacob or Israel was Judah. The tribe of Judah (the Jewish people) is scattered today among all nations, with a large number now living in the modern State of Israel (For more information, please read our free booklets, “The Fall and Rise of Britain and America” and “The Book of Zechariah—Prophecies for Today”).

Other ancient tribes of the house of Israel seem to be located in the following areas:

Reuben can be found today in parts of modern France; Dan in Ireland and part of Denmark; Benjamin in Norway and Iceland; Zebulon in The Netherlands; Issachar in Finland; Gad in Switzerland; Asher in Belgium and Luxembourg; and Naphtali in Sweden.

We are unable to determine exactly the modern identity of Levi and Simeon, as they were prophesied to be scattered among the rest of the tribes of Israel (compare Genesis 49:7); Levi in earlier times was mostly associated with Judah;however, strong evidence suggests that today, many in Wales are descendants of Levi, while some Scots, especially around Glasgow, are descendants of Simeon as well as of Levi. We should mention, of course, that people from many other countries have joined and settled among all of the above-mentioned nations. This means that not everyone living in the United States, for example, is a descendant of the tribe of Manasseh.

As the Bible speaks volumes about the prophetic significance of the descendants of the ancient houses of Israel and Judah, it also mentions many other modern nations (using their ancient names).

For example, ancient Chaldeans or Babylonians can be found today in central and northwestern Europe. Some of the ancient Chaldeans were driven northward out of the Near East by the Assyrians and Medes prior to 610 B.C. They headed west into the Roman Empire. They settled in northern Italy, southeastern France, and parts of Spain and northern Africa.

(For more information, please read our free booklet, “The Authority of the Bible.”)

The ancient Assyrians can be found today among some of the Germans, Austrians and other German-speaking countries. Small portions of ancient Assyrians can also be found today in Iraq and other Middle Eastern countries.

(For more information, please read our free booklets, “Germany in Prophecy” and “Europe in Prophecy.”)

In addition, Bible prophecies clearly name many other nations that will be the focus of end-time events.  In this booklet, we will mainly discuss the biblical prophecies of seven influential Middle Eastern and African nations that will play a crucial role in the not-too-distant future. The nations discussed herein are Egypt, Syria, Libya, Iran, Ethiopia, Turkey and Saudi Arabia.

In the Appendix, we have also provided a comprehensive list that includes the identities of many other modern nations today in the prophetic Scriptures of the Holy Bible.

The Appendix includes also a separate section that discusses the Muslim belief in a coming Mahdi, in relationship to Saudi Arabia, Egypt and Ethiopia, as well as what the Koran teaches regarding Jesus Christ.

Major world events, such as the “Arab Spring,” might leave us in doubt or uncertainty as to the outcome of certain developments, but when looking at current events in the light of Bible prophecy and correctly understanding the prophesied outcome, we will NOT be in the dark!

Chapter 1  – Modern Egypt

The Bible contains quite a few Scriptures dealing with Egypt’s past, present and future conditions.

Israel’s Remnant Enslaved by Modern Egypt

We read in Isaiah11:11-16 that in the end time (the reference in verse 11 is to the phrase “in that day,” speaking of a time beginning about one year before Christ’s return, but continuing after Christ’s return as well), God will free the enslaved remnant of His people—the descendants of the modern houses of Israel and Judah—from countries such as Assyria, Egypt and Cush. This means that they will be slaves in these countries, when Christ returns, and He will free them after His return.

As mentioned in the introduction, the modern descendants of the house of Israel can be found today in the USA (descendants of Israel’s grandson, Manasseh), the United Kingdom or the British Isles, Canada, Australia, New Zealand and part of South Africa (all descendants of Israel’s grandson Ephraim), while Judah or the house of Judah designates the Jews today. Assyria represents mainly modern Germany. Cush designates mainly Ethiopia, as we will explain later in this booklet (see chapter 5).

We also read that the remnant of the people from the houses of Israel and Judah will be held captive in Pathros, which is in this case a reference to the land of Egypt’s origin (compare Ezekiel 29:14, which also tells us that Egyptians will become captive themselves; see below).

Modern Egypt Becomes Enslaved

Further information on the future of Egypt is provided in Isaiah 19:1-4, 14, 16-25.

First, we read in verse 2 that Egyptians will be fighting against Egyptians—a development which we have been observing in that country with the beginning of the “Arab Spring.” We read in verse 4 about the captivity and slavery of Egypt, and that a fierce king will rule over them. This is a reference to the king of Assyria, who is also referred to in Scripture as the beast and also as the king of the North.

Verses 16 and 17, 20, tell us that “in that day” Judah will be a terror to Egypt. This refers to the time when Jesus Christ, the Savior, has come; and verses 23-25 prophesy that when Jesus Christ rules on this earth during the Millennium, the nations of Egypt, Assyria and Israel will live together in cooperation and peace.

Isaiah 27:13 also explains that when the great trumpet sounds “in that day”—designating the resurrection of the just from the dead in the end time—captives from the houses of Israel and Judah will be released from slavery. We are also told that prior to their freedom, some will perish in the LAND of Assyria, and some will be outcasts in the LAND of Egypt.

We read in Ezekiel 30:1-9, 18-19 that at the time of the “day of the LORD” (another reference to the end time), the sword will come upon Egypt, as well as additional countries like Ethiopia (Cush), Libya (Put; refer to chapter 3), and Lydia (or Lud; compare Jeremiah 46:8-9, showing that Egypt, Ethiopia, Lydia and Libya will be allies at that time of the end).

Regarding “Lydia,” not much is known, but it has been contended that it designates an African nation in Western Asia Minor, descended from Egypt.

Verses 4-5 refer to Chub, which is nowhere else mentioned in Scripture; the passage could also read, “and ALL (Chub) the men of the lands who were allied…” We also read specifically in verse 18 that at that time of the “day of the LORD”, Egyptians will go into captivity.

Egypt Not Part of Final Confederacy with Europe

We want to point out here that none of these countries referred to in this passage in Ezekiel 30 are mentioned in Psalm 83:1-8, which describes a confederacy between Middle Eastern nations and Assyria. It appears, then, that the countries mentioned in Psalm 83, which are allied WITH Assyria, are different from the countries mentioned in Ezekiel 30, which are apparently by then allied AGAINST Assyria. (But note that prior to that development and final confederation against Assyria, Egypt, Libya and Ethiopia will fight together with Assyria against Israel, compare chapter 5).

Notice also that modern Babylon or mystical Tyre—referring to the end-time resurrection of the ancient Roman Empire in Europe—is described as an economic power in Ezekiel 27, with whom all nations have been dealing, up to a point, including Russia, Persia (modern Iran), Syria and Israel. And it does say in verse 10 that at one time, those from Persia, Lydia and Libya were or would be in Tyre’s army as men of war. (Persia or Iran, together with Ethiopia and Libya, are also listed in Ezekiel 38:5, describing an attack under the leadership of Russia, China and other Asiatic nations, against the modern house of Israel, AFTER Christ’s return. This passage will be discussed in more detail later in this booklet, in chapter 4). For more information on mystical Tyre, please read chapter 3 (“Ancient and Modern Tyre in Prophecy”) in our booklet, “The Great Tribulation and the Day of the Lord.”

Ezekiel 32:11-15 explains and confirms again that the king of modern Babylon—the king of Assyria or the king of the North; i.e. the beast—will ultimately rule over Egypt, just prior to Christ’s return.

Turning to the book of Daniel, we read in Daniel 11:41-43 that the king of the North (the king of Assyria or the beast) will conquer many countries in the Middle East, including Egypt; and that Libya and Ethiopia will also be in subjection to him, but that countries such as Edom (modern Turkey, see chapter 6 herein), Moab (Jordan and West Iraq) and the prominent people of Ammon (Jordan) will escape—note that these countries which will not be enslaved by Assyria are some of the countries that had entered into a confederacy WITH Assyria, pursuant to Psalm 83.

Egypt Won’t Help Israel

We obtain further pertinent information on the future of Egypt in the book of Hosea.

Hosea 7:11-12 tells us that Ephraim will try to get help from Assyria and Egypt, but will not receive it, and we are also told that the very fact of that occurrence will be announced in the last day. Technically, Ephraim designates the United Kingdom or the British Isles, and perhaps countries of the British Commonwealth, such as Canada, Australia and New Zealand, but since Ephraim was the leading tribe over the ancient house of Israel, the reference to Ephraim includes in all likelihood other major tribes of the modern house of Israel, including Manasseh or the USA.

Hosea 9:3 elaborates on the prophetic concept that Ephraim shall return to Egypt and eat unclean things in Assyria. On the other hand, Hosea 11:5, 10-11 informs us that Ephraim shall not return to the LAND of Egypt; rather, it will go into the kind of “Egyptian” slavery which ancient Israel experienced when it was in Egyptian captivity. As we have seen, the modern king ruling over the modern house of Israel will be Assyria. Deuteronomy 28:68; 17:16 confirms as well that “Egyptian” slavery is decreed over both the houses of Israel and Judah. But according to Isaiah 27:13, a part of the enslaved remnant will return from the LAND of Egypt.

Jews Enslaved in Land of Egypt

Since Ephraim (and at least some within the modern house of Israel) will not be enslaved in the LAND of Egypt, it follows that those who will be enslaved in the LAND of Egypt will be mainly those from the house of Judah. This fact is supported in Joel 3:19, which tells us that Egypt will become a desolation because of their violence against the people of JUDAH or the Jews. For more information, please read chapter two (“The Modern House of Israel in Prophecy”) in our free booklet, “The Great Tribulation and the Day of the Lord.”

Finally, in Zechariah 10:10-12, we read again that some (apparently referring to Judah) will be freed from slavery and brought back from the LAND of Egypt, while others (Ephraim and some, if not many modern tribes from the house of Israel) will be freed from Assyria.

Slow Conversion of Egypt

Zechariah 14:16-19 concludes by telling us that Egypt will slowly learn to accept God and His way of life in the Millennium, but it will take time. Ultimately, however, as we have seen before in Isaiah 19, Egypt will be blessed, together with Assyria and Israel.

In conclusion, when we take all the passages together, as quoted above, we should realize that developments in the Middle East are leading to the end-time crescendo of an outright war in the Middle East, and Egypt will play a prominent part in those developments. However, it is not altogether clear, for example, as to exactly how and when the different stages of slavery and captivity will come about for the houses of Israel and Judah, as well as for Egypt and other Middle Eastern countries.

We should be careful to view all Scriptures on the subject, lest we pick and choose with the aim of creating our own prophetic scenarios, which may or may not be in accordance with the inspired Word of God. We should be patient enough to allow God to show us how these end time events will come about, rather than jumping ahead with our own imaginations, lest we be found wanting in our postulations and proclamations. Rather, we need to follow Christ’s command to WATCH world events, knowing that in His due time, God will reveal to His true servants exactly how the prophetic Scriptures will be fulfilled, and when the LORD has spoken, THEN His servants will proclaim it (Amos 3:7-8)!

Chapter 2 – Modern Aram or Syria

In light of the ongoing violence in Syria, does the Bible tell us anything about Syria’s past, and does it give us any indications as to what is in store for it? The Holy Scriptures certainly do. Let’s take a look.

Syria’s History

Syria is sometimes referred to in the Bible as “Aram,” and the Syrians are called “Arameans.” Historically, there have been times of war and of peace between Syria and the houses of Israel and Judah. After Jacob had deceived his father Isaac and his brother Esau, he fled to and lived in Syria, where he was terribly deceived by his uncle Laban. Hosea 12:12 tells us: “Jacob fled to the country of Syria; Israel served for a spouse And for a wife he tended sheep.”

David fought against the Syrians (2 Samuel 8:5), and so did Solomon (1 Kings 11:25). Later, Assyria intervened on behalf of King Ahaz of the house of Judah and overthrew Damascus, the capital of Syria. At that time, Rezin, King of Syria, was allied with the house of Israel under King Pekah, and they both attacked King Ahaz of Judah. The king of Assyria, Tiglath-Pileser, heeded King Ahaz’s request for help, and he killed Rezin, King of Syria, and carried the Syrians into captivity, to a region called Kir (2 Kings 16:5-9; compare a possible reference to these events in Isaiah 8:3-4).

In New Testament times, we read that Saul was persecuting true Christians, but on his way to Damascus to carry out further atrocities, he received a vision and was temporarily blinded by God (Acts 9:1-9). He became converted and was baptized, spending some days with the disciples in Damascus, and his name was changed to Paul (Acts 9:10-19). Later, he repeatedly gave vivid testimony of that extraordinary occurrence; for instance, when defending himself before King Agrippa against false charges (Acts 26:19-20). Paul’s activities in Damascus also led to his persecution in Damascus itself (compare 2 Corinthians 11:32-33).

Turning to the end time, we read that Syria will at first have economic ties to the Babylonian system of the final revival of the ancient Roman Empire (compare Ezekiel 27:16, 18, referring to the Babylonian system as mystical “Tyre”).

Coming Utter Destruction of Syria

We also read of the coming utter destruction of Syria and Damascus, just prior to Christ’s return.

Isaiah 17:1-4 says, according to the Living Bible:

“THIS IS God’s message to Damascus, capital of Syria: Look, Damascus is gone! It is no longer a city—it has become a heap of ruins! The cities of Aroer are deserted. Sheep pasture there, lying quiet and unafraid, with no one to chase them away. The strength of Israel and the power of Damascus will end, and the remnant of Syria shall be destroyed. For as Israel’s glory departed, so theirs, too, will disappear, declares the Lord of hosts.”

The King James Bible clarifies in verse 4 that the reference is to the end time, as it says, “IN THAT DAY it shall come to pass that the glory of Jacob will wane [or made thin, or fade away].” See also verses 7, 9 and 11. The term “in that day” always refers to a time, which will begin approximately one year prior to Christ’s return, but it can also include the time after Christ’s return. In general, it designates the time when God will actively intervene in world affairs. It is also described quite often as the “day of the LORD.”

Contrary to common belief, today’s world is NOT God’s world. It is ruled by Satan the devil, the real god of this world! Following the sin of Adam and Eve, God allowed Satan to remain on his designated throne, only until Jesus Christ comes to replace him. But just prior to His second coming, God will begin to actively intervene in human affairs. His angels will blow the seven trumpets and pour out on mankind the seven last plagues of God’s wrath. This will be done to show mankind the gravity of their abominable and wicked sins. At that time, a few will repent, but most will continue in their outright rebellion against the true God. Sadly, the people of Syria will be no exception.

Jeremiah 49:23-27 gives us another stirring account of Syria’s impending destruction. It specifically mentions that the young men of Damascus will fall in her streets, and all men of war shall be cut off IN THAT DAY. It also says that GOD will kindle a fire in the wall of Damascus which will consume the palaces of the city and of the leadership and prominent people of Syria. Please note that verse 25 reads more accurately in the Revised Standard Version: “How the famous city [i.e. Damascus] is forsaken, the joyful city.”

Enslaved in Kir

We also find a prophecy about Syria and Damascus in Amos 1:3-5, stating the following:

“Thus says the LORD: ‘For three transgressions of Damascus, and for four, I will not turn away its punishment, Because they have threshed Gilead with implements of iron, But I will send a fire into the house of Hazael [the Syrian leadership at that time], Which shall devour the palaces of Ben-Hadad. I will also break the gate bar of Damascus, And cut off the inhabitant from the Valley of Aven, And the one who holds the scepter from Beth Eden. The people of Syria shall go captive to Kir,’ Says the LORD.”

In Amos 9:7, we read that God had freed the Syrians from Kir, but in Amos 1, God says that they will go back to the slavery of Kir. We also read, in Isaiah 22:6, that Kir will be one of the nations or people assembled to fight against Jerusalem in the end time, during the “day of the LORD” (compare Zechariah 14:1-2).

Who or what is Kir?

Commentaries and Lexica are divided in their interpretations and explanations.

Clark’s Commentary on the Bible says that Kir is in the country of Albania, on the river Cyrus, which empties itself into the Caspian Sea.

Gill’s Exposition of the Entire Bible maintains that Kir is in Media.

However, in Isaiah 15:1, we find another reference to Kir as being situated in Moab (modern Jordan and Western Iraq), speaking of “Kir of Moab.”

The Geneva Study Bible says that Kir is in Egypt (In Latin, Kir is called Cyrene, and Acts 2:10 says that people were in Jerusalem, who had come from “Egypt and the parts of Libya adjoining Cyrene.”).

The Jamieson, Fausset and Brown commentary claims that Kir is a region subject to Assyria.

Several Lexica state that Kir is a place of exile in Southern Babylon, as well as a place in Assyria and in Moab.

Regardless of what people or region might be specifically referred to in the Bible, the Living Bible has the following interesting annotation to Amos 1:5:

“Decreeing that the Syrians should go back to Kir as slaves was like saying to the Israelites that they must go back to Egypt as slaves, for the Syrians had made their exodus from Kir and now were free (See 9:7).”

Destruction of Syria Through Modern King of Assyria?

We can safely say that in the end time, Syria and Damascus will be destroyed. Even though the Bible does not expressly state who will be the nation or “king” who will destroy Damascus and enslave the Syrians, if we look at prior historical events, it is possible that it will be done through the modern Babylonian system under the leadership of the modern “king” of Assyria—a mighty future leader in Germany who is also referred to in the Bible as the beast, King Jareb, and the king of the North.

Remember that in ancient times, the king of Assyria, Tiglath-Pileser, destroyed Damascus and enslaved the Syrians. The concept of a DUAL prophecy (which might be fulfilled AGAIN in our times) could be even more compelling, because Kir is mentioned in the Bible in relationship with an ancient and a MODERN slavery of Syria, and it was the ancient king of Assyria who enslaved the Syrians and transported them to the region called Kir.

Attack of Modern Assyria Against Syria, Israel and Judah at the Same Time?

Remember, as well, that the ancient king of Assyria fought the house of Israel [under King Pekah] and Syria [under King Rezin] at about the same time. If history is our guide, then it would be interesting to contemplate the possibility that the destruction of Damascus and the overthrow of Syria could occur at approximately the same time that the modern “king” of Assyria will attack the modern houses of Judah (the Jews) and Israel—which can be found today mainly in the United Kingdom or the British Isles, as well as the USA.

This scenario could make sense in light of the possible development that the Jews might ask Germany and the modern Babylonian system for help and intervention in the Middle East (as the ancient Jewish king Ahaz asked the ancient king of Assyria for help). Ironically, “Ephraim”—the USA and Great Britain—will make a covenant with modern Assyria (Hosea 12:1) and ask them for help as well. (Compare Hosea 5:13, which states in the New American Bible and the Menge translation: “Ephraim went to Assyria, and Judah sent to the great king.”)

At that time, the modern “king” of Assyria (the king of the North or the beast) might just comply with both requests. We know that he WILL intervene in the Middle East (Daniel 11:41-43)—not because he really wants to help the Jews or anyone else, but because it will be in his heart to destroy and cut off not a few nations (compare Isaiah 10:5-7).

The modern “king” of Assyria will not really “rescue” the Jews or modern Ephraim (Hosea 7:11-12; 5:14-15). Even anciently, we read in 2 Chronicles 28:16-21 that Tiglath-Pileser, King of Assyria, did NOT really “help” Ahaz, King of Judah, but rather “distressed” or “oppressed” him (verse 20). In fact, we read that the modern “king” of Assyria, leader of the revived Roman Empire, will ultimately engage in a decisive war against the modern houses of Israel AND Judah (For more information, please read our free booklet, “The Fall and Rise of Britain and America”).

In conclusion, it is certain that Syria will fall in the next world war. Damascus will be destroyed and the Syrian people will go into captivity—and so will the modern descendants of the houses of Israel and Judah (Hosea 5:9; Jeremiah 30:3; 33:7). It is incumbent upon us to watch world events so as not to be caught unawares when biblical prophecies come to pass.

Chapter 3 – Modern Put or Libya

No one seems to know for sure what the future holds for the biblical country of Libya. God’s Holy Scriptures do give us a glimpse, however, as to what we can expect to occur.

It is commonly accepted that Libya is designated as “Put” or “Phut” in the Hebrew Scriptures. Put was the son of Ham, a son of Noah (Genesis 10:6; 1 Chronicles 1:8). The word “Put” or “Phut” means “bow” or “warrior.” According to Josephus, Put settled in the land of Libya. Depending on what translation one might use, the word “Phut” is sometimes mentioned in addition to Libya. As the Ryrie Study Bible explains, the word “Put” can also refer—depending on the context—to just a part of the country of Libya.

As we pointed out previously on Egypt’s future (in chapter 1), Ezekiel 30 gives us a prophecy dealing with the day of the LORD (verse 3)—describing a time just preceding the return of Jesus Christ. We read in Ezekiel 30 that Egypt and her allies will fall at that time. As we may recall, verses 5 and 6 designate Egypt’s allies in that way:

“Ethiopia, LIBYA, Lydia, all the mingled people, Chub, and the men of the lands who are allied, shall fall with them by the sword—those who uphold Egypt shall fall…”

As mentioned above, Lydia may refer to descendants of Egypt who settled in North Africa, and “Chub” might not describe a particular people, but could be translated as “all,” saying that “all” the men of the lands who are allied will fall.

Alliance and Downfall of Libya, Egypt and Ethiopia

We can take from this passage that in the very end time, Libya will be allied with Egypt and Ethiopia, and that they will fall together. A similar alliance occurred in the past with equally devastating consequences.

Jeremiah 46 describes the judgment on Egypt and Pharaoh Necho through King Nebuchadnezzar (verse 2), but it is clearly a dual prophecy, as in verse 10 a reference is made particularly to the day of the LORD.

We read in verses 9 and 10:

“Come up, O horses, and rage, O chariots! And let the mighty men come forth; The Ethiopians and the LIBYANS who handle the shield, And the Lydians who handle and bend the bow. For this is the day of the Lord GOD of hosts, A day of vengeance, that He may avenge Himself on His adversaries. The sword shall devour; It shall be satisfied and made drunk with their blood; for the Lord GOD of hosts has a sacrifice In the north country by the river Euphrates.”

Barnes’ Notes on the Bible explains that historically, all these nations were allies and part of the Egyptian army. He states:

“Go up, advance, ye horses; and drive furiously, ye chariots; and let the mighty men go forth. They march out of Egypt, arranged in three divisions, cavalry, chariots, and infantry, to begin the campaign. The armies of Egypt were composed chiefly of mercenaries. Cush [Ethiopia] and Phut [part of Libya, see above], the Libyans of Mauritania, supplied the heavy-armed soldiers… and Ludim, the Hamite Lydians of North Africa… a weaker race, served as light-armed troops. They march forth in haughty confidence, but that day, the day to which they are looking forward in proud hope of victory, is Yahweh’s day, a day on which they will be the victims sacrificed in His honor.”

That this prophecy clearly relates (as well) to end-time events has also been recognized by The Keil and Delitzsch Biblical Commentary on the Old Testament. It states:

“This formidable army shall perish; for the day of the battle is the day of the Lord of hosts, on which He will take vengeance upon His enemies. Among these enemies are the Egyptians [but also the Libyans, see above], who have grievously sinned against Israel, the people of the Lord, not merely of late…”

In ancient times, King Nebuchadnezzar of Babylon fought against and conquered Egypt and her allies, including Libya. Since this prophecy is dual and refers particularly to the day of the Lord, it is reasonable to conclude that a modern king of a modern Babylon will be fighting against Egypt and her allies. It is indeed the beast or the king of the North—the leader over a modern Babylonian system—who will fulfill that future role.

Libyan Mercenaries

The mercenary nature of some Libyans can also be seen in a passage in the book of Ezekiel. As mentioned before, mystical Tyre is described in Ezekiel 27. This passage does not deal mainly with the ancient city of Tyre, but with the modern Babylonian system, which is also spoken of in Revelation 17 and 18, and the parallels in these two passages between “Tyre” and “Babylon” are unmistakable.

Ezekiel 27:10 tells us that “Persia (modern Iran), Lydia and Libya Were in your army [the military apparatus of modern Babylon] as men of war; they hung shield and helmet in you; they gave splendor to you.”

Libyan mercenaries are also mentioned in the third chapter of the book of Nahum, which relates to the destruction of ancient Nineveh. The book of Nahum might have dual application as well, in referring to the destruction of the capital of modern Assyria.

Libya on Confrontation Course with Europe

In Nahum 3:18-19 we read that the shepherds of the king of Assyria slumber; that his nobles rest in peace; that the people are scattered on the mountains; that no one gathers them; and that the people will rejoice when they hear of the continuing demise of the king of Assyria, who is, in modern terminology, the future leader of Germany, or the beast described in the book of Revelation.

In Nahum 3:9, we read that mercenaries from Libya had at one time supported Nineveh: “Ethiopia and Egypt were her strength; And it was boundless; Put (Libya) and Lubim (perhaps a part of Libya) were your helpers. Yet she was carried away, she went into captivity.”

As we explained before in chapter 1 on Egypt, the modern king of Assyria will turn against Egypt and the nations allied with her, including Libya, and enslave them. However, the Bible shows that after ten European nations under modern Assyria (“the Babylonian system”) will have subdued and conquered many nations, they themselves will be defeated in war by the modern Medes (Compare Isaiah 13:17, describing the destruction of modern “Babylon” through the hand of the modern “Medes” or Russians and Ukrainians. Verses 6, 9 and 13 designate the timing as occurring during the “day of the LORD.” Compare also Isaiah 21:2 and Jeremiah 51:11, 27-29).

A future “alliance” or hostile confrontation between Europe (“Babylon” under Assyrian leadership) and LIBYA is also indicated in Daniel 11:43, which states that when the king of the North (verse 40—the beast, or the modern King Jareb of Assyria) will enter the Glorious Land and overthrow many countries, including Egypt, “the LIBYANS and Ethiopians shall follow at his heels.” It is not entirely clear what this passage means at this time.

Barnes’ Notes on the Bible writes:

“The proper sense of the Hebrew would be, that they accompanied him; that they marched with him or followed him; and the phrase would be applicable either to those who were allies, or who were led captive…”

Gill’s Exposition of the Entire Bible agrees, saying:

“And the Libyans and the Ethiopians shall be at his steps; at his command and pleasure; shall follow him, being taken captive, or go where he orders them; that is, in all things shall be obedient to him.”

Since Libya will be allied with Egypt—and at that time apparently against Assyria (see chapter 1 on Egypt)—and since Egypt will be overthrown by Assyria, it appears that Libyans will also be overthrown and become captives of the Assyrians (see also chapter 5 on Ethiopia). This conclusion would also be supported by the fact that anciently, King Nebuchadnezzar fought against Egypt and Libya, and that this historic event might have prophetic application. In any event, the Libyans will be subject to modern Assyria, either because of volition or compulsion.

However, it appears that this situation will have changed when the modern Medes or Russians and Ukrainians invade Europe, just BEFORE Christ’s return. And shortly AFTER Christ’s return, we read that a mighty Far Eastern army (under Russian and Chinese leadership) will try to invade the modern houses of Judah (the modern Jews) and of Israel (being situated today mainly in the USA and the United Kingdom or the British Isles, as well as in Canada, Australia, New Zealand and part of South Africa). By that time, all the Israelites and Jews, who will have survived the Great Tribulation, will have been brought back to live in the Promised Land.

In regard to the future attempt by that great Far Eastern army to invade and conquer the Promised Land, Ezekiel 38:5 states expressly that “Persia, Ethiopia and LIBYA are with them.” (For more information, please read our free booklet, “The Great Tribulation and the Day of the Lord.” See also chapter 4 on Iran/Persia).

In conclusion, a somewhat friendly relationship between Libya and Germany (when Libyan mercenaries serve in a European army under German leadership) will gradually deteriorate, while an alliance between Libya and other Middle Eastern nations (including Egypt) and Ethiopia against Germany and Europe will develop. Europe will invade the Middle East militarily andconquer Egypt, and Libyans and Ethiopians will be at Europe’s step. But then, Europe and Germany will be invaded by the modern Medes, and Libya will develop a very close relationship with Russia and China, which will be hostile towards the modern descendants of the ancient houses of Israel and Judah.

Chapter 4 – Modern Elam–Persia or Iran

The Bible contains numerous passages that deal with the future of Iran, which was formerly known as Persia. Most commentaries and encyclopedias are in agreement that the modern-day Iranians are descendants of the ancient Elamites. For instance, Strong’s Exhaustive Concordance of the Bible equates Elam with Persia.

Genesis 10:22 and 1 Chronicles 1:17 state that Elam was a son of Shem, and therefore, a brother of ancient Asshur or Assur. The city of Sushan or Susa was one of the capitals of the Elamite or Persian Empire, and Esther, Daniel and Jeremiah resided there at times. Susa is today known as Shush—a city in modern-day Iran.

In biblical times, the Medes [modern Russians and Ukrainians] and the Persians [modern Iran] conquered the Babylonian Empire. Famous King Cyrus of Persia permitted captured Jews to return to Jerusalem and rebuild the city and the temple. Subsequent Persian kings, such as King Xerxes, had a more or less friendly relationship with the Jewish people, specifically because of his Jewish wife, Queen Esther. In time, that friendly relationship would change, and present day Iran is viewed as one of the arch enemies of the modern house of Judah.

The Bible predicts that the modern house of Judah (the Jewish people) and the modern house of Israel (which is not Jewish, but is comprised of the peoples of the United Kingdom or the British Isles, Canada, Australia, New Zealand and part of South Africa, as well as the USA) will be conquered and enslaved by the final European revival of the ancient Roman Empire, under Assyrian or German leadership, called modern “Babylon” in Scripture. When Jesus Christ returns, He will free the survivors of that captivity and bring them into the Promised Land. Note from what countries the modern descendants of the houses of Israel and Judah will be freed.

Isaiah 11:11 states:

“It shall come to pass in that day [a reference to the time when God will begin to intervene in human affairs, but also including the time AFTER Jesus Christ has begun to establish the Kingdom of God on this earth] That the LORD shall set His hand again the second time To recover the remnant of His people who are left, From Assyria and Egypt, From Pathros and Cush (Ethiopia), From Elam (Persia or Iran) and Shinar, From Hamath and the islands of the sea.”

Iran Will Fight Against Israel

In this context, we should note that in the near future, Iran will participate in fighting against the state of Israel.

Isaiah 22:6 prophesies, in the context of the future enslavement of the inhabitants of the city of Jerusalem (compare verses 1-4):

Elam [Iran] bore the quiver With chariots of men and horsemen, and Kir uncovered the shield.”

The timing is again the day of the Lord or “in that day” (verses 8, 12), when God has “removed the protection of Judah” (verse 8), since they looked to their armor or military, rather than to God (verses 8, 11). We note and recall, from Ezekiel 27:10, that at one time, “Those from Persia, Lydia and Libya Were in [mystical “Tyre’s” or modern Babylon’s] army as men of war.” So it appears that at least some modern Iranians will participate, perhaps as mercenaries, in the military attack of modern Babylon against the state of Israel.

Iran and Medes Attack Modern Babylon

Focusing on other passages in the Bible, we are told that apparently sometime after that attack, the relationship between modern Babylon and Iran will deteriorate, and Elam or Iran will form an alliance with the Medes or Russia and the Ukraine against “Babylon.

Isaiah 21:2 states:

“A distressing vision is declared to me; The treacherous dealer deals treacherously. And the plunderer plunders. Go up, O Elam! Besiege, O Media!”

Continuing in verse 9 we read that “Babylon is fallen, is fallen!” The repetitious curse shows the dual application of this prophecy to ancient as well as modern times.

A future alliance between Russia and Iran (which is already developing today) is not surprising, given the fact that these two powers were allied in the past as the “Medo-Persian Empire.”

Iran Will Become Enslaved

Placing all the pieces of biblical prophecy in the overall puzzle, we note that in the future, Iran will be enslaved and subsequently freed from their captivity. We are not specifically told who will enslave them, and when exactly this will occur, nor when exactly the captivity will end, but in light of the Scriptures discussed so far, it appears that after their mutual attack on Jerusalem, modern Babylon—a confederacy of many nations–will turn against Iran and enslave the Iranian people; and that Russia and the Ukraine will intervene and free the Iranians; and that Russia and the Ukraine (Media), together with Iran (Elam), will attack modern Babylon.

Jeremiah 49:35-39 tells us:

“Thus says the LORD of hosts: ‘Behold, I will break the bow of Elam, the foremost of their might. Against Elam I will bring the four winds From the four quarters of heaven, And scatter them towards all those winds; There shall be no nations where the outcasts of Elam will not go. For I will cause Elam to be dismayed before their enemies And before those who seek their life. I will bring disaster upon them, My fierce anger [a reference to the coming day of the Lord’s great wrath or fierce anger],’ says the LORD; ‘And I will send the sword after them until I have consumed them. And I will set My throne in Elam, And will destroy from there the king and the princes,’ says the LORD. ‘But it shall come to pass in the latter days [a clear reference to the end times]; I will bring back the captives of Elam,’ says the LORD.”

Modern Iran will be captives [apparently of the modern Babylonian system], but they will be freed—apparently by the Medes or Russians and Ukrainians, as both will together attack modern Babylon. Note too that the context is related to a time when God will set His throne in Elam or rule over Elam. Today, as well as in ancient times, God does not and did not rule this world; the rulers of this world are and were Satan and his demons. It is true, of course, that Satan cannot do anything that God does not allow—but still, generally, God is not ruling this world at this point. [However, He is willing to rule His disciples—those who have spiritually “come out” of this world and who look forward to a better world to come.]

The Demonic Prince of Persia

And so, we read in Daniel 10:13 and 20 that at the time of Daniel, Persia or Iran was ruled by a demon—the prince of Persia. The angel Gabriel and the archangel Michael fought with this demon to carry out God’s directives. And we read that in the end time, just prior to the beginning of the Great Tribulation, Satan and his forces will try for a second time to overthrow God in heaven, and Michael and his angels will again fight against and defeat Satan and his demons in an outright spiritual war (Revelation 12:7-12).

Iran Part of Far Eastern Confederacy Against Israel

Russia’s and Iran’s hatred against the modern descendants of the ancient houses of Israel and Judah will not easily disappear. Even shortly after Christ’s return, when Christ will have set His throne in Jerusalem, Iran will be a part of a great confederacy of hostile nations, under Russian and Chinese leadership, in an attempt to invade the Promised Land and to conquer those who are left from the modern houses of Israel and Judah.

Ezekiel 38 reports about this future futile event and describes the military leader of that hostile army as “Gog, the prince of Rosh, Meshech and Tubal” (verses 2-3). Gog is described here as the hostile prince or leader of Rosh [Russia], Meshech [Moscow] and Tubal [Tobolsk], as well as other nations and cultures.

“Gog” means “mountain” or “high” and seems to be a reference to a commander (compare also verse 7). Magog has been understood as a reference to the Mongols–or more generally, China; and “Rosh,” meaning “blond,” refers to the White Russians. “Meshech” is another designation for the city of Moscow, and “Tubal” for the city of Tobolsk. Meshech and Tubal, being sons of Japheth—the father of the Eurasian peoples—and brothers of Gomer and Magog (compare Genesis 10:2), seem to refer here to the Great Russians. Included in this entire description are the vast regions in northern Eurasia extending from the Baltic to the Pacific.

Persia designates modern Iran; and Ethiopia (“Cush” in Hebrew) includes the people of the state of Ethiopia; it could also refer to some peoples in Central and Southern India and parts of Sri Lanka. [Cush’s sons, Seba and Raamah (Genesis 10:7), and Raamah’s son Sheba (same verse), were later worshipped by Hindus as the gods Shiva and Ramah].

Libya (“Put” in Hebrew) designates the people of the state of Libya, and it could also include some people from Northern and Central India, Pakistan and Bangladesh.

Gomer seems to designate the peoples from Asian steppes and deserts, including people from the region of Mongolia. Finally, the reference to “Togarmah from the far north” (Ezekiel 38:6) has been understood as a reference to the people living in Siberia.

As we saw, Ezekiel 38:5 says specifically that “Persia, Ethiopia (Cush) and Libya (Put) are with them, all of them with shield and helmet.” We read in Ezekiel 38 and 39 that God will supernaturally intervene and totally destroy that great army.

Iran’s Punishment

Jeremiah 25:15-38 describes God’s all-encompassing judgment on all God-defying nations of this earth, and verse 25 mentions the judgment on “all the kings of Elam, and all the kings of the Medes.” Again, in verse 29, God gives us the approximate time setting when His punishment on all the nations will commence:

“’For behold, I begin to bring calamity on the city which is called by My name [Jerusalem], and should you be utterly unpunished? You shall not be unpunished, for I will call for a sword on all the inhabitants of the earth,’ says the LORD of hosts.”

As we have seen, the punishment of Iran will be carried out, mainly and ultimately, when God will destroy the great hostile army, as described in Ezekiel 38 and 39.

Another reference to Iran’s punishment is given in Ezekiel 32. First, let us note that in verses 11 and 12, God speaks first of the destruction of (ancient and modern) Egypt through modern Babylon—the “most terrible of the nations.” This same expression, “most terrible of the nations,” describing modern Babylon, is used in Ezekiel 30:11-12; Ezekiel 31:12; and Ezekiel 28:7. In Ezekiel 7:24, the phrase “worst of the Gentiles” is applied to modern Babylon invading the land of Israel (For more information on modern Babylon, please read our free booklet, “The Great Tribulation and the Day of the Lord,” especially pages 42 to 46.)

In Ezekiel 32:24, the destruction of Elam and all her multitudes is described in figurative and allegorical ways. The point is that no country will escape God’s judgment, and so He also mentions this in the context of the fate of Assyria (verse 22) and of Meshech and Tubal (verse 26).

But there is hope for everyone, because God is not a respecter of persons. He accepts all of those, regardless of whatever race, nation or ethnic group they might belong to, if they seek God with all their heart and mind and soul.

In Acts 2:9, Elamites (modern-day Iranians) were peacefully assembled in Jerusalem on the day of Pentecost, when the Holy Spirit was given to the New Testament Church. And when Christ rules this world from Jerusalem, all nations, including Elamites, will ultimately flow to Him to learn God’s ways (Isaiah 2:1-4).

Chapter 5 – Modern Cush—Abyssinia or Ethiopia

Even though Ethiopia is not mentioned as often in the current news as countries such as Egypt, Libya, Syria or Iran, the Bible has much to say about the past and future of Ethiopia. Indeed, Ethiopia will play an important role in the future.

Past and Present Ethiopia

The Wikipedia Encyclopedia tells us:

“[Ethiopia] is the second-most populous nation in Africa, with over 85.2 million people… When Africa was divided up by European powers at the Berlin Conference, Ethiopia was one of only two countries that retained its independence… Addis Ababa [Ethiopia’s capitol] became the location of several international organizations focused on Africa… Ethiopia is one of the founding members of the Non-Aligned Movement (NAM), G-77 and the Organisation of African Unity (OAU).

“Today, Addis Ababa is still the headquarter[s] of the African Union, the Nile Basin Commission, the Pan African Chamber of Commerce (PACCI) and UNECA. The country has one of the most powerful militaries in Africa and Addis Ababa is the headquarter of the continental African Standby Force (ASF)… Ethiopia has close historical ties to all three of the world’s major Abrahamic religions. It was one of the first Christian countries in the world, having officially adopted Christianity as the state religion in the 4th century. It has a Christian majority and a third of the population is Muslim.

“…today Ethiopia has the biggest economy in East Africa… [It] is also one of the fastest growing in the world. It is a regional powerhouse in the Horn and east Africa…”

Many commentaries recognize that Ethiopia, formerly known as Abyssinia, descended from “Cush” of the Bible (compare Young’s Analytical Concordance to the Bible, under “Ethiopia.”). The word “Cush” means “black.”

(Please note, however, that descendants of Cush can also be found today in other parts of the world. See chapter 4).

Cush was a son of Ham, one of the three sons of Noah (Genesis 10:6). Cush was also the father of Nimrod (Genesis 10:8-12).

The Queen of the South

Cush is identified, in Genesis 10:7, as the grandfather of Sheba. As mentioned before (in chapter 4), Cush’s son Sheba was later worshipped by Hindus as the god Shiva. However, most descendants of Cush settled in what is called Ethiopia today. It is overwhelmingly accepted that the famous queen of the South, or the Queen of Sheba, who visited King Solomon to test his intelligence and wisdom, was actually the Queen of Ethiopia (compare 1 Kings 10:1-13; 2 Chronicles 9:1-12; Matthew 12:42; Luke 11:31). The Queen of Sheba is known in worldly records as Ethiopia’s Queen Makeda, Empress of Axum.

According to legend and tradition, the royal house of Ethiopia under, then, King or Emperor Haile Selassi (1892-1975), claimed to be descendants of a “union” between King Solomon and the Queen of the South. It is also well known that one of the royal titles of Haile Selassi was the “king of Judah.” Not that well known is that three royal sons or princes and three royal daughters or princesses of the late emperor are still alive today.

Biblical History of Ethiopia

Historically, we read that Moses, apparently prior to his conversion, had married an Ethiopian woman (Numbers 12:1). Later, during the reign of King Solomon’s son, the king of Egypt attacked Judah with the help of Ethiopia because Judah had greatly sinned against God (2 Chronicles 12:1-3). Subsequently, Zerah the Ethiopian and his great army attacked Judah under King Asa (who was then a righteous king), but at that time, God helped Judah (2 Chronicles 14:8-13; 16:8). Later, Isaiah was given a prophecy proclaiming the defeat of Egypt and Ethiopia through King Sargon of Assyria (Isaiah 20:1-6).

At the time when Jeremiah was imprisoned and thrown into a dungeon because he proclaimed the unpopular message of an impending defeat of Jerusalem through the Babylonians, Ebed-Melech, an Ethiopian eunuch, came to Jeremiah’s rescue and was rewarded accordingly by God (Jeremiah 38:6-13; 39:15-18). Later, the famous Persian king Xerxes I (referred to in the book of Esther as king Ahusuerus), who married Esther, reigned over Ethiopia (Esther 1:1; 8:9).

In New Testament times, we hear that “a man of Ethiopia, a eunuch of great authority under Candace the queen of the Ethiopians, who had charge of all her treasury…, had come to Jerusalem to worship” (Acts 8:27). God sent the evangelist Philip to that influential man to baptize him, and he returned to his country “rejoicing” (compare Acts 8:39).

Ethiopia Will Help Modern Babylon

We read in Nahum 3:9 that Ethiopia, as well as Egypt and Put (Libya), will be modern Nineveh’s helpers (that is, the modern Babylonian system under Assyrian or German leadership), prior to the destruction of modern Nineveh. They will help modern Nineveh to fight against Israel and Judah. Even during the time of the “day of the LORD” (a time beginning about one year prior to Christ’s return), the Ethiopians are still described as “mighty men” of war (compare Jeremiah 46:9-10).

Babylon Will Conquer Ethiopia

But we also read that this particular alliance will change—as alliances change often and quickly in wars. As we discussed in chapter 1 on Egypt, the modern king of Babylon or Assyria will attack and conquer Ethiopia, Egypt and Libya (Ezekiel 30:1-9; 29:10; compare also Isaiah 18:1-6). Zephaniah 2:12 tells us specifically that “You Ethiopians also, you shall be slain by the sword.” We also read in Daniel 11:42-43 that the modern king of Assyria of the Babylonian system will be ruling over the Ethiopians and others.

We are specifically told in Isaiah 11:11 that at the time of Christ’s return, the survivors of the modern descendants of the houses of Israel and Judah will find themselves enslaved in countries such as Assyria (Germany), Egypt, Pathros (upper Egypt), Cush (Ethiopia), Elam (Iran), Shinar (part of Babylon, Genesis 10:10), Hamath and the islands of the sea. [Regarding “Hamath,” this word designates descendants of Ham’s son Canaan—a brother of Cush (Genesis 10:18). The word has no connection to Syria or today’s city of Hama which is 200 km north of Damascus. As we pointed out in chapter 2, the Syrians are descendants of Noah’s son Shem (Genesis 10:21-23; 22:20-21)—not of Noah’s son Ham or his grandson Canaan.]

Israel and Judah Captives in Ethiopia

We don’t know when and exactly how the survivors of Israel and Judah will become captives in Ethiopia and in some of the other countries mentioned. It could begin to happen when Ethiopia fights with Assyria against Israel, or later, when Assyria fights against Ethiopia and then transfers and settles some of its Israelite captives there.

Ethiopians Fight with Russia Against Israel

Recall that some Ethiopians will become a part of an army, led by Russia, to invade the Promised Land. This will happen just after Christ’s return to this earth (compare Ezekiel 38:5). God will supernaturally destroy this hostile army. As we will see, in the Millennium, the surviving Ethiopians will subsequently turn to God.

Ethiopia’s Conversion

God asks the question in Jeremiah 13:23: “Can the Ethiopian change his skin or the leopard its spots?” Even though the answer to this question is, “No,” God will nevertheless see to it that the Ethiopian will change his mind. God is not a respecter of persons—he loves Ethiopia as much as Israel (Amos 9:7). And so, when God gives the Ethiopians a new heart and a mind to understand, they will respond. Isaiah 18:7 has this to say about the Ethiopians:

“In that time a present will be brought to the LORD of hosts From a people tall and smooth of skin, And from a people terrible from their beginning onward, A nation powerful and treading down, whose land the rivers divide—To the place of the name of the LORD of hosts, to Mount Zion” (compare Isaiah 2:1-4; see also Isaiah 45:14, saying that the merchandize of Cush—Ethiopia—will become Israel’s property, and that Ethiopians will come “in chains” and worship God and recognize Him as their only true God).

Finally, let us read this encouraging promise from God, relating to the future of Ethiopia, in Psalm 68:31: “Envoys will come out of Egypt; Ethiopia will quickly stretch out her hands to God.”

Sadly, much horror, pain and suffering will have to be endured before this glorious time can begin.

Chapter 6 – Modern Esau or Edom – Turkey

The Bible says that Turkey will play a major role in the future. We need to know, of course, who Turkey is in the language of biblical prophecy, as there is much confusion in this regard. As we will see, the Turks are the modern descendants of ancient Esau or Edom, the twin brother of Jacob or Israel.

Due to the fact that Esau sold Jacob his birthright for some red stew, he became also known as “Edom,” which means “red” (Genesis 25:30). Later the name Idumea (Isaiah 34:5, Authorized Version; the New King James Bible says, “Edom”) was applied to some of the descendants of Esau or Edom. Herod the Great was an Idumean. (It was Herod who killed the male babies in Bethlehem and surrounding areas, from two years old and under; compare Matthew 2:16.)

Edom is also referred to as the land of Seir (Genesis 32:3). Edom, or at least the southern part of Edom, became known as Teman, who was Edom’s oldest grandson (Genesis 36:10-11). One of Edom’s other grandsons was the fierce warrior Amalek (Genesis 36:12).

The Easton Bible Dictionary informs us that Edom “extended from the head of the Gulf of Akabah, the Elanitic gulf, to the foot of the Dead Sea… and contained, among other cities, the rock-hewn Sela, generally known by the Greek name Petra [2 Kings 14:7, compare margin of the New King James Bible]. It is a wild and rugged region, traversed by fruitful valleys. [Edom’s] old capital was Bozrah (Isaiah 63:1). The early inhabitants of the land were Horites. They were destroyed by the Edomites (Deuteronomy 2:12), between whom and the kings of Israel and Judah there was frequent war [2 Chronicles 28:17].

“At the time of the Exodus they churlishly refused permission to the Israelites to pass through their land (Numbers 20:14-21), and ever afterwards maintained an attitude of hostility toward them. They were conquered by David (2 Samuel 8:14…), and afterwards by Amaziah (2 Chronicles 25:11, 12). But they regained again their independence, and in later years, during the decline of the Jewish kingdom (2 Kings 16:6), ‘Edomites’… made war against [the house of Judah].

“They took part with the Chaldeans when Nebuchadnezzar captured Jerusalem, and afterwards they invaded and held possession of the south of Palestine as far as Hebron. [Biblica–The Bible Atlas, adds on page 308 that “Judah’s final destruction occurred when Edom enticed Judah to join in an anti-Babylonian coalition… Edom then participated with Babylon in the destruction of Jerusalem that followed.” As we will see below, similar events will occur again in the near future.]

“At last, however, Edom fell under the growing Chaldean power (Jeremiah 27:3, 6)… After an existence as a people for above seventeen hundred years, they have utterly disappeared, and their language even is forgotten forever…”

But this last statement is not true. As we will see, the Bible contains many prophecies about the nation of Edom for the end time; therefore, descendants of Edom must exist today. They may not be living in the areas where they used to live, and they are not known today as Edomites, but they must exist somewhere. The Encyclopedia Britannica, 1959, states for instance under Edom that “many of the Edomites, pushed out of their former territory by the Nabataens, drifted westward across the Araba…”

We also need to note that many commentaries apply end-time prophecies regarding Edom to ancient times and claim that these prophecies were already fulfilled. This is a grievous mistake, precluding those authors from realizing what is announced to happen in the near future.

Esau’s “Blessing”

We read about an interesting “blessing” in Genesis 27:39-40, which Isaac gave to his son Esau, after he had been deceived to bless Jacob. It says that Esau or Edom would dwell “without” [as it should be rendered] the fatness of the earth and the dew of heaven [in comparison with the blessing which Isaac had given Jacob]; and that he would live by the sword and “serve” his brother (Jacob or Israel) [This last statement is actually a repeat of the prophecy pertaining to Jacob and Esau, which Rebekah received in Genesis 25:23].

Isaac also told Esau that in due time, he would break his brother’s yoke from his neck. Halley’s Bible Handbook claims that the Edomites “were subservient to Israel; and in time, they did throw off Israel’s yoke (II Kings 8:20-22).” Biblica—The Bible Atlas states on page 114 that “Herod the Idumean—better known as Herod the Great, the ruler who played a pivotal role in Jesus’ early life—murdered the royal family of Judea, including one of his own wives and a number of his children, and forged alliances with Rome. From that time on, Jewish tradition saw Rome as the embodiment of the continuing struggle between Jacob and Esau.”

While all of this may be partially true, we will see that Isaac’s prophecy for Esau is far more encompassing and applies also and foremost to more recent historical and even still future events. Edom is not just a symbolic reference to Rome or the modern Roman or Babylonian system in the end times, but a distinctively existing nation—which will however, to an extent and for a while, support modern Babylon in an attack against the state of Israel.

Modern Turks Are Ancient Edomites

Many Edomites are today to be found in the modern nation of Turkey, and biblical prophecies relating to modern Edom mainly address the Turkish people. (As an aside, the famous mountain of Ararat where Noah’s Ark rested after the Flood is situated in Turkey).

The following was stated in an article by The Plain Truth, dated 1966, titled, “Turkey in Prophecy”:

“Turkey can be identified by research in encyclopedias, or history books dealing with the subject, as the descendants of Esau… One of the grandsons of Esau was Teman (Genesis 36:11). Teman became a great leader among the peoples… As the Edomites began to expand…, portions of the land began to bear the name of Teman… much of the area… including … Turkestan… became known as the ‘Land of Temani’ (compare Genesis 36:34 [according to the Authorized Version; the New King James Bible says: “the land of the Temanites”]… Is it any wonder then that the indelible stamp of Teman, one of the leading dukes of ancient Edom, was carried down into modern history in the form of the ‘Ottoman’ Empire?”

The Ottoman Empire of the Turks

The Ottoman Empire existed for about 400 years and ended with World War I. The Funk and Wagnalls New Encyclopedia tells us that the Ottoman Empire or the “Turkish state was the dominant power in the eastern Mediterranean from the 16th to the 19th century. It was broken up at the end of World War I, and its Anatolian heartland became the modern Republic of Turkey.”

During its high days and years of conquest, the Ottoman Empire ruled over countries and areas such as Algeria, Tunisia, Yemen, Egypt, Syria, Palestine, Arabia, Iraq, Greece, Bulgaria, Serbia, Croatia, Armenia, Georgia and the Crimea, and it even besieged Austria’s capitol, Vienna (in 1529). It had at that time broken the yoke of Jacob (including Jacob’s son Judah) from his neck.

The fact that the name of the Turkish Ottoman Empire is derived from or related to Teman is confirmed by other authors as well. For instance, the encyclopedia Wordnik states regarding Edom: “Edom is O’theman of the Bible, and O’theman of the Bible is Turkey.” Also, many claim that the name “Turk” is associated with “Turkestan,” where, as we recall, many of the Edomites and more precisely, the Temanites, had settled. We are also told by some that the Khazars called the Byzantium Emperor the “King of Edom.” (Note that the name Byzantium is ancient for Constantinople, which, with the name of Istanbul, was Turkey’s capitol until 1923, when it was replaced with Ankara.)

Turkey did in fact live by the sword, as Isaac had told Esau, but it has now advanced to a very prosperous country in the Middle East, manifesting more and more its (ongoing) independent status from the house of Judah—the Jews—and now also increasingly from the modern descendants of the ancient house of Israel—the USA and the United Kingdom or the British Isles.

This means, then, that the Turkish people can be identified today as belonging to the descendants of biblical Esau or Edom. Additional biblical references to modern Turkey are Teman (descendant of Esau), Idumea, Bozrah (ancient capital of Esau) and Seir (compare Joshua 24:4).

Coming Punishment of Turkey

Many Scriptures reveal that modern Esau—Turkey—will be severely punished in the end time. Some of the Scriptures are more general in nature, while others are very specific. Some passages give us the reasons for modern Esau’s destruction and defeat in a coming war. Some Scriptures imply that God will directly and supernaturally destroy Edom before and at Christ’s return, while other Scriptures show that God will also act through other nations.

Some passages seem to indicate, at first sight, that Esau will be totally annihilated; that there won’t be any survivors; and that the country of Esau will become a wasteland for all eternity; but other passages suggest otherwise, and we know that the Bible cannot and does not contradict itself. We will also explore the role of modern Israel and Judah towards Edom.

General Scriptures Describing Esau’s Punishment

Psalms 60:8 and 108:9 show that modern Esau will be punished in the end time. God says twice that He will cast His shoe over Edom. Wesley’s Notes states that this is a proverbial expression to indicate slavery, while Albert Barnes’ Notes’ on the Bible says: “It is supposed that there is allusion in the expression ‘I will cast out my shoe,’ to the custom, when transferring a possession, of throwing down a shoe on the ground as a symbol of occupancy… The idea is, that he [God] would take possession of it, or would make it his own.”

Further general references to God’s future punishment of “[spiritually] uncircumcised” Edom can be found in Jeremiah 9:25-26; 25:15, 21; and 48:21-24. Another Scripture, Lamentations 4:21-22, describes the punishment of the “daughter” of Edom at the time of the captivity of the “daughter” of Zion (“daughter” here in prophetic terms signifies the end-time descendants of ancient Edom and Zion). Note also the general description of the destruction of Edom’s kings and princes in war in Ezekiel 32:29.

Further, Malachi 1:4 says that God will throw down what Edom has built, and that God has indignation against the people of Edom “forever,” calling Edom “the Territory of Wickedness.” Note, however, that the word “forever” does not need to mean, “for all eternity,” but that it could refer to a certain period of time, until the circumstances change.

Meaning of the Word “Forever”

Very briefly, let us review the word “forever” in context. While “forever” may indeed convey an absolute sense of being perpetual, “forever” is also used in a conditional sense. For instance, Exodus 21:6 says: “…then his master shall bring him to the judges, He shall also bring him to the door, or to the doorpost, and his master shall pierce his ear with an awl, AND HE SHALL SERVE HIM FOREVER” (compare Deuteronomy 15:17). The service of a particular individual was a life-long commitment—lasting as long as either the servant or master lived.

In another example, the mother of Samuel is quoted: “But Hannah did not go up, for she said to her husband, ‘Not until the child is weaned; then I will take him, that he may appear before the LORD and REMAIN THERE FOREVER'” (1 Samuel 1:22). But we know that Samuel died—that he is not NOW still before the LORD! (Compare 1 Samuel 25:1.)

In biblical usage of the word “forever,” we see that the context and application MAY be for something that will come to an end. God said of the temple that Solomon built, “For now I have chosen and sanctified this house, that My name may be there forever; and My eyes and My heart will be there perpetually” (2 Chronicles 7:16). However, because of the sins of Israel and then Judah, God caused this temple to be destroyed! (Compare 2 Chronicles 36:15-21.)

Regarding God’s indignation against Edom that will last “forever,” this simply means until circumstances change. In fact, they will change dramatically when Jesus Christ rules over this entire earth during the Millennium.

A vague reference to the “night” of punishment of Seir (Edom) is also found in Isaiah 21:11-12.

Specific Scriptures Describing Esau’s Punishment

In addition, the Bible includes very specific references to the punishment of modern Edom.

In Isaiah 34:5-6, we read that God’s bloody sword will come down on Edom, the people of God’s curse, for judgment, and that God has a sacrifice of a great slaughter in Bozrah and the land of Edom. The time setting is very clearly identified as being in the future, when Christ returns (compare Isaiah 34:8, speaking of the “day of the LORD’s vengeance” and the “year of recompense for the cause of Zion”). As mentioned before, the term “day of the LORD” always applies to a future time, beginning about one year prior to Christ’s return.

God’s punishment of Edom is also described in Isaiah 63:1-6. It says there that God Himself has punished Edom “alone” (verse 3); that “from the peoples no one was with” Him (same verse); that there “was no one to help” (verse 5); and that therefore His own arm brought salvation for Him (same verse). The meaning is, Christ will act without the help of any supportive human armies which would see the need for Edom’s punishment.

Even though some nations will fight against Edom (see below), they won’t do so because of wanting to do God’s Will; rather, they will act because of ulterior selfish motives. (An interesting parallel passage as to motive may be Isaiah 10:5-7. God will use the modern King of Assyria to punish the modern houses of Israel and Judah. However, that king will not understand nor consider that he is a tool in God’s hands. He will act because it is in his heart to destroy many nations).

In addition, the time setting in Isaiah 63 is the day of God’s anger and fury, as well as the day of His vengeance and the year of His redeemed (verse 4)—a future time when God’s enemies will be destroyed and His people will be redeemed. When Christ returns, He will indeed act “alone” against His human enemies, without the “help” of human allies.

A possible parallel Scripture of God’s punishment of Edom and His coming from Seir and Bozrah can be found in Habakkuk 3:3. The prophet asks God in the context of the revival of His Work in the midst of the years to remember mercy in wrath (verse 2). It is interesting to read in Deuteronomy 33:2 that at the time of Moses, God came from Seir (Edom) “with ten thousands of saints” to declare His Law. Note that the word “saint” means “holy” and can refer both to angels and men. When God declared His Law to ancient Israel, He was accompanied by angels (“saints”). It is possible that the passage in Deuteronomy 33:2 is also a reference to Christ’s second coming, when He descends with His disciples (the “saints”) to the Mount of Olives (compare Jude 14-15; Zechariah 14:3-5). Christ will punish Edom at that time, and coming from Seir or Bozrah, He will continue to declare His Law and execute judgment on all ungodly people (compare again Jude 15).

Edom Will Continue to Exist

We also find a rather lengthy description of God’s judgment on Edom in Jeremiah 49:7-22. God declares very specifically that Bozrah will become a desolation, a waste or ruin, and a curse, and that its cities will be perpetual wastes (verse 13). We also read that nations will fight against Edom (verse 14), that Edom will become small among nations (verse 15)—that is, it will not cease to exist—and that no one shall remain there, as “in the overthrow of Sodom and Gomorrah” (verse 18). This will happen “in that day” (verse 22), when God will “come up and fly like the eagle, and spread His wings over Bozrah” (same verse). At the same time, we read in verse 11 that God tells Edom to leave their “fatherless children”; that God will preserve them alive; and that Edom’s “widows” should trust in Him.

Barnes’ Notes on the Bible says: “As with Moab… and Ammon…, so there is mercy for Edom. The widows shall be protected, and in the orphans of Edom the nation shall once again revive.” Clarke’s Commentary on the Bible agrees, stating: “Even the widows and orphans of Esau, who escape the general destruction, shall be taken care of by the Lord.” Gill’s Exposition of the Entire Bible implies that God might be speaking ironically, and that no Edomite would survive, but this does not seem to be the meaning here.

The Jamieson, Fausset and Brown commentary says: “Thy fatherless and widows must rest their hope in God alone, as none of the adult males shall be left alive, so desperate will be the affairs of Edom. The verse also, besides this threat, implies a promise of mercy to Esau in God’s good time, as there was to Moab and Ammon…; the extinction of the adult males is the prominent idea.”

The Geneva Study Bible concurs, saying: “The destruction will be so great that there will be none left to take care of the widows and the fatherless.” But some Edomites will survive, as we will see in more detail, and Edom will not remain a wasteland for all eternity.

Edom’s Punishment in Detail

How will Edom’s punishment unfold?

Psalm 83:6 tells us about a future confederacy of nations against “Israel.” This confederacy will consist of Edom (including Amalek, today’s PLO and other violent groups, one of Edom’s grandsons) and other Middle Eastern nations, as well as modern Assyria (Germany) and the revived Babylonian system (“Tyre”). The goal of that confederacy is to cut off Israel, so that “the name of Israel may be remembered no more” (verse 4). A reference to that conspiracy is alluded to in Amos 1:6, 9 where we read that “Gaza” and “Tyre” will be punished because they “took captive the whole captivity to deliver them up to Edom” and because “they delivered up the whole captivity to Edom.”

The reference to the “captivity” is to the enslavement of the modern descendants of the house of Judah and perhaps some from the modern house of Israel. In addition to bringing about slavery, we are specifically told in Amos 1:11 (among many other places) that Esau will pursue his brother (Israel) with the sword and cast off all pity, keeping his wrath against Jacob forever.

In fact, we read in Obadiah 11-14 that Edom was as one of them who carried captive the forces of Israel, and who gazed on or gloated over the day of his brother’s calamity in the day of his captivity; that Edom rejoiced over the children of Judah in the day of their destruction; and that they entered the gate of God’s people in the day of their calamity and laid hands on their substance. We even read that Edom stood at the crossroads to cut off those among them who escaped and delivered those up who remained in the day of distress (verse 14), or, as the Menge Bible puts it, at the time of the Great Tribulation.

As will be shown below, Edom’s conduct during that time is a major reason WHY God will pour out His wrath over Edom. A parallel Scripture of Edom’s appalling conduct towards his brother can also be found in Ezekiel 35:5. God says that He will make Esau (Mount Seir) desolate, as the inheritance of the house of Israel had become desolate before (verse 15)—but Israel’s desolation will end, and so will Edom’s—and God states in Ezekiel 36:5 that Esau plundered God’s country and occupied it as a possession for them.

Assyria Will Turn Against Esau

However, the Bible tells us that God will allow a change of the configuration of the conspiracy mentioned above. We find that Edom’s allies, and especially Assyria and the entire Babylonian system, will turn against Edom. Obadiah 6-7 says:

“Oh, how Esau shall be searched out! How his hidden treasures shall be sought after [including those which they robbed from Israel and Judah, when they laid hands on their substance]! All the men in your confederacy Shall force you to the border [the meaning is, “they will expel you,” compare the Soncino commentary; or “make you captives,” compare Barnes’ Notes on the Bible and Gill’s Exposition of the Entire Bible], The men at peace with you Shall deceive you and prevail against you, Those who eat your bread shall lay a trap for you [or, wound you].” The words for “lay a trap” or “wound you” mean, “both a wound and a plaster; they pretended to lay a plaster to heal, but made a wound; or made the wound worse” (compare Gill’s Exposition of the Entire Bible).

In Obadiah 8-9, God makes clear that this will happen “in that day”—after the Great Tribulation and during the Day of the Lord—and that God will inspire the former allies of Edom to act in this way. It is as if God Himself will do it, because we read in verse 8 that God says: “Will I not in that day… even destroy the wise men from Edom… then your mighty men, O Teman, shall be dismayed, to the end that everyone from the mountains of Esau May be cut off by slaughter.”

We also read in Daniel 11:41 that the king of Assyria—the final king of the North—will at first NOT conquer Edom, but other Scriptures show us that he will later turn against Edom. This reminds us also of Psalms 60:8 and 108:9 (quoted above), which indicate as well a future defeat in war and captivity for the people of Edom.

The modern Babylonian system under Assyria’s lead will conquer Edom (modern Turkey) and enslave it, after Edom had at first escaped the “king of the North,” while participating in the defeat of the modern houses of Israel (mainly the USA and the United Kingdom or the British Isles) and Judah (the modern Jews).

Reasons for God’s Anger With Esau

Psalm 137:7 tells us one reason for God’s anger with Edom: “Remember, O LORD, against the sons of Edom The day of Jerusalem, Who said, ‘Raze it [Lit., make it bare], raze it, To its very foundation!’”

Joel 3:19 tells us: “Egypt shall be a desolation, And Edom a desolate wilderness, Because of violence against the people of Judah, For they have shed innocent blood in their land.” Note, in passing, that Egypt’s desolation will end, as Egypt will become a major power in the Millennium, and Esau’s desolation will also end, even though it will not become a major power in the Millennium.

Amos 1:11-12 adds: “Thus says the LORD: ‘For three transgressions of Edom, and for four, I will not turn away its punishment, Because he pursued his brother with the sword, And cast off all pity; his anger tore perpetually, And he kept his wrath forever. But I will send a fire upon Teman, Which shall devour the palaces of Bozrah.’” [As an aside, however, when Edom is punished, God will in turn punish those nations who act indecently and with unrestrained cruelty towards Edom, compare Amos 2:1].

Ezekiel 25:12-13 is even more specific, stating: “Thus says the Lord GOD: ‘Because of what Edom did against the house of Judah by taking vengeance, and has greatly offended by avenging itself on them,’ therefore thus says the Lord GOD: ‘I will also stretch out My hand against Edom, cut off man and beast from it, and make it desolate from Teman; Dedan shall fall by the sword [or, as the margin has it, even to Dedan they shall fall by the sword]…’”

Ezekiel 35:1-15 adds more reasons for God’s anger with modern Edom. In that passage, the term, “you shall know that I am the LORD” is used several times. In prophecy, this expression is a reference to the time when God directly intervenes in human affairs, which He will begin to do about one year prior to Christ’s return. The prophecy in Ezekiel 35 states in detail:

“’Behold, O Mount Seir, I am against you; I will… make you most desolate; I shall lay your cities waste, and you shall be desolate. Then you shall know that I am the LORD. Because you have had an ancient [or everlasting] hatred, and have shed the blood of the children of Israel by the power of the sword at the time of their calamity, when their iniquity came to an end, therefore, as I live,’ says the Lord GOD, ‘I will prepare you for blood, and blood shall pursue you; since you have not hated blood [better: bloodshed], therefore blood shall pursue you. Thus I will make Mount Seir most desolate, and cut off from it the one who leaves and the one who returns. And I will fill its mountains with the slain; on your hills and in your valleys and in all your ravines those who are slain by the sword shall fall. I will make you perpetually desolate [until circumstances change], and your cities shall be uninhabited [for a while, as major Israelite cities will first be uninhabited for a while]; then you shall know that I am the LORD.

“‘Because you have said, “These TWO NATIONS and these TWO COUNTRIES [referring to the houses of Israel and Judah] shall be mine, and we will possess them,” although the LORD was there, ‘therefore, as I live,’ says the Lord GOD, ‘I will do according to your anger and according to the envy which you showed in your hatred against them; and I will make Myself known among them when I judge you. Then you shall know that I am the LORD. I have heard all your blasphemies which you have spoken against the mountains of Israel, saying, ‘they are desolate; they are given to us to consume’… Thus says the Lord GOD: ‘The whole earth will rejoice when I make you desolate. As you rejoiced because the inheritance of the house of Israel was desolate, so I will do to you; you shall be desolate, O Mount Seir, as well as all of Edom—all of it. Then they shall know that I am the LORD.’”

Edom will become desolate for a while, but not for all eternity. Ezekiel 35 emphasizes that they will realize that God is THE LORD—and many will turn to Him and believe in Him.

In this context, Ezekiel 36:3-5, 10 adds: “… Because they made you [the mountains of Israel, verse 1] desolate and swallowed you up on every side, so that you became the possession of the rest of the nations… therefore, O mountains of Israel, hear the word of the Lord GOD… ‘Surely I have spoken in My burning jealousy against the rest of the nations and against all Edom, who gave My land to themselves as a possession, with whole-hearted joy and spiteful minds, in order to plunder its open country… I will multiply men upon you [the mountains of Israel], all the house of Israel, all of it; and the cities shall be inhabited and the ruins rebuilt…”

Obadiah sheds further light on the reasons why God will punish modern Edom so severely. We saw already that Obadiah’s entire prophecy applies to the time of the end—the Great Tribulation and the Day of the LORD. We read God’s words, beginning with verse 10:

“For violence against your brother Jacob, shame shall cover you, And you shall be cut off forever. In the day that you stood on the other side—In the day that strangers carried captive his forces, When foreigners entered his gates and cast lots for Jerusalem—Even you were as one of them. But you should not have gazed on the day of your brother In the day of his captivity; Nor should you have rejoiced over the children of Judah In the day of their destruction; Nor should you have spoken proudly In the day of distress. You should not have entered the gate of My people In the day of their calamity. Indeed, you should not have gazed on their affliction In the day of their calamity Nor laid hands on their substance in the day of their calamity. You should not have stood at the crossroads to cut off those among them who escaped; Nor should you have delivered up those among them who remained In the day of distress (Menge Bible: the Great Tribulation). For the day of the LORD upon all the nations is near; As you have done, it shall be done to you…”

We have seen that Israel and Judah will have to go into slavery, and that Edom will actively participate in this future war against Israel and Judah which will bring about the complete downfall of those two nations. We also saw that Edom will possess at least parts of Israel’s and Judah’s territories. But what will happen with respect to Esau when the returning Jesus Christ frees Israel and Judah from their slavery and brings them back into the Promised Land? What will Israel and Judah do?

God Will Act Towards Esau “By the Hand of His People”

First, we read in Ezekiel 25:14 that God says:

“‘I will lay My vengeance on Edom by the hand of My people Israel, that they may do in Edom according to My anger and according to My fury; and they shall know My vengeance,’ says the Lord GOD.”

Some commentaries say that this prophecy was fulfilled at the time of the Maccabees, but we need to note that this is an end-time prophecy, relating specifically to God’s vengeance, fury and anger. In what way will God act “by the hand of His people”?

Obadiah 17-21 adds:

“‘But on Mount Zion there shall be deliverance [margin: salvation], And there shall be holiness; the house of Jacob shall possess their possessions. The house of Jacob shall be a fire, And the house of Joseph a flame; But the house of Esau shall be stubble; They shall kindle them and devour them, and no survivor shall remain of the house of Esau,’ For the LORD has spoken. The South (Negev) shall possess the mountains of Esau… Then saviors shall come to Mount Zion To judge the mountains of Esau, And the kingdom shall be the LORD’S.”

Even though it says in Obadiah 9 that no survivors shall remain of the house of Edom, we already saw—and will also show below—that some Edomites (for instance, the fatherless and widows) will survive. The reference in Obadiah seems to be to those “mighty men” in the Edomite army who fought against Israel and Judah, and who might be fighting with the Babylonian system against Christ at His return.

In what way will the house of Jacob and of Joseph become a flame, and the house of Esau stubble? Does this mean that when the house of Israel will be freed from slavery, they—mortal human beings—will fight in war against Esau and destroy them completely? This is hardly to be assumed, as by that time, “the kingdom shall be the LORD’S,” and the house of Israel will follow God’s ways and will therefore be unwilling to fight in war anymore (Isaiah 2:1-4). In fact, when at the beginning of the Millennium, Asiatic hordes try to overrun and conquer Israel, it will be God who will be doing the fighting for Israel by sending fire on those hostile armies—Israel will not fight at all (compare Ezekiel 38 and 39).

We read in Isaiah 10:17 that “the Light of Israel will be for a fire, And his Holy One for a flame; It will burn and devour His thorns and his briers in one day.” It will be Christ Himself and His angels who will punish His enemies through fire, when He returns (compare Malachi 4:1; 2 Thessalonians 1:3-10). At the same time, God’s followers (“the saints”) who will be resurrected and changed to immortality at the time of Christ’s return, will also participate in the judgment and the execution of unrighteous people (compare Psalm 149:5-9). Today, true Christians are spiritual Israelites, and once they have become immortal God beings, they will of course have every right to rule the nations with a rod of iron (Revelation 2:26-27). Those from the house of Israel and Joseph who will have become immortal God beings, will be part of the “Light of Israel” and “the flame.”

The Remnant of Esau

As mentioned, the passage in Obadiah 9, 17-21 does not convey that the country of Esau will be a wasteland forever and that no one in Esau will survive; otherwise, what would there be for the nations of Israel and Judah to possess, and why would saviors come to Esau to judge them? This conclusion is also confirmed by the following passages.

Amos 9:11-12 states:

“‘On that day [referring to the end time when God begins to actively intervene in human affairs] I will raise up The tabernacle of David, which has fallen down, And repair its damages; I will raise up its ruins, And rebuild it as in the days of old; that they may possess the REMNANT OF EDOM, and all the Gentiles who are called by My name,’ Says the LORD who does this thing.”

There will be still in existence a “remnant” of Edom. Not all Edomites will have died. There will be some who will live in the Millennium and many of those will become converted.

Also, note Isaiah 11:11-14:

“It shall come to pass in that day That the LORD shall set His hand again the second time To recover the remnant of His people who are left… And will assemble the outcasts of Israel, And gather together the dispersed of Judah From the four corners of the earth… they [especially Ephraim and Judah, verse 13] shall fly down upon the shoulder of the Philistines toward the west… they shall plunder the people of the East; they shall lay their hand on Edom and Moab; And the people of Ammon shall obey them…”

As we have seen earlier, God will bring Israel and Judah into the Promised Land and replace those nations (including Edom) who took illegal possession of the territory. No illegal acts on the side of the Israelites and Jews are implied here; they “plunder” or “rob” their enemies by taking back or receiving from them what had been illegally taken away from them in the first place.

In conclusion, God will punish Edom or modern Turkey severely due to Edom’s hatred and violence towards Israel and Judah. However, many of the surviving Edomites [the remnant of Edom] will convert to God in the Millennium, and their hatred towards their brother Jacob will end at that time.

Chapter 7 – Modern Saudi Arabia

Many archeological and historical researchers and Bible commentaries have understood for a long time that the Arabs are descendants of Ishmael, son of Abraham and Sarah’s Egyptian maid, Hagar. We read the following prophecy about Ishmael in Genesis 16:7-12:

“Now the Angel of the LORD found [Hagar] by a spring of water in the wilderness, by the spring on the way to Shur. And He said, ‘Hagar, Sarai’s maid, where have you come from, and where are you going?’ She said, ‘I am fleeing from the presence of my mistress Sarai.’ The Angel of the LORD said to her, ‘Return to your mistress, and submit yourself under her hand.’ Then the Angel of the LORD said to her, ‘I will multiply your descendants exceedingly, so that they shall not be counted for multitude.’ And the Angel of the LORD said to her: ‘Behold, you are with child, And you shall bear a son. You shall call his name Ishmael, Because the LORD has heard your affliction. He shall be a wild man; His hand shall be against every man, And every man’s hand against him. And he shall dwell in the presence of all his brethren’…”

According to this prophecy, Ishmael’s descendants would be greatly and exceedingly multiplied; Ishmael [which means, literally, “God hears”] would be a wild man [literally, a wild ass]; he would be against every man’s hand and every man’s hand would be against him [the ensuing conflicts would actually lead to the occupation of Arab tribes through the Turks and later the Europeans]; and he would dwell “in the presence of all his brethren.” This last phrase can also be rendered as, “east of all his brethren.”

Genesis 17:20 adds another important prophecy, where God’s promise to Abraham regarding Ishmael is cited as follows:

“And as for Ishmael, I have heard you. Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly. He shall beget twelve princes, and I will make him a great nation.”

We see that Ishmael would have twelve sons or princes, and that he would become a great nation—not twelve nations, as some have erroneously concluded.

The Critical and Experimental Commentary by Jamieson, Fausset and Brown says: “… even in dwelling with his brethren, would he maintain his characteristic hostility; and… he shall… dwell in the presence of his brethren, viz, in Arabia.”

We read that subsequently, Abraham sent away his concubines and his sons of his concubines, including Hagar and Ishmael, “eastward… to the country of the east” (Genesis 25:6). It is commonly agreed that Hagar and Ishmael settled in the land which is known today as Saudi Arabia, where Ishmael also died “in the presence” or “east of” all his brethren (Genesis 25:18).

Ishmael’s Twelve Sons

The prophesied twelve sons or princes of Ishmael are listed in Genesis 25:12-16. They include Tema (“sun burnt”); Dumah (“silence”; compare Isaiah 21:11; Joshua 15:52); Naphish (“numerous”); Jetur, and the most prominent son, Kedar (“powerful”; compare Ezekiel 27:21; Psalm 120:5; Isaiah 21:13-17).

The Bible, when addressing the descendants of Ishmael, sometimes refers to Ishmael, sometimes to Ishmael’s second-born son Kedar (synonymously used in Scripture with Ishmael); sometimes to Ishmael’s mother Hagar; sometimes to any of the other above-quoted names of Ishmael’s sons; and sometimes simply to “Arabia” (“wilderness”) or “Arabians.” Specifically, Arabs are sometimes referred to in Scripture as Ishmaelites; Hagrites or Hagarenes in the Authorized Version (descendants of Hagar, Psalm 83:6); or as the tents or princes or people of Kedar. As an aside, Ishmael’s daughter Mahalath or Basemath married Esau (modern Turkey), the first-born son of Isaac and twin brother of Jacob (Genesis 28:9; 36:3).

Young’s Analytical Concordance to the Bible explains that “Arabia today consists mainly of Saudi Arabia. However, it also includes the two Yemens, Oman, Kuwait, the United Arab Emirates, and the Sinai peninsula.”

Saudi Arabia – The Great Nation

Saudi Arabia is the great nation that had been prophesied to Ishmael, the son of Abraham. Ishmael was born when Abraham was eighty-six years old. He was circumcised at the age of 13—a custom still followed today by the Arabs. Ishmael and his half-brother Isaac buried Abraham together. Ishmael died at age 137.

Common names among modern Arabs are Ibrahim for Abraham and Ismail for Ishmael. Funk and Wagnall’s New Encyclopedia states in volume 13 that “Muslims regard themselves as the descendants of Ishmael.” The Zondervan Pictorial Bible Dictionary says that “all Arabs claim descent from Ishmael.” The Universal Jewish Encyclopedia says that the “Arabs themselves derive their descent from Ishmael.”

There are indeed many Arabic nations in existence today, but the prophesied predominant or “great nation” in the Middle East is, according to biblical prophecy, Saudi Arabia.

Saudi Arabia’s History

We need to note that originally, Ishmael and his descendants were more or less worshippers of the God of Abraham. They were of course not Muslims, because Islam only began about 600 A.D., in what is modern Saudi Arabia. Islam’s most holy city is Mecca, which is situated in western Saudi Arabia, being the center of the Islamic world. It is the birthplace of Mohammed.

The Plain Truth informed us in its December 1979 edition that from Ishmael’s son Kedar (Qaidar in Arabic), dated approximately 1840 BC, a line of descent can be traced to Adnan (or Qais) (122 BC), and from him (21 generations further on) to Mohammed (AD 570-632) of the Koreish tribe, the founder and prophet of the Islamic faith.

In the above-mentioned article, The Plain Truth also explained that in the 16th century, the majority of Arab lands came under the sway of the Ottoman Turks. During World War I, the Ottoman Empire fought with Germany and Austria/Hungary against Britain, which encouraged the Arab tribes to revolt against the Turks, and in 1916, Hussein Ibn Ali proclaimed himself king of the Arabs. In exchange, Britain promised the Arab tribes independence, but after the victory over Germany, Austria/Hungary and Turkey, the British and the French divided the majority of Arab lands amongst themselves. After occupation through the Ottoman Turks, the Arabs were now being ruled by the Europeans. Later, in World War II, they sided with the Germans against the Allies.

The Plain Truth continued: “Eventually, however, various independent Arab states did at last emerge. Iraq became independent in 1932, Syria and Lebanon in 1941, Transjordan in 1946, Egypt in 1951. In Arabia, King Ibn of Nejd (central Arabia), in 1932… formed the soon-to-be oil rich kingdom of Saudi Arabia.”

The website usahajjmission.com sheds additional light on the history and present status of the “great nation” or kingdom of Saudi Arabia:

“The Saudi state was first established in about 1750 when a local ruler Mohammad Bin Saud merged with an Islamic reformer, Mohammad Abd Al-Wahhab. The Kingdom of Saudi Arabia was founded by King Abdul Aziz Al Saud (Ibn Saud) and named after the dynastic family of the Sauds. In 1902, Ibn Saud captured Riyadh with his Bedouin followers and gradually, took other major cities and regions including the Hijaz (Mecca and Medina) in 1924.

“Eventually in 1932, Ibn Saud united the disparate regions and proclaimed the Kingdom of Saudi Arabia. Ibn Saud’s belief in a strict Sunni interpretation of Islam known as Wahhabism led to the strong religious basis of a governing Saudi Arabian authority. Observing Sharia (Islamic) law, the Holy Quran forms the constitution of the country… In 1938, the discovery of oil transformed the kingdom. One of the wealthiest nations in the Middle East, Saudi’s oil commodities enabled rapid economic progress and now constitutes 75% of the national income.

“Holding the largest oil reserves in the world, Saudi is now the world’s leading oil producer and exporter but for an economy so vulnerable to fluctuating oil prices, various political and economic dilemmas perhaps lie ahead…”

Biblical History of Ishmael

Focusing on the biblical history of Ishmael and his descendants, we note that Joseph’s brothers sold him to Ishmaelites, who in turn sold him to Potiphar (Genesis 37:27-28; 39:1).

Under David, an Ishmaelite officer was put in charge over camels (1 Chronicles 27:30). Previously, at the time of Gideon, Ishmaelites had the unusual custom of wearing golden earrings (Judges 8:24). At the time of Solomon, the kings of Arabia were famous for their riches in gold which they shared, in part, with Solomon (1 Kings 10:15; 2 Chronicles 9:14), and at the time of Jehoshaphat of Judah, the Arabians gave him valuable presents in the form of livestock (2 Chronicles 17:11).

We read about the nomadic nature of Ishmael and his sons, when the Bible refers to the tents of Kedar (Psalm 120:5; Song 1:5); or when it speaks of Arabians pitching their tents (Isaiah 13:20); or when it mentions the caravans of Tema, one of Ishmael’s sons (Job 6:19); or when it compares Israel with somebody sitting by the road like “an Arabian in the wilderness” (Jeremiah 3:2). Even though such nomadic nature would somewhat change in time, the Bible still uses those terms in respect to Ishmael and his descendants when addressing prophetic events of the future.

The Bible describes the relationship between Israel or Judah and Ishmael and his descendants mostly as a hostile one. We read in 1 Chronicles 5:19 that the sons of Reuben, the Gadites and half of the tribe of Manasseh made war with some of Ishmael’s descendants, i.e., the Hagrites, Jetur, and Naphish.

1 Chronicles 5:10, 19-20 tells us that King Saul made war with the Hagrites, who are, as mentioned, the descendants of Hagar, the mother of Ishmael (The margin of the New King James Bible confirms that the Hagrites are descendants of Hagar.)

2 Chronicles 21:16 states that God stirred up the spirit of the Arabians, who were near the Ethiopians, against evil King Jehoram of Judah. Since raiders who came with the Arabians killed all the older sons of King Jehoram, his youngest son Ahaziah was made king over Judah, but he did not behave any better than his evil father (2 Chronicles 22:1-3). However, when later a righteous king came to the throne of Judah, namely King Uzziah, God helped him against hostile Arabians (2 Chronicles 26:7).

(In passing, we read that at the time of King Nebuchadnezzar of Babylon, descendants of Ishmael’s second-born son Kedar, the “men of the East,” would be conquered, compare Jeremiah 49:28-29. It is not certain whether this prophecy has any dual application for us today.)

At the time of the prophet Jeremiah, we read in chapters 40 and 41 of the book of Jeremiah, that an Ishmaelite slayed the governor of Babylon and all the Jews and Chaldeans who were with him (compare Jeremiah 41:2-3). Still later, Arabians opposed Nehemiah’s attempt to rebuild the wall of Jerusalem which had been destroyed by the Babylonians (Nehemiah 2:19; 4:7; 6:1-9).

On the other hand, we have seen that there were at times friendly relationships between Israel and Judah and the Arabs; for instance, when the kings of Arabia brought presents to Solomon and Jehoshaphat.

Arabs in the New Testament

Turning to the New Testament, we find that Arabs [non-Jewish proselytes who had converted to Judaism] were present in Jerusalem on the Day of Pentecost when God poured out His Holy Spirit on the New Testament Church (Acts 2:11), and that Paul, after his conversion, went to Arabia (Galatians 1:17) and stayed there for a while, perhaps, as Young’s Analytical Concordance to the Bible suggests, to associate with those Arabs who had been converted on the Day of Pentecost.

Paul states in Galatians 4:25 that Hagar is Mount Sinai in present-day Arabia, which is still not free, but enslaved to sin. This is true, of course, for the whole world today, which is cut off from God.

Arabs Today

Focusing on our modern times, we read in Ezekiel 27:21 that Arabia and all the end-time princes of Ishmael’s second-born son Kedar would be the regular merchants of, and have regular bilateral economic trade relationships with mystical Tyre (symbolizing the end-time Babylonian system, as described in the book of Revelation).

Arabs in the Future

Focusing more on end-time prophecies, we also find the remarkable statement that Kedar would not have changed their god in recent times—unlike the modern house of Israel which did (compare Jeremiah 2:10-11). Ever since the Arabs accepted Islam as their religion and began to worship Allah, they have over all maintained this form of religious worship.

The modern house of Israel, on the other hand, has totally abandoned the God of the Bible (Jeremiah 2:4, 9-11-13), and has instead adopted the worship of a “Trinitarian” god (the unbiblical curiosity of “one Person in three Persons”) with customs, practices and rites adopted from paganism. That God’s charge is directed against the house of Israel in our time is clear from God’s statement in verse 9 that God brings those charges against “you” and “your children” and “your children’s children.”

We also read, in Psalm 83:6 that Ishmaelites—the kingdom of Saudi Arabia—as well as other Arabic tribes, such as the Hagrites, will enter into an anti-Israeli confederacy with nations such as Edom (Turkey); Moab (parts of Jordan and perhaps Iraq); Ammon (Jordan); Amalek (perhaps today’s violent groups like the PLO); Philistia (Palestinians); Lot (Jordan); and, most noteworthy, Assyria or modern-day Germany.

When God intervenes in world affairs, He will begin to pour out His wrath and fury over all nations by bringing the sword over them (Jeremiah 25:15-17), including Arabia and Tema, one of Ishmael’s sons (Jeremiah 25:23). This will happen during the Day of the LORD of God’s wrath (Jeremiah 25:33), which will begin approximately one year prior to Christ’s return.

We find a remarkable and somewhat detailed prophecy about the future of Saudi Arabia in Isaiah 21:13-17, stating:

“The burden against Arabia. In the forest in Arabia you will lodge, O you traveling companies of the Dedanites [apparently descendants of Jokshan, the son of Abraham by Keturah, Genesis 25:3, who settled in the region of Arabia Petrea]. O inhabitants of the land of Tema [see above], Bring water to him who is thirsty; With their bread they met him who fled. For they fled from the swords, from the drawn sword, From the bent bow, and from distress of war. For thus the LORD has said to me; ‘Within a year, according to the year of a hired man, all the glory of [Ishmael’s second-born son] Kedar will fail; and the remainder of the number of archers, the mighty men of the people of Kedar, will be diminished; for the LORD God of Israel has spoken it.’”

Saudi Arabia Defeated in War

This Scripture, quoted above, tells us that “Arabia”—Saudi Arabia today—will experience defeat in war, and the time span of one year is given, apparently referring to the Day of the LORD. We are not specifically told who will defeat the Arabs in war, but we note that in Old Testament times, the Assyrians did so, and most commentaries apply the prophecy of Isaiah to that occurrence. They overlook, however, that the prophecy is primarily for our times today (see below), but the question is whether the prophecy is dual, in that Assyria will again be the enemy defeating the Arabs in war, after they first had entered into an alliance with Assyria against Israel.

We also read that the Arabs are admonished to help those with water and bread who flee from the terrible weapons and distress of war—apparently referring to the war which will be started by the Babylonian system under Assyrian leadership, but it could also refer perhaps to the “retaliatory” war fought by the Russians and other Far Eastern nations against Babylon.

In that context, we note that the immediate context of this prophecy is the fall of the modern Babylonian system which is currently rising one more time in Europe (compare Isaiah 21:9, saying that “Babylon is fallen, is fallen”—referring to ancient and to modern times).

Arabs Will Worship Christ

We read that Kedar—Saudi Arabia—and all the other Arab tribes will ultimately recognize and worship Jesus Christ after His return (Isaiah 42:10-13). They will worship in Jerusalem and bring their gifts to that holy place where Christ will rule (Isaiah 59:20-21; 60:1-3, 7, 14).

Conclusion

In this booklet, we have discussed seven nations in the Middle East and Africa that will have significant roles to play in the near future, according to biblical prophecies.

In additional publications, which have been mentioned throughout this booklet, the biblical identities and further roles of other nations are revealed, such as the United States of America, the United Kingdom or the British Isles, Canada, Australia, New Zealand, South Africa, Russia, China, Germany and other nations in continental Europe.

In future publications, we intend to discuss the biblical identities and roles of still other modern countries, which we have not specifically addressed so far.

The Bible has a lot to say about the past, present and future of powerful countries all over the world, and it is important that we heed the biblical advice of watching world events and correlating them to the sure word of prophecy. Not only will it help us to see that the Bible IS the inspired, infallible Word of God, but also that we must act upon that knowledge. If what the Bible says about entire nations is true, then it also speaks with authority to YOU in regard to YOUR life.

And so, let us conclude with these powerful words of God in Micah 6:8, which are directed to you personally:

“He has shown you, O man, what is good; And what does the LORD require of you But to do justly, To love mercy, And to walk humbly with your God?”

Appendix 1 – Will There Be a Mahdi?

Muslims believe that a “Mahdi” will come to bring peace to this earth. Does the Bible indicate the coming of a “Mahdi” as well?

There are different schools of thought in the “Christian” world that seem to teach that a powerful and influential Muslim person will claim in the end time to be the Mahdi, trying to unify much of the Muslim and Arab world under his leadership. Some claim that the king of the South, mentioned in Daniel 11, will be that person; others claim that the “beast” in the book of Revelation, whom they very often mislabel as the “Antichrist,” will be that Mahdi.

How Muslims View the Mahdi

Before discussing what the Bible says on that issue, let us review how the Muslim world looks at the Mahdi, a key figure whom they expect to appear on the world scene. Over the centuries, many have claimed to be the Mahdi, but so far, nobody [with one possible exception, see below] has been accepted by the Muslim world as the end-time Mahdi—for the obvious reason that nobody has fulfilled the predictions of the Koran that are associated with the coming of the final Mahdi.

The Wikipedia Encyclopedia summarizes the Muslim expectations of a future Mahdi, as follows:

“In Sunni and Shia eschatology, the Mahdi (… the ‘Guided One’) is the prophesied redeemer of Islam who will stay on Earth for seven, nine or nineteen years (according to various interpretations) before the Day of Judgment (… literally, the Day of Resurrection), and, alongside Jesus, will rid the world of wrongdoing, injustice and tyranny…

“The following beliefs concerning the Mahdi are shared by both Sunni and Shia Muslims… The Mahdi will be a descendant of Muhammad of the line of Fatimah… He will have the same name as Muhammad. He will be a forerunner to Jesus’ Islamic Rule. His coming will be accompanied by the raising of a Black Standard [the historical flag flown by Muhammad in Islamic tradition]. His coming will be accompanied by the appearance of the Masih ad-Dajjal (Antichrist). There will be a lunar and solar eclipse within the same month of Ramadan. A star with a luminous tail will rise from the East before the coming of the Mahdi…

“Shia Muslims believe that the Mahdi is Muhammad al-Mahdi, the Twelfth Imam, who was born in 869 CE and was hidden by God at the age of five (874 CE). He is still alive but has been in occultation, ‘awaiting the time that God has decreed for his return’… [He] will return as the Mahdi with ‘a company of his chosen ones,’ and his enemies will be led by the one-eyed Antichrist and the Sufyani.”

In an accompanying article, the Wikipedia Encyclopedia explains:

“[The] ‘Sufyani’ will be one of many Muslim tyrants that the Mahdi will have to face in the Middle East… he… will spread corruption and mischief on the earth before the Mahdi. He will be such a tyrant that he will kill the children and rip out the bellies of women. The Sufyani will murder those from the household of the Prophet and will rule over Syria. When he hears about the Mahdi, he will send an army to seize and kill him. However the earth will swallow this army before it even reaches the Mahdi.”

However, in the somewhat contradictory main article, the Wikipedia Encyclopedia continues:

“The two armies will fight ‘one final apocalyptic battle’ where the Mahdi and his forces will prevail over evil. After the Mahdi has ruled Earth for a number of years, Isa [Jesus] will return… among the most commonly reported signs that presage the advent of the Mahdi in Shia Islam are the following:

“The Muslims will throw off the reins and take possession of their land, throwing out the authority of the foreigners. There will be a great conflict in the land of Syria, until it is destroyed. Death and fear will afflict the people of Baghdad and Iraq…

“Of those Sunnis that hold to the existence of the Mahdi, some believe the Mahdi will be an ordinary man, born to an ordinary woman. The Prophet Muhammad said: ‘The world will not come to an end until the Arabs are ruled by a man from my family whose name is the same as mine and whose father’s name is the same as my father’s… He will rule for seven or eight years…’

“Among those Islamic scholars who wholly reject the Mahdi doctrine… Sir Muhammad Iqbal wrote: ‘…the concept of the Mahdi… is a completely Iranian… perception. This concept has no link to the Qur’an, Islam and Arabic perceptions…’

“In their book, Al Mahdi and the End of Time, Muhammad ibn Izzat and Muhammad Arif, two well-known Egyptian authors, identify the Mahdi in the Book of Revelation… In one place, they write, ‘I find the Mahdi recorded in the books of the Prophets… For instance, the Book of Revelation says: “And I saw and behold a white horse. He that sat on him […] went forth conquering and to conquer.”’ Ibn Izzat and Arif then go on to say: ‘It is clear that this man is the Mahdi who will ride the white horse and judge by the Qur’an (with justice) and with whom will be men with marks of prostration (zabiba) on their foreheads.’”

In an accompanying article, the Wikipedia Encyclopedia describes “zabiba” as “a prayer bump,” stating, “A prayer bump or prayer scar, also known as a zabiba/zebiba/zebibah (‘raisin’ in Arabic), is a mark on the forehead of a Muslim, apparently due to the friction generated from the contact of the forehead with the prayer mat. Islam generally requires its adherents to pray five times a day (known as salah), which involves kneeling on a prayer mat and touching the ground with one’s forehead. When done for extended periods of time, a prayer bump may develop. Some Muslims may consider the presence of a prayer bump to be a sign of religious dedication and piety.”

Even though much confusion seems to surround the Muslim concept of a future Mahdi, it appears that the overall accepted belief within the Sunni and Shia religion (by those who believe in the coming of a Mahdi) is that he will precede the coming of Jesus; that he will begin to establish the Muslim religion over all the world (although it seems to be unclear whether the universal Muslim religion will be based on the Shia or Sunni interpretations of the Koran); that he will rule the world for at least seven years prior to the “Day of Judgment” or the “Day of Resurrection”; and that Christ, upon His return, will judge and rule the world on the basis of the Koran.

In addition, according to Sunni belief, the Mahdi will fight against the “Antichrist” [the Masih ad-Dajjal] and another Muslim dictator from Syria [the Sufyani], and as a consequence, Syria will be destroyed, and Iraq severely punished.

Muslim Jesus Quite Different from Biblical Jesus

So that there is no misunderstanding, Jesus is quite differently described in Muslim thought and the Koran, as the Jesus taught in the Holy Scriptures of the Bible. Please note the following comments, quoted from the Wikipedia Encyclopedia, showing the irreconcilable differences between Muslim and Christian beliefs, pertaining to Jesus Christ (emphasis added):

“The belief in Jesus… is required in Islam, and a requirement of being a Muslim. The Qur’an… states that Jesus was born to Mary as the result of virginal conception… Jesus was not crucified but instead, he was raised up by God unto the heavens. This ‘raising’ is understood to mean through bodily ascension… Jesus is considered to have been a Muslim… Islam rejects the… view that Jesus was God incarnate or the son of God, that he was ever crucified or resurrected or that he ever atoned for the sins of mankind… The Qur’an… states that Jesus was created from the act of God’s will. The Qur’an compares this miraculous creation of Jesus with the creation of Adam… Islamic texts categorically deny the idea of crucifixion or death attributed to Jesus by the Bible… there has been unanimous agreement amongst Islamic scholars in denying the crucifixion

“Muslims believe that Isa (Jesus) will return at a time close to the end of the world… Jesus’ descent will be in the midst of wars fought by the Mahdi… the redeemer of Islam, against the Antichrist… and his followers… Jesus will descend at the point of a white arcade, east of Damascus, dressed in yellow robes – his head anointed. He will then join the Mahdi in his war against the Antichrist. Jesus, considered as a Muslim, will abide by the Islamic teachings. Eventually… there will be one community, that of Islam… After the death of the Mahdi, Jesus will assume leadership… Jesus’ rule is said to be around forty years, after which he will die. Muslims will then… bury him in the city Medina in a grave left vacant beside Muhammad…

“Jesus is described by various means in the Qur’an. The most common reference to Jesus occurs in the form of ‘Ibn Maryam’ (son of Mary), sometimes preceded with another title. Jesus is also recognised as a prophet (nabi) and messenger (rasul) of God… Another title frequently mentioned is al-Masi, which translates to ‘the Messiah’. This does not correspond to the Christian concept of Messiah, as Islam regards all prophets, including Jesus, to be mortal and without any share in divinity

“Islamic texts regard Jesus as a righteous messenger of God, and reject the idea of him being God or the begotten Son of God. According to Islamic scriptures, the belief that Jesus is God or [the] Son of God is shirk, or… the sole unpardonable sin…

“Muslims believe that Jesus was a precursor to Muhammad, and that he announced the latter’s coming. They base this on a verse of the Qur’an wherein Jesus speaks of a messenger to appear after him named Ahmad. Islam associates Ahmad with Muhammad… Muslims also assert that evidence of Jesus’ pronouncement is present in the New Testament, citing the mention of the Paraclete whose coming is foretold in the Gospel of John” [There, of course, Jesus speaks of the coming of the Holy Spirit—the “paracletos” or comforter—but Muslims refer this to the coming of Muhammad].

Christian Thought on the Mahdi

As mentioned, some Christian groups predict the coming of a Muslim Mahdi, who will commence to unify the Arab world. Some even claim that Mahdi will be the “beast” or the “Antichrist.” They are obviously influenced by the Muslim concept that in the future, the Masih ad-Dajjal (“Antichrist”) and the “Sufyani” (ruling in Syria) will establish themselves as false leaders in the Muslim world. However, from a biblical standpoint, none of these concepts are correct. The beast (many times wrongly referred to as the “Antichrist”) and the false prophet will not be Arabs or powerful persons arising in the Middle East, but they will be military and religious leaders in Europe. Biblically, these leaders will apparently be in power for about three-and-a-half years—not for seven years, as some falsely claim.

What the Bible Does and Does Not Say

The Bible says nothing about a political or religious Arab leader, called the “Mahdi,” who will unite many Muslim nations and attempt to establish the Muslim religion in all the world. This is strictly a Muslim concept, which may be part and parcel of all the other confusing and fanciful inaccuracies that are believed and taught by Muslims, as relating to Jesus Christ, the divine Son of God. (It is interesting that Muslims consider the belief in Christ’s divinity as the sole unpardonable sin, while the Bible forcefully teaches that no one—including Muslims—can inherit salvation and eternal life, unless they believe in Jesus Christ, the Son of God and the Savior of mankind.)

Rather than teaching the establishment of the Muslim religion over this world, the Bible says that a powerful religious organization, claiming to be “Christian,” will become a world-ruling power, which will attempt to convert everyone to its main religious doctrines and which will persecute those who refuse to accept its system. It is described in the book of Revelation (chapter 17) as “Babylon” and as a beast with two horns like a lamb, speaking like a dragon (Revelation 13:11).

The Mahdi—a Future King of the South?

Some other Christian groups believe that the Mahdi is a final king of the South, as spoken of in the book of Daniel, chapter 11, who is perceived to arise in the Middle East or in Africa, and who will “push at” the king of the North—the future military leader of the “Babylonian system” or the final revival of the ancient Roman Empire—the “beast” of the book of Revelation, who is also identified as King Jareb of Assyria (modern Germany).

However, note what has been said about an end-time future king of the south. In his booklet, “The Middle East in Prophecy,” copyright 1948, 1972, Herbert Armstrong wrote this:

 “Ethiopiais the only possible government that could be the king of the south. At the time of the end—our time—this king of the south was to push at the king of the north, now at Rome!

“In 1895 King Menelik, of Ethiopia, sent an army of 9,000 to 10,000 men against General Baratieri’s Italian army. North of Ethiopia was Eritrea, belonging to Italy. And southeast was Italian Somaliland. In 1896 General Baratieri with 13,000 men tried to defend Eritrea against the Ethiopians. They lost 4,600 whites and 3,000 native troops, and more than 3,500 were taken prisoner. In a later engagement the Italians were cut to pieces because of their inexperience in fighting in mountainous country and because they were greatly outnumbered. This defeat was disastrous to Italian expansion in Africa.

“Ever since, Italy demanded revenge! In 1927 Mussolini set the time, at just 40 years from that defeat, or 1935, when he would be ready ‘finally to make our voice heard, and see our rights recognized!’ 1935 came. The hour struck! Mussolini attacked! Now notice verse 40: ‘… and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over.’ A whirlwind comes in the air, sweeping all before it. Mussolini did send a great air force into Africa! Also many modern ‘chariots’ — trucks, tanks, etc. — and ships, loaded with soldiers. More than 100,000 sailed to Ethiopia. And, notice it, Mussolini’s forces were to pass over — in the air! It is at this precise point in this astounding prophecy that Mussolini’s struggle in Ethiopia and in World War II ended. Mussolini did not finish the prophecy. There is yet another leader to arise in Europe! Notice what will next happen!

“[Daniel 11,] Verse 41 — ‘He shall enter also into the glorious land … ‘ — the Holy Land. This is yet to be fulfilled. When the coming revival of the Roman Empire takes the Holy Land, then the nations will be plunged into the initial phase of the great, last and final crisis at the close of this age! Other prophecies reveal that this revival of the Roman Empire will bring into subjection the U.S. and Britain!…

“‘And,’ continues verse 41, ‘many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon’ — the modern land of the Hashemite Kingdom of Jordan. The coming dictator will unite many others with him — 10 in all (Rev. 17:12) — reviving the ancient Roman Empire. [Daniel 11,] Verse 42 says Egypt shall not escape, proving Egypt is not now the ‘king of the south.’

“[Daniel 11] Verse 43 says the Libyans and Ethiopians (observe that after its conquest by Mussolini, Ethiopia is not again referred to as the king of the south) shall be at his steps — and he will then control them. Italy lost control of Libya and Ethiopia after the war. Verse 44 — but news out of the east and out of the north — Russia and the Orient — shall trouble the revived Roman Empire. Russia will enter the war! Verse 45 — the coming Roman Empire shall establish its palace, as capital of the revived Roman Empire, and eventually its religious headquarters, at Jerusalem! Zechariah 14:2 says the city shall be taken! ‘Yet he shall come to his end, and none shall help him’! This language signifies the end of the ‘beast’ and the ‘false prophet’ at the hand of God! You will find this end described in Revelation 19:19-20 and Zechariah 14:12! And now what is the time of this end, at the close of this marvelous prophecy? The next verse, Daniel 12:1, says at the time of the resurrection of the just — at the Second Coming of Jesus Christ!

“This prophecy [in Daniel 11] begins with the kingdoms of Syria and Egypt, soon after the death of Alexander the Great — 2,300 years ago. But it ends at the time of the resurrection and the Second Coming of Christ to bring peace at last to the region — and to the entire world! It is so plain, there can be no doubt of its right application!”

A Future King of the South?

What Herbert Armstrong suggests in his booklet, and also in other writings, is that the prophecy in Daniel 11, referring to the king of the South, has already been fulfilled—so that there is no biblical need for another king of the South to arise. But if there is still another king of the South to come, according to Herbert Armstrong, it would NOT be Egypt.

We read in Daniel 11:40, that in the end time, the king of the South will “attack” or more correctly, “push” at the king of the North (compare the Authorized Version). The king of the North can be identified as a succession of emperors of the ancient Roman Empire, and its revivals, culminating in the final resurrection of the ancient Roman Empire, in Europe. The last king of the North is identified in other passages as the king of Assyria, “King Jareb,” or the beast—the military leader of Assyria or modern Germany, but he will also lead a confederation of ten European countries or groups of countries. (For proof, read our free booklet, “Europe in Prophecy”). By the same rationale, it is possible that the king of the South (if there is still another final king of the South to arise) would be leading a confederacy of Middle Eastern nations.

It is by no means certain that there will still be a future king of the South, but it is of course possible. As the ninth revival of the ancient Roman Empire, under Mussolini, was comprised of several nations and powers, including Hitler’s Germany, and as the final revival of the king of the North will consist of ten European nations or groups of nations, under Assyrian leadership, so if there is to be a future king of the South, he might very well constitute a coalition of Middle Eastern nations, under Ethiopian leadership (note that previously, the king of the South was King Menelik of Ethiopia, and later, at the time of Benito Mussolini’s occupation of Ethiopia, it was Emperor Haile Selassie).

A Muslim Mahdi in Christian Ethiopia?

What needs to be remembered, however, is that Ethiopia is and has been a “Christian” country, having adopted “Christianity” as its official religion, and that a majority of Ethiopians are “Christians.” [Of course, Ethiopia’s “Christianity” is quite different from the teachings of the Roman Catholic Church.]

Only one-third of the population are Muslims. It would be difficult to conceive that if there was a final king of the South, under Ethiopian lead, he would be a Muslim Mahdi, trying to unite Arab and Muslim nations to form a Muslim power bloc. At the same time, it is interesting to note that, according to the Wikipedia Encyclopedia, the late emperor of Ethiopia, Haile Selassie, was referred to by some of his supporters as the Mahdi, due to his direct lineage to the prophet Mohammed. Other supporters referred to him as the biblical Messiah. He himself remained an Ethiopian Orthodox Christian throughout his life.

In conclusion, the Bible nowhere says that a Muslim Mahdi will appear in the Middle East or elsewhere, in an attempt to unite Arab and Muslim nations (which would also require healing the long-time animosity between Shias and Sunnis) and to establish a power bloc, ruled by the Muslim religion. Nothing is said in the Bible about the religious identity of a future king of the South (if there still is one), but given the fact that “Christian” Ethiopia would have to play a predominant role in the configuration of a power bloc being led by a future king of the South, it is difficult to imagine that he would be a Muslim Mahdi, who would be accepted by both Shias and Sunnis, trying to unite the Muslim world in an attempt to establish the Muslim faith as the sole accepted religion in all the world.

Appendix 2 – Biblical Identity of Modern Nations

Amalek—(Esau’s grandson), PLO and other violent groups

Ammon—Jordan

Aram, Arameans—Syria (with capital Damascus)

Asher—Belgium and Luxembourg

Assyria—Germany, Austria, German-speaking countries (small contingency in Iraq)

Benjamin—Norway and Iceland

Chaldea and Babylon—northern Italy (also southeastern France, and parts of Spain and northern Africa)

Cush—Ethiopia, formerly Abyssinia (some descendants also in India and Sri Lanka)

Dan—Ireland and part of Denmark

Ephraim—Australia, Canada, New Zealand, the United Kingdom, as well as part of South Africa

Elam, Elamites—Iran, aka Persia (some descendants also in Poland)

Esau, Edom—Turkey (also referred to as Idumea, Teman, Bozrah, Seir)

Gad—Switzerland

Gomer—Mongolia

Ishmael—Saudi-Arabia (also referred to as Kedar, Hagar, Hagrites,Tema, Dedanites; his daughter Mahalath married Esau (Edom))

Issachar—Finland

Javan—Greece

Judah—the Jews, scattered among all nations, with a large number now living in the modern State of Israel

Kir—uncertain: Albania or Media or Moab or Egypt or Assyria or Babylon

Levi—scattered; some in Wales and Scotland

Lot—Jordan

Lubim—perhaps part of Libya

Lydia—descendants of Egypt who settled in North Africa

Magog—China

Manasseh—United States of America

Medes—Russians and Ukrainians

Meshech—Moscow, Russia

Moab—Jordan, perhaps also Western Iraq

Naphtali—Sweden

Pathros—original land of Egypt, also India

Philistia—Palestinians

Put—Libya (or parts of Libya), also parts of Northern and Central India, Pakistan and Bangladesh

Reuben—parts of modern France

Rosh—White Russians

Shinar—Iraq

Simeon—scattered; some in Scotland (especially in Glasgow)

Tiras, son of Japheth—American Indians

Togarmah—Siberia

Tubal—Tobolsk, Russia

Zebulon—The Netherlands

Germany in Prophecy

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The Mysterious Origin of German-Speaking Peoples and Their Prophetic Destiny

The following material reveals from a biblical viewpoint the gravity and highly significant importance of German-speaking peoples and their role in the not-too-distant future. This booklet will show Germany’s history and prophetic destiny and how it will impact Europe and the Middle East, including Jerusalem, as well as the USA and Great Britain.

Some scientists, writers and theologians say that many of the German peoples descended from the ancient Assyrians. Generally, this idea is rejected as absurd. However, historical annals, as well as myths and legends, show that the Assyrian tribes are, indeed, the ancestors of modern German-speaking peoples. Certainly, this finding has far-reaching consequences, as we will cover herein. The Bible has much to say about the origin and the immediate future of the Assyrians.

Who Were the Assyrians?

The term “Assyria” literally means “land of Asshur.” It denotes “strength” or “power.” In the Bible, Assyria may refer to a man or warrior or to his descendants, or even to the entire country. This way of using a word is not peculiar to the name Assyria, as the Bible also uses other names in the same way, such as Israel and Esau.

In Genesis 10:21-22 we read that Asshur was a son of Shem, and thus a grandson of Noah. Therefore, Assyria was of Semitic origin. The word “Semitic” is an adjective derived from the word “Shem”–more precisely, from the Greek derivative of that name, Σημ (Sēm). The noun form referring to a person of that ancestry is Semite.

So often in ancient times, famous people were worshipped as gods. The same applies to Asshur. The Assyrians worshipped him as the supreme god of the Assyrian “pantheon”—a huge assembly of “gods.”

Historical records reveal that ancient Assyrians were a large, powerful and warring nation. They were perfectly organized and were famous for their well-functioning war machines, and, along with that, they were also well known for their cruelty and ruthlessness toward their enemies. Even modern writers have emphasized parallels between the ancient Assyrians and the Germans.

Surprising Comparisons

In his well-documented book, “Nazi Germany – A New History,” which was published in 1995, German-born author Klaus P. Fischer describes Hitler’s custom of staging parades of lights, as follows: “It was a gleam of sinister beauty the world had not seen since the days of ancient Assyrians” (page 342). Speaking of Hitler’s intentions to subjugate peoples, he states on page 496: “Most of these grandiose plans were postponed by the exigencies of war, but they reflect the Assyrian nature of German policy toward conquered peoples.”

Language Confusion

How is it that the German peoples are of Assyrian ancestry? Didn’t the Assyrians speak a Semitic language, while the German language is Indo-Germanic?

Although they were Semitic in origin, apparently the Assyrians acquired the Indo-Germanic language after the Babylonian confusion of tongues. The famous commentator, Josephus, claims in “Antiquities of the Jews,” Book I, Chapter 9, that some of the kings described in Genesis 14:1 were Assyrians. He specifically mentions “Tidal king of nations” in this context as one of the commanders of the Assyrian army. It is notable that Tidal is not a Semitic name, but rather an Indo-Germanic name. This leads one to suppose that the Assyrians had adopted an Indo-Germanic language.

In addition, the Greek historian, Ctesias, names all the Assyrian kings from 1970 B.C. to 1850 B.C. They include such kings as Arelios, Xerxes, Armanithos, Shaeros and Tentamos. All of these names are of Indo-Germanic origin; they are not of Semitic origin.

The Assyriologist, Sydney Smith, says in his book “Early History of Assyria to 1000 B.C.,” that documents that were found in Asia Minor and in areas east of the Tigris were written in the Semitic dialect, although the Assyrians, who lived there, could not even pronounce all of the Semitic consonants.

However, if the Assyrians did not speak a Semitic language, why then do we find Assyrian written documents in the Semitic language?

The “Oxford Companion to the Bible” commentary, in its 1993 edition, explains on page 63 that the Assyrian ruler Ashurnasirpal II (884-859 B.C.) brought large numbers of western Arameans or Syrians into the heartland of Assyria, who were then swelling the ranks of the court, and that by the early seventh century, the Assyrian language had been replaced as the vernacular with Aramaic [a Semitic language].

Again, we see that the court and literary language of the Assyrians had become Semitic, while the common spoken word continued to remain Indo-Germanic, and from this spoken language the Germanic language is derived. This development is not unusual and was actually repeated later in Germany. We recall that Latin became the official language for written documents, while the German language was continually spoken.

Appearance of the Assyrian

It is interesting to visualize the original appearance of the Assyrians. When the Greeks wanted to differentiate the Assyrians from the darker Arameans, or Syrians, living in Mesopotamia, they called them “Leucosyri”; i.e., “white” or “blonde.” This is well established throughout ancient Greek writings.

In a work by C. Leonard Woolley, entitled “The Sumerians,” which was published in 1929 by Oxford University Press in New York, it says on page 5:

“In the Zagros hills and across the plain to the Tigris, there lived a… fair-haired… people akin to the Guti [the Goths] who… remained in what was afterwards [called] Assyria, the neighbour land to Akkad.”

Bravo of Troy

Who has not heard of the famous Trojan horse that was built at the time of the Trojan War? In 1183 B.C., the famous city of Troy fell into Greek hands. This occurred during the time of the biblical judges, about 200 years before King Solomon. Well-known poet Plato tells us that Troy was an Assyrian sanctuary. During the war, the Assyrian king, Tatarnis, sent weapons and soldiers to the Trojans; however, as we know, ultimately without success. When Troy was finally captured after a ten-year siege, an Assyrian soldier named Bravo fled Troy and migrated to Europe where he settled in the area around the German city of Trier. An old chronicle tells us that Bravo was filled with joy when he met the Assyrian descendants there who had followed Trebeta [an Assyrian prince] and who had settled in the area.

The Mysterious Origin of Trier

This brings us to the question of the origin of Trier. Official records teach us that Trier was built by the Romans. But there is also another version:

In the market square in Trier, there is a building called “Rotes Haus” (“Red House”). A Latin inscription on the house proclaims that Trier existed 1300 years before the founding of Rome. It says: “Ante RomamTreverisstetitannis mille trecentisperstetetaeterna pace fruatur Amen.” Translated into English, it means: “Treveris [Trier] existed 1300 years before Rome; let it continue to exist and enjoy eternal peace. Amen.” Rome was founded in 753 B.C. If the inscription is true, Trier was already in existence at the time of Abraham and Noah.

German books and newspaper articles about Trier tell of a legend whereupon Trier had been built 4000 years ago by the Assyrian prince Trebeta. Supposedly the name “Trier” is derived from “Trebeta.” Joseph K. L. Bihl wrote in “In DeutschenLanden” (“In German Lands”) on page 69 [re-published in 1953 in Cambridge, Massachusetts]:

“The inhabitants of Trier maintain that their city is the oldest in all Europe. Trier was founded by Trebeta, a son of the famous Assyrian King Ninus.” The fact that Ninus was an Assyrian king is confirmed by Deodorus of Sicily (History, Volume II).

Legend has it that with the death of King Ninus, his son Trebeta fled from his wicked stepmother Semiramis, emigrated with a large following of Assyrians to Europe and settled in an area not far from the Rhine, where he built a town called Trebetam or Treverum, today’s Trier.

Next to the Red House is a building called “Steipe.” Eyewitnesses reported seeing on the second floor of this house a picture that represents Ninus and Trebeta. Today, that painting can be viewed in the “StadtmuseumSimeonstift,” which is located next to the Tourist Office and the famous PortaNigra.

In this painting, which states at the bottom that it was painted in 1559 A.D., Ninus is wearing a crown with the inscription “Ninus Rex”, or “King Ninus.” At the bottom of the painting is a caption saying that Trier was founded by Trebeta. In our StandingWatch program (www.StandingWatch.org), featuring the history of Trier, pictures of this historically interesting painting are shown.

In an old book that was originally published in 1851, “Trier und seine Umgebungen in Sagen und Liedern,” it is stated on page v that the ancient oral legend that Trebeta built Trier had already been reduced to writing prior to 909 A.D., in the “GestisTrevirorum,” through the monk Eberhard of the St. Matthew monastery.

If, therefore, Trebeta, son of King Ninus, founded Trier and settled there with many Assyrian subjects, then it is no wonder that later the Assyrian soldier Bravo was welcomed to the area around Trier by Assyrians, who at that time (around 1180 B.C.) still lived there.

Assyrian Migrations After Nineveh’s Downfall

Around 1000 B.C., the “neo-Assyrian empire” began. In 612 B.C. the capitol of this empire, Nineveh, in present-day Iraq, fell into Babylonian and Median hands and was completely destroyed. The biblical book of Jonah warns of the destruction of Nineveh, but because of the repentance of the Assyrians, the city was not destroyed at that time. Soon after, though, the Assyrians returned to their old habits, so that Nahum prophetically told of Nineveh’s ultimate obliteration. Some of the conquered Assyrians remained in their country, which is today in Iraq. Their descendants still live there now, constituting a persecuted Christian minority in a predominantlyIslamic environment.

At the time of the destruction of Nineveh, some Assyrians followed a leader named AssurUbalit, who established a short-lived government in Haran. However, he was defeated in war in the year 609 B.C.

Still other Assyrians migrated to the East and settled in present-day Iran, but most Assyrians went westward, as Charles Pfeiffer explains in “Old Testament History.”

Sylax wrote around 550 B.C., in “Periplus,” that the coast of the Black Sea was called Assyria. According to Diodorus, Assyria was a large colony in northern Asia Minor and south of the Black Sea.

Pliny the Elder (23-79 A.D.) wrote in “Natural History,” Volume 4, paragraph 12, on page 183, that in his time the “Assyriani” lived north of the Black Sea.

Taking all of these statements together, we can see that after the fall of Nineveh, most of the surviving Assyrians emigrated in due time to the Caucasus, and from there to Western Europe.

Asshur—An Indo-Germanic Tribe?

Jerome lived around 340 A.D., during the time of the great Indo-European migrations. In one of his letters, which is quoted in “Nicene and Post-Nicene Fathers” (Letter 123, Section 16), Jerome wrote: “For ‘Assur also is joined with them.’” He quoted a statement in Psalm 83:8, and in mentioning Assyria, he identified it with one of the Indo-Germanic tribes who invaded Western Europe.

Notice the similarity of the immigration of Assyria into Europe and the historically known immigration of the Germans into Europe. Smith’s Classical Dictionary states in the article “Germania,” on page 361:

“There can be no doubt that they [the Germans] immigrated to Europe from the Caucasus and the countries around the Black and Caspian seas.”

As we have seen, the Assyrians also emigrated from the countries along the Black Sea to Europe. Since Assyria “also is joined with them”—the Indo-Germanic tribes as Jerome tells us—the Assyrians were synonymous with the Germans as part of the Indo-Germanic tribes that settled in Europe.

Assyrian Ancestors of Modern German Peoples?

How can we establish the connection between the ancient Assyrians and modern German-speaking peoples? To answer this question, we must investigate the ancestry of the “Germans” from various historical records.

The Origin of the Germans

Early annals identify the progenitor of all Germans as a man named “Tuysco” or “Tuisco”, sometimes also called “Tuisto” or “Tuitsch.”

Verstegan remarked in 1605 in “A Restitution of Decayed Intelligence in Antiquities”: “Of this Tuisco, the first and chiefest man of many among the Germans, and after whom they do call themselves Tuytshen, that is, duytsches or duytsch people, I have already spoken…”

The “DTV-Lexikon” conveys this about “Tuisto”:

“[According to Tacitus’ ‘Germania’, Tuisto was] among the Teutons the first person [who] sprang from the earth… his son had the designation ‘Mannus’ (i.e., man).”

Then the same lexicon writes under “Germania”:

“The oldest tribal division traditionally reports, according to Tacitus, of a deity Tuisto, his son Mannus, and his three sons, after whom the three Western Germanic tribal groups, the Ingwäonen, the Istwäonen and the Herminones, are named.”

In his work, “Die BayrischeChronik” (“The Bavarian Chronicle”), which was published in Abendsberg in 1526, Johannes Turmair states that Tuitsch or Tuisto reigned from 2214 B.C. to 2038 B.C. and that he was said to be a son of Noah. His son Mannus would have been the father of Trebeta, who, according to legend, founded Trier. We already know that Trebeta’s father was the Assyrian king Ninus. Thus Ninus and Mannus were the same person – Mannus would merely be the German name for Ninus. This would also mean that Ninus or Mannus was identical with Asshur, and that Asshur’s father Shem, the son of Noah, was none other than the German Tuitsch or Tuisto.

Lineage

Associated Names

Comments

Shem Tuitsch; Tuisto; Tuisco; Tuysco Followers: Tuytshen, duytsches, or duytsch people
Asshur Ninus; Mannus Wife: Semiramis
Trebeta Trebetam; Treverum “Trier” possibly derived from these names

Again we see here the account of a legend, equating the Assyrian kings with German kings or emperors.

Further Evidence

The Teutons, ancestors of the German-speaking people, worshiped a pantheon of pagan gods. Their main god was Tieu, the god of war, sometimes known as Thor or Thur. This could designate the Assyrian god Assur (recall that the Assyrians later revered their ancestor Asshur as a god). In ancient manuscripts Assur is often referred to as Athur or Thur, and the country of Assyria is repeatedly designated as “Athuria.”

As mentioned, some Assyrians migrated during the fall of Nineveh to the east and settled among the Persians. Herodotus referred to these tribes of the Assyrians as the “Germanii” (“History,” Book 1, paragraph 125). This also shows that Assyrians were considered to be Germans.

History tells us that in the years 1650 B.C. and 1649 B.C., Indian King Sahadeva of Magadha battled with the “Asuras.” Indian scholars claim that these Asuras were Assyrians. It is interesting that these Asuras or Assyrians are referred to in Indian writings as “Daityas”—”Daityas” in Sanskrit has the meaning of “German.”

Further, it is noteworthy to identify some of the modern descendants of Asshur’s German-speaking tribes. Some of Asshur’s descendants are called the Almani or the Halmani. The Romans called a Germanic tribe “Allemanni,” and still today, Germany is called in Spanish “Alemania” and in French “Allemagne.”

The Mysterious Hatti

We have already determined that the Assyrians, after the Babylonian confusion of tongues, had accepted an Indo-Germanic language and were no longer speaking a Semitic language. The linguist Edgar Sturtevant compared the Assyrian with the Germanic language and came to surprising results, which he recorded in his book “A Comparative Grammar.” His book was published in 1933 in Philadelphia. Sturtevant wrote on page 240:

“To me it seems incredible that so remarkable a situation developed in two languages independently. I feel compelled to trace the Germanic… to a common origin [with the language of Hatti, which was a common language of the Western Assyrians].”

The language of Hatti was an Indo-Germanic language, and not a Semitic language. Many words of Hatti re-appear in the Old High German language. But who were the Hatti? Sturtevant called them Western Assyrians. But why were they called Hatti?

Assyrians lived in the land of the Hittites, who were descendants of Canaan. The Hittites were a brown, yellowish or reddish-colored people with protruding noses, full lips, beardless faces, dark brown eyes and black hair. Compared to them, the Assyrians appeared, as stated earlier, blonde or white. The name “Hatti” or “Chatti” was applied to the Hittites as well as to the Assyrians living among them. The word “Heth,” from which “Hittites” is derived, and the word “Chatti” mean the same thing—”warrior” or “man of war.” [It is interesting that the syllable “ger” in “Germane” is an old German word for “Wurfspiess,” i.e., “spear.” So a “Germane” is a man of the spear or a man of war. The names for “Chatti” “and “Heth,” meaning “warrior” or “man of war,” are therefore identical with the meaning of the word “Germane.”]

Other Assyrian tribes and kings knew very well that Assyrians lived among the Hittites. Luckenbill wrote in his book “Ancient Records of Assyria and Babylon”, volume 2, paragraph 29, which was published in 1926, that kings of certain tribes of the Hatti were regarded as “Assyrians.” Obviously, that referred to those Assyrians who were living among the Hittites. The old kings of the Assyrian Empire were called “Khatti-sars”; i.e., Czar, Emperor or King of the Hatti or Khatti.

As previously described, Genesis 14 mentions the Assyrian king Tidal who also belonged to the Assyrian tribe of the Hatti—the name “Tidal” was very common among the old kings of the Hatti. The Hatti were in fact Assyrians—and the kingdom of Hatti was the western part of the Assyrian Empire.

Origin of the Modern Hessian

As did the linguist Edgar Sturtevandt, other researchers have also recognized the relationship between the Assyrian Hatti and modern German tribes. The “Encyclopedia Britannica” writes in its article about Germany that the Hatti were a tribe living among the Teutons who invaded Europe. In another article (in Volume 6) on the “Chatti,” it is explained that they were an ancient Germanic tribe that often mixed with the Romans during the early first century conflict. Of course, not all Teutons are German. However, in an article about the Hessians, the “Encyclopedia Britannica” wrote in volume 13 that the early inhabitants of Germany were the Chatti, who lived here during the first century, and that the Chatti and the Hessians were identical.

If one understands this identity, certain historical events become very clear. For example, the Assyrian Hatti coined the term “master race.” They invented, or at least adopted, the double-headed eagle, the iron cross and the swastika. Ancient Assyrians are represented with a feather headdress and other insignia that emerged as emblems in the Third Reich, like the swastika and the concept of the master race.

Assyria—Ancestors of Modern German-Speaking People

The idea that the Assyrians are the ancestors of German peoples was not unknown in the past. Various authors from different backgrounds have expressed their beliefs in this regard. To note a few:

In 1870, the British author E. Hines published a book in London with the title “Forty-seven Identifications of the British Nation with the Lost Ten Tribes.” He claims in that book that the Germans are identical with the Assyrians.

Dr. Swaner, former editor of a German publication, stated in an essay, which was published in the Daily Mail in 1910, that many Germans are descendants of the ancient Assyrians.

D.J. Pilkey pointed out in his work, “The Origin of Nations,” which was published in San Diego in 1984, that many Germans descended from the Assyrians.

In summary, it can be stated that both legends and historical annals confirm that at least some modern German-speaking peoples, including the Hessians, are descendants of the ancient Assyrians. This knowledge is a necessary prerequisite for a correct understanding of the biblical prophecies about the immediate future of Germany.

What the Bible Reveals

Who would not like to know what the future brings? For sure, there is a certain curiosity about the unseen future, and people will use various means to grasp at what is ahead of us. However, true spiritual understanding, even when it refers to future events, can only come from God.

Biblical prophecy is the ultimate source of what the future holds for all of mankind, but with it comes a responsibility to use the information correctly and for the right reason. God does nothing unless He proclaims it beforehand to His servants the prophets (compare Amos 3:7). God has prompted the biblical prophets to write down what will shortly occur (compare Revelation 1:1).

Relevant to our discussion on Germany, God has shown in His Word, the Bible, what will befall the modern Assyrians. The future monumental role of the German people will drastically change the world! We must understand this, and keep a careful eye on world events so that impending danger does not overtake us like a thief in the night!

Assyria Cannot Help

There is currently an apparent concord between Germany and the State of Israel as well as the United States and, to a lesser extent, Great Britain. But according to the Bible, the time will soon come when this friendly relationship will come to an end. The days of calamity are looming, when the United States, Great Britain and the modern state of Israel will seek the help of the modern Assyrians, without receiving it.

The book of Jeremiah and the book of Hosea tell of this upcoming attempt to obtain help. When reading these prophecies, we must understand that the biblical term “house of Israel” or “house of Jacob” refers to the USA and Great Britain, and possibly other Anglo-Saxon nations, while the “house of Judah” refers to the present day state of Israel. (For more information, please read our free booklets, “The Fall and Rise of Britain and America,” and “The Great Tribulation and the Day of the Lord.”)

In Jeremiah 2:4, 8-9, 15, 18, 36, the futile attempt of those nations to receive support from Assyria is described:

“Hear the word of the LORD, O house of Jacob and all the families of the house of Israel… ‘The priests did not say, “Where is the LORD?” And those who handle the law did not know Me; The rulers also transgressed against Me; The prophets prophesied by Baal, And walked after things that do not profit. Therefore I will yet bring charges against you,’ says the LORD, ‘And against your children’s children I will bring charges… The young lions roared at him [Israel, see verse 14], and growled; They made his land waste; His cities are burned, without inhabitant… And now why take the road to Egypt, To drink the waters of Sihor? Or why take the road to Assyria, To drink the waters of the River?… Why do you gad about so much to change your way? Also you shall be ashamed of Egypt as you were ashamed of Assyria.’”

The prophet Hosea also describes the futile undertaking of modern Israelites and Jews, at the time of godly punishment, to try to obtain protection and help from human powers, especially the modern Assyrians. The time of godly punishment and direct intervention, which will begin just prior to Christ’s return, is many times described in Scripture as the “day of the Lord,” the “day of wrath,” the “day of anger,” “the latter days,” or simply, “that day.” Hosea sometimes uses the term, “day of rebuke.” These designations can also apply to and include the time just right after Christ’s return. We read God’s words in Hosea 5:9-14:

“Ephraim [modern Great Britain and possibly, by extension, the USA] shall be desolate in the day of rebuke; Among the tribes of Israel I make known what is sure. The princes of Judah [modern Jews] are like those who remove a landmark; I will pour out My wrath on them like water. Ephraim is oppressed and broken in judgment, Because he willingly walked by human precept. Therefore I will be to Ephraim like a moth, And to the house of Judah like rottenness. When Ephraim saw his sickness, And Judah saw his wound, Then Ephraim went to Assyria And [the Menge Bible says: “…and Judah…”] sent to King Jareb [Note that the “ElberfelderBibel” explains that “Jareb” means, “fighter; or one who seeks quarrels”]; Yet he cannot cure you, Nor heal you of your wound. For I will be like a lion to Ephraim, And like a young lion to the house of Judah. I, even I, will tear them and go away; I will take them away, and no one shall rescue.”

Considering the former greatness of the British Empire and comparing it with today’s British Isles, we can see how accurate the following descriptions are in Hosea 7:8-9, 11-12. Beginning with verse 8:

“‘Ephraim has mixed himself among the peoples; Ephraim is a cake unturned…’”

The Nelson Study Bible has the following interesting annotation: “Instead of depending on the Lord for political stability, Israel [Ephraim] formed [and forms] alliances with surrounding nations. The destructive outcome of this policy is compared to a cake that has been placed over a fire and left unturned.”

Continuing with Hosea 7:9, 11-12:

“‘Aliens have devoured his strength, But he does not know it; Yes, gray hairs are here and there on him, Yet he does not know it… Ephraim also is like a silly dove, without sense—They call to Egypt, They go to Assyria. Wherever they go, I will spread My net on them; I will bring them down like birds of the air; I will chastise them According to what their congregation has heard.’”

Interesting details of relevant prophetic developments are also imparted to us in Hosea 12:1-2. We read:

‘”Ephraim feeds on the wind, And pursues the east wind; He daily increases lies and desolation. Also they make a covenant with the Assyrians, And oil is carried to Egypt. The LORD also brings a charge against Judah, And will punish Jacob according to his ways…’”

If God punishes the modern Israelite nations, they will finally understand that help can only come from God and not from any human powers or accumulation of physical things, including a strong military force. And so Israel will finally, after a time of the greatest calamity ever, follow God’s calling and gain true knowledge:

“Take words with you, And return to the LORD. Say to Him, ‘Take away all iniquity; Receive us graciously, For we will offer the sacrifices of our lips. Assyria shall not save us, We will not ride on horses, Nor will we say anymore to the work of our hands, “You are our gods.” For in You the fatherless finds mercy.’ I will heal their backsliding, I will love them freely, For My anger has turned away from him” (Hosea 14:2-4).

Assyria Will Wage War Against Israel and Judah

Modern Israel and modern Judah will try in vain, at their time of distress, to obtain assistance from Assyria. Rather, as the Bible reveals, the current “amicable” relationships among certain nations will turn around. Another war is prophesied—the Assyrians will fight against modern Israel and Judah.

The prophecies in the book of Ezekiel show that the initial peaceful and friendly relations between the modern house of Israel and the modern Assyrians will be quickly reversed. Ezekiel 23:5-7, 9-10, describes what shortly will happen:

‘”Oholah [that is Samaria, see verse 4; i.e., the whole house of Israel, whose capital had been Samaria in ancient times] played the harlot even though she was Mine; And she lusted for her lovers, the neighboring Assyrians… All of them desirable young men, Horsemen riding on horses. Thus she committed her harlotry with them, All of them choice men of Assyria; And with all for whom she lusted, With all their idols, she defiled herself… Therefore I have delivered her Into the hand of her lovers, Into the hand of the Assyrians, For whom she lusted. They uncovered her nakedness, Took away her sons and daughters, And slew her with the sword; She became a byword among women, For they had executed judgment on her.”

However, Assyria will not go to battle only against the house of Israel. As in the past, modern Assyria will also (in the near future) wage war against the Jews (the State of Israel in the Middle East), as clearly revealed in Isaiah 8:7-8:

“…the Lord brings up over them [Judah] The waters of the River, strong and mighty— The king of Assyria and all his glory; He will go up over all his channels And go over all his banks. He will pass through Judah, He will overflow and pass over, He will reach up to the neck; And the stretching out of his wings Will fill the breadth of Your land, O Immanuel.”

Enslavement and mass deportation of peoples will be the result. Assyria, which will invade the territories of the modern Israelites and Jews, will bring some of the prisoners into its own country (as in the Second World War many of the imprisoned Poles and Yugoslavs were deported to Germany as forced laborers). Other Israelite and Jewish prisoners of war will be deported to various countries. Isaiah 11:12, 11, tells us more about this:

“He will set up a banner for the nations, And will assemble the outcasts of Israel, And gather together the dispersed of Judah From the four corners of the earth… It shall come to pass in that day That the Lord shall set His hand again the second time To recover the remnant of His people who are left, From Assyria and Egypt, From Pathros [a part of Egypt, see Ezekiel 30:14] and Cush [Ethiopia], From Elam [Iran] and Shinar [that is the former Babylon, Genesis 10:10], From Hamath [either a region in ancient Babylon, see 2 Kings 17:24, or more likely, a designation for the descendants of Ham’s son Canaan (Genesis 10:18), possibly including Egyptians, Arabs, Ethiopians, North Africans, Palestinians and Libyans] and the islands of the sea.”

Assyria Will Also Wage War Against Egypt

In the coming war, Assyria will actually go to battle against Egypt, and just as Israel and Judah will hope for the help of Assyria, they will also think they can obtain help from Egypt (see again Jeremiah 2:18). However, that hope will remain unfulfilled in both cases. Assyria will not allow Egypt to help Israel or Judah:

“… so shall the king of Assyria lead away the Egyptians as prisoners and the Ethiopians as captives, young and old, naked and barefoot, with their buttocks uncovered, to the shame of Egypt. Then they shall be afraid and ashamed of Ethiopia their expectation and Egypt their glory. And the inhabitant of this territory will say in that day, ‘Surely such is our expectation, wherever we flee for help to be delivered from the king of Assyria; and how shall we escape?’” (Isaiah 20:4-6)

God will free the Israelite and Jewish prisoners of war and bring them into the Promised Land. Notice again from where they will come to worship God:

“So it shall be in that day: The great trumpet will be blown; They will come, who are about to perish in the land of Assyria, And they who are outcasts in the land of Egypt, And shall worship the LORD in the holy mount at Jerusalem” (Isaiah 27:13).

The prophet Hosea also describes where the modern Israelites and Jews will end up as captives and slaves in the next great war:

“’They [Israel, Hosea 9:1] shall not dwell in the LORD’s land, But Ephraim shall return to Egypt, And shall eat unclean things in Assyria… I drew them [Israel, compare Hosea 11:1; and in particular, Ephraim, compare verse 3] with gentle cords, With bands of love, And I was to them as those who take the yoke from their neck. I stooped and fed them. He shall not return to the land of Egypt; But the Assyrian shall be his king, Because they refused to repent… They shall walk after the LORD. He will roar like a lion. When He roars, Then His sons shall come trembling from the west; They shall come trembling like a bird from Egypt, Like a dove from the land of Assyria. And I will let them dwell in their houses,’ Says the LORD” (Hosea 9:3; 11:4-5, 10-11).

The prophet Zechariah tells of these future developments:

“I will sow them [the house of Judah and the house of Joseph, verse 6 in particular, Ephraim, verse 7] among the peoples, And they shall remember Me in far countries; They shall live, together with their children, And they shall return. I will also bring them back from the land of Egypt, And gather them from Assyria… He shall pass through the sea with affliction, And strike the waves of the sea: All the depths of the River shall dry up. Then the pride of Assyria shall be brought down, And the scepter of Egypt shall depart” (Zechariah 10:9-11).

Assyria—Leader of Warlike Powers

Assyria will not be alone in the next war against Israel and Judah. Rather, the modern Assyrians will be backed by many more nations. In Ezekiel 23:22-24 we read the following prophecy:

“Therefore, Oholibah [that is Jerusalem, verse 4, the modern State of Israel], thus says the Lord GOD: ‘Behold, I will stir up your lovers against you, From whom you have alienated yourself, And I will bring them against you from every side: The Babylonians, All the Chaldeans [originally a social class and religious group of leaders in Babylon, Isaiah 13:19, Daniel 2:2, and today perhaps the Babylonian religious system]… All the Assyrians with them… And they shall come against you With chariots, wagons, and war-horses, With a horde of people. They shall array against you Buckler, shield, and helmet all around. I will delegate judgment to them, And they shall judge you according to their judgments.’”

In Psalm 83:4-8 a remarkable prophecy is found about a multilateral agreement of many nations that will ally against Israel—apparently against the modern descendants of the house of Israel as well as the Jews. Note who is being mentioned here, by name:

“They have said, ‘Let us come, and let us cut them off from being a nation, That the name of Israel may be remembered no more.’ For they have consulted together with one consent; They form a confederacy [literally, “cut a covenant”] against You: The tents of Edom [Turkey] and the Ishmaelites [Saudi Arabia]; Moab [parts of Jordan, perhaps also Western Iraq] and the Hagrites [originally cattle breeding nomads in East Canaan]; Gebal [originally a city in Phoenicia, Ezekiel 27:9, perhaps today, Lebanon], Ammon [Jordan], and Amalek [perhaps modern description for PLO]; Philistia [modern Palestinians from the Gaza Strip] with the inhabitants of Tyre [city of the Phoenicians, Joshua 19:29; 2 Samuel 24:7; today perhaps a label for Rome, Italy and the political Babylonian system]; Assyria also has joined with them; They have helped the children of Lot [Jordan].”

Assyria Will Not Remain Victorious Forever

God will use Assyria to execute His punishment on the house of Israel and on the house of Judah. The next great prophesied war that Assyria will conduct against Israel and Judah, is expressly described as a punishment from God on a “faithless” or even “godless” people, the modern Israelites and Jews. However, Assyria will go too far, so that God will then punish them. We can realize from this that the next world war, as seen from God’s perspective, will have no distinction between guilty or innocent parties—rather, all human powers will be guilty in God’s sight. Isaiah 10 tells us more about this:

“Woe to Assyria, the rod of My anger And the staff in whose hand is My indignation. I will send him against an ungodly nation [Israel and Judah], And against the people of My wrath I will give him charge, To seize the spoil, to take the prey, And to tread them down like the mire of the streets. Yet he does not mean so, Nor does his heart think so [i.e.; he does not see himself as a tool of God to execute righteous judgment]; But it is in his heart to destroy, And cut off not a few nations.

“For he says, ‘Are not my princes altogether kings?… As my hand has found the kingdoms of the idols… As I have done to Samaria [house of Israel] and her idols, Shall I not do also to Jerusalem [house of Judah] and her idols?'” Therefore it shall come to pass, when the LORD has performed all His work on Mount Zion and on Jerusalem, that He will say, ‘I will punish the fruit of the arrogant heart of the king of Assyria, and the glory of his haughty looks.’ For he says: “By the strength of my hand I have done it, And by my wisdom, for I am prudent; Also I have removed the boundaries of the people, And have robbed their treasuries; So I have put down the inhabitants like a valiant man…”

“Shall the ax boast itself against him who chops with it?Or shall the saw exalt itself against him who saws with it? As if a rod could wield itself against those who lift it up, Or as if a staff could lift up, as if it were not wood! Therefore the Lord, the Lord of hosts, Will send leanness among his fat ones; And under his glory He will kindle a burning Like the burning of a fire. So the Light of Israel will be for a fire, And his Holy One for a flame; It will burn and devour His thorns and his briers in one day. And it will consume the glory of his forest and of his fruitful field, Both soul [the entire human being] and body; And they will be as when a sick man wastes away. Then the rest of the trees of his forest Will be so few in number That a child may write them. And it shall come to pass in that day That the remnant of Israel, And such as have escaped of the house of Jacob, Will never again depend on him who defeated them, But will depend on the LORD, the Holy One of Israel, in truth…

“‘O My people, who dwell in Zion, do not be afraid of the Assyrian. He shall strike you with a rod and lift up his staff against you, in the manner of Egypt [i.e.; Assyria will enslave Israel and Judah, as had been the case in Egypt]…’ And the LORD of hosts will stir up a scourge for him [Assyria] like the slaughter of Midian at the rock of Oreb [as the two princes of Midian fell in the war]; as His rod was on the sea, so will He lift it up in the manner of Egypt [as the army of Pharaoh perished in the flood]. It shall come to pass in that dayThat his burden will be taken away from your shoulder, And his yoke from your neck…” (Isaiah 10:5-27).

Although God will use Assyria to punish Israel and Judah, Assyria will not actually see itself as God’s instrument, but will be determined to destroy many nations “all by itself.” It has no justification for its behavior. Assyria will by no means be more “just” than modern Israel and Judah. Hence we read in Isaiah 52:4-5:

“For thus says the Lord GOD: ‘My people went down at first Into Egypt to dwell there; Then the Assyrian oppressed them without cause… My people are taken away for nothing (i.e., without a cause)… Those who rule over them Make them wail,’ says the LORD…”

Because of this arrogance and unnecessary cruelty, God will not let Assyria go unpunished:

“The LORD of hosts has sworn, saying, ‘Surely, as I have thought, so it shall come to pass, And as I have purposed, so it shall stand: That I will break the Assyrian in My land, And on My mountains tread him underfoot. Then his yoke shall be removed from them, And his burden removed from their shoulders’” (Isaiah 14:24-25).

It is most notably the king of Assyria (Isaiah 10:12), who “will be broken” in God’s land—the “Promised Land”—and on “God’s mountains” of Israel. In Daniel 11 we read about an end-time personality, the “king of the North,” who will conquer Egypt, invade the Holy Land and perish without anyone to “help” him (Daniel 11:41-42, 45). The king of Assyria and the king of the North are one and the same person.

The destruction of Assyria and its end-time leader, who is also called the “king of Assyria,” is described in powerful images in Isaiah 30:

“The LORD will cause His glorious voice to be heard, And show the descent of His arm, With the indignation of His anger And the flame of a devouring fire, With scattering, tempest, and hailstones. For through the voice of the LORD Assyria will be beaten down, As He strikes with the rod. And in every place where the staff of punishment passes, Which the LORD lays on him, It will be with tambourines and harps; And in battles of brandishing He will fight with it. For Tophet was established of old, Yes, for the king it is prepared. He has made it deep and large; Its pyre is fire with much wood; The breath of the LORD, like a stream of brimstone, Kindles it” (Isaiah 30: 30-33).

God emphasized again and again that it is He who will deal with Assyria, and that He Himself will execute the king or ruler of Assyria. Obviously God could achieve this through human forces or armies. It seems, however, that God will intervene personally, directly and immediately in regard to Assyria. Isaiah 31:4-9 states firmly:

“As a lion roars, And a young lion over his prey… So the LORD of hosts will come down To fight for Mount Zion and for its hill. Like birds flying about, So will the LORD of hosts defend Jerusalem. Defending, He will also deliver it; Passing over, He will preserve it… ‘Then Assyria shall fall by a sword not of man, And a sword not of mankind shall devour him… And his princes shall be afraid of the banner,’ Says the LORD, Whose fire is in Zion And whose furnace is in Jerusalem.”

Zechariah 14 teaches similarly, that the Lord, Jesus Christ, will return to the Mount of Olives, to fight against those who have invaded Jerusalem (verses 1-4). As Assyria will be destroyed in one day (see Isaiah 10:17), so will a terrible plague also wipe out the armies in one day (Zechariah 14:7, 12, 15). A parallel account of the destruction of these armies is found in Revelation 19:21.

We also read that the king of Assyria will not die by the sword of a man in the Promised Land, but rather, he will find his end directly through God’s intervention. The book of Revelation describes a political system in Europe as well as a political leader, that are both called “the beast,” wreaking much havoc (Revelation 11:3,7; 13:7; 16:13-14). In the end, the political and military leader will even fight with government leaders of other nations against the returning Christ (Revelation 17:12-14; 19:19). This senseless undertaking will remain unsuccessful—Christ will seize the “beast” and throw him alive “into the lake of fire burning with brimstone” (Revelation 19:20). If we compare this with the statements in Isaiah 30 about the king of Assyria, who is also thrown into a pit of fire, like a sulfur stream, it is clearly apparent that the beast—the designated political leader—is the king of Assyria. Thus the beast—the king of the North in Daniel 11—and the king of Assyria all describe the same person.

Historically, German-born leaders have repeatedly sat on the “throne of the beast” (the political system, compare Revelation 16:10), so that an end-time repetition to this extent would constitute nothing unusual. Historical Assyrian predecessors were, among others: Otto the Great (who was crowned in 962 by Pope John X as Emperor of the “Holy Roman Empire of the German Nation”); Charles V of Habsburg (who in 1530 was crowned “Emperor of the Holy Roman Empire” by Pope Clement VII); and Adolf Hitler (who wanted to establish a 1000-year Reich under an Aryan, Germanic master race). There is still dispute among historians whether Frankish Emperor Charlemagne, or Charles the Great, who was crowned as Emperor of the Holy Roman Empire in 800 A.D., was German or French. For more information, please read our free booklets, “Europe in Prophecy” and “Is That in the Bible?–The Mysteries of the Book of Revelation.”

Assyria—The Work of the Hands of God

God regards no person or nation as being exempt from His authority. He wants everyone to turn to Him. The next great war will give no person or nation an occasion to gloat in their own fame, glory and “justice.” In God’s eyes, all who participate in this war will be guilty. The good news, though, is that after this terrible devastation caused by nuclear, chemical and biological weapons that will lead to mass murders, just short of annihilation of all life on this planet, mankind will finally have had enough of war! Isaiah 2:2-4 tells us:

“Now it shall come to pass in the latter daysThat the mountain of the LORD’s house Shall be established on the top of the mountains… Many people shall come and say, ‘Come, and let us go up to the mountain of the LORD… He will teach us His ways, And we shall walk in His paths…’ He shall judge between the nations, And rebuke many people; They shall beat their swords into plowshares, And their spears into pruning hooks; Nation shall not lift up sword against nation, Neither shall they learn war anymore.”

And so Assyria, Egypt and Israel will ultimately find their way to God, and it will be that His judgment and corrections will finally achieve the intended purpose–for man to turn from his evil deeds and toward his Creator. All peoples and nations, including Assyria, by and large, are not ready for this now, but the time will come:

“Then the LORD will be known to Egypt, and the Egyptians will know the LORD in that day… they will make a vow to the LORD and perform it. And the LORD will strike Egypt, He will strike and heal it; they will return to the LORD, and He will be entreated by them and heal them. In that day there will be a highway from Egypt to Assyria, and the Assyrian will come into Egypt and the Egyptian into Assyria, and the Egyptians will serve with the Assyrians. In that day Israel will be one of three with Egypt and Assyria—a blessing in the midst of the land, whom the LORD of hosts shall bless, saying, ‘Blessed is Egypt My people, and Assyria the work of My hands, and Israel My inheritance’” (Isaiah 19:21-25).

May God grant this time of universal peace to come soon…

Paul’s Letter to the Ephesians — How to Understand It

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Introduction

Paul’s letter to the Ephesians is one of the most comprehensive letters written by Paul to explain to us the nature of God and God’s great plan and purpose for His creation, especially the future of mankind. Sadly, it has been greatly misunderstood by almost everyone who reads it.

Although the exact date the letter was written is somewhat unknown, it is widely believed that Paul wrote the letter around 60 A.D., while he was imprisoned in Rome (compare Acts 28).

Paul was undoubtedly concerned about the Ephesians and he tried to give them encouragement and hope. At the time of Paul’s writings, Ephesus was the commercial metropolis of Asia. It was known for the Temple of Diana—one of the so-called seven wonders of the ancient world. Paul had resided in Ephesus for two years, until the worshippers of Diana stirred up a violent riot against him. Before being incarcerated in Rome, Paul returned to the area for a final visit to warn the elders of deception (Acts 20:17–38).

Ephesians, Chapter 1

We read Paul’s words in Ephesians 1:1–2:

“(Verse 1) Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus:  (Verse 2) Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ (Emphasis added throughout).”

Consistent with most of his writings, Paul identifies himself at the very beginning of his letter as an apostle—someone who was sent out to preach the gospel—emphasizing at the same time that he became an apostle of Jesus Christ—not of or by or because of any man—and Christ appointed him to be an apostle because it was the will of God (the Father).

Paul makes it clear that there is a hierarchy within the Godhead—God the Father is over all, followed by Jesus Christ, the Son. Jesus Himself stated, after His resurrection, that He was returning to His Father and His God (John 20:17). Paul acknowledges in Ephesians 1:17 that God the Father is “the God of our Lord Jesus Christ.”

Note that Paul addresses his letter to the “saints which are in Ephesus,” and to the faithful in Christ Jesus. When people use the term “saint,” they are typically referring to someone who has died and has somehow “qualified to achieve sainthood.” This is an entirely wrong concept. The biblical concept of saints refers to all believers who are sanctified, or set aside, by and in Jesus Christ. Saints are those believers who live here on earth (Psalm 16:3; Acts 9:41; Romans 15:26; 16:15), and being human, they can die (Psalm 116:15). Paul is not writing to dead people.

Paul is reminding the Christians in Ephesus that they were called out of the world—they were “saints,” set aside, sanctified—to be different—and as long as they remain faithful in Christ, they will succeed. However, Paul’s words would have reminded the Ephesian Christians of his warning which he had given them earlier, as reported in Acts 20:17–38.

In verse 2 of Ephesians chapter 1, Paul shows that both God the Father and the Lord Jesus Christ bestow grace and peace on the saints. No mention is made of the Holy Spirit, because the Holy Spirit is not a person. Rather, it is the power of God emanating from both the Father and the Son, Jesus Christ. As we thoroughly explain in our booklet, “Paul’s Letter to the Galatians—How To Understand It,” whatever blessings we have received is by God’s grace. Paul is expressing his wish that God’s blessings and His peace would abound toward the saints in Ephesus.

Paul continues in Ephesians 1:3:

“(Verse 3) Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:”

Paul explains that God the Father, and our Lord and Master, Jesus Christ, have already blessed His people with all spiritual blessing necessary to qualify for the Kingdom of God. At the very beginning, Paul makes it clear to the Christians in Ephesus that they are without excuse if they were to fail in their calling.

The term “heavenly places,” which Paul uses several times in his letter, has confused some. But even those who falsely believe that we go to heaven when we die have to admit that we are not yet in heaven. So, what is meant by the phrase that God has placed us already in this life “in heavenly places in Christ”?

The Greek words are “ta epourania” and mean, literally, “the heavenlies.” As we can see, the expression “places” was added by the translator.

Paul uses these words again in Ephesians 2:6 and 3:10, when he states: “[God] has raised us up together [with Christ], and made us sit together in the heavenly places [lit., in the heavenlies] in Christ Jesus… now the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places [lit., in the heavenlies]…” (New King James Bible).

Paul uses a related expression in Ephesians 6:12, in the New King James Bible: “For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places [Greek: “epouranios,” lit. “in or on heaven”].

As Strong’s Exhaustive Concordance of the Bible explains under No. 2032, this word means literally, “above the sky.” It can refer to the third heaven where God dwells, but it can also refer to the realm that is above the first heaven or the sky.

For instance, we read that Satan is the prince of the power of the air, although he is not necessarily in heaven. We read that prior to Christ’s return, Satan will have no more access to God’s throne in heaven. But even so, he remains the prince of the power of the air until Christ dethrones him and has him thrown into the abyss—the bottomless pit.

In addition, Paul uses the Greek expression “epouranios” in Philippians 2:10, in the New King James Bible: “…that at the name of Jesus every knee should bow, of those in heaven [Greek: “epouranios”], and of those on earth, and of those under the earth.”

The concept here is that every created being will submit to Christ—including holy and fallen angels, as well as human beings—the living and the dead (when the dead will come back to life as human beings).

The words [“ta epourania”] are also used in the gospel of John and in the letter to the Hebrews, where the New King James Bible translates them as, “heavenly things.”

In John 3:12: “If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things?”

In Hebrews 8:4–5: “For if He [Christ] were on earth, He would not be a priest, since there are priests who offer the gifts according to the law, who serve the copy and shadow of the heavenly things, as Moses was divinely instructed when he was about to make the tabernacle. For He said, ‘See that you make all things according to the pattern shown you on the mountain.’”

Also, in Hebrews 9:23: “Therefore it was necessary that the copies of things in the heavens [Greek: ouranoi] should be purified with these, but the heavenly things themselves with better sacrifices than these.”

In those instances, the terms “ta epourania” refer clearly to “things” pertaining to the third heaven.

When used as an adjective, the word “epouranios” can be found in various places. For instance, Paul writes in Ephesians 1:20: “… He [God] worked in Christ when He raised Him up from the dead and seated Him at His right hand in the heavenly places [Lit., heavenly, or in heaven].”

While in many instances, the Greek term refers to someone or something in the third heaven (Matthew 18:35; 1 Corinthians 15:48 –49; Hebrews 12:22), the Greek term can also refer to gifts or blessings from heaven (compare Hebrews 3:1; 6:4; 11:16; 2 Timothy 4:18).

As Albert Barnes’ Notes on the Bible points out in regard to Ephesians 1:3, “The word ‘places’ is… not in the original. It may mean heavenly ‘places,’ or heavenly ‘things.’ The word ‘places’ does not express the best sense. The idea seems to be, that God has blessed us in Christ in regard to heavenly subjects or matters.”

Vincent’s Word Studies adds: “Places is supplied, the Greek meaning ‘in the heavenlies.’ Some prefer to supply things, as more definitely characterizing spiritual blessing. But in the four other passages where the phrase occurs, [Ephesians 1:20; 2:6; 3:10; 6:12], the sense is local, and ‘epouranios,’ ‘heavenly,’ is local throughout Paul’s epistles. The meaning is that the spiritual blessings of God are found in heaven and are brought thence to us.”

Paul is predominantly addressing spiritual blessings in Ephesians 1:3, but he is also referring to the fact that a Christian, wherever he may be living, has been, figuratively speaking, resurrected with Christ from the dead (Romans 6:3–11), and has been seated with Christ in the heavenly realm. Later on in his letter, he makes it much clearer that if we are called out of this world, then we are part of a heavenly kingdom, being ambassadors for that kingdom, with our citizenship being in heaven and our names having been written in heaven.

As Christ sits on high, together with the Father on the Father’s throne, so we are, in that sense, sitting with Christ on the throne (compare Revelation 3:21), although the literal fulfillment of this promise is still in the future. At that time, we will not sit with Christ on the throne that is in heaven, but rather, Christ will return to this earth and the resurrected saints will sit on His throne that will be established here on this earth. They will then rule with Him, here on this earth, for 1,000 years—also referred to as the Millennium.

Continuing in Ephesians 1:4–6:

“(Verse 4) According [better: just] as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: (Verse 5) Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, (Verse 6) To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.”

Beginning with these verses, Paul explains the highly misunderstood concept of predestination. He reminds the Ephesians that God called and chose them “before” the foundation of the world.

Paul mentions again the concept of predestination in Ephesians 1:11, where he says: “In Him also we have obtained an inheritance, being predestined according to the purpose of Him who works all things according to the counsel of His will” (New King James Bible).

As we explain in great detail in our free booklet, “Are You Predestined to Be Saved?”, God the Father knew prior to the foundation of the world—in fact, prior to the beginning of time (Titus 1:1–2)—that His Son, Jesus Christ—the second member of the God Family—would have to become a man and die for the sins of man; and that, BEFORE God had even created man. In addition, God knew each and every one of those whom He would decide to call to salvation in this day and age; and that, BEFORE any human being existed.

Paul says in verse 5 that true Christians were predestined for the “adoption” of children. A much better translation is “sonship,” [the German Elberfelder Bible says correctly, “Sohnschaft;” i.e. “sonship”]. As we explain at length in our booklet, “Paul’s Letter to the Galatians—How to Understand It,” God does not “adopt” us to become His children; rather, He is literally reproducing Himself in man. He is giving man His very divine nature through His Holy Spirit (2 Peter 1:4), so that man can, quite literally, become GOD—a full-fledged MEMBER of the very FAMILY of God.

But note that Paul says the Father chose us and predestined us in Christ before the foundation of the world. It is only through Christ that we can become God. As Paul wrote in Romans 8:29–30 (in the New King James Bible):

“For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He predestined, these He also called; whom He called, these He justified; and whom He justified, these He also glorified.”

So we see that foreknowledge and predestination precede our calling. And after we are called and we respond to our calling, then we become chosen vessels of God, by obtaining justification through the blood of Jesus Christ for the remission of our sins. And when we remain faithful, we will inherit eternal life in the Kingdom and Family of God. (For more information on our calling, please read our free booklet, “Are You Predestined to Be Saved?”)

But this is not automatic. We must do our part when we are called. And so, Paul admonishes the Ephesians in verse 4 to remember the purpose of their calling—to live holy and blameless in love.

At the same time, Paul reminds his readers in verses 5 and 6 that our calling is not in accordance with our works—how we might have lived, what “good deeds” we might have done—but strictly because of God’s will and His grace or undeserved favor. And even though we must keep God’s commandments and live in a way that is pleasing to God, our qualification for the Kingdom is, in the strictest sense, due to God’s grace, not due to our own deeds—because it is only through God’s grace that we can even become accepted or qualified, and further, our acceptance is because of what His beloved Son has been doing for us, and is still doing for us today.

Paul continues in Ephesians 1:7–8:

“(Verse 7) In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; (Verse 8) Wherein he hath abounded toward us in all wisdom and prudence;”

It is through Jesus Christ’s sacrifice that we can have redemption; that is, in this context, forgiveness of our sins. The word “redemption” in Greek has the meaning of “loosing away.” Through the sacrifice of Jesus Christ, sin and its penalty—death—have lost their hold over us IF we repent of our sins and accept Christ’s sacrifice as payment for the remission of our sins (compare Romans 3:21–26). But as we will see, the concept of redemption is broader and more encompassing than just forgiveness of sin.

In general, sin is foremost defined as lawlessness or iniquity—the transgression of God’s law (1 John 3:4). God forgives us our sins when we repent of them and believe that Christ’s sacrifice is necessary, and also sufficient to obtain redemption and reconciliation with God. But all of this is accomplished through God’s grace—His favor and pardon for us—which is given to us as a gift. We did not and do not deserve it, but at the same time, God withholds His grace from us when we refuse to repent, because we are showing Him through our conduct that we do not want His gift.

Note in verse 7 that Paul does not use the common word for “sins,” but a different word, which is better translated as “trespasses.” The Greek word is “paraptoma” and is used in passages such as Matthew 6:14–15; Mark 11:25–26; 2 Corinthians 5:19; and Colossians 2:13. This Greek word describes mainly a trespass against our fellow man, while the word for “sin,” which is commonly rendered from the Greek word, “hamartia,” describes sin against God in the broadest sense, since all sin is ultimately against God who is the Lawgiver (James 4:11–12). In Ephesians 2:1–2, both Greek words are used.

We find both words also used in James 5:15–16, in the context of healing. Normally, we are to confess our sins to God and not to other people (Romans 14:10–12; Psalm 32:1–5), but when we have committed a trespass against our fellow man, we are to “confess” our fault to him to bring about reconciliation and peace. James tells us that we cannot expect healing if there are continuing lingering problems between us. Unresolved problems, especially between brethren, may prevent healing of physical sickness. For a thorough discussion of this issue, please read our free booklet, “Sickness and Healing—What the Bible Tells Us,” especially pages 50–53.

Paul also explains in verse 8 that it is through the gift of God—His grace—that we can abound in wisdom and prudence or understanding. We are told to grow in grace and knowledge of the Son Jesus Christ (2 Peter 3:18).

Paul goes on to say the following in Ephesians 1:9–10:

“(Verse 9) Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: (Verse 10) That in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:”

As we point out in our booklet, “The Mysteries of the Bible,” the Holy Scriptures speak about quite a few mysteries. Christ spoke in parables so that the multitudes would not understand the mysteries of the kingdom of God, but He would later explain them to His disciples (Matthew 13:11).

Here, in Ephesians 1:9, Paul addresses the mystery of God’s will. Man cannot understand God’s will, unless God reveals it. And so, this world is still in darkness as to the will and purpose of God, but God has revealed His will to His disciples. God did not need a counselor to teach Him what He should do—rather, God purposed in His own mind what His will was and is, and that He would reveal it to His followers “in the dispensation of the fullness of time”—that is, when the time had come to carry it out. (We will discuss later what is meant with the term, “dispensation.”) And so, Paul explains that in New Testament times, God would begin to gather together in one “all things in Christ, which are in heaven and which are on earth.”

The Jamieson, Fausset and Brown commentary explains this passage as follows:

“Greek, ‘sum up under one head’… The ‘good pleasure which He purposed,’ was ‘to sum up all things (Greek, ‘The whole range of things’) in Christ’… God’s purpose is to sum up the whole creation in Christ, the Head of angels… and of men… of Jews and Gentiles; of the living and the dead…; of animate and inanimate creation. Sin has disarranged the creature’s relation of subordination to God. God means to gather up all together in Christ; or as [Colossians 1:20] says, ‘By Him to reconcile all things unto Himself, whether things in earth or things in heaven…’”

Albert Barnes’ Notes on the Bible adds the following thoughts:

“‘All things’… It is remarkable that Paul has used here a word which is in the neuter gender. It is not all ‘persons,’ all angels, or all human beings, or all the elect, but all ‘things’… Paul did not use this word without design. All ‘things’ are placed under Christ… and the design of God is to restore harmony in the universe. Sin has produced disorder…

“The world is disarranged. The effects of transgression are seen everywhere, and the object of the plan of redemption is to put things on their pristine footing and restore them as they were at first. Everything is, therefore, put under the Lord Jesus, and all things are to be brought under his control, so as to constitute one vast harmonious empire. The amount of the declaration here is, that there is hereafter to be one kingdom, in which there shall be no jar or alienation; that the now separated kingdoms of heaven and earth shall be united under one head, and that henceforward all shall be harmony and love…”

As Paul says in verse 10, all of this is to occur “in the dispensation of the fullness of times,” or, as the Jamieson, Fausset and Brown commentary explains, “’Unto the dispensation of the fullness of the times,’ that is, ‘which He purposed in Himself’ with a view to… the [future] administration belonging to… the fullness of the times.”

Adam Clarke’s Commentary on the Bible adds that the word “dispensation” [“administration”; “stewardship”; or “fellowship” in some translations (see also Ephesians 3:2, 9; Colossians 1:25; 1 Corinthians 9:17] “is the same as our word economy [and] signifies… ‘the plan which the master of a family, or his steward, has established for the management of the family;’ it signifies, also, a plan for the management of any sort of business.”

Young’s Analytical Concordance to the Bible defines the Greek word for “dispensation” as “law or arrangement of a house.” The Elberfelder Bibel translates, “Verwaltung” (i.e., “administration”), but states in a footnote that the meaning could also be “Haushalt” (i.e., “household”).  Strong’s Exhaustive Concordance of the Bible states, under Number 3622: “administration (of a household or estate).”

W.E. Vine, Expository Dictionary of New Testament Words, explains that the Greek word for “dispensation” “primarily signifies the management of a household or of household affairs; then the management or administration of the property of others, and so a stewardship… A dispensation is not a period or epoch (a common, but erroneous, use of the word), but a mode of dealing, an arrangement or administration of affairs.”

God the Father is indeed the Master of the God Family; Jesus Christ is the Son of God; and true Christians are members of the “household of God” (Ephesians 2:19; compare Galatians 6:9–10). They are the Father’s begotten children. They will BECOME born-again divine children at the time of their resurrection (compare 1 John 3:1–2).

Continuing in Ephesians 1:11–12:

“(Verse 11) In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: (Verse 12) That we should be to the praise of his glory, who first trusted in Christ.”

As mentioned, God predestined us in accordance with His will, not because of any works that we might have done (compare Romans 9:10–13). Once we realize our calling and respond to it, we are to live righteously—to the praise of His glory, as we read in Matthew 5:16. But the fact that some have been predestined to be called in this day and age does not mean that others who are not being called at this time are lost. They will be called later. We who are being called at this time are merely the “first” who have trusted in Christ. We are firstfruits (James 1:18; Revelation 14:4), but others will certainly follow.

Paul also says in verse 11, according to the Authorized Version and the New King James Bible, that we have obtained an inheritance. This is an incorrect translation.

As Vincent’s Word Studies points out, “the verb means literally to determine, choose, or assign by lot. From the custom of assigning portions of land by lot, [the Greek word] acquires the meaning of that which is thus assigned; the possession or portion of land. An heir is originally one who obtains by lot. The [Authorized Version] here makes the verb active where it should be passive. The literal sense is we were designated as a heritage… or… were made a heritage.”

As the physical Israelites were a people of inheritance (Deuteronomy 4:20), acquiring their land by lot, so spiritual Israelites, as Abraham’s heirs and the spiritual people of God’s inheritance, will inherit the Kingdom of God and will rule on this earth.

We read in Romans 4:13–16 (New King James Bible): “For the promise that he would be the heir of the world was not to Abraham or his seed through the law, but through the righteousness of faith… so that the promise might be sure to all the seed, not only to those who are of the law, but also to those who are of the faith of Abraham, who is the father of us all…”

Paul adds in Galatians 3:29 (New King James Bible): “And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.”

Hebrews 11:9 tells us that Abraham “dwelt in the land of promise as in a foreign country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise,” and Hebrews 11:13 continues: “These all died in faith, not having received the promises.”

Hebrews 11:39–40 reiterates, and at the same time includes all Christians as heirs of the promises: “And all these, having obtained a good testimony through faith, did not receive the promise, God having provided something better for us, that they should not be made perfect apart from us” (New King James Bible).

Abraham will still receive the promise of eternal life and of becoming ruler and possessor of the inheritance. And every true Christian will share in this inheritance. Christ told Paul that He would use him “to open their eyes, in order to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me” (Acts 26:18, New King James Bible).

As a true Christian, you belong to the people of God’s inheritance. And as such, you will “inherit the kingdom prepared for you from the foundation of the world” (Matthew 25:34, New King James Bible). And so, the Revised English Bible translates Ephesians 1:11 as follows: “In Christ indeed we have been given our share in the heritage, as was decreed in his design…’

Continuing in Ephesians 1:13–14:

“(Verse 13) In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that Holy Spirit of promise, (Verse 14) Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.”

Paul summarizes here in a few words the mystery of salvation, as revealed in the gospel to those who believe.

As we explain in our booklet, “The Gospel of the Kingdom of God,” there is only one gospel—and it is clearly identified and described as the gospel of the Kingdom of God. But this gospel has many different aspects and components, and our salvation is most certainly part of it. In fact, salvation, eternal life and the Kingdom of God or of heaven (as it is a kingdom ruled from heaven) are used synonymously in Matthew 19:16–26. When we enter the Kingdom of God, we enter into eternal life and inherit our eternal salvation.

But in order to be able to do this, we must first hear the word of truth—the good news or the gospel. Once we hear, we must believe or trust Christ our Savior, realizing that there is no salvation in any other (Acts 4:12). Paul explains it this way in Romans 10:13–17 (New King James Bible):

“For ‘whoever calls on the name of the LORD shall be saved.’ How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach unless they are sent? As it is written: ‘How beautiful are the feet of those who preach the gospel of peace, Who bring glad tidings of good things!’ But they have not all obeyed the gospel. For Isaiah says, ‘LORD, who has believed our report?’ So then faith comes by hearing, and hearing by the word of God.”

Belief or trust in Christ must be accompanied by obedience in Him (compare also Matthew 7:21–23; John 14:24; 15:14). When we repent of our sins and believe in the gospel and His sacrifice, manifesting our faith through obedience, and subsequently get baptized, we will receive the promised gift of the Holy Spirit (Mark 16:15–16; Acts 2:38–39; 5:31–32; 8:12).

When we obtain the Holy Spirit, we are sealed by it. As long as the Spirit dwells in us, we are sealed as the begotten children of God. Nobody can snatch us out of God’s hands.

We read that the Father set His seal on Jesus Christ (John 6:27). And so, God “also has sealed us and given us the Spirit in our hearts as a guarantee [or earnest; see discussion below]” (2 Corinthians 1:21–22, New King James Bible).

God knows those who are His, as 2 Timothy 2:19 says: “Nevertheless the solid foundation of God stands, having this seal: ‘The Lord knows who are His,’ and ‘Let everyone who names the name of Christ depart from iniquity’” (New King James Bible).

However, it is possible for us to lose out if we are not careful. Paul warns us in Ephesians 4:30: “And do not grieve the Holy Spirit of God, by whom [better: which] you were sealed for the day of redemption (New King James Bible).

The Holy Spirit in us is our earnest—our down payment, our guarantee or surety—for the day of our redemption (compare again Ephesians 1:14). We saw earlier, in Ephesians 1:7, that Paul equated “redemption”—the concept of “loosing away”—with forgiveness of sin. But as mentioned, “redemption” includes more than that. In fact, forgiveness of sin is just the starting point.

In Luke 21:28 Christ tells His end-time disciples: “Now when these things begin to happen, look up and lift up your heads, because your redemption draws near” (New King James Bible).

The concept of redemption includes our change from mortal to immortal; from human to divine; from physical to spirit. Romans 8:23 says: “Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption [better: sonship], the redemption of our body” (New King James Bible).

As 2 Corinthians 5:4–5 says: “For we who are in this tent groan, being burdened, not because we want to be unclothed, but further clothed, that mortality may be swallowed up by life. Now He who has prepared us for this very thing is God, who also has given us the Spirit as a guarantee” (New King James Bible; its margin says “down payment, earnest”). Compare also 1 Corinthians 15:44, 49–57.

But as mentioned, “redemption” begins with forgiveness of sin—the “transgressions” of the law—leading to the receipt of the “promise of the eternal inheritance” (Hebrews 9:15).

But Paul says even more in these two short verses in Ephesians 1:13 and 14. The Holy Spirit in us is not only the earnest or surety of our promised inheritance until the redemption of our bodies, but it is also the earnest of the “purchased possession.”

We don’t belong to ourselves anymore. We were bought at a price (1 Corinthians 6:20). Christ purchased us with His own blood (Acts 20:28). We—our body and our spirit—belong to God. WE are His purchased possession (compare again 1 Corinthians 6:20).

As the Jamieson, Fausset and Brown commentary states it: “God’s people [are] purchased… as His peculiar… possession by the blood of Christ.”

And as long as we don’t turn our back on God, both the Father and the Son live in us. They live in Their possession through the Holy Spirit (John 14:23).

Finally, Paul emphasizes again that all of this is occurring “to the praise” of God’s glory. This means that rather than glorying in ourselves, we are to glory in and praise God who makes all of this possible. As Paul said in Ephesians 3:20–21: “Now to Him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, to Him be glory in the church by Christ Jesus to all generations forever and ever. Amen” (New King James Bible).

Paul continues in Ephesians 1:15–18:

“(Verse 15) Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, (Verse 16) Cease not to give thanks for you, making mention of you in my prayers, (Verse 17) That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: (Verse 18) The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,”.

In these and the following verses, Paul gives us important concepts of what to pray for—not just for ourselves, but also for others, especially those dear to us: After Paul had heard of the faith in Jesus and the love of the brethren in Ephesus to ALL the saints—not just a selected few—he gave thanks to God for them in his prayers. He thanks God for His decision to call those brethren in Ephesus.

And this was not just a one-time prayer for just the brethren in Ephesus. First, Paul said that he did not cease giving thanks for the Ephesian brethren in prayer. Second, he prayed in a similar way for the Corinthian brethren (1 Corinthians 1:4–9); the Philippian brethren (Philippians 1:3–6); the Colossian brethren (Colossians 1:3–12); and the Thessalonian brethren (1 Thessalonians 1:2–4; 2 Thessalonians 1:3–4).

Remember that Jesus Christ thanked God the Father that He had hidden things from some, but revealed them to others (Luke 10:21).  And so we must also give thanks for each other.

Paul continues to point out his wish that the Father would give the brethren more of His Holy Spirit of wisdom, knowledge and understanding, so that they could really comprehend “the hope”
of their calling and “the riches of the glory” of God’s inheritance which He is willing to share with the saints.

Paul expresses a similar thought in Romans 9:23–24, praying that God “might make known the riches of His glory on the vessels of mercy, which He had prepared beforehand for glory, even us whom He called…” (New King James Bible).

Especially in times of trials and suffering, it is important to concentrate on and meditate about the “glory which shall be revealed in us” (Romans 8:18). Paul explains in 2 Corinthians 4:17:

“For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory.”

Continuing in Ephesians 1:19–23:

“(Verse 19) And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, (Verse 20) Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, (Verse 21) Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: (Verse 22) And hath put all things under his feet, and gave him to be the head over all things to the church, (Verse 23) Which is his body, the fullness of him that filleth all in all.”

Paul emphasizes that he persistently prays to God the Father to reveal to the brethren in Ephesus the correct comprehension of “the exceeding greatness of His (i.e. the Father’s) power” toward the believers. He reminds them that it is that same power with which He raised Jesus from the dead, and with which He set Him at His right hand in the “heavenlies”—that is, in this context, in the third heaven where God’s throne is.

Paul goes on to say that through God’s power, Christ was placed above all “power, and might, and dominion.” As we explain in our free booklet, “Angels, Demons and the Spirit World,” these expressions could refer to angelic ranks in the spirit world. Paul’s point is that Christ was placed over anything and everything created. He has been given all authority in heaven and on earth (Hebrews 1:1–4). All things are placed under His feet, and He is the Head over all things, including the Church, the “body of Christ” (Colossians 1:18).

Christ became the Head, as the Father “gave [Him] to be the head over all things to the church.” This is remarkable, as we also read that Christ, as the Head of the church, gave and gives the ministry to the church (Ephesians 4:11–16).

God is love, and love can be defined as a way of giving. And so, God who loved and loves the Son (Colossians 1:13), gave Him to the world (John 3:16) and He gives Him to the Church, because He loves us AS He loves the Son (John 17:23). Christ gave His life for the remission of sins, because He loves man, and He gives ministers to His church for edification and teaching and instruction of the brethren, because He loves us.

As Ephesians 1:21 says, Christ’s name is higher than every other name which has existed or does exist today or will exist in the future—and it is only through His name that man can be saved (compare again Acts 4:12).

Having said all this, it is clearly taught in Scripture that Christ is, and always will be, subject to and under the authority of God the Father (1 Corinthians 15:24–28; compare also 1 Corinthians 3:23; 11:3).

Ephesians, Chapter 2

Paul continues in Ephesians 2:1–3:

“(Verse 1) And you hath he quickened, who were dead in trespasses and sins (Verse 2) Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: (Verse 3) Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.”

As Paul addresses in verse 1, humankind, being cut off from God, is spiritually dead (Matthew 8:22). Before conversion, every Christian was also spiritually dead in their trespasses (committed against his fellow man) and sins (committed directly against God). But once a Christian responds to his calling, repents, believes in the gospel and the sacrifice of Jesus Christ, becomes baptized (with the laying on of hands by a true minister of God), and receives the Holy Spirit, he is “quickened,” “awakened,” or “made alive.”

Paul expresses it this way in Romans 6:6, 11: “… knowing this that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin… reckon yourselves to be… alive to God in Christ Jesus our Lord…” (New King James Bible).

But it is important that we stay alive and awake, because it is possible to fall again into spiritual sleep. Later on, in Ephesians 5:14, Paul returns to this concept: “Therefore He says: ‘Awake, you who sleep, Arise from the dead, And Christ will give you light’” (New King James Bible).

The devil is still very active, and Paul reminds the brethren in Ephesus (in verse 2) that they must fight or wrestle against the schemings of the devil and his demons—those wicked and evil spirits which rule in the darkness of this age. He also tells them that they cannot do it without God’s help (compare Ephesians 6:11–12).

Before our conversion, we lived like all the others do—following Satan the devil, the prince of the power of the air (verse 2), the spirit which influences man through his thoughts and evil attitudes which he “broadcasts” though the air and sends them into the minds of the people. His desire is to deceive man to be disobedient to God. He knows that disobedience or sin leads to death, unless repented of. In obeying the lusts and desires of the flesh, which are stirred up by Satan, mankind became “children” of “God’s wrath.”

Satan is not only called the “prince” (Ephesians 2:2) and “power of darkness” (Luke 22:53), but also the “ruler of this world” (John 14:30, New King James Bible) and the “god of this world” (2 Corinthians 4:4), who has deceived the whole world (Revelation 12:9). And men live or drift along in accordance with Satan’s “course” or “Zeitgeist” (“aion” in Greek, meaning “age”), following the dictates and ideas of others who are under the influence of the devil—and who are, too often, “willingly ignorant” or “forgetful” (New King James Bible) of their wrong-doing and their judgment to come (2 Peter 3:5).

Notice how the Phillips translation renders Ephesians 2:1–3:

“To you, who were spiritually dead all the time that you drifted along on the stream of this world’s ideas of living, and obeyed its unseen ruler (who is still operating in those who do not respond to the truth of God), to you Christ has given life! We all lived like that in the past, and followed the impulses and imaginations of our evil nature, being in fact under the wrath of God by nature, like everyone else…”

Man’s carnal desires (see Ephesians 2:3) are opposed to the way of God—in fact, they are described as enmity with God (James 4:4). As long as this enmity is not destroyed, God’s wrath is still over them (Matthew 3:7; John 3:36). As Paul says again in Ephesians 5:6: “Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience” (New King James Bible); compare also Colossians 3:5–10.

Continuing in Ephesians 2:4–7:

“(Verse 4) But God, who is rich in mercy, for his great love wherewith he loved us, (Verse 5) Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved; ) (Verse 6) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: (Verse 7) That in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus.”

In verse 4, Paul emphasizes that God loved us first (1 John 4:19). He extended His mercy towards us when we were sinners and when we were counted as His enemies (Romans 5:10). When we were hostile towards Him, He sent His Son to die for us, so that through His death we could have life. He did it, not because of anything we might have done, but solely because of His grace (Ephesians 2:5)—His unmerited and undeserved favor and pardon for us.

Once we accept Christ’s sacrifice, God “quickens us” and raises us up (verse 6), spiritually. He is making us alive and setting us aside—placing us into a different category of people. We are no longer of this world, although we still live in it. But we are now focusing and concentrating on “the things which are above, where Christ is, sitting at the right hand of God.” We are no longer setting our minds on the things down here below (Colossians 3:1–2). As Christ is quite literally in the third heaven, so we have fellowship—in the Spirit—with Him and the Father in the third heaven (1 John 1:3; 1 Corinthians 1:9, compare Hebrews 12:22–24).

As pioneers and firstfruits, God is creating in us His righteous character, to the extent that we submit to Jesus Christ who is living in us through the Holy Spirit; so that in the wonderful world tomorrow—“the ages to come” (Ephesians 2:7)—His tremendous grace and kindness toward us can be seen by all, when we have become immortal Spirit beings and born-again members of the very Family of God (Revelation 3:9), ruling with and under Christ as kings and priests for one thousand years (Revelation 5:10; 20:6).

Paul continues in Ephesians 2:8–10:

“(Verse 8) For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: (Verse 9) Not of works, lest any man should boast. (Verse 10) For we are his workmanship, created in Christ Jesus unto good works,  which God hath before ordained that we should walk in them.”

Again, Paul shows in verse 8 that our calling is strictly based on God’s grace and not on our works. He also says that we are saved by faith. Both concepts of salvation and faith have been terribly misunderstood. We discuss these concepts in our free booklet, “Paul’s Letter to the Galatians—How to Understand It.”

Very briefly, Paul is referring to living faith—not dead faith. Living faith requires obedience. We cannot expect God’s favors if we refuse to obey Him. Also, Scripture distinguishes between our faith in Christ and His sacrifice, and the very faith of Christ. Christ lives in us when we receive the Holy Spirit. Both our faith in Christ and Christ’s faith in us are necessary for salvation.

In addition, salvation itself is a process. We were saved; we are being saved; and we will be saved. And this means that our salvation can be lost.

Paul states in verse 8, in the Authorized Version, that “it is the gift of God.” First, this refers to “faith.” But not only the faith of Christ in us is a gift, bestowed on us when we receive the gift of the Holy Spirit (Acts 2:38)—even our belief in Christ is a gift of God (Philippians 1:29). Nobody can come to Christ unless the Father draws Him (John 6:44, 65). In fact, even repentance is a gift from God (Romans 2:4), and so is our ability to understand spiritual things (1 Corinthians 2:9–12). God must reveal Himself and His knowledge to us (Matthew 11:25, 27; 16:17).

So we see that the gift, spoken of by Paul in Ephesians 2:8, is not just referring to faith, but it speaks about the entire concept of salvation. [Please note that the words, “it is” in the phrase “it is the gift of God,” are not in the Original.]

Albert Barnes’ Note on the Bible states: “’It is the gift of God’ – Salvation by grace is his gift. It is not of merit; it is wholly by favor.”

We can clearly see, then, why God emphasizes the fact that we have nothing to boast about. If all that we have received is through God’s gift, and not because of anything we have done, then why would anyone think he has something to be proud of?

As Paul says in Romans 3:25–27: “…God passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus. Where is boasting then? It is excluded…” (New King James Bible).

However, the gift of God’s salvation does not leave us without responsibility. Even though we were predestined to be offered salvation in this day and age, we must accept the offer, and we must allow God to make us His “workmanship, created in Christ Jesus unto good works” (Ephesians 2:10). We must do good works (Galatians 6:10; Colossians 1:10; 2 Timothy 2:21); that is, we must allow Jesus Christ to do good works through us.

The Ryrie Study Bible explains correctly: “Salvation is by grace through faith. Faith involves knowledge of the gospel (Romans 10:14), acknowledgment of the truth of its message, and personal reception of the Savior (John 1:12). Works cannot save (Ephesians 2:9), but good works always accompany salvation (verse 10, James 2:17).”

But while we perform good works, we still have no cause to boast about or glory in ourselves, because Paul goes on to explain (in verse 10) that God has before ordained those good works for us to walk in them. This means that God provides opportunities for us to do good works, and it is our duty to respond by allowing Christ to work these good works through us. As we can see, all glory and praise belongs to God. That is why Jesus said in Matthew 5:16 that people will glorify GOD when they see our good works.

Note how the Phillips translation renders Ephesians 2:10: “For we are his workmanship, created in Christ Jesus to do those good deeds which God planned for us to do.”

The Amplified Bible states: “For we are God’s [own] handiwork… recreated in Christ Jesus… that we may do those good works which God predestined (planned beforehand) for us, (taking paths which He prepared ahead of time) that we should walk in them…”

It is true, as some commentaries point out, that when God calls us, He expects us to live a righteous life; and that in that sense, God has predetermined that His people should perform good works. But much more is involved in Paul’s statement. We might compare it with John 5:36, where Christ said: “… the works which My Father has given Me to FINISH—the very works that I do—bear witness of Me, that the Father has sent Me.”

The Jamieson, Fausset and Brown commentary, in referring to this passage in John 5:36, goes on to say: “’before ordained’ — Greek, ‘before made ready’ … God marks out for each in His purposes beforehand, the particular good works, and the time and way which [He] sees best. God both makes ready by His providence the opportunities for the works, and makes us ready for their performance.”

This shows even less reason or cause to boast about “our” accomplishments. It is God who creates us anew. We are becoming a new creation through Him. Paul says in Ephesians 4:24 that we are to “put on the new man which was created according to God, in true righteousness and holiness” (New King James Bible). Compare also 2 Corinthians 5:17 and Galatians 6:15. We are God’s creation, and all glory and praise belongs to God!

Continuing in Ephesians 2:11–13:

“(Verse 11) Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; (Verse 12) That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: (Verse 13) But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.”

Paul reminds the Ephesians in verse 11 that they were “Gentiles in the flesh” before their conversion; that is, they were physically uncircumcised and, based on Old Testament ritual law, unable to obtain, in that condition, full status in Israel. They were “aliens” and “strangers” from the community of Israel and the covenants of promise.

For instance, in Old Testament times, the stranger who lived in Israel and wanted to keep the Passover with Israel had to become circumcised. Before the New Testament Church understood that circumcision was no longer required (compare Acts 15:1, 5–9), no uncircumcised person could become a member of the Church.

As Paul says in verse 12, God gave Israel the covenants and the promises. We read in Romans 9:4–5:

“… who are Israelites, to whom pertain the adoption [better: sonship], the glory, the covenants, the giving of the law, the service of God, and the promises, of whom are the fathers and from whom, according to the flesh, Christ came…”

But Paul is speaking in Romans 9 foremost about the Church of God—the spiritual Israel of God (Galatians 6:16). Christians—Jews and Gentiles—must become spiritual Israelites. While physical circumcision is no longer important, spiritual circumcision is mandated. It is only those who are the true children of promise who belong to Israel (Romans 9:6–8; Galatians 4:28).

Paul makes clear in Galatians 3:7: “Therefore know that only those who are of faith are sons of Abraham” (New King James Bible).

And he states in Galatians 3:29 that “if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise” (New King James Bible).

When Christ died, He “made us nigh” or reconciled us to the Father (Ephesians 2:13). This is true for ancient Israelites as well as Gentiles. Even though Jesus Christ—the God of the Old Testament—gave ancient Israel the law, the covenants and the promises, Israel turned their back on God, and they too became those without Christ, having no hope, and being without God in the world.

But this is especially true for Gentiles who did not even have physical access to the commonwealth of Israel and who were never parties to the covenants and recipients of the promises, and who did not even know the true God and who had no hope or knowledge of the resurrection (see by comparison Psalm 16:9; Joel 3:16; Jeremiah 17:13; Ezekiel 37:11–14).

The Jamieson, Fausset and Brown commentary makes the following remarks regarding Paul’s statement in Ephesians 2:12 that the Gentiles were “without God”:

“…’without God’ — Greek, ‘atheists,’ that is, they had not ‘God’ in the sense we use the word, the Eternal Being who made and governs all things (compare Acts 11:15, ‘Turn from these vanities unto the living God who made heaven, and earth, and the sea, and all things therein’), whereas [ancient Israel] had distinct ideas of God and immortality. Compare also [Galatians 4:8:] ‘Ye knew not God … ye did service unto them which are no gods’…”

The commentary is also referring to 1 Thessalonians 4:5 in the context (“… the Gentiles… do not know God…”).

Albert Barnes’ Notes on the Bible states:

“All Christians may in like manner be reminded of the fact that, before their conversion, they were ‘without Christ.’… [The Jews] had his law, his temple, his sabbaths, and the ordinances of his religion… To all these the pagans had been strangers… The word rendered here as ‘commonwealth’—politeiameans properly citizenship, or the right of citizenship, and then a community, or state… they were strangers to the privileges of the people of God.

“…they were without any proper ground of hope… No hope of life in a future world can be founded on a proper basis which does not rest on some promise of God, or some assurance that he will save us… they had no knowledge of the true God. This was… once true of all who are now Christians. They had no God. They did not worship him, or love him, or serve him, or seek his favors, or act with reference to him and his glory…”

Paul’s point in Ephesians 2:11–13 is that Gentiles, being cut off from Israel, had no hope of salvation, but neither did physical Israel as long as they rejected Christ. However, spiritual Israelites are the true seed of the fathers—Abraham, Isaac and Jacob; and the covenants of promises, as well as sonship, the law, and the glory, pertain to them. All true Christians—Gentiles or Jews—were reconciled to God through the blood of Christ, and have been brought near to God the Father.

Paul continues in Ephesians 2:14–17:

“(Verse 14) For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; (Verse 15) Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; (Verse 16) And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:”

Many teach that Paul said Christ came to do away with the law of God, and they use scriptures like Ephesians 2:15 or Colossians 2:14 to prove their point. In Colossians 2:14, Paul uses similar wording when he says that God made Christ alive, having forgiven us all trespasses, “Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross.”

Please note that the New King James Bible says here, “requirements,” instead of “ordinances,” but the Greek word is the same in Ephesians 2:15 and Colossians 2:14, and should be consistently translated.

In both passages, Paul uses the word “ordinances.” This word does not refer in any way to the Ten Commandments or the statutes and judgments defining and magnifying the Ten Commandments. Sin is defined as the transgression of the law. Christ said He did not come to abolish the law. He said that if we want to enter into life, we have to keep the commandments, and James said that if we break one of the commandments, we are guilty of having broken all of them.

“The law of commandments contained in ordinances” in Ephesians 2:15 and the “handwriting of ordinances” in Colossians 2:14 is not a reference to the Ten Commandments. The Greek word for “ordinance” is “dogma” and refers to a “decree.” In Luke 2:1, it is used to describe a decree of Emperor Augustus; Acts 17:7 refers to decrees of Caesar; and in Acts 16:4, it describes the decrees issued by the apostles regarding decisions made during the ministerial conference in Acts 15. In Colossians 2:20, Paul says that the Gentiles in Colossi were still subject to ordinances or decrees (in Greek, “dogmatizomai”; the New King James Bible says, “requirements”), which were, in that case, based on “the commandments and doctrines of men” (verse 22).

We see, then, that the word for ordinances or decrees was never used to describe laws that were given directly by God.

Vincent’s Word Studies explains that the “ordinances” or decrees identify the nature of the “law of commandments” mentioned in Ephesians 2:15, stating:

“The middle wall of partition, the enmity, was dissolved by the abolition of the law of commandments… Law is general, and its contents are defined by commandments, special injunctions, which injunctions in turn were formulated in definite decrees. Render the entire passage [in Ephesians 2:14–15]: brake down the middle-wall of partition, even the enmity, by abolishing in His flesh the law of commandments contained in ordinances.”

The Jamieson, Fausset and Brown commentary agrees, stating that according to the Greek, it should read: “the law of the commandments (consisting) in ordinances.”

As we explain at length in our free booklet, “And Lawlessness Will Abound,” the word “law” is used in the Bible in many different ways, and the context shows how it is to be understood in a particular passage. For instance, the Bible speaks of the law of the sacrifices; the law of our sinful nature; the law of the Ten Commandments; the law of righteousness, etc. Here, the reference to commandments consisting or contained in ordinances defines what law Paul is referring to.

Surprisingly, then, Paul is not talking about ANY law, which God gave the people. Rather, he is talking about human laws, commandments and decrees.

These laws or ordinances included restrictive pharisaical decrees—inventions and traditions of men—as well as ascetic oppressive ordinances of Gentile philosophers. In both cases, following these ordinances leads to sin, as they are contrary to the law of God.

Christ said about the man-made rules of Judaism that people did away with the commandments of God in order to follow their own traditions (Mark 7:7–13). (For a full explanation of those man-made rules of Judaism, please read our free booklets, ”Paul’s Letter to the Galatians,” and “God’s Commanded Holy Days.”)

In addition, Paul told the Gentiles that they violated God’s laws by adhering to the practices taught by their philosophers, which were “empty deceit, according to the tradition of men, according to the basic principles [or rudiments, Authorized Version] of the world, and not according to Christ” (Colossians 2:8, New King James Version).

Paul also said in Colossians 2:14 that Christ blotted out the handwriting of ordinances, that was against us, and nailed it to the cross.

Paul is referring to a “handwriting” containing sins we committed by following decrees, traditions and philosophies of man—contrary to the Word of God. In the Greek, the phrase for “handwriting” means literally, “certificate or acknowledgment of debt in the handwriting of the debtor.”

The phrase “of ordinances” or “decrees” [in “handwriting of ordinances” in Colossians 2:14] should be translated as “in” or “consisting in” ordinances or decrees (compare Vincent’s Word Studies and the Jamieson, Fausset and Brown commentary).

Paul is referring to the fact that Christ blotted out the handwriting in—or consisting in—ordinances which was against us. This wording indicates the basis for the certificate of debt—we incurred it because we kept man’s ordinances, which were contrary to God’s law.

But through Christ’s death, we obtained forgiveness of our sins—He took the certificate of debt out of the way and nailed it to the cross, thereby abolishing, nullifying, and extinguishing it (Colossians 2:14).

Albert Barnes’ Notes on the Bible explains: “It is said that there is an allusion here to the ancient method by which a bond or obligation was cancelled, by driving a nail through it, and affixing it to a post.”

In the same way, Paul is saying in Ephesians 2:15 that Christ abolished in His flesh, and through His death, the “law of commandments contained in human decrees or dogma,” which were contrary to the Law of God.

As he states in verse 14, these human laws had not only created enmity between God and man, but also between Jews and Gentiles. This was even compounded by the fact that in Old Testament times, God did not call the “uncircumcised” Gentiles, in general, to the truth (see again Ephesians 2:11–13).

In perhaps alluding to the wall, which separated the court of the Gentiles from the court of the Israelites in the Temple, Paul compared the human traditions and rules with a “middle wall of partition” (Ephesians 2:14). But Jesus Christ broke down and abolished that barrier through His supreme sacrifice. We also recall that the veil of the temple was torn from top to bottom when Jesus died—indicating that all true Christians have direct access to the Father in heaven.

We read that in God’s Church—the BODY of Christ—there is no longer Jew nor Gentile, but they are all one in Christ (Galatians 3:26–29).

Through Christ’s death, we were reconciled to the Father (Ephesians 2:16; Colossians 1:19–20). Christ is our peace (Ephesians 2:14), who has made true Christians—of Jewish and Gentile origin—ONE in Him (same verse), “as to create in Himself one new man from the two [Jew and Gentile], thus making peace, and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity” (Ephesians 2:15–16, New King James Bible).

Albert Barnes’ Notes on the Bible comments that Christ did not only put to death, or literally, “having slain” “the enmity between Jews and Gentiles, but [also] the enmity between the sinner and God. He has by that death removed all the obstacles to reconciliation on the part of God and on the part of man. It is made efficacious in removing the enmity of the sinner against God, and producing peace.”

Christ removed the handwriting, consisting in human ordinances, by annulling the certificate of debt, which we incurred by violating God’s laws.

Continuing in Ephesians 2:17–22:

“(Verse 17) And came and preached peace to you which were afar off, and to them that were nigh. (Verse 18) For through him we both have access by one Spirit unto the Father. (Verse 19) Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; (Verse 20) And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; (Verse 21) In whom all the building fitly framed together groweth unto a holy temple in the Lord: (Verse 22) In whom ye also are builded together for a habitation of God through the Spirit.”

Since Christ removed the enmity and preached and gave peace to those who were near (Jews) and far off (Gentiles) (compare verse 17), all true Christians have access to the Father through the one and the same Spirit (verse 18). As such, they are no longer strangers and foreigners to the household of God, but fellow citizens with all the other saints (verse 19). Their citizenship is written down in heaven (Philippians 3:20, New King James Bible). This is especially true for Gentiles who were, as Paul had explained, cut off from the commonwealth of Israel. But now, as true Christians, they became part of spiritual Israel—the Church—the body of Christ, “the household of God.”

The German Menge Bible includes the annotation that the term “household of God” means, “members of the Family of God” (“Mitglieder der Gottesfamilie”).

As Ephesians 2:20 states, the Church is built upon the New Testament apostles and the Old and New Testament prophets. Christ is the chief corner stone of the building—He is the originator and finisher of the Church. Nobody can lay any other foundation than the one, which is laid—Jesus Christ.

God placed His people in the Church to be a part of the spiritual holy temple; and they must individually grow so that the entire temple can grow—with everyone doing his or her part.

Those who hide their talents or refuse to place their light on the hill, but put it under a basket (Matthew 5:15), will be cast out of the building. They don’t give light to all who are in the house (same verse), but rather disseminate darkness. They are unprofitable servants who refuse to grow and bring fruit to be of value to others. They are not doing the good works, which God prepared beforehand for them that they should walk in them and carry them out.

But if they are doing their part—growing and producing fruit for the benefit of others—they are being built together for a habitation of God in the Spirit (Ephesians 2:21–22). They are collectively the temple of God, and they are also individually the temple or habitation of God. Both God the Father and Jesus Christ are living IN true converted Christians through the Holy Spirit (compare John 14:23–24).

Ephesians, Chapter 3

Paul continues in Ephesians 3:1–7:

“(Verse 1) For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, (Verse 2) If ye have heard of the dispensation of the grace of God which is given me to you-ward: (Verse 3) How that by revelation he made known unto me the mystery; (as I wrote afore in few words, (Verse 4) Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) (Verse 5) Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; (Verse 6) That the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ by the gospel: (Verse 7) Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.”

Paul wrote this letter while imprisoned in Rome (verse 1). He reminds the Gentiles that he was sent to them, after the Jews had rejected him and the gospel message, and that he was arrested because the Jews persecuted him. He appealed to Caesar in Rome, and while he still communicated with the leaders of the Jews in Rome, he again made clear that due to their unbelief, he was sent to proclaim the gospel to the Gentiles (Acts 28:17–19, 25–28).

Paul reminds the Ephesians in chapter 3, verse 2, that he proclaimed to them the “dispensation” or administration or his stewardship of God’s grace; and that the knowledge of the fact that Gentiles should be fellow heirs and part of the same body—the Church—was revealed to Paul (verses 3 and 5). This understanding was a mystery (verse 3), and it had not been made known in the past. Even the early New Testament Church had not understood, at first, that God had given the gift of repentance to Gentiles. But as verse 5 says, now God, through His Spirit, had made known this mystery to His holy apostles and prophets (For instance, Paul and Barnabas were apostles and prophets, compare Acts 14:14; 13:1–2).

Some mysteries were not revealed to God’s people in Old Testament times (compare Daniel 12:8–9; Matthew 13:16–17). Other mysteries were, to an extent (1 Peter 1:10–12; compare Deuteronomy 29:29). It is always a matter of God’s timing. There are certain mysteries, which will be hidden until the very end (Acts 1:6–7; Matthew 24:36), while many other mysteries have been revealed to Christ’s disciples in this day and age (Matthew 13:34–35, 51–52; Romans 16:25–27).

Paul also reminded the Ephesians in verse 6 that this truth is contained in the gospel, which Jesus Christ preached and which is also to be found in the pages of the Old Testament, but in order to understand it, it must be revealed—the mystery of the gospel must be unlocked (compare Ephesians 6:19). Paul calls the fact that Gentiles should be co-heirs with Christ and partakers of the promise of salvation and eternal life the “mystery of Christ.” Christ “owns” or possesses the key to unlock this mystery; He is the Revelator.

Further, it is only through Him, living in His disciples, that they can inherit eternal life and God’s glory.

This is why Paul says in Colossians 1:25–27 (New King James Bible) that Paul was made a minister “according to the stewardship from God which was given to me for you, to fulfill the word of God, the mystery which has been hidden from ages and from generations, but now has been revealed to His saints. To them God willed to make known what are the riches of the glory of the mystery among the Gentiles: which is Christ in you, the hope of glory.”

Paul also said in Ephesians 3:7 that it was because of grace that he became a minister. It was God’s gift to him, as in turn Christ gives ministers as a gift to His Church. But God’s ministers must be effective, and so God gives them power to fulfill their ministry.

Continuing in Ephesians 3:8–9:

“(Verse 8) Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; (Verse 9) And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:” 

In verse 8, Paul calls himself the least of all the saints. This is not just idle talk—Paul really meant it. He knew that before his conversion, he had persecuted the saints and caused their death, and he never forgot that. He says in 1 Timothy 1:15 (New King James Bible): “This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief.” He also states in 1 Corinthians 15:9 (New King James Bible): “For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God.”

But as Ephesians 3:8 says, Paul understood the miracle of grace. That is why he emphasizes God’s grace so much, because he himself experienced it in such abundance. He KNEW what he had done to God and His people; but he also KNEW what God is willing to do for us.

He says in 1 Timothy 1:16 (New King James Bible): “However, for this reason I obtained mercy, that in me first Jesus Christ might show all longsuffering, as a pattern to those who are going to believe on Him for everlasting life.”

And he says in 1 Corinthians 15:10 (New King James Bible): “But by the grace of God I am what I am, and His grace toward me was not in vain; but I labored more abundantly than they all, yet not I, but the grace of God which was with me.”

Paul knew what God had given him, and he was anxious to show God through his conduct, how thankful he was for God’s mercy and grace. At the same time, he understood that whatever he was able to do was not because of him, but because of God’s power in him.

And so, Paul understood that God gave him grace or special favor to entrust him with preaching the gospel—and to do so especially among the Gentiles. As Ephesians 3:8 says, the gospel message includes the proclamation of the “unsearchable riches of Christ.”

We remember that Paul spoke in Ephesians 1:7 and 2:7 about the “riches” and the “exceeding riches” of God’s grace. In Ephesians 3:16, he mentions the “riches” of God’s glory (compare, too, Philippians 4:19). In Colossians 1:27, he says (New King James Bible): “To them [the saints] God willed to make known what are the riches of the glory of the mystery among the Gentiles…”

There is obviously a connection between God’s exceeding riches of God’s grace and His glory. God is willing to bestow both on His disciples. They are to inherit God’s glory (Romans 9:23) as a gift—an undeserved special favor. It is bestowed on them, by grace, not because of works.

Paul says in Romans 8:18 that our present sufferings are not worthy to be compared with the glory which shall be revealed in us; and he emphasizes in 2 Corinthians 4:17: “For this momentary light affliction is producing for us an eternal weight of glory beyond all comparison” (New American Bible).

These riches of God’s grace and God’s glory, to be bestowed on His people, are truly unsearchable, as we read in Ephesians 3:8. Paul uses this phrase only one more time, in Romans 11:33, when he talks about the mystery of God’s calling (compare Romans 11:25): “Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out! (New King James Bible).”

As Ephesians 3:9 shows, Paul was very conscious of God’s command to preach the gospel to all men, and so he was anxious to make all men see what is God’s mystery. He knew, of course, that most would reject the gospel message, being blinded and deceived by the god of this world. But that did not discourage him from preaching the Word, hoping that it would fall on fertile ground.

In addition, Paul might have had foremost in mind the members of the church of God—all disciples should come to the understanding that there is neither Jew nor Greek, male nor female, slave nor free, but all are one in Christ. After all, the mystery which Paul is addressing here is that the “Gentiles should be fellow heirs, of the same body” (Ephesians 3:6, New King James Bible).

Paul speaks in verse 9 of the need to explain the “fellowship of the mystery.”

Adam Clarke’s Commentary on the Bible explains:

“The [Greek] word which we properly translate fellowship, was used among the Greeks to signify their religious communities; here it may intimate the association of Jews and Gentiles in one Church or body, and their agreement in that glorious mystery which was now so fully opened relative to the salvation of both. But instead of [the Greek word for] fellowship, [the word for] dispensation or economy, is the reading of… [some] of the best printed editions of the Greek text…”

The Jamieson, Fausset and Brown commentary agrees: “The oldest manuscripts read, ‘economy,’ ‘dispensation’… To make all see how it hath seemed good to God at this time to dispense (through me and others, His stewards) what heretofore was a mystery.’”

In using again the term, “dispensation,” which signifies the work of the master of the family or of the head of the household, Paul reminds everyone in Ephesians 3:9 that God the Father created all things through or by Jesus Christ. He makes this point here, as he will soon be talking about the God Family in much more detail.

In verse 9, he impresses on the reader’s mind that God IS and has ALWAYS BEEN a Family—consisting of the Father and Jesus Christ (but with spiritually begotten children, as will be explained). God created everything through Jesus Christ (compare Colossians 1:15–16; John 1:3; Hebrews 1:1–2). Christ existed before He became a man—before the world was created. Christ had no beginning—He has always existed as the SECOND member of the God Family.

Paul continues in Ephesians 3:10–11:

“(Verse 10) To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, (Verse 11) According to the eternal purpose which he purposed in Christ Jesus our Lord:”

This statement is most amazing! God uses His church to explain to angels the manifold wisdom of God! Peter confirms that God has hidden from His angels certain aspects of His plan, and that “angels desire to look into” those aspects (1 Peter 1:12).

The “principalities and powers,” mentioned in Ephesians 3:10, might also include “evil” angels. The Jamieson, Fausset and Brown commentary writes regarding the phrase, “powers in heavenly places”:

“… the various orders of good angels primarily, as these dwell ‘in the heavenly places’ in the highest sense… Secondarily, God’s wisdom in redemption is made known to evil angels, who dwell ‘in heavenly places’ in a lower sense, namely, the air,” or better, who rule through the air, compare again, regarding “principalities and powers,” Ephesians 2:1–2, and also Ephesians 6:12 and Colossians 2:15.

In addition, Paul explains in Ephesians 3:11 that God’s plan of salvation for mankind was an “eternal purpose,” which God “purposed in Christ Jesus our Lord,” showing that God the Father had decreed—before the foundation of the world and before “time began”—that man, yet to be created, would have the potential to inherit eternal life and God’s glory (Titus 1:1–2; 1 Corinthians 2:7); and that this potential could ONLY be obtained through the death of Jesus Christ for the remission of sin. God the Father and Jesus Christ had purposed to create man, and they knew through all eternity that this purpose would have to include the death of the Son so that man could attain eternal life.

Continuing in Ephesians 3:12–13:

“Verse 12) In whom we have boldness and access with confidence by the faith of him. (Verse 13) Wherefore I desire that ye faint not at my tribulations for you, which is your glory.”

As we explain in great length in our booklet, “Paul’s Letter to the Galatians,” on pages 26–29 and also on page 10, Paul is addressing here, indeed, the faith OF Christ—not only our faith IN Christ. We can have boldness and access to God the Father with confidence, because it is the faith OF Jesus Christ—the very faith that Christ had and has—which dwells in us.

It is because of Christ’s faith in the Ephesian brethren that they are not to faint or lose heart when considering the trials and tribulations which Paul had to endure; knowing and believing that all things work out for good for those who love God and do His commandments, and that our sufferings are necessary for our glory. (For a full discussion on this subject, please read chapter 6 of our free booklet, “Human Suffering—Why… And How Much Longer?”).

Paul said in Ephesians 3:13 that his suffering was their glory. He explained in 2 Corinthians 12:9: “And he said to me, My grace is sufficient for thee: for my strength is made perfect in weakness [or suffering]. Most gladly therefore I rather glory in my infirmities, that the power of Christ may rest upon me.”

Paul had to learn to become reliant on Christ, rather than self-reliant. And his ability to cope with trials, knowing they were necessary for his own salvation, was to encourage the brethren to follow his example, so that they, too, would be able to inherit God’s glory. Compare again 2 Corinthians 4:17 (New King James Bible): “For our light affliction, which is but for a moment, IS WORKING FOR US a more exceeding and eternal weight of glory.”

In addition, Paul was also telling them that they could glory in Paul’s sufferings, knowing that he was suffering righteously as a prisoner for the Gentiles (Ephesians 3:1). Albert Barnes Notes on the Bible points out, regarding Ephesians 3:13:

“’Which is your glory’ – Which tends to your honor and welfare. You have occasion to rejoice that you have a friend who is willing thus to suffer for you; you have occasion to rejoice in all the benefits which will result to you from his trials in your behalf.”

As they could glory in Paul, so Paul gloried in the faithful and loyal brethren, knowing that all of this was made possible through the grace and power of God working in all of them (compare 1 Thessalonians 2:19–20).

Paul continues in Ephesians 3:14–15:

“Verse 14) For this cause I bow my knees unto the Father of our Lord Jesus Christ, (Verse 15) Of whom the whole family in heaven and earth is named,”

In verse 14, Paul recognizes the source of his power and strength, as well as the Originator of his salvation, and so he re-emphasizes the need to pray to God the Father—who is also the Father and God of our Lord Jesus Christ. He continues to point out the fact that God is a Family, and that the NAME of that Family; i.e., the Family name, is “God.” We read in John 1:1 that in the beginning was the WORD—the LOGOS—the Spokesman, Jesus Christ, and that the WORD was with God—the Father—and that the Word WAS God.

Both beings were and are GOD—both were and are members of the God Family. And so, the Family in heaven consists of God the Father and Jesus Christ the Son, and the family on earth consists of all spirit-begotten children or disciples of God. The angels are clearly not part of the God Family, as God is not reproducing Himself through angels. But by extension, we might include in the term “family in heaven” the saints who have been seated, figuratively speaking, with Christ in the heavenlies, and whose NAMES have been written down in heaven, as well as the “spirits of just men made perfect” (Hebrews 12:23). (For more information on the “spirit in man,” please read our free booklet, “The Theory of Evolution—A Fairy Tale for Adults.”)

Albert Barnes’ Notes on the Bible comments as follows:

“It does not properly refer to angels, for he is not speaking of them but of the family of the redeemed… They are all of one family. They all have one father, and are all of one community. The expression is taken from the custom in a family, where all bear the name of the ‘head’ of the family.”

And so, we read in Revelation 22:4 that the name of the Father—“God”—will be written on the foreheads of the saints. Compare also Revelation 14:1.

Adam Clarke’s Commentary on the Bible adds:

“Paul… says family, because they are all one, and of one. And all this family is named – derives its origin and being, from God, as children derive their name from him who is the father of the family.”

Quoting from our free booklet, “The Gospel of the Kingdom of God”:

“… Spiros Zodhiates writes regarding John 1:18 [‘No one has seen God at any time. The only begotten Son (God) who is in the bosom of the Father, He has declared Him.’]: ‘The word (for only-begotten) monogenees actually is a compound of the word monos = “alone,” and the word genos = “race, stock, family.” Here we are told that He who came to reveal God—Jesus Christ—is of the same family, of the same stock, of the same race, as God. There is ample evidence in the scriptures that the Godhead is a Family’

“God is a Family, and when He created man, He began His awesome work of adding to His Family. He wanted to bring children into His Family. Note how the NIV translates Hebrews 2:11: ‘Both the one who makes man holy [God] and those who are made holy [that’s us] are of the same family’—that is, the Family of God.”

Paul continues in Ephesians 3:16–21:

“(Verse 16) That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; (Verse 17) That Christ may dwell in your hearts by [or: through] faith; that ye, being rooted and grounded in love, (Verse 18) May be able to comprehend with all saints what is the breadth, and length, and depth, and height; (Verse 19) And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God. (Verse 20) Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, (Verse 21) Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.”

Paul reminds his readers in verse 16 that it is God the Father who must give us power and strength, and He does so by the gift of His Holy Spirit dwelling in us. It is both the Father and the Son—Jesus Christ—who live in us through the Holy Spirit, but we must have the faith (compare verse 17) that they do—which faith is not only our faith in God, but also the very faith OF Christ in us. And with God’s Spirit in us, we receive the love of God and of Christ, which is being poured out into our hearts, as well as spiritual understanding, both of which the world cannot comprehend (verse 18).

The terms, as used by Paul in verse 18, “breadth … length … depth … height,” are explained by the Jamieson, Fausset and Brown commentary as referring to “the full dimensions of the spiritual temple, answering to ‘the fullness of God.’” Based on this explanation, verse 19 would then also show that our understanding must include the purpose of the Church—the spiritual temple of God—as well as its responsibility and commission.

We are also to be rooted and grounded in love, as verse 17 states. Albert Barnes’ Notes on the Bible writes:

“’That ye being rooted’ – Firmly established – as a tree is whose roots strike deep, and extend afar. The meaning is, that his love should be as firm in our hearts, as a tree is in the soil, whose roots strike deep into the earth. ‘And grounded…’ – ‘founded’ – as a building is on a foundation. The word is taken from architecture, where a firm foundation is laid, and the meaning is, that he wished them to be as firm in the love of Christ, as a building is that rests on a solid basis.”

Verse 16 shows that God creates in us a new man—the inner man—so that we can be ultimately filled with ALL the fullness of God (compare verse 19)—so that we can become fully God—full-fledged born again God beings—members of the very Family of God.

Vincent’s Word Studies states:

“Fullness of God is the fullness which God imparts through the dwelling of Christ in the heart; Christ, in whom the Father was pleased that all the fullness should dwell (Colossians 1:19), and in whom dwelleth all the fullness of the Godhead (Colossians 2:9).”

The Jamieson, Fausset and Brown commentary adds: 

“filled with — rather, as Greek, ‘filled even unto all the fullness of God’ (this is the grand goal), that is, filled… with the divine wisdom, knowledge, and love; ‘even as God is full’…”

Adam Clarke’s Commentary on the Bible writes:

“Among all the great sayings in this prayer, this is the greatest. To be Filled with God is a great thing; to be filled with the Fullness of God is still greater; but to be filled with All the fullness of God… utterly bewilders the sense and confounds the understanding.”

Paul reminds us in verse 20 that God is willing and able to do for us—by His power working in us—what we ourselves might not even think of; but God knows what we need, although we sometimes don’t realize our needs as distinguished from our wants and desires.

Verse 21 emphasizes that the Church of God is called upon to give glory to God the Father, and the Church is to do it through Jesus Christ, the Head of the Church. And this will continue to occur throughout all ages or, as the New King James Bible puts it, “forever and ever.”

Vincent’s Word Studies explains that the phrase means literally, “unto all the generations of the age of the ages,” and adds; “Eternity is made up of ages, and ages of generations.”

This shows that the Church will never end, or, as John Gill’s Exposition of the Entire Bible says, “the church will abide for ever.” Christ said that the gates of hell (death) would not prevail against His Church (compare Matthew 16:18)—the reason is, that His Church will always exist—the members of His Church will become immortal God beings, incapable of dying. And Christ and His Church will always give glory to God the Father—the Highest in the Family of God (compare Isaiah 9:6–7; Revelation 22:5; 1 Corinthians 15:24–28).

Paul concludes the third chapter in verse 21 with the word “Amen,” which means, “So be it; and so it will certainly be,” or, “So be it. So let it be! And so it will be.” It is a strong confirmation that everything, which Paul has written, is true and will always be true.

Ephesians, Chapter 4

Paul continues in Ephesians 4:1–6:

“(Verse 1) I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, (Verse 2) With all lowliness and meekness, with longsuffering, forbearing one another in love; (Verse 3) Endeavoring to keep the unity of the Spirit in the bond of peace. (Verse 4) There is one body, and one Spirit, even as ye are called in one hope of your calling; (Verse 5) One Lord, one faith, one baptism, (Verse 6) One God and Father of all, who is above all, and through all, and in you all.”

After having described our future in the Kingdom of God, Paul reminds us in verse 1 that we have to walk worthy of our ”vocation” or better, “calling.” He emphasizes that he is a prisoner—quite literally because of persecution due to his obedience to Christ—and also, that he is a “slave” of Jesus Christ, obeying his master, as we must.

He shows, beginning in verse 2, what is meant to walk worthy of our calling: We have to walk with all lowliness or “humility” (compare Acts 20:18–22; 1 Peter 5:5; Philippians 2:3).

We also have to walk with meekness (compare Matthew 5:5). “Meekness relates to the manner in which we receive injuries. We are to bear them patiently, and not to retaliate, or seek revenge” (compare Albert Barnes’ Notes on the Bible).

We also have to walk with longsuffering (compare 1 Corinthians 13:4). It literally means “long-mindedness, never permitting a trial or provocation to get to the end of your patience” (Adam Clarke’s Commentary on the Bible).

We have to be willing to forbear one another in love. According to Adam Clarke’s Commentary on the Bible, this means: “Sustaining one another – helping to support each other in all the miseries and trials of life: or, if the word be taken in the sense of bearing with each other, it may mean that, through the love of God working in our hearts, we should bear with each other’s infirmities, ignorance, etc., knowing how much others have been or are still obliged to bear with us.”

John Gill’s Exposition of the Entire Bible adds: “… overlooking the infirmities of one another, forgiving injuries done, sympathizing with, and assisting each other in distressed circumstances, the spring of all which should be love…”

Walking worthy of our calling also means, as is stated in verse 3, to endeavor “to keep the unity of the Spirit in the bond of peace.” Romans 14:17 says: “… the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit” (New King James Bible). And 2 Corinthians 13:11 adds: “… be of one mind, live in peace; and the God of love and peace will be with you” (New King James Bible).

Paul is emphasizing here that we have to be unified or become “one.”

Jesus said that He wants His disciples to become “one” as God the Father and He are “one” (John 17:22–23).

Paul explains the cause for this required “oneness” or unity in verses 4–6 of Ephesians 4: True Christians are not to be divided spiritually, but they are to be united in one body (compare verse 4)—the spiritual body of Jesus Christ, the Church.

There is only “one” Spirit (verse 4); that is, God’s Holy Spirit does not teach one person one thing and another person something differently.

We all have the same hope of our calling (verse 4)—the hope of our resurrection as immortal Spirit beings in the Kingdom of God. True Christians are not divided in their understanding as to what their future will be.

And so, there is “one Lord”(verse 5)—Jesus Christ—the Head of the Church, and neither is He divided (compare 1 Corinthians 1:13).

So then, it follows that there is only “one” faith (Ephesians 4:5)—the very same faith of Christ that must live in us. It is that one faith that enables us to be single-minded in our understanding—one Christian does not believe one thing, while another Christian believes something else.

In addition, there is only one correct concept of baptism (verse 5) which is necessary for salvation. Each individual Christian was baptized in the name of Jesus Christ. Note that even those who had been baptized in the name of John the Baptist were required to be baptized in the name of Christ in order to be able to receive the Holy Spirit (compare Acts 19:1–6).

Furthermore, there is only one God the Father (verse 6; compare 1 Corinthians 12:6). As mentioned before, He is the Highest in the God Family. He is “above all.” He is the Father of Jesus Christ and of every Spirit-begotten Christian, and He lives in us through the Holy Spirit (Romans 8:9, 14). It is through God the Father that everything exists (Romans 11:36; Hebrews 2:10; Revelation 4:11).

It is God the Father who is over all of us; who works in all of us; and who lives in all of us, if we are true Christians.

Since there is such oneness, we, as individual Christians, must endeavor to uphold unity and peace and harmony with each and every member of the body of Christ, as we all are called to become born again immortal members in the very Family of God.

Continuing in Ephesians 4:7:

“(Verse 7) But unto every one of us is given grace according to the measure of the gift of Christ.”

The Jamieson, Fausset and Brown commentary writes:

“Though ‘one’ in our common connection with ‘one Lord, one faith… one God,’ yet ‘each one of us’ has assigned to him his own particular gift, to be used for the good of the whole…”

God has given to each of us a certain measure of talents and abilities, and He wants us to use those. Not everyone is equally talented, and not everyone receives the same measure of the Holy Spirit. When a member is ordained to the office of deacon or elder, an extra measure of the Holy Spirit is given to him, to enable him to fulfill his responsibilities. The same is true for ordinations to higher ranks and functions within the ministry, such as Pastor or Evangelist. But to whom much is given, of whom much is required. Ministers will receive a stricter judgment from God (James 3:1).

Paul continues in Ephesians 4:8–10:

“(Verse 8) Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. (Verse 9) (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? (Verse 10) He that descended is the same also that ascended up far above all heavens, that he might fill all things.).”

In verse 8, Paul alludes to a passage in Psalm 68:18, where it says, among other things, that “the LORD” received gifts among men or for men, to be distributed to them (compare the Jamieson, Fausset and Brown commentary). This psalm refers to the Messiah, Jesus Christ, the “LORD” of the Old Testament, who fulfilled this prophecy.

Paul also states that Christ ascended to heaven and that He led “captivity captive.”

John Gill’s Exposition of the Entire Bible states:

“[This] is expressive of Christ’s conquests and triumph over sin, Satan, the world, death, and the grave; and indeed, every spiritual enemy of his and his people, especially the devil, who leads men captive at his will, and is therefore called captivity, and his principalities and powers, whom Christ has spoiled and triumphed over; the allusion is to the public triumphs of the Romans, in which captives were led in chains, and exposed to open view.”

In Verse 9, Paul states that Christ “descended first into the lower parts of the earth.” Some have claimed that this verse proves that Christ went to “hell”—as this concept of “hell” is also misunderstood—after He died and before He was resurrected, to preach to the spirits in prison. Christ did no such thing. He was dead and in the grave for three days and three nights, without any consciousness (For proof, please read our free booklet, “Do We Have an Immortal Soul?”).

The expression, “lower parts of the earth,” can just refer to the grave (compare Psalm 63:9).

Notice, too, what Albert Barnes’ Notes on the Bible writes:

“‘Into the lower parts of the earth’ — To the lowest state of humiliation. This seems to be the fair meaning of the words. Heaven stands opposed to earth. One is above; the other is beneath. From the one Christ descended to the other; and he came not only to the earth, but he stooped to the most humble condition of humanity here…

“Some have understood this of the grave; others of the region of departed spirits; but these interpretations do not seem to be necessary. It is the ‘earth itself’ that stands in contrast with the heavens; and the idea is, that the Redeemer descended from his lofty eminence in heaven, and became a man of humble rank and condition.”

Similarly the explanation of Adam Clarke’s Commentary on the Bible:

“’But that he also descended’—The meaning of the apostle appears to be this: The person who ascended is the Messiah, and his ascension plainly intimates his descension; that is, his incarnation, humiliation, death, and resurrection.”

Paul also states in verse 10 of Ephesians 4 that Christ might fill all things. This reminds us of Ephesians 1:22–23, where he said that the fullness of Christ might dwell in His body—the Church—and that He fills all in all. Christ is the active living Head of His Church, and we have received of His fullness (John 1:16). He will be ruling over this earth in the near future. Even though He led “captivity captive,” He is still allowing Satan to stay on his earthly throne—but only until He returns. Satan’s fate is sealed, and he will soon be dethroned (compare Romans 16:20).

Continuing in Ephesians 4:11–16:

“(Verse 11) And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; (Verse 12) For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: (Verse 13) Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ: (Verse 14) That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; (Verse 15) But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: (Verse 16) From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.”

As Paul had introduced this chapter with the concept of unity and oneness, so he continues here with this theme, showing in verse 11 that Christ gave ministers with special ranks and offices to the Church in order to create unity in His body. Adam Clarke’s Commentary on the Bible says that “He established several offices in his Church; furnished these with the proper officers; and, to qualify them for their work, gave them the proper gifts.”

One of the responsibilities of the ministry is the “perfecting” of the saints (verse 12); that is, as the Jamieson, Fausset and Brown commentary puts it, “correcting in all that is deficient, instructing and completing in number and all parts.”

Another responsibility is “edifying of the body of Christ” (verse 12); that is, “building it up; that is, in the knowledge of the truth” (Albert Barnes’ Notes on the Bible).

The purpose is to come to the unity of the faith and the knowledge of the Son of God (verse 13). It is not our knowledge, but Christ’s knowledge, which we have to embrace. We are to “grow in the… knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18).

We are also to come to the measure of the stature of the fullness of Christ (Ephesians 4:13); that is, our goal is to become like Christ (compare 1 John 3:2).

Albert Barnes’ Notes on the Bible explains:

“The word ‘stature’… refers to the growth of a man. The stature to be attained to was that of Christ. He was the standard… in moral character. The measure to be reached was Christ; or we are to grow until we become like him… The phrase ‘the measure of the fulness,’ means, probably, the ‘full measure.’”

Christ gave His ministry to His Church so that its members can grow to adult and mature persons; rather than remaining immature children who are being tossed to and fro and carried about with every wind of doctrine taught by false teachers and ministers (verse 14). Rather, they are to learn to “speak” (verse 15) or better, “hold” or “follow” the truth, rather than error and deceit (compare the Jamieson, Fausset and Brown commentary).

They are to uphold and speak the truth in love (verse 15)—not with hatred and a desire to condemn, as the Church itself is to be edified “in love.” We are to grow up INTO the Head, Jesus Christ (verse 15)—becoming totally “one” with Him. To do this, it is necessary to be an active part within the Church, individually fulfilling our responsibilities as good and faithful servants (verse 16; compare Matthew 25:20–21).

Continuing in Ephesians 4:17–19:

“(Verse 17) This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, (Verse 18) Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: (Verse 19) Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness.”

According to Paul, “other” or unconverted “Gentiles” walk “in vanity of mind” (compare Romans 1:21), but the converted Gentiles in Ephesus—as any converted person—must not live this way any more. He explains that unconverted Gentiles have their understanding “darkened” (verse 18) and live in alienation from God (compare Colossians 1:21) through their ignorance and blindness, or better, hardness (compare Mark 3:5). The Greek word means, literally, “the hardening of the skin so as not to be sensible of touch.” In other words, their ignorance and hardness led to their life in darkness.

Verse 19 shows that they reached the point of being “past feeling”—the ultimate result of a long process of “hardening,” or habit of sin (compare the Jamieson, Fausset and Brown commentary). Paul warns that this can happen to us too, if we are not careful. We can reach the point when our conscience does not bother us anymore when we sin (compare Proverbs 30:20; 1 Timothy 4:2). This is what happened to them. They “gave themselves over”—completely surrendered—to a lifestyle of lasciviousness and uncleanness “in (so the Greek) greediness”—in an eager, voluntary, and deliberate grasping after more and more uncleanness.

Continuing in Ephesians 4:20–24:

“(Verse 20) But ye have not so learned Christ; (Verse 21) If so be that ye have heard him, and have been taught by him, as the truth is in Jesus: (Verse 22) That ye put off concerning the former conversation [conduct] the old man, which is corrupt according to the deceitful lusts; (Verse 23) And be renewed in the spirit of your mind; (Verse 24) And that ye put on the new man, which after God is created in righteousness and true holiness.”

When we are taught the gospel of the Kingdom of God, then we are also taught, and we have to learn, how to live a life pleasing to God (compare verse 20). We are taught how Christ lived, whose example we are to follow. Once Christ lives in us through the Holy Spirit, we continue to learn even more perfectly how to live a Christian life.

Albert Barnes’ Notes on the Bible states: “You have been taught a different thing by Christ; you have been taught that his religion requires you to abandon such a [wrong] course of life.”

As true Christians, we have to put off the “old man” (verse 22)—that carnal selfish person that we were before conversion (compare Romans 6:1–4, 6). This old man was “being corrupted,” marking “the progressive condition of corruption” (compare Vincent’s Word Studies). This occurred because of “deceitful lusts” or “lusts of deceits” (compare Hebrews 3:13).

We have to be renewed in our mind (Ephesians 4:23). The word “renewed” describes a continued renewal (compare 2 Corinthians 4:16; Colossians 3:10); and it can only happen if the Holy Spirit in us is continuously being renewed (Titus 3:5; Psalm 51:10).

We must put on the “new man” (Ephesians 4:24; compare again Colossians 3:9–10)—an entirely new righteous and holy personality, being created by God. In other words, we are to become a new creation (2 Corinthians 5:17; Galatians 6:15).

Putting on the new man really means, putting on Christ (Galatians 3:27; Romans 13:14). We are to become as Christ is.

Continuing in Ephesians 4:25–32:

“(Verse 25) Wherefore putting away lying, speak every man truth with his neighbor: for we are members one of another. (Verse 26) Be ye angry, and sin not: let not the sun go down upon your wrath: (Verse 27) Neither give place to the devil. (Verse 28) Let him that stole steal no more: but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needeth. (Verse 29) Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. (Verse 30) And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. (Verse 31) Let all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you, with all malice: (Verse 32) And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you.”

Beginning in verse 25, Paul lists many of the things, which we have to put off or put away. Regarding what we need to “put off,” compare also Colossians 3:5–8; 1 Peter 2:1–2.

Paul is also listing some of the things, beginning in verse 25, that we need to put on. Regarding what we need to “put on,” compare also Colossians 3:12–14.

In addition, we are told to put on God’s armor of light (Romans 13:12; Ephesians 6:11–17; 1 Thessalonians 5:8). God offers His armor to us, but we must accept it and use it. And when we do, we don’t grieve the Holy Spirit in us (Ephesians 4:30); rather, the fruit of God’s Spirit in us will become obvious (Galatians 5:22–23). We are told that we must walk in the Spirit, following its lead (Romans 8:14; Galatians 5:25;). This means that we must examine ourselves to see if Christ really LIVES in us through the Holy Spirit (2 Corinthians 13:5). If not, we must do everything possible to see to it that Christ is formed in us (Galatians 4:19).

As Paul points out in Ephesians 4:25, 26, 29 and 31, when we put off the old man, we put away lying and wrath, as well as stealing, bad language and evil speaking, bitterness, anger and malice. Rather than living as this world does, we will be different. We won’t be like those anymore who are “lovers of themselves, lovers of money… unloving, unforgiving, slanderers, without self-control, brutal… headstrong, haughty” (2 Timothy 3:1–4).

When we replace the old man with the new man, then there is no room for the devil (Ephesians 4:27). When we obey God, humbly submitting ourselves to Him, the devil must flee from us (James 4:10, 7).

And as Paul continues to show in Ephesians 4:25, 28 and 29, when we put on the new man, we speak only the truth, and we work willingly and earn money so that we can readily give to others who are in need. We will use words of edification—words that encourage others—rather than words that tear down or destroy. We will be kind, tenderhearted and forgiving, realizing that God has forgiven us because of what Christ did for us (Ephesians 4:32).

Ephesians, Chapter 5

Paul continues in Ephesians 5:1–4:

“(Verse 1) Be ye therefore followers of God as dear children: (Verse 2) And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savor. (Verse 3) But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; (Verse 4) Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.”

Paul encourages us in verse 1 to be followers of God the Father because we are His begotten children, and, as he continues to explain in verse 2, we must WALK in love, following Christ’s example who first loved us. He proved His love for us by dying for us, so that we could ultimately inherit eternal life. As Christ’s offering was a sweet-smelling savor, so our lives, as living sacrifices (Romans 12:1), must also be a sweet savor or sweet-smelling aroma to God (2 Corinthians 2:15).

Walking in God’s love is opposite to selfish passion and desires, as love is giving, not getting.

Hence, Paul warns in verse 3 against fornication, uncleanness or covetousness because these are all opposed to true love. For instance, fornication—a pre- or extra-marital sexual relationship—does not reflect the love of God to be bestowed on a husband or a wife, but rather is selfish gratification of one’s own senses. Also, filthiness or foolish talking and jesting (verse 4) are opposed to God’s way of love, as they are incompatible with a holy lifestyle that God’s children are supposed to exhibit.

Vincent’s Words Studies explains “filthiness,” “foolish talking” and “jesting” as follows:

“Filthiness [means] Obscenity. Foolish talking [means] Talk which is both foolish and sinful… It is more than random or idle talk… The sense of the word [for “Jesting”]… is polished and witty speech as the instrument of sin.”

Adam Clarke’s Commentary on the Bible adds that “jesting” includes “words that can be easily turned to other meanings; double entendres; chaste words which, from their connection, and the manner in which they are used, convey an obscene or offensive meaning.”

Rather, Paul encourages us in verse 4 to give God thanks for placing us into His very Family and perfecting us.

Continuing in Ephesians 5:5–7:

“(Verse 5) For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. (Verse 6) Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. (Verse 7) Be not ye therefore partakers with them.”

In verse 5, Paul reiterates some very basic, foundational facts about the kingdom: It belongs to God the Father and Jesus Christ, because God IS the kingdom, but we can have a part in it. We must inherit it, but we must not think that we will inherit it when we are flagrantly disobeying God. Compare 1 Corinthians 6:9–10; Galatians 5:19–21.

In particular, Paul emphasizes in Ephesians 5:5 whoremongers and unclean persons; that is, in accordance with John Gill’s Exposition of the Entire Bible, “anyone that is guilty of fornication, adultery, incest, etc.”

He also refers to a covetous man who is an idolater. Albert Barnes’ Notes on the Bible says:

“That is, he bestows on money the affections due to God; see [Colossians 3:5]. To worship money is as real idolatry as to worship a block of stone.” After all, Christ said that we cannot serve God and mammon (Matthew 6:24).

Paul stresses in verse 6 that it is easy to be deceived in this regard. In fact, today many think that their salvation and eternal life are assured, if they only believe in God, no matter how they live. But Paul states that because of sinful conduct, God’s wrath will be poured out (Romans 1:18) upon the “children of disobedience” (Ephesians 2:1–3; Colossians 3:6).

Paul warns in Ephesians 5:7 that we must not participate in such evil and God-defying conduct (Revelation 18:4).

Continuing in Ephesians 5:8–14:

“(Verse 8) For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light: (Verse 9) (For the fruit of the Spirit is in all goodness and righteousness and truth; ) (Verse 10) Proving what is acceptable unto the Lord. (Verse 11) And have no fellowship with the unfruitful works of darkness, but rather reprove them. (Verse 12) For it is a shame even to speak of those things which are done of them in secret. (Verse 13) But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light. (Verse 14) Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.”

Paul explains in verse 8 that in times past, we were darkness—not only, that we lived in darkness. But now, we are light, and as such, we must walk as the children of light (John 12:36). Others must be able to see that we are no longer walking in darkness, but rather, that we are reflecting God’s light (Isaiah 2:5; 1 John 1:7; Matthew 5:16).

When we walk in the light, then this will be manifested in our life. The fruit will show it (Ephesians 5:9). Notice, it does not say “fruits” in Ephesians 5:9, but “fruit”—the same terminology as is used in Galatians 5:22. When we are light in Jesus Christ, and when we allow God’s Spirit to change us, then the fruit of the Spirit will be made apparent.

Here, in Ephesians 5:9, Paul emphasizes the qualities of goodness (3 John 1:11), righteousness (1 John 3:10) and truth (Ephesians 4:25) as being part of that fruit of the Spirit. When we are filled with God’s goodness, righteousness and truth, and when we walk righteously, the fruits of righteousness will then be made manifest as well (Philippians 1:11).

Paul states in Ephesians 5:10 to prove what is acceptable to the Lord. Our daily walk needs to be subject to our continued examination as to what is pleasing to God, and what is not (Romans 12:2). After all, we must not allow others to deceive us into believing that bad is good and that wrong is right (Isaiah 5:20).

When we do this, we won’t participate in the works of darkness (Ephesians 5:11); we won’t have fellowship with those who live in darkness, and we won’t live as they do; but rather, we will reprove their works by living differently. If the opportunity arises, we may have to do so with words (1 Peter 3:15), but more often, we “reprove” by our deeds—by how we live. John 3:20 shows us that those who live in darkness will not enjoy our company for long if we are light, as they don’t want their evil lifestyle to be reproved or questioned.

The Jamieson, Fausset and Brown commentary states:

“Not only ‘have no fellowship, but even reprove them,’ namely, in words, and in your deeds, which, shining with ‘the light,’ virtually reprove all that is contrary to light… ‘Have no fellowship,’ does not imply that we can avoid all intercourse…, but ‘avoid such fellowship as will defile yourselves’; just as light, though it touch filth, is not soiled by it.”

Rather than doing the shameful things, which are done by them in secret (Ephesians 5:12)—things that should not be named by or occurring among true Christians (Ephesians 5:3)—we are to be light (Ephesians 5:13). We are to show others, by the way we live, just what kind of lifestyle is acceptable to God. Adultery, fornication, homosexuality and other sexual transgressions are sinful and wrong! And so are transvestism, bestiality, incest, and other terrible violations of God’s law! We are not to compromise in this regard, or even try to tolerate, excuse or justify such sins!

True Christians—those who walk in the light—reprove, in that sense, the works of darkness. Vincent’s Word Studies writes that the last part of verse 13 should be rendered as follows:

“’… everything that is made manifest is light.’ A general proposition, going to show that manifestation can come only through light…”

Paul had stated in Ephesians 5:8 that we must walk as children of light. Now he explains, in verse 14, that we are no longer spiritually dead or asleep, but we ought to be awake (Romans 13:11; 1 Thessalonians 5:6; 1 Corinthians 15:34). We are to arise from sleep (Isaiah 60:1). And as we are willing to walk in the light, Christ will give us His light (John 8:12), shining upon us (Ephesians 1:18), showing us the way.

Continuing in Ephesians 5:15–20:

“(Verse 15) See then that ye walk circumspectly, not as fools, but as wise, (Verse 16) Redeeming the time, because the days are evil. (Verse 17) Wherefore be ye not unwise, but understanding what the will of the Lord is. (Verse 18) And be not drunk with wine, wherein is excess; but be filled with the Spirit; (Verse 19) Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; (Verse 20) Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;”

Paul tells us that we must walk God’s way of life, and that we must do so “circumspectly” (verse 15); that is, carefully, exactly, accurately. We must redeem the time (verse 16; Colossians 4:5); that is, we must take opportunity to live as wise people, and not as fools. The Greek word for “redeem” means, “to purchase; to buy up.” It is used here in the context of rescuing or recovering our time from waste; to improve it for great and important purposes.

When we walk circumspectly and redeem the time, then we will not participate in orgies and become drunk (Ephesians 5:18; compare Luke 21:34). Paul is not advocating abstinence of alcohol—in fact, he recommends to Timothy to drink a little wine because of his frequent sicknesses (1 Timothy 5:23)—but he is warning against the excess of it (1 Peter 4:3–4).

Rather than being filled with wine, we are to be filled with the Holy Spirit (Ephesians 5:18), and if we are, then we will concentrate on spiritually uplifting things, and we will give thanks to God always for all things (verse 20; Colossians 3:17; 1 Thessalonians 5:18). This would include giving thanks even for adversities, knowing that “all things work together for good” if we love God by walking in His ways (Romans 8:28).

Further to that, we are to thank God in the name of Jesus Christ, as Paul states in Ephesians 5:20. As we explain in our free booklet, “Teach Us to Pray!,” Christ is our Mediator in heaven, representing us before God the Father. When we pray to the Father and give Him thanks in Christ’s name, we are praying with Christ’s authority, knowing that Christ will communicate, on our behalf, our thoughts and requests to the Father.

Paul continues in Ephesians 5:21–28:

“(Verse 21) Submitting yourselves one to another in the fear of God. (Verse 22) Wives, submit yourselves unto your own husbands, as unto the Lord. (Verse 23) For the husband is the head of the wife, even as Christ is the head of the church: and he is the savior of the body. (Verse 24) Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. (Verse 25) Husbands, love your wives, even as Christ also loved the church, and gave himself for it; (Verse 26) That he might sanctify and cleanse it with the washing of water by [correct: in] the word, (Verse 27) That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. (Verse 28) So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.”

In verse 21, Paul begins to introduce principles regarding the Christian marriage. Roles and functions of husband and wife are different, but at the same time complementary, and not exclusive.

Even though it is the foremost responsibility for the wife to submit to her husband as to the Lord (verse 22; Colossians 3:18)—that is, submitting to him when his requests are in conformity with Christ’s teachings and not contrary to the will of God (compare Albert Barnes’ Note on the Bible)—so the husband is to love his wife as Christ loves the Church (Ephesians 5:25).

And still, Paul introduces this section in verse 21 with the admonition to submit one to another in the fear of the Lord. Even though the husband is the head of the wife (1 Corinthians 11:3), as Christ is the head of the husband, he is not to act selfishly and pursue just his own interests. Rather, he has to have the mind of Christ, and if he does, then he will also look out for and submit to the interests of his wife—as his wife will to the interests of her husband (Philippians 2:5, 4).

When a husband loves his wife in that way—as Christ loves the Church and gave Himself for it—then it will be easier for the wife to submit to her loving husband. Christ is the Savior of the Church (Ephesians 5:23), sanctifying and cleansing it to present it spotless (Ephesians 5:26–27). It is that kind of love that a husband ought to have for his wife. As Christ has the welfare of the Church in mind, so should the Christian husband look after the welfare of his wife.

Paul emphasizes in verse 28 that the husband loves himself, when he loves his wife. The reason is that both are “one flesh” (Genesis 2:24; Matthew 19:4–6).

Albert Barnes’ Notes on the Bible states:

“… a husband should have the same care for the comfort of his wife which he has for himself. He should regard her as one with himself; and as he protects his own body from cold and hunger, and, when sick and suffering, endeavors to restore it to health, so he should regard and treat her.

“He that loveth his wife loveth himself—(1) Because she is one with him, and their interests are identified. (2) because, by this, he really promotes his own welfare, as much as he does when he takes care of his own body. A man’s kindness to his wife will be more than repaid by the happiness which she imparts; and all the real solicitude which he shows to make her happy, will come to more than it costs. If a man wishes to promote his own happiness in the most effectual way, he had better begin by showing kindness to his wife.”

Continuing in Ephesians 5:29–33:

“(Verse 29) For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: (Verse 30) For we are members of his body, of his flesh, and of his bones. (Verse 31) For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. (Verse 32) This is a great mystery: but I speak concerning Christ and the church. (Verse 33) Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.”

Paul is drawing here an analogy between the husband and wife relationship and the relationship between Christ and the Church—and he calls it a great mystery (not “sacrament,” as the Vulgata wrongly renders this passage). We comment on this passage, as follows, in our free booklet, “The Mysteries of the Bible”:

“We read in Ephesians 5:25–32 about Paul’s admonition to Christian husbands, as well as an analogy, which is a mystery to most people…Paul is addressing here the mystery of the relationship between Christ and His Church. He emphasizes that those who are called must come out of the ways of this world in order to be joined with Christ. Christ must be continuously living within them (1 John 2:15–17; Romans 12:2; Galatians 2:20).

“The true purpose and function of the Church is a great mystery to most people. The Church is not a building. Instead, the Church is a spiritual organism—the spiritual ‘body of Christ’—consisting of those in whom God’s Spirit dwells. Still, the Church is organized. Many think they don’t need the Church in order to be saved. Others have joined a religious organization, thinking that they have become a part of the true Church of God. You need to know why Christ has established His Church, where it is today, and what your responsibility is pertaining to Christ’s true Church.”

As mentioned, the Bible speaks of many mysteries, but they are all in some way connected. Here, in Ephesians 5:32, Paul is addressing the mystery of Christ and the Church; earlier, he had addressed the mystery of God’s Will and of Christ, discussing the human potential to become members of the very Family of God. And the Church is fulfilling a vital part in this regard.

To elaborate further on this analogy, Paul indirectly refers to the creation of the first man and his wife and applies it to Christ and the Church (Ephesians 5:30–31). In Genesis 2:23, Adam says about Eve: “This is now bone of my bones and flesh of my flesh; She shall be called Woman, Because she was taken out of Man (New King James Bible).”

In Ephesians 5:30, Paul states that the Church members are “members of His [Christ’s] body, of His flesh, and of His bones” (New King James Bible). As the woman, Eve, was taken out of the man, Adam, so the Church—the virgin—is taken out of or created by the Man and Second Adam, Jesus Christ (1 Corinthians 15:47, 49). The Church has been begotten by His Spirit; the Church is His body, and He lives in each member. We are Christ’s possession; He bought us with His blood. Our body, flesh and bones have become His; we are truly members of HIS body; of HIS flesh; and of HIS bones. Paul had said earlier that we are God’s “purchased possession.”

In the last verse (verse 33) of chapter 5, Paul returns to his topic of the proper husband and wife relationship and encourages both mates to fulfill their respective main responsibilities, which—if applied—will guarantee the success of the marriage: The husband must love his wife as himself, and the wife must show “reverence” for her husband.

Albert Barnes’ Notes on the Bible states the following regarding the word, “reverence”:

“… it was the special duty of the wife to show respect for her husband as the head of the family, and as set over her in the Lord… The word rendered ‘reverence,’ is that which usually denotes ‘fear’… She is to fear; i.e., to honor, respect, obey the will of her husband. It is, of course, not implied that it is not also her duty to love her husband, but that there should be no usurping of authority; no disregard of the arrangement which God has made; and that order and peace should be secured in a family by regarding the husband as the source of law…”

The Greek word for “reverence” is indeed a word, which is also used to describe the fear of God (compare Luke 12:5; Luke 23:40; Acts 13:16; 1 Peter 2:17; Revelation 11:18; 14:7; 15:4; 19:5). The wife is to fear or respect her husband, as he is her head; she is to submit to him as to the Lord. In other words, the wife is to fear to disobey her husband if there is no godly reason or justification to do so.

In general, we are told to fear God who loves us and wants to give us life, but not fear those who hate us and want only death for us (Matthew 10:28; Philippians 1:27–28). In addition, we are to fear God and show Him reverence, [including those who are in a God-given position over us, as long as they carry out their God-given position in harmony with God’s will], but we are not to fear those in that same way who are opposed to God’s will.

For an in-depth study of this vitally important subject, please read our free booklet, “The Keys to Happy Marriages and Families.”

Ephesians, Chapter 6

Paul continues in Ephesians 6:1–9:

“(Verse 1) Children, obey your parents in the Lord: for this is right. (Verse 2) Honor thy father and mother; which is the first commandment with promise; (Verse 3) That it may be well with thee, and thou mayest live long on the earth. (Verse 4) And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.

“(Verse 5) Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; (Verse 6) Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart; (Verse 7) With good will doing service, as to the Lord, and not to men: (Verse 8) Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free.

“(Verse 9) And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.”

Paul continues to address right and proper relationships between the Christian family and within the body of Christ. After having discussed the Christian marriage, he goes on to discuss the Christian family, pointing out that the Ten Commandments are still in force and effect and that they help us, if obeyed, to live a godly life.

Referring, in Ephesians 6:2, to the first commandment “with promise,” he commands of the children to obey their parents “in the Lord”—that is, not against the will of God. The promise is that of long life. This can be understood quite literally—many children who are brought up to honor, respect and obey their parents will be blessed with long physical life—but more importantly, it refers to eternal life in the Kingdom of God and rule over this earth.

At the same time, Paul admonishes fathers in Ephesians 6:4 not to act improperly toward their children; i.e. with wrath or provocation to anger (Colossians 3:21), but rather, to train them up in the right way, with “nurture” or “discipline,” and with admonition (compare Deuteronomy 6:7); that is, with encouragement or, when necessary, reproof and restraint (compare 1 Samuel 3:13). For an in-depth study on the subject of correct child-rearing, please read our free booklet, “The Keys to Happy Marriages and Families.”

Paul wants to point out that as the physical marriage foreshadows the spiritual marriage between Christ and His Church (Revelation 19:7), so the Christian family also foreshadows our entrance into the Family of God as the Father’s beloved children and the brethren of the Firstborn, Jesus Christ. As the children are to obey their parents, so we must obey God, and as God the Father makes us perfect, so parents are to strive to help their children to become more and more perfect, and to avoid any behavior and conduct that might induce them to forsake the way of God.

Please read our free aforementioned booklet (“The Keys to Happy Marriages and Families”) for a thorough discussion on the Christian family.

Turning to Christian servants and their masters, in Ephesians 6:5, Paul admonishes the servants to obey their masters as unto Christ. This admonition should also be applied today for the employee-employer relationship. Servants or employees are to obey the instructions of their bosses, as long as they do not contradict the will of Christ. Paul reiterates what he said about the husband-wife relationship: Christians are to obey those over them in authority with “fear”—recognizing that we are serving Christ who is our Head. It is Christ who will reward us and, when necessary, punish us for our conduct or misconduct (Ephesians 6:8), and to whom we have to give account (2 Corinthians 5:10; Colossians 3:23–25).

When speaking in Ephesians 6:5 of serving their masters with “fear and trembling,” he is not referring to “slavish terror, but an anxious eagerness to do [our] duty, and a fear of displeasing” (compare the Jamieson, Fausset and Brown commentary). That commentary refers in the context to passages such as 1 Corinthians 2:3 and 2 Corinthians 7:15, speaking of “fear and trembling” by both the minister towards the brethren and the brethren toward the minister.

The commentary goes on to say that employees are to serve their employers with “singleness of heart” (Ephesians 6:5); that is, “without double-mindedness, or eye service, which seeks to please outwardly, without the sincere desire to make the master’s interest at all times the first consideration.” Compare Luke 11:34.

In Ephesians 6:6, we read that servants are not to serve their masters just with eye service (compare Colossians 3:22); that is, only so long as these have their eyes on them. They are to be Christ-pleasers rather than (just) men-pleasers (compare Galatians 1:10; 1 Thessalonians 2:4).

At the same time, Paul is telling Christian masters or employers, in Ephesians 6:9, to behave appropriately towards their servants. As Christ is the Head or Master of the husband, so He is also Master of the employer. But Paul says here that “your Master also” is in heaven, showing that Christ is the Master of employers and employees. Vincent’s Word Studies states that the correct rendering should be: “both their master and yours is in heaven.” The same is, of course, true, for the Christian marriage and family: Christ is not just the Head of the husband and father, but also of the wife and the children.

In God’s eyes, both servants and masters (as well as husbands and wives or parents and children) are spiritually alike. As they are all part [or, insofar as young children are concerned, a future part, compare 1 Corinthians 7:14] of the body of Christ, there is no spiritual difference or distinction between employers and employees or males and females—whether they are “bond or free” (compare 1 Corinthians 7:22; 1 Corinthians 12:13; Galatians 3:28; Colossians 3:11).

And so, employers are not to threaten their employees (Ephesians 6:9) and, in general, they are to behave in doing “the same things unto” the employees, as the employees were asked to behave towards their employers; that is, employers ought to fear (to offend and mistreat their employees), and they need to be concerned to serve their needs. After all, Paul had introduced the entire section with the admonition of “submitting to one another in the fear of God” (Ephesians 5:21).

Albert Barnes’ Notes on the Bible states:

“The ‘same things,’ here seem to refer to what he had said in the previous verses. They were to evince toward their servants the same spirit which he had required servants to evince toward them – the same kindness, fidelity, and respect for the will of God. He had required servants to act conscientiously; to remember that the eye of God was upon them, and that in that condition in life they were to regard themselves as serving God, and as mainly answerable to him. The same things the apostle would have masters feel. They were to be faithful, conscientious, just, true to the interests of their servants, and to remember that they were responsible to God. They were not to take advantage of their power to oppress them, to punish them unreasonably, or to suppose that they were freed from responsibility in regard to the manner in which they treated them.”

Colossians 4:1 adds: “Masters, give your bondservants what is just and fair, knowing that you also have a Master in heaven” (New King James Bible).

The Jamieson, Fausset and Brown commentary addresses employers or masters in this way: “Show the same regard to God’s will, and to your servants’ well-being, in your relation to them, as they ought to have in their relation to you. Love regulates the duties both of servants and masters…”

Paul concludes this section in Ephesians 6:9 by saying that there is no respect of persons with God; in other words, God is not a respecter of persons (compare Acts 10:34; Romans 2:11; Galatians 2:6; Colossians 3:25; 1 Peter 1:17; see also Deuteronomy 10:17 and 2 Chronicles 19:7). And so, we too—including employer and employee—must act without being a respecter of persons (James 2:1).

Matthew Henry’s Commentary on the Whole Bible summarizes: “If both masters and servants would consider their relation and obligation to God and the account they must shortly give to him, they would be more careful of their duty to each other.”

Paul continues in Ephesians 6:10–17:

“(Verse 10) Finally, my brethren, be strong in the Lord, and in the power of his might. (Verse 11) Put on the whole armor of God, that ye may be able to stand against the wiles of the devil. (Verse 12) For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness [or better: wicked spirits] in high places. (Verse 13) Wherefore take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand. (Verse 14) Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; (Verse 15) And your feet shod with the preparation of the gospel of peace; (Verse 16) Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked [one]. (Verse 17) And take the helmet of salvation, and the sword of the Spirit, which is the word of God:”

In these vitally important passages, Paul is reiterating the fact that we must put off the old man and put on the new man. In order to conquer Satan and his demons—wicked spirits in high places of authority—we must be strong in the Lord and in the power of His might. We cannot be victorious on our own, but with God’s help, we can overcome the evil spirit world.

And so, Paul tells us twice (in verse 11 and verse 13) that we must “put on” the “whole armor of God.” This armor is also called the “armor of light.” We read in Romans 13:12: “… Therefore let us cast off the works of darkness, and let us put on the armor of light” (New King James Bible). We can only walk in the light, if we put on the armor of light. This armor is actually provided to us by Jesus Christ, as we read in Romans 13:14 that we are to “put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts” (New King James Bible).

This armor is also called the “armor of righteousness on the right hand and on the left” (2 Corinthians 6:7). It is only possible to live a righteous life—to walk in the light—when we have put on the armor of God. (As we will discuss further below, certain aspects of the armor of God are also described in 1 Thessalonians 5:8 and numerous passages in the Old Testament).

As Paul had explained in Ephesians 6:5–7 that servants actually serve Christ when they serve their masters, so he now explains that the opposite is true as well: When we are tempted to fight against our adversaries, we should realize that it is not really them we ought to fight, but evil spirits which may influence their human “servants” to persecute us. The Bible makes it clear that it is not our responsibility or duty to fight other people with the sword or other weapons (Matthew 26:52). Rather, we are told to love our enemies and do good to those who persecute us (Matthew 5:44). In fact, (only) when you do this, are you called “sons of your Father in heaven” (Matthew 5:45). To act and feel this way is part of our education or “nurturing” to become perfect (Matthew 5:48). In 2 Corinthians 10:4, Paul reiterates that the weapons of our warfare are not physical or carnal, but spiritual—the armor of God.

When we put on the whole armor of God and use it perfectly (Ephesians 6:13 says, “having done all”), we will be able to withstand Satan and to stand in the evil day (compare verse 11). This ability to “stand” (mentioned three times by Paul, in verses 11, 13 and 14) could be a reference to a very troublesome trial, which might come upon us individually, or it could also refer to the “hour of trial” or the time of the Great Tribulation, which will be experienced by the whole world (compare Revelation 3:10). Luke 21:36 encourages us to watch and pray always that we may be counted worthy to escape all these things that will come to pass, and to stand before the Son of Man. See also Malachi 3:2; Colossians 4:12; and Revelation 6:17.

Beginning with Ephesians 6:13, Paul lists the whole spiritual armor of God, which every Christian must put on to conquer the “wiles” (verse 11) of Satan. “Wiles” literally describe “schemes thought out for deception.” The Greek word is only used again in Ephesians 4:14, where it is rendered as “deceive” (Authorized Version) or “deceitful” (New King James Bible).

Albert Barnes’ Notes on the Bible explains:

“The word rendered ‘wiles’ (‘methodeia’), means properly that which is traced out with ‘method;’ that which is ‘methodized;’ and then that which is well laid – art, skill, cunning… It is appropriately rendered here as ‘wiles,’ meaning cunning devices, arts, attempts to delude and destroy us. The wiles ‘of the devil’ are the various arts and stratagems which he employs…” A stratagem is a maneuver designed to deceive or outwit an enemy in war.

But Satan is not alone in his fight against us; he is the ruler over a kingdom of demons (Matthew 12:26). Albert Barnes’ Notes on the Bible comments: “There can be no doubt whatever that the apostle alludes here [in Ephesians 6:12] to evil spirits. Like good angels, they were regarded as divided into ranks and orders, and were supposed to be under the control of one mighty leader.”

And so, we must fight against the “world-rulers of this darkness” (compare Vincent’s Word Studies); compare again John 14:30; 2 Corinthians 4:3–4; and 1 John 5:19.

We can only do this successfully when we have put on the armor of God. Commentaries are divided on whether Paul alludes here to the armor of a Greek or a Roman soldier, but the differences are negligible for our understanding.

Paul lists, as part of the armor of God, a girdle or a belt around the waist or loins; the breastplate; the “greaves,” covering and protecting the shin and feet; the shield; the helmet; and the sword.

Adam Clarke’s Commentary on the Bible gives us the following information, based on the Greek armor:

“… Girdle; this went about the loins, and served to brace the armor tight to the body, and to support daggers, short swords, and such like weapons, which were frequently stuck in it. This kind of girdle is in general use among the Asiatic nations to the present day…”

“… Breast-Plate; this consisted of two parts, called… wings: one covered the whole region of the thorax [chest] or breast, in which the principal viscera [internal organs] of life are contained; and the other covered the back, as far down as the front part extended…”

“… Greaves or brazen boots, which covered the shin or front of the leg; a kind of solea was often used, which covered the sole, and laced about the instep, and prevented the foot from being wounded by rugged ways, thorns, stones, etc…”

“… Shield; it was perfectly round, and sometimes made of wood… but often made of metal…”

“… Helmet; this was the armor for the head, and was of various forms, and embossed with a great variety of figures. Connected with the helmet was the crest or ridge on the top of the helmet, adorned with several emblematic figures; some for ornament, some to strike terror… Paul seems to refer to one which had an emblematical representation of hope…”

“… Sword; these were of various sizes, and in the beginning all of brass. The swords of Homer’s heroes are all of this metal…”

The Nelson Study Bible adds, describing the Roman armor:

“Soldiers girded themselves with a belt, from which hung strips of leather to protect the lower body…

“The breastplate of Roman times went completely around the body, so that the back of a warrior was also protected. The breastplate was made of hard leather or metal…

“The Roman soldier’s feet were shod with hard, studded shoes…

“A Roman soldier’s shield typically measured two and a half
feet by four feet… Flaming arrows could not penetrate the fireproof shield of the ancient Roman soldier…

“The intricately designed Roman helmet protected the soldier’s head and also made him look taller and more impressive…

“The sword… is the only offensive weapon…”

With this background, let us now focus on the characteristics of the spiritual armor of God. Beginning in verse 14, Paul makes the following association:

Our loins or waist must be girt about or girded with truth (verse 14).

Our breastplate is the breastplate of righteousness (verse 14).

Our feet must be shod with the preparation of the gospel of peace (verse 15).

Our shield must be the shield of faith (verse 16).

Our helmet is the helmet of salvation (verse 17).

Our sword is the sword of the Spirit, which is the word of God (verse 17).

For a soldier, the girdle was very important (Isaiah 5:27). And so it must be for a Christian. Christ Himself is described in Isaiah 11:5 as the One whose “righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.” We need to be girded with righteousness and faithfulness, but also, following Paul’s analogy, with truth. The Life Application Bible states: “Satan fights with lies, and sometimes his lies sound like truth; but only believers have God’s truth, which can defeat Satan’s lies.”

In addition, we must have and be protected by the breastplate of righteousness. Again, we read in Isaiah 59:17 that Jesus Christ “put on righteousness as a breastplate…”

Righteousness and truth are often joined (compare Ephesians 5:9). And righteousness and truth are associated with faith and love. Therefore we read in 1 Thessalonians 5:8 that we need to put on “the breastplate of faith and love.” It is “faith working righteousness by love” (compare the Jamieson, Fausset and Brown commentary).

As true Christians, we will have footgear prepared and ready to spread the gospel of peace. Even though Paul describes the armor of a soldier, he emphasizes that God’s armor is given to us for the purpose of proclaiming and spreading peace, not war (Luke 1:79).

In Romans 10:15, Paul quotes from Isaiah 52:7, stating: “How beautiful are the feet of them that preach the gospel of peace…”

The gospel message, which needs to be proclaimed in all the world as a witness, includes the Good News that Christ will bring peace to this war-stricken world (Isaiah 2:1–4), and that God’s disciples can already experience His peace in this life (John 14:27; 16:33).

The Life Application Bible comments:

“Satan wants us to think that telling others the Good News is a worthless and hopeless task—the size of the task is too big and the negative responses are too much to handle. But the foot gear God gives us is the motivation to continue to proclaim the true peace that is available in God—news everyone needs to hear.”

With the shield of faith, we can overcome Satan’s attacks. 1 John 5:4 tells us that our faith—which is God’s faith in us—“is the victory that overcometh the world,” and with it Satan, the god of this world. 1 Peter 5:8–9 tells us that we have to resist Satan “stedfast in the faith.” God told Abraham that He was his shield (Genesis 15:1).

With God’s shield of faith we are able to quench all the fiery darts of the wicked one; without it, we are in danger of quenching the Holy Spirit in us (1 Thessalonians 5:19).

Albert Barnes’ Notes on the Bible explains the “fiery darts” as follows:

“’The fiery darts’ that were used in war were small, slender pieces of cane, which were filled with combustible materials, and set on fire; or darts around which some combustible material was wound, and which were set on fire, and then shot ‘slowly’ against a foe. The object was to make the arrow fasten in the body, and increase the danger by the burning; or, more frequently, those darts were thrown against ships, forts, tents, etc., with an intention to set them on fire. They were in common use among the ancients…

“By the ‘fiery darts of the wicked,’ Paul here refers, probably, to the temptations of the great adversary, which are like fiery darts; or those furious suggestions of evil, and excitements to sin, which he may throw into the mind like fiery darts. They are—blasphemous thoughts, unbelief, sudden temptation to do wrong, or thoughts that wound and torment… In regard to them, we may observe: that they come suddenly, like arrows sped from a bow; they come from unexpected quarters, like arrows shot suddenly from an enemy in ambush; they pierce, and penetrate, and torment…, as arrows would that are on fire; they… enkindle the worst passions, as fiery darts do a ship or camp against which they are sent.

“The only way to meet them is by the ‘shield of faith;’ by confidence in God, and by relying on his gracious promises and aid. It is not by our own strength; and, if we have not faith in God, we are wholly defenseless. We should have a shield that we can turn in any direction, on which we may receive the arrow, and by which it may be put out.”

In addition to the shield of faith, we must have the helmet of salvation, as the returning Christ will wear the helmet of salvation (Isaiah 59:17). Satan wants to make us doubt God and His promises. The helmet protects our minds from doubting God. 1 Thessalonians 5:8 says that we must put on “for an helmet, the hope of salvation.”

Albert Barnes’ Notes on the Bible explains:

“The idea is, that a well-founded hope of salvation will preserve us in the day of spiritual conflict, and will guard us from the blows which an enemy would strike. The helmet defended the head, a vital part; and so the hope of salvation will defend [and protect his mind]… A soldier would not fight well without a hope of victory. A Christian could not contend with his foes, without the hope of final salvation; but, sustained by this, what has he to dread?”

Romans 5:5 points out the connection between hope and the love of God: “Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit…” (New King James Bible).

All of the parts of the armor of God are connected: We are to proclaim truthfully the gospel of peace and salvation (Romans 1:16) and hope and believe that we will be inheriting salvation in the Kingdom of God and that we will be given the opportunity to teach others how to live in peace, as we are already living today righteously and peacefully.

Finally, we need to use the sword of the Spirit, which is the Word of God (compare Hebrews 4:12; Revelation 1:16; 19:15; compare also Isaiah 49:2).

It is through the Holy Spirit that God reveals the truth of His Word to us. Without God’s Holy Spirit, we cannot understand God’s Word (compare 1 Corinthians 2:9–12). And we must use God’s Word through the power of the Holy Spirit in us (Matthew 10:19–20).

The Jamieson, Fausset and Brown commentary explains:

“The two-edged sword, cutting both ways… is in the mouth of Christ… Christ’s use of this sword in the temptation is our pattern as to how we are to wield it against Satan [compare Matthew 4:4, 7, 10].”

Albert Barnes’ Notes on the Bible adds:

“It was with this weapon that the Saviour met the tempter in the wilderness… It is only by this that Satan can now be met. Error and falsehood will not put back temptation; nor can we hope for victory, unless we are armed with truth… we should study the Bible, that we may understand what the truth is… we should not depend on our own reason, or rely on our own wisdom…

“Had Eve adhered simply to the Word of God, and urged his command, without attempting to ‘reason’ about it, [she] would have been safe… So we shall be safe if we adhere to the simple declarations of the Bible, and oppose a temptation by a positive command of God. But, the moment we leave that, and begin to parley with sin, that moment we are gone. It is as if a man should throw away his sword, and use his naked hands only in meeting an adversary.”

Continuing in Ephesians 6:18–20:

“(Verse 18) Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; (Verse 19) And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, (Verse 20) For which I am an ambassador in bonds [the New King James Bible says here: “in chains”]: that therein I may speak boldly, as I ought to speak.”

Albert Barnes’ Notes on the Bible points out:

“Prayer crowns all lawful efforts with success and gives a victory when nothing else would. No matter how complete the armor; no matter how skilled we may be in the science of war; no matter how courageous we may be, we may be certain that without prayer we shall be defeated. God alone can give the victory; and when the Christian soldier goes forth armed completely for the spiritual conflict, if he looks to God by prayer, he may be sure of a triumph. This prayer is not to be intermitted. It is to be always. In every temptation and spiritual conflict we are to pray.”

Compare Luke 18:1; 21:36; Romans 12:12 [in the New King James Bible]; and 1 Thessalonians 5:17.

We are to pray to God, the Father of spirits, in the Spirit and in truth, as the Father IS Spirit or “a Spirit” in the sense of a “Spirit Being” (John 4:24). It is actually Jesus Christ, our Mediator, who lives in us through the Holy Spirit, and “who IS the Spirit,” who is representing us before the Father (compare 2 Corinthians 3:17 and Romans 8:26–27. Note that in Romans 8:26–27, the Authorized Version translates “itself” and “it” in respect to the Spirit, while the New King James Bible states, “Himself” and He.” While it is normally correct to associate the word “it” or “itself” with the Holy Spirit—as the Holy Spirit is not a person— it might be correct to use the words “Himself” and “He” in Romans 8:26–27, as the reference here is to Jesus Christ, who is THE Spirit).

For more information on this important subject, please read our free booklet, “Is God a Trinity?”

When we pray to God the Father, it is important that we pray in the name of Jesus Christ or in Christ’s name. The meaning and significance of this concept is discussed, at length, in our free booklet, “Teach Us to Pray,” especially on pages 82–86.

Earlier in his letter, in chapter 1 and verse 16, Paul had pointed out that he was praying for the Ephesian brethren and that he did not cease to give thanks for them and for their calling. Now, in Ephesians 6:18, he is encouraging the brethren to pray with perseverance for all the saints. We should be diligently praying for others for their physical and spiritual help (Job 42:8; Colossians 4:12; 1 John 5:16). Paul also admonishes the brethren to pray for him, so that God would give him the wisdom and boldness to make known the mystery of the gospel. The gospel is the good news of the Kingdom of God, but all of this is a mystery to most people.

Paul’s choice of wording is remarkable, as he points out, in Ephesians 6:18, the close connection between watching and praying (compare, for example, Matthew 26:41 and Mark 13:33). But here and in other places, Paul equalizes the same, saying that we must be watching “thereunto” in prayer. See Colossians 4:2. Compare too 1 Peter 4:7.

In addition, there are different kinds of prayers. Here, in Ephesians 6:18, Paul is emphasizing prayers and “supplications.” While prayer is a more general term, supplication is more specific.

Adam Clarke’s Commentary on the Bible points out:

“There is a difference between prayer and supplication. Some think the former means prayer for the attainment of good; the latter, prayer for averting evil. Supplication however seems to mean prayer continued in, strong and incessant pleadings, till the evil is averted, or the good communicated.”

Compare 1 Timothy 5:5; Philippians 4:6; and Hebrews 5:7.

1 Timothy 2:1 breaks it down even further, distinguishing between prayer, supplication, intercession and giving of thanks.

The Jamieson, Fausset and Brown commentary states:

“’supplications’ — a term implying the suppliant’s sense of need, and of his own insufficiency… ‘prayers’ — implying devotion… ‘intercessions’ — properly the coming near to God with childlike confidence, generally in behalf of another.

We should never underestimate the power of prayer. It IS important that we pray for the ministry that God would enable them to do the job to which they are commissioned.

In Ephesians 6:20, Paul reminds the brethren again of the fact that he writes this letter, while imprisoned; and that he is imprisoned because of his preaching of the gospel. But rather showing a temptation to become discouraged and to give up, he asks the brethren to pray for him so that he can continue to preach the gospel with all boldness and power.

Paul is referring to himself as an “ambassador in bonds”; that is, an ambassador who is imprisoned. This is a rather astonishing contradiction in terms, as in this world an ambassador enjoys immunity and is generally safe from imprisonment. But this is not true for the most important kind of ambassador—that for Jesus Christ (2 Corinthians 5:20). As Christ’s true ambassadors, we can expect persecution and even imprisonment (John 15:18–20; 16:33).

In the Greek, the word for “bonds” or “chains” (in the New King James Bible) is in the singular. The Jamieson, Fausset and Brown commentary explains:

“Christ’s ‘ambassador is in a chain!’ The Greek is singular. The Romans used to bind a prisoner to a soldier by a single chain, in a kind of free custody. So… Acts 28:20, ‘I am bound with this chain.’ The term, ‘bonds’ (plural), on the other hand, is used when the prisoner’s hands or feet were bound together (Acts 26:29); compare Acts 12:6, where the plural marks the distinction.”

Concluding, in Ephesians 6:21–24:

“(Verse 21) But that ye also may know my affairs, and how I do, Tychicus [pronounced as Ty-ke-kus], a beloved brother and faithful minister in the Lord, shall make known to you all things: (Verse 22) Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts. (Verse 23) Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. (Verse 24) Grace be with all them that love our Lord Jesus Christ in sincerity. Amen.”

Paul sends Tychicus, a faithful servant and minister to the Ephesian brethren to report about Paul’s situation and to comfort them. Tychicus is also mentioned in 2 Timothy 4:12, Titus 3:12, Colossians 4:7, and in Acts 20:4. Note that it says in Acts 20:4, in the Authorized Version: “…and of Asia, Tychicus and Trophimus.”

Adam Clarke’s Commentary on the Bible states:

“Tychicus – of Asia – This person was high in the confidence of… Paul. He styles him a beloved brother, and faithful minister in the Lord, whom he sent to the Ephesians, that he might know their affairs, and comfort their hearts… He sent him for the same purpose, and with the same commendations, to the Colossians… Paul seems also to have designed him to superintend the Church at Crete in the absence of Titus… He seems to have been the most intimate and confidential friend that Paul had.”

Paul concludes with his wish in Ephesians 6:23 that God the Father and the Lord Jesus Christ would grant the brethren in Ephesus peace, love and faith, and he ends in verse 24 with his further wish that grace or favor would be granted to all those who love Jesus Christ with sincerity. It is not enough to say that we love Jesus, but we need to show our love by our action (2 Corinthians 8:8: “… to prove the sincerity of your love”). It is also not enough to have temporary fleeting love; rather, the Greek for “in sincerity” means, “in incorruption,” describing a permanent and enduring love (compare 1 Corinthians 9:25; 1 Peter 3:4—the New King James Bible renders the term as, “imperishable” and “incorruptible.”).

Those who truly love God and His Son Jesus Christ will experience God’s grace. Those who do not love Christ will experience God’s curse (1 Corinthians 16:22).

Another understanding of the last several words in Ephesians 6:24 is also possible; namely, that we are to love Christ who lives in
immortality and imperishable glory (compare James 2:1 and 1 Timothy 1:17; compare Titus 2:11–14). As the New Bible Commentary: Revised points out, “The Epistle which began with the church’s blessings ‘in heavenly places’ (1:3), where the enthroned Christ rules (1:20)… concludes fittingly on the same note…”

Conclusion

Paul’s letter to the Ephesian Christians is filled with explanations about our Godly calling, the nature of God, our fight with Satan, our change from carnal beings to becoming a new creation, and so much more. It is filled with encouragement and hope, but it also includes the warning and the admonition not to let down or to give up.

In this booklet, we have addressed many biblical concepts, as referred to in the letter to the Ephesians. Actually, there are too many to list in this brief summary; but important concepts included the following:

We discussed the concepts of “saint”; “heavenly places”; “predestination”; “redemption”; as well as the difference between “sins” and “trespasses”; “the mystery of God’s will”; “the dispensation of the fullness of times”; “our inheritance”; and “the gospel of your salvation.”

We discussed Paul’s statements that we are “being sealed with the Holy Spirit as a guarantee”; and that we are God’s “purchased possession.”

We explained “the riches of God’s glory”; the role of Satan the devil; “God’s wrath”; our salvation by grace; our responsibilities as “God’s workmanship”; the alienation of Gentiles from the “commonwealth of Israel”; “the law of commandments contained in ordinances”; our true “citizenship”; and the biblical teaching that God IS a Family and that God is reproducing Himself through man.

We discussed the purpose of the Church and the God-given DUTY of the true Church of God today to boldly preach the Gospel of the Kingdom of God in all the world as a witness; Paul’s call for unity; what it means to walk worthy and unworthy of our calling; how to be filled with all the fullness of God; and what is conveyed with the statement that Jesus led captivity captive and that He descended into the lower parts of the earth.

We discussed the difference between light and darkness; that true Christians must reflect and manifest God’s light in their lives and that they must reject the darkness of this world in all its different forms.

We addressed the Christian relationship between husbands and wives; parents and children; and employers and employees; as well as the “whole armor of God”; and, finally, the importance of prayer in our daily lives.

And that is not all by far.

But knowing and understanding all of these biblical concepts is not enough. We must respond by how we live. It must become obvious to all that we are no longer darkness, but that we are now becoming light, “putting on” the new man—Jesus Christ—and God’s armor of light; and that we are truly heading toward our inheritance of the Kingdom of God, which the Father has predestined and prepared for us before time began.

Do we do that? We must, if we want to fulfill our incredible human potential to become GOD—to become a Spirit being in the very Family of God, ruling all nations. That is the reason why we exist; why God created us.

He wants us to be in His very Family. How much do we want to be there?

Paul’s Letter to the Philippians — How to Understand It

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Introduction

Paul wrote his letter to the Philippians while he was in prison (Philippians 1:13). Most scholars conclude that his imprisonment was in Rome, where he stayed for two years (Acts 28:30), and that the letter was written shortly before his release. In support of this conclusion, we read a reference to the Praetorium, which was in Rome (compare again Philippians 1:13), as well as the Emperor’s household (also in Rome, Philippians 4:22), and we also read that Paul was expecting an immediate decision in his case (Philippians 1:19; 2:24), which could only be rendered in Rome.

This means that the letter was written between A.D. 60–64, which was approximately 10 years after Paul founded the Church in Philippi on his second missionary journey (Acts 16:12–40).

Philippi was a Roman colony at that time. It was founded by Philip II of Macedonia in 360 B.C. and it was the first European city that was visited by Paul. He arrived there on Pentecost in 50 A.D., following the direction of a vision he had received in Troas (Acts 16:9–13).

Paul and Silas were beaten, arrested and imprisoned in Philippi for their work in casting out a demon, but God freed them miraculously during an earthquake (Acts 16:16–40).

The beginnings of the Church in Philippi were very small. Lydia was converted there, and the jailer, and a few more, but the Church did grow and the brethren were very kind to Paul.

Before his imprisonment in Rome, Paul had sailed from Philippi while on his third missionary journey, after the Days of Unleavened Bread (Acts 20:6).

Philippi was a medical center. It is quite possible that Philippi was Luke’s hometown and that Luke practiced medicine there. When Paul wrote the letter, Luke was apparently not in Rome; however, Timothy was, though not as a prisoner.

The Jamieson, Fausset and Brown commentary states:

“As to the state of the Church, we gather from [2 Corinthians 8:1, 2] that its members were poor, yet most liberal; and from [Philippians 1:28–30], that they were undergoing persecution. The only blemish referred to in their character was, on the part of some members, a tendency to dissension. Hence arise his admonitions against disputings… No doctrinal error, or schism, has as yet sprung up…”

As we will see, important themes in Paul’s letter are joy, fellowship, and the gospel. We note that the letter includes a most remarkable doctrinal explanation of the “self-emptying” of Christ.

In this commentary style booklet, we will closely examine each chapter of the book of Philippians, verse by verse, cross-referencing various Bible versions, as well as other Bible commentaries, for a well-rounded discussion of what Paul is really conveying in his letter to the Philippians.

Philippians, Chapter 1

Philippians 1:1:

“(Verse 1) Paul and Timothy, bondservants of Jesus Christ, To all the saints in Christ Jesus who are in Philippi, with the bishops and deacons:”

Paul is the sole author of the letter to the Philippians, though he does mention having Timothy with him in Rome (Philippians 2:19). Timothy had accompanied Paul on his two voyages to Philippi (Acts 16 and 20) and was therefore personally known to the Philippians and respected by them. It was fitting then, that Paul would send Timothy to them again.

Both Paul and Timothy are called bondservants of Christ—a theme which Paul will explore throughout the letter. He greets all of the Church members in Philippi, calling them saints in Jesus Christ. A saint is a person whom God the Father has sanctified in Christ; that is, one who has been set aside by God and Christ for a holy purpose.

Paul then makes specific mention of the “bishops and deacons” in Philippi. The People’s New Testament explains:

“We find two classes of officers in this church organized by an apostle. There was a plurality of each class. All commentators agree that the bishops and the elders of the primitive church are the same, only different names of the same office. Paul calls the elders of Ephesus bishops (see Acts 20:17 in the Revised Version). Also in Titus 1:5, 7 he calls an elder a bishop… The word overseer, which is a literal translation of the Greek word episkopos, suggests the nature of the office. The duties of the deacons are supposed to be explained by the work of the Seven Deacons ordained in the church at Jerusalem. See Acts 6:1, 2.”

Adam Clarke’s Commentary on the Bible adds that “bishops and deacons” describe the “overseers of the Church of God, and those who ministered to the poor, and preached occasionally.”

Philippians 1:2–7:

“(Verse 2) Grace to you and peace from God our Father and the Lord Jesus Christ. (Verse 3) I thank my God upon every remembrance of you, (verse 4) always in every prayer of mine making request for you all with joy, (verse 5) for your fellowship in the gospel from the first day until now, (verse 6) being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ; (verse 7) just as it is right for me to think this of you all, because I have you in my heart, inasmuch as both in my chains and in the defense and confirmation of the gospel, you all are partakers with me of grace.”

In verse 2, Paul wishes the brethren grace (unmerited pardon and favor) and peace from God the Father and Jesus Christ the Son—the two Personages within the Godhead. We note that he does not send wishes from the Holy Spirit, simply because the Holy Spirit is not a Person, but is the power and mind of God.

Beginning with verse 3, Paul continues to show his love for the brethren, in that he tells them that he is praying daily for them to God the Father; and he is doing this with a joyful and thankful heart, realizing that the brethren are in the faith, and that they did not forsake the truth of the gospel (unlike some, or many in Galatia and Corinth, who had accepted “another” gospel and “another” Jesus).

What is this gospel Paul speaks of? It is the gospel OF the Kingdom of God. We will take some time here to examine this concept before we continue in Philippians, because it is such an important issue to understand.

In the first century, a controversy arose in the early New Testament Church about the question of whether the gospel message was supposed to be the good news OF Christ or ABOUT Christ. The answer to this question had great consequences. The majority believed that the gospel was strictly a message about Christ—about His person, His Sacrifice, His birth, His life and death as a human being. This is actually the warped “gospel message” that millions upon millions of people have been hearing piecemeal for centuries. It is NOT the TRUE gospel message brought to us by Jesus Christ!

The true gospel is not only a [correct] message ABOUT the Messenger, Jesus Christ, but it is the [true] message OF the Messenger. It is the message that Jesus preached. It is the same good news or glad tidings which the Church of God is commissioned to preach today. The message has not changed!

There is only ONE gospel (Galatians 1:6–9)—and it is mostly called the gospel OF the Kingdom of God (Matthew 4:23; 24:14; Mark 1:14–15; Luke 8:1; 9:2). It is also referred to as the gospel OF Christ (Mark 1:1; Romans 1:9, 16; compare 2 Thessalonians 1:6–8)—not just ABOUT Christ. It is also identified as the gospel OF God the Father (Romans 1:1).

God the Father is the Originator and Owner of the Gospel! He entrusted it to Christ to preach it here on earth. It is, therefore, God’s and Christ’s gospel which the Church is to proclaim today. It is not called the gospel ABOUT Christ, or even ABOUT God the Father; nor is it called the gospel ABOUT the Kingdom of God. Rather, it is aptly described as the gospel OF God; OF Christ; and OF the Kingdom of God.

Why are we emphasizing this so much? Because the differences are wide-ranging!

The gospel message is a message FROM God TO man—it is FOR man. It includes the truth about God, about Christ, and about the Kingdom of God, but it is more encompassing than that. It shows man how he can ENTER the Kingdom of God.

What IS the Kingdom of God? Most people have no idea. The Kingdom of God is the Family of God. God IS a RULING Family!

The God Family—the God Kingdom—consists today, as it always has, of God the Father and Jesus Christ the Son. Both the Father and the Son are GOD. They ARE the Kingdom or Family of God. Converted Christians are NOT YET in the Kingdom or Family of God. They are Spirit-begotten children of God, to be BORN into the Kingdom of God at the time of Christ’s return to this earth. Then they, too, will be IN the Kingdom of God—the Family of GOD. They will then BE God.

In order to be IN the Kingdom of God, one must BE God. Man is NOT yet in the Kingdom—he is not yet God, because flesh and blood cannot inherit the Kingdom of God (compare 1 Corinthians 15:50). But it is man’s destiny to enter into eternal life—into the Kingdom of God; to become a member of the Kingdom or RULING Family of God.

When we preach the gospel OF the Kingdom of God, we preach the message which belongs to and originates from the KINGDOM of God—the Family of God. The everlasting or eternal gospel is the message OF God the Father and Jesus Christ the Son; that is, OF the Kingdom of God.

So then, with this perspective firmly in mind, let us resume our study of Paul’s letter to the Philippians.

Having seen the dedication and zeal of the Philippians in their fellowship, defense and confirmation of the gospel, Paul expresses his confidence in Philippians 1:6 that God the Father, who began a good work in them by calling them out of this world and into the truth, would continue to work in and through them so that they would inherit their ultimate salvation—entrance into the Kingdom of God—when Christ returns. It is correct that we must be saved through the name of Jesus Christ, but it is God the Father who draws us to Christ. It was therefore God the Father who began His good work in the Philippians when He called them into the Truth.

Even though Paul was in chains when he wrote the letter—a prisoner of the Romans, as he points out in Philippians 1:7—he is not separated from the brethren in spirit. Paul considered them to be partakers with him of God’s grace (same verse), which strengthens us during trials and which makes possible our ultimate receipt of eternal life.

The People’s New Testament writes:

“As a prisoner he preached and defended the gospel. The Philippians sympathized with him, prayed for him, and sustained him by their offerings, thus becoming partakers. They not only did this, but defended and suffered for the gospel. See [Philippians] 1:28–30.”

Gill’s Exposition of the Entire Bible says that Paul “rejoiced that he was counted worthy to suffer shame for his name. Now these Philippians were partakers with him of this, both in his ‘bonds’, by sympathizing with him, praying for him, sending relief unto him, and by suffering such like things themselves; and ‘in the defence and confirmation of the Gospel’, whether by suffering, preaching, or writing; they stood by him, encouraged and assisted him, when others forsook him, and laid difficulties and discouragements in his way.”

Barnes’ Notes on the Bible adds in respect to the “defense” and the “confirmation” of the gospel”:

“He is probably referring to the time when he made his defense before Nero, and vindicated himself from the charges which had been brought against him… Perhaps he means here, that on that occasion he was abandoned by those who should have stood by him, but that the Philippians showed him all the attention which they could. It is not impossible that they may have sent some of their number to sympathize with him in his trials, and to assure him of the unabated confidence of the church… The allusion is probably to the fact that, in all his efforts to defend the gospel, he had been sure of their sympathy and cooperation. Perhaps he refers to some assistance which he had derived from them in this cause, which is now to us unknown.”

Paul makes an important point in Philippians 1:2–7—which truth he will elaborate on more fully within the remainder of his letter—that our salvation is not “automatic.” We must prove to God through our conduct, as the Philippians did and were challenged to continue to do, that we are willing to obey Him and that we are living worthy of the gospel. God is not going to grant us eternal life if we flagrantly disobey Him. In fact, Paul warns us in Hebrews 6:4–8 that such conduct may lead to our eternal death.

God does WANT those whom He calls to salvation to be in His Kingdom—His Family. He is confident that His disciples WILL “make it” into His Kingdom. He knows that all those whom He has called now CAN make it! We even read that God has already “glorified” them (Romans 8:30), even though their glorification is still in the future—to be glorified when they enter the Kingdom or Family of God. But God is so confident they will be glorified that He speaks of that future event as something which has already occurred (compare Romans 4:17).

Paul tells us in Colossians 1:12 that “the Father… has qualified us to be partakers of the inheritance of the saints in the light.” The Authorized Version states that He has “made us meet,” which means that He has made us “fit” or “sufficient” or “able” or “worthy.”

When God calls us, He ENABLES us, and therefore KNOWS that we CAN finish our race successfully. Our ability, sufficiency, or qualification come from God: We cannot come to Christ unless the Father draws us to Him (John 6:44, 65); we cannot repent unless the Father grants us the gift of repentance (Romans 2:4); we cannot really and truly believe unless the Father grants us the gift of faith (1 Corinthians 12:9; Hebrews 12:2); and we cannot live a righteous life unless the Father grants us the gift of righteousness (Romans 5:17).

All of this does not mean, however, that we cannot lose out on salvation. The Bible contains many warnings against taking our calling lightly. It is our responsibility to accept God’s gifts and use them. For instance, we are admonished that we are to hunger and thirst for God’s righteousness, and that we are to seek it as a first priority
(Matthew 5:6; 6:33). And so, even though the Father has qualified us to inherit salvation, we must continue in that process of qualification. We must make sure that we DON’T DISQUALIFY ourselves.

Although Paul was a “qualified” minister, he knew that it was possible that he might become disqualified, and so he made every effort to prevent this from happening. We read in 1 Corinthians 9:27: “But I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become DISQUALIFIED.” The Authorized Version renders this as “castaway.” The phrase means, “not approved,” “not standing the test,” “rejected” or “reprobate.”

Paul encourages and warns the Church in 2 Corinthians 13:5–6: “Examine yourselves as to whether you are in the faith. Test yourselves. Do you not know yourselves, that Jesus Christ is in you?—unless indeed you are DISQUALIFIED. But I trust that you will know that we are not disqualified.”

As Paul was confident that he would “make it” into God’s Kingdom, he expresses the same confidence in regard to the Philippians and, as we saw above, to the Corinthians. We must have the same confidence today if God has called us. At the same time, we must prove to God that we mean “business,” so that our confidence is established on evidence—fruits worthy of repentance and the gospel—not only on wishful, unjustified thinking and illusionary hope.

Philippians 1:8–11:

“(Verse 8) For God is my witness, how greatly I long for you all with the affection of Jesus Christ. (Verse 9) And this I pray, that your love may abound still more and more in knowledge and all discernment, (verse 10) that you may approve the things that are excellent, that you may be sincere and without offense till the day of Christ, (verse 11) being filled with the fruits of righteousness which are by Jesus Christ, to the glory and praise of God.”

In verse 8, Paul makes a powerful statement by emphasizing that God is his witness. Scripture tells us (Matthew 5:34–36; James 5:12) that we must not swear at all with any oath; and that our “Yes” should be “Yes” and our “No” “No”; and that everything beyond this is from the evil one.

This is not to say, however, that we could not affirm—even appealing to God as our witness—that we will tell, or have told the truth. In a sense, Paul is doing just that in Philippians 1:8, when he states that God is his witness; in other words, that God is witnessing, testifying to, and backing up the accuracy of Paul’s statement.

Paul makes a similar and even stronger statement in Romans 9:1–2, when he says:

“I tell the truth in Christ, I am not lying, my conscience also bearing me witness in the Holy Spirit, that I have great sorrow and continual grief in my heart.”

Note also Paul’s statement in 2 Corinthians 1:23: “Moreover I call God as witness against my soul, that to spare you I came no more to Corinth.”

Compare also Galatians 1:20: “Now concerning the things which I write to you, indeed, before God, I do not lie.”

Most commentaries tell us that in these passages, Paul is giving a solemn oath—that he is swearing. But this is not true. He is not giving an oath, but he is giving an affirmation and he is making a strong assertion that his statements are true.

Continuing with the remainder of Philippians 1:8, Paul says that he longs for the brethren with the affection of Jesus Christ. He is claiming to have the very same affection which Jesus Christ has. He was undoubtedly correct, as he also claimed that Jesus Christ was living in him, and that Christ was living His life through Paul. In other words, Paul’s affection was, in fact, Christ’s affection within him.

Gill’s Exposition of the Entire Bible says that Paul did not love them “with an human and carnal affection, but with a Christian and spiritual one; with a love which came from Christ.” Wesley’s Notes add: “In Paul, not Paul lives, but Jesus Christ. Therefore he longs for them with the bowels, the tenderness, not of Paul, but of Jesus Christ.”

Paul prays that the love of the brethren would grow in knowledge and discernment (verse 9). He was referring to the love of God and of Christ, which is defined as the keeping of the commandments. We must grow in understanding as to how to do that. Peter also says that we must grow in grace and knowledge of Jesus Christ (2 Peter 3:18). Christ must show us how to keep the law—how to love God and our neighbor. Love does no harm to our neighbor and therefore fulfills the law, but God must teach us how to practice this.

When we accept His teaching, then we will approve what is good and excellent (Philippians 1:10), and we will reject what is bad. Paul prays that the brethren would continue to live sincerely and without reproach until the time of Jesus Christ’s return. It is another way of saying: Become you perfect as your Father in heaven is perfect (Matthew 5:48). God IS love (1 John 4:8), and we are to become love as well.

Paul wishes that the brethren be filled with the fruits of righteousness, which are by Jesus Christ (Philippians 1:11). It is Jesus Christ IN us who ENABLES us to fulfill the righteous requirements of the law (Romans 8:4). But we must be willing participants in the process, and we must show God our fruits of repentance and righteous living—we must be living worthy of the gospel. All of God’s commandments are righteousness (Psalm 119:172), but we must have God’s help in order to keep them. And when we do that, we glorify God, and people will glorify and praise Him, realizing that God lives in us and that He is giving us the ability and strength to be obedient to Him and to do good works for others (Matthew 5:16).

Philippians 1:12–18:

“(Verse 12) But I want you to know, brethren, that the things which happened to me have actually turned out for the furtherance of the gospel, (verse 13) so that it has become evident to the whole palace guard, and to all the rest, that my chains are in Christ; (verse 14) and most of the brethren in the Lord, having become confident by my chains, are much more bold to speak the word without fear. (Verse 15) Some indeed preach Christ even from envy and strife, and some also from goodwill: (Verse 16) The former preach Christ from selfish ambition, not sincerely, supposing to add affliction to my chains; (verse 17) but the latter out of love, knowing that I am appointed for the defense of the gospel. (Verse 18) What then? Only that in every way, whether in pretense or in truth, Christ is preached; and in this I rejoice, yes, and will rejoice.”

In verse 12, Paul makes the point that events which might be viewed as negative actually helped to further the truth of the gospel. In the New King James Bible, verse 12 is rendered as saying that things “happened” to Paul—as if they just occurred because of time and chance. This is, however, not the meaning of the verse. The words, “which happened” are in italics and were added by the translator—they are not in the original Greek.

Notice how other translations render this verse.

The New American Bible says: “I want you to know, brothers, that my situation has turned out rather to advance the gospel…”

The New Jerusalem Bible says: “Now I want you to realize, brothers, that the circumstances of my present life are helping rather than hindering the advance of the gospel…”

Paul was very much convinced that God was watching him at all times, and that nothing could just “happen” to him without or against God’s Will. He knew Christ’s words that not a little bird would die without God’s Will, and that even the very hairs of our head are numbered by God.

Gill’s Exposition of the Entire Bible states:

“… his sufferings on account of the Gospel, which though said to happen, were not things of chance but of appointment; for as all the sufferings of Christ the head, were by the determinate counsel and foreknowledge of God, so are those of all the members of his [spiritual] body, and of his ministers who are appointed to these things, and they for them; of which Christ has given previous notice, so that they do not come unexpected, but are looked for by them; nor are they over distressed with them, being supported with the presence, Spirit, grace, and favour of God; hence they can rejoice in them, in hope of the glory of God; and as the afflictions of Gospel ministers, the quality and quantity of them, are fixed and settled by divine appointment, and which accordingly come upon them, so the use of them is also determined, and which have their sure and certain effect as the apostle’s had; for the very things by which men designed to have hindered the spread of the Gospel, he says, have fallen out rather unto the furtherance of the Gospel.”

Matthew Henry’s Concise Commentary adds:

“The apostle was a prisoner at Rome; and… he shows the wisdom and goodness of God in his sufferings. These things made him known, where he would never have otherwise been known; and led some to inquire after the gospel… Since our troubles may tend to the good of many, we ought to rejoice… Let us leave it to Christ, which way he will make us serviceable to his glory, whether by labour or suffering, by diligence or patience, by living to his honour in working for him, or dying to his honour in suffering for him.”

Paul clearly saw God’s hand in his circumstances in prison. Even though (or because) he was a prisoner, he was able to help in the furtherance of the truth of the gospel. How? In many different ways:

First, as he explains in Philippians 1:13, the palace guard “and all the rest” had to realize that Paul was imprisoned because he was a follower of Jesus Christ, and that he suffered shame for His name. They began to understand that Paul was innocent and Paul used the opportunity to tell them that, as he was innocent, so—even more so—was Jesus Christ as an innocent Lamb led to His slaughter by the Romans and the Jews alike.

Secondly, as Paul states in verse 14, the brethren saw the boldness in Paul and they, too, grew bolder in their willingness to stand up for Christ. Rather than being ashamed by His words, they showed great conviction and strength in giving a defense for the hope that was within each of them. They truly followed Paul’s admonition to follow him as he followed Christ.

But there was still a third way in which his imprisonment furthered the preaching of the gospel. In verses 15 to 18, Paul made some seemingly puzzling statements. He said that he rejoiced when ministers preached Christ “from envy and strife,” “selfish ambition,” “in pretense” and “not sincerely,” supposing to add affliction to his chains, by preaching the gospel because of insincere motives.

Why did he rejoice?

We see from the context of the entire passage, especially verse 18, that the truth of the gospel of Jesus Christ was preached even by those who did so with improper motives (verses 15–16). Paul was not addressing here a situation when a false Christ or a false gospel was being preached. He pronounced a CURSE on all those who would do so (Galatians 1:6–9; compare 2 Corinthians 11:4). Here, ministers preached the truth—but some preached the truth with improper motives!

WHY, then, did Paul rejoice? He certainly did NOT rejoice over the fact that those ministers had improper motives—but he DID rejoice in that the true gospel was being preached. There is a FUNDAMENTAL DIFFERENCE: The preaching of the gospel helped OTHERS, who heard the truth—but it did NOT help those ministers who preached “from selfish ambition” and “in pretense.”

Some ministers may preach aspects of the true gospel, but they do NOT do so with a true and sincere heart. They might act that way as part of their job description with their human organization—acting within the course and scope of their employment—to secure or maintain a paying job and/or just to gain prestige. But when the time of trial and testing comes, they may fail miserably, leaving the truth behind and adopting error and apostasy (compare 2 Thessalonians 2:3; 2 Timothy 4:3–4), again, sometimes in order to hold on to their job or their “position.” They were not sincere to begin with—they were mere hirelings (compare John 10:11–13).

What we might observe today is not that different from what Paul describes in the first chapter of the letter to the Philippians. Yes, as Paul rejoiced then, so we should rejoice today when the truth is being preached, but this does NOT in any way exculpate or justify those who preach the truth with IMPROPER motives.

The Life Application Bible explains Philippians 1 as follows:

“Paul had an amazingly selfless attitude. He knew that some were preaching to build their own reputations, taking advantage of Paul’s imprisonment to try to make a name for themselves. Regardless of the motives of these preachers, Paul rejoiced that the gospel was being preached. Some Christians serve for the wrong reasons. Paul wouldn’t condone, nor does God excuse, their motives, but we should be glad if God uses their message regardless of their motives.”

The Nelson Study Bible adds:

“Those preaching from envy and strife were not heretics… But apparently they were jealous of the attention Paul received, and they determined to sow seeds of dissension in order to cause him trouble.”

Note, too, the following comments from John Gill’s Exposition of the Entire Bible:

“… [These ministers did not act because] of ‘envy’ to Christ, whom they preached, but of envy to the apostle; they envied his gifts, his usefulness and success in the ministry; and he being now in bonds, they thought it a proper opportunity to exert themselves… hoping they should meet with the same success, and gain great honour and applause in the church…”

Albert Barnes’ Notes on the Bible elaborates:

“It would seem… there was a party which was jealous of the influence of Paul, and which supposed that this was a good opportunity to diminish his influence, and to strengthen their own cause…”

The commentary of Jamieson, Fausset and Brown agrees, stating:

“Some indeed [were] preaching Christ even for envy, that is, to carry out the envy which they felt towards Paul… they wished through envy to transfer the credit of its progress from him to themselves.”

Finally, The Broadman Bible Commentary gives the following succinct explanation:

“There is no hint that Paul’s rivals were considered heretical… in question was not the soundness of their gospel but their motives. These may have been jealous of the attention given Paul, even as a prisoner… Presumably Paul’s opponents thought that their success would afflict Paul by making him jealous. To the contrary, Paul could rejoice that they at least proclaimed Christ, even if for unworthy motives. This is not to discount the importance of motive, but it is to recognize that the gospel has its own power even when proclaimed by people lacking in motive and character.”

Jesus Christ faced a very similar kind of issue during His ministry. He constantly warned about the approach of the scribes and Pharisees; however, He also recognized that they were fulfilling a role for which God would hold them accountable:

“Then Jesus spoke to the multitudes and to His disciples, saying: ‘The scribes and the Pharisees sit in Moses’ seat. Therefore whatever they tell you to observe, that observe and do, but do not do according to their works; FOR THEY SAY, AND DO NOT DO’” (Matthew 23:1–3).

The preaching of those ministers in Paul’s day might, in fact, have helped others, but it did not do THEM any good. The same can be said today. True ministers of God must preach the gospel and feed the flock with a pure and clean heart. Their motives must be sincere in furtherance of the Will of God. If and when the truth is preached, we should rejoice, but we should not, even in our minds, justify any wrong motives and carnal REASONS for preaching the gospel, including such motives as pride, self-aggrandizement, envy toward others, recognition within the Church or community; or the desire for a position, and a well-paid job.

Philippians 1:19–24:

“(Verse 19) For I know that this will turn out for my deliverance through your prayer and the supply of the Spirit of Jesus Christ, (verse 20) according to my earnest expectation and hope that in nothing I shall be ashamed, but with all boldness, as always, so now also Christ will be magnified in my body, whether by life or by death. (Verse 21) For to me, to live is Christ, and to die is gain. (Verse 22) But if I live on in the flesh, this will mean fruit from my labor; yet what I shall choose I cannot tell. (Verse 23) For I am hard-pressed between the two, having a desire to depart and be with Christ, which is far better. (Verse 24) Nevertheless to remain in the flesh is more needful for you.”

In verses 19 and 20, Paul shares his conviction with the brethren that he will be released from prison, taking it for granted that they would pray for such deliverance, as Church members always ought to pray when their leaders are in need of godly help (compare Acts 12:5, 12).

In addition, Paul also knew that he would be filled with the Holy Spirit to inspire him to say the right words at his defense. It is
interesting how Paul mentions prayer and the supply of the Holy Spirit in the same context in Philippians 1:19.

The Jamieson, Fausset and Brown commentary remarks: “The Greek intimately joins the two nouns together, by having but one preposition and one article: ‘Through your prayer and (the consequent) supply of the Spirit of Jesus Christ (obtained for me through your prayer).’”

Paul uses the expression, “supply of the Spirit of Jesus Christ,” to show that the Holy Spirit is not static. It is compared with water, which flows from God into a person and then out of that person; and it must therefore be renewed on a daily basis. The converted Christian needs a steady “supply” of the Holy Spirit to be able to cope with life’s challenges (compare Galatians 3:5).

Paul was confident that he would not be ashamed to stand up for the truth, but would declare it with all boldness. Even though being sentenced to death or being released from prison would both constitute “deliverance” for Paul, and even though he was willing to magnify Christ either in continued living or in his death, he felt that he would stay alive and become a free man, as this was better for the brethren (Philippians 1:24).

Still, as Paul was facing serious difficulties, he was wondering whether he should wish to die or to continue to live. He had a desire to “depart” or die (verse 23), but realized that for the brethren’s sake, he would have to go on living.

As the Broadman Bible Commentary explains, “to depart translates a Greek term which was used for the loosing of a ship from its moorings and also for breaking camp or ‘striking tent.’ The term came to be a metaphor for death [2 Timothy 4:6].”

Paul knows that in the case of his death, he would be “with Christ” (verse 23) in the next second of his consciousness—as a resurrected immortal spirit being in the Family of God, at the time of his resurrection from the dead (1 Thessalonians 4:14–17; 1 Corinthians 15:35, 42, 49–53).

This would have been his “gain” (Philippians 1:21); that is, it would have been “far better” for him (verse 23), as his fate of being changed into a spirit being would have been sealed and unalterable. Of course, this is by no means saying that Paul was thinking of committing suicide. He understood that it would be a sin to take his own life, as this would constitute murder. He knew that he belonged to God and that only God had the right to determine when he would die (1 Corinthians 6:19–20; 7:23).

At the same time, he realizes that it is “more needful for” the Church members that he “remain in the flesh;” that is, to keep on living (verse 24).

Still, the question remains: Exactly how are we to understand the phrase in verse 21, “to live [is] Christ and to die [is] gain”? First, notice here in quoting verse 21, we emphasized and placed the word “is” in brackets twice, indicating that since there is no equivalent “is” in the Greek, something was added in the English translation in order to give the sentence the intended meaning.

Although most translations render the phrase exactly as quoted above, a few translations render it slightly differently, and it is important to take a look at these, along with some interesting Bible commentaries on this verse.

The Lamsa translation and the German Luther Bible, as well as the German Menge Bible, state: “For Christ is my life, and to die is gain.” This rendering is interesting in light of Colossians 3:4, which states: “When Christ who is our life appears, then you also will appear with Him in glory.”

But what does it mean that “Christ is our life”? Here is how the Swiss Zuercher Bible renders Philippians 1:21, including the phrase in brackets: “As for me, life is [a service for] Christ, and death is gain.” The commentary of Jamieson, Fausset and Brown agrees with such a rendering: “… whatever life, time and strength, I have, is Christ’s; Christ is the sole object for which I live.”

The Broadman Bible Commentary adds the following intriguing statements: “The oft-quoted v. 21 shows Paul at his best. He stood before life and death and found both inviting. His mood is the opposite to Hamlet’s ‘To be or not to be, that is the question.’ Hamlet found life such a disillusionment that he considered suicide, yet the unknown realm of death was so foreboding that he drew back. Paul did not desire death as escape from life. He saw death as entrance into the greater fullness of a life that already was full… Whatever life may mean to others, to him it was Christ, i.e., Christ gave life its meaning for him and apart from Christ it had no meaning. Death meant not loss but gain, for the good life he now knew in Christ would be not only continued but heightened. This verse seems not to imply an ‘intermediate [conscious] state.’ It is precarious to argue the point, for that is not Paul’s subject here; but it is hard to see how death would be gain if it led to an intermediate [conscious] state, especially if disembodied!”

A similar comment can be found in The New Bible Commentary: Revised: “[Paul] weighs up in his mind now the two alternatives and can rejoice in both. To go on living in this world is to live in constant enjoyment of Christ Himself, and there will be further fruitful toil in his Master’s service. He knows, on the other hand, that death is sheer gain, because beyond death is immediate presence of Christ.”

As has already been shown, Paul speaks of his resurrection to eternal life, which will occur in the next second of his consciousness, when Jesus Christ returns (2 Timothy 4:6–8). Paul was more than willing to wait in death—along with the rest of the saints—for the time when the righteous will receive eternal life (compare Hebrews 11:13, 39–40).

A similar rendition is given by the Living Bible: “For to me, living means opportunities for Christ, and dying—well, that’s better yet.”

These renderings would also make sense in light of Galatians 2:20, where we read: “I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith OF [as it should be correctly rendered from the Greek] the Son of God, who loved me and gave Himself for me.” Paul is saying in this passage in Galatians that Christ, through the Holy Spirit dwelling in Paul, was living His life in Paul. Paul’s “old life” had ended, and a “new life”—that of Christ living in him—had begun.

Paul encourages all of us, in Romans 13:14: “But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts.” John revealed the same truth in his second letter when, in verse 7, he warned of deceivers who would deny and not confess “Jesus Christ AS COMING in the flesh.” Christ is coming in the flesh by living His life in His human disciples. Paul did not want to continue to live his old life and to submit to the desires of the flesh. He knew that his deliverance from his “body of death” would be “through Jesus Christ” (Romans 7:24–25).

Paul’s statement “for me, to live is Christ” is subject to several possible explanations: Paul might have wanted to emphasize that his life was to be a service for Christ. He could have also meant that his sole purpose and motivation in life was focused on Christ. In addition, he might have stressed that Christ was living in him, that he had “put on Jesus Christ,” and that his life was used by Christ to serve others. In living such a life, Paul would become more and more perfect, “possessing more and more of him, becoming more and more like him, until on his death the process is completed in one glorious moment” (compare Eerdman’s Handbook to the Bible)—at the time of his resurrection.

As Unger’s Bible Handbook puts it: “Outwardly his one goal was Christ, inwardly Christ was living out His life through him. Living, he was blessed… Dying was ‘gain’ because it meant ‘to be with Christ,’ which was ‘far better’… To remain in this life was, however, more needful for the spiritual progress of the Philippians.”

Philippians 1:25–30:

“(Verse 25) And being confident of this, I know that I shall remain and continue with you all for your progress and joy of faith, (verse 26) that your rejoicing for me may be more abundant in Jesus Christ by my coming to you again. (Verse 27) Only let your conduct be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit, with one mind striving together for the faith of the gospel, (verse 28) and not in any way terrified by your adversaries, which is to them a proof of perdition, but to you of salvation, and that from God. (Verse 29) For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake, (verse 30) having the same conflict which you saw in me and now hear is in me.”

Being confident that he would be released as a free man in order to be able to help the brethren in Philippi to grow in faith and in joy (verses 25–26), he encourages them to stand fast in “one spirit” and to strive “together” with “one mind” for the faith of the gospel (verse 27). He alludes here to the fact, as he will explain more clearly in the next chapter, that there were dissentions and divisions in the Church.

Dissensions among them might lead to an attitude of becoming terrified by their adversaries (verse 28), as dissentions may hinder powerful prayer for one another. Unity in the Church should be a proof that God is among them, and that He is leading them to salvation, while the adversaries recognize the unity, but are unwilling to turn to God themselves (verse 28; compare 2 Thessalonians 1:3–12). Jesus Christ said: “By this all will know that you are My disciples, if you have love for one another” (John 13:35).

This unity and love should be proof to others that the Church members fulfill their commission to live as representatives or ambassadors of Christ. As faith in Christ was granted or given to the Church (verse 29), no one can simply decide that he wants to believe in Christ. God the Father must draw him or her to Christ. Another gift that was granted to the Church is the gift of being allowed to suffer for Christ (same verse; compare Acts 5:41). Paul states that as he has been counted worthy to suffer for Christ, so they also have too (verse 30), and he emphasizes to them that even in suffering, their conduct must be “worthy of the gospel” (verse 27).

Clarke’s Commentary on the Bible states:

“… it is no small privilege that God has so far honored you as to permit you to suffer on Christ’s account. It is only his most faithful servants that he thus honors. Be not therefore terrified by your enemies; they can do nothing to you which God will not turn to your eternal advantage.”

Vincent’s Word Studies adds:

“The gift was not suffering as such. Its meaning and value lay in its being for His [Christ’s] sake.”

Philippians, Chapter 2

Philippians 2:1–2:

“(Verse 1) Therefore if there is any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any affection and mercy, (verse 2) fulfill my joy by being like-minded, having the same love, being of one accord, of one mind.”

Paul continues discussing the need to be unified, but he does not preach unity for unity’s sake; that is, he is not endorsing unification by ignoring or overlooking or even justifying doctrinal error. Some preach unity today without realizing that true unity can only come from God when we follow His doctrines and teachings, and when the love of God is in us, which is defined as the keeping of the commandments. It is the love of God that fulfills His law, and it is the love of God that is shed into our hearts through the Holy Spirit.

And so, Paul is pleading with the brethren to have that same love (verse 2)—that love that leads to having the same mind set. If there is division among God’s people, it is simply because the love of God is not present within the individuals as much as it should be.

Philippians 2:3–5:

“(Verse 3) Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. (Verse 4) Let each of you look out not only for his own interests, but also for the interests of others. (Verse 5) Let this mind be in you which was also in Christ Jesus,…”

In order to have and to show the love of God that leads to complete unity with God and our brethren, Paul is pointing out that selfish ambition and conceit are in opposition to love. The Authorized Version renders verse 3 as: “strife or vain glory.”

Barnes Notes on the Bible states:

“Let nothing be done through strife – With a spirit of contention… The command prohibits all attempts to secure anything over others… as the result of dark schemes and plans formed by rivalry, or by the indulgence of angry passions, or with the spirit of ambition…

“Or vain glory – The word used here… means properly empty pride, or glory, and is descriptive of vain and hollow parade and show…The idea seems to be that of mere self-esteem; a mere desire to honor ourselves, to attract attention, to win praise, to make ourselves uppermost, or foremost, or the main object.”

God’s way of love and life is a way of give, whereas our human carnal way of life is a way of get. Selfish ambition, which is caused by pride, is detrimental to love and unity. Rather, we need to develop an attitude of lowliness of mind, or humility, and this attribute enables us to look at others as being better or more important than ourselves.

The Jamieson, Fausset and Brown commentary explains:

“… let each esteem-Translate as Greek, ‘esteeming each other superior to yourselves.’ Instead of fixing your eyes on those points in which you excel, fix them on those in which your neighbor excels you: this is true ‘humility.’”

The People’s New Testament adds:

“Instead of exalting himself, each is to exalt others in his esteem. He that is willing to serve is greatest.”

When we do that, then we are not looking at what is seemingly “best” or most advantageous for us, but we also concentrate on what is helpful for others.

This is the kind of mindset that Jesus Christ had, and we as followers of Christ must develop the same attitude and outlook. In that context, we can only have full and complete unity in the Church when all of us develop this kind of attitude. Selfish ambition and the desire to get ahead of others—our own pride and conceit—destroy true love and unity. In fact, they prevent godly unity from developing among us.

Gill’s Exposition to the Entire Bible makes the following comments to Philippians 2:5:

“‘Let this mind be in you,’…. The Arabic version renders it, ‘let that humility be perceived in you’. The apostle proposes Christ as the great pattern and exemplar [example] of humility… ‘which also was in Christ Jesus’; or as the Syriac version, ‘think ye the same thing as Jesus Christ’…”

Paul continues in Philippians 2:6:

“… (verse 6) who, being in the form of God, did not consider it robbery to be equal with God…”

In order to develop an attitude of love and humility for others, we must be willing to sacrifice our own preferences. Jesus Christ proved beyond a shadow of any doubt His love for us, in that He was willing to give up His godly attributes, become a man, and live and die in the flesh. This act of love for us was necessary in order for Him to pay the penalty for our sin, so that we, condemned to death, could obtain forgiveness and live, and inherit eternal life in the Family of God, a life of peace, love and complete harmony with God and each other.

Christ was in the form of God before He became a human being. He was equal with God the Father, insofar as His nature was concerned. But He did not consider it robbery to be equal with Him; that is, He did not want to selfishly grasp and maintain that status for His own good. He was willing to give it up for the good of others.

Barnes’ Notes on the Bible explains:

“The ‘form’ here referred to must have been something before he became a man… It was something from which he humbled himself… Of course, it must have been something which existed when he had not the likeness of people; that is, before he became incarnate. He must therefore have had an existence before he appeared on earth as a man, and in that previous state of existence there must have been something which rendered it proper to say that he was ‘in the form of God.’

“…the phrase ‘form of God’ is one that naturally conveys the idea that he was God… He himself speaks [in] John 17:5 of ‘the glory which he had with the Father before the world was’…

“The word rendered ‘robbery’… does not properly mean an act of robbery, but the thing robbed – the plunder – … and hence something to be eagerly seized and appropriated… the meaning of the word here is, something to be seized and eagerly sought, and the sense is, that his being equal with God was not a thing to be anxiously retained. The phrase ‘thought it not,’ means ‘did not consider’; it was not judged to be a matter of such importance that it could not be dispensed with. The sense is, ‘he did not eagerly seize and tenaciously hold’ as one does who seizes prey or spoil.”

The People’s New Testament adds:

“…‘Who, being in the form of God.’ He refers to the state of our Savior before he took human form. His form was divine. He had a glory with the [F]ather before the world was…”

Wesley’s Notes states:

“‘To be equal with God’ – the word here translated equal [“isos” in Greek; meaning, according to Young’s Analytical Concordance to the Bible, “the same as”], occurs in the adjective form five or six times in the New Testament, [Matthew] 20:12; [Luke] 6:34 [“as much” in the New King James Bible; in Greek: “ta isa”]; [John] 5:18; [Acts] 11:17 [“like” in the New King James Bible]; [Revelation] 21:16. In all which places it expresses not a bare resemblance, but a real and proper equality.”

In our free booklet, “God Is A Family,” we explain the following regarding the divinity of Jesus Christ, PRIOR to His birth as a human being:

“The Bible clearly reveals, however, that both the Father and Jesus Christ ARE God, and that they have ALWAYS been God throughout eternity! Reading from John 1:1, ‘In the beginning was the Word [the ‘Logos’ in Greek, meaning ‘Spokesman’], and the Word was with God, and the Word was God.’ We see that it is Jesus Christ—the ‘Word’—the One who ‘SPOKE, and it was done’ (Psalm 33:9), and the One who later became flesh (John 1:14), who is referred to in John 1:1 as ‘God.’”

To interject here, Christ is also identified as the “Word” in 1 John 1:1–3; and Revelation 19:11–13. Also, we read in Psalm 33:6: “By the word [better: “Word”] of the LORD the heavens were made…” Continuing with the quote from our booklet:

“Some say that the phrase in John 1:1 should be translated as, ‘The Word was divine,’ in the sense that everything that God says is divine. That proposal is wrong. The Greek word for ‘divine’ is ‘theios,’ while the term for ‘God,’ as used in John 1:1, is ‘theos.’ The term ‘theos’ can only mean ‘God.’ The ‘Word’ was not only ‘divine’—the ‘Word’ was ‘God’…”

We see, then, that the “Word” was a Being, called God, who was with another Being, also called God, showing that God consists of two Beings—God the FATHER and Jesus Christ the SON. It also establishes that the Son—the One who became flesh—was GOD. God the Father created everything through the Word—Jesus Christ. (Compare John 1:3; Colossians 1:15–16; Ephesians 3:8–9; and Hebrews 1:1–2.)

Matthew Henry’s Commentary on the Whole Bible states the following:

“What he [John] saith of him [Jesus Christ] [is] enough to prove beyond contradiction that he is God. He asserts… His existence in the beginning: In the beginning was the Word. This bespeaks his existence, not only before his incarnation, but before all time. The beginning of time, in which all creatures were produced and brought into being, found this eternal Word in being. The world was from the beginning, but the Word was in the beginning… the Word was God: a distinct person… for he was with God… He that undertook to bring us to God… was himself from eternity with God; so that this grand affair of man’s reconciliation to God was concerted between the Father and Son from eternity, and they understand one another perfectly well in it… He was with God, and therefore is said to come forth from the Father.”

In addition, Philippians 2:5–7 explains that Christ was in the “form of God” and “equal with God” the Father, but that He took the “form of a bondservant,” and came “in the likeness of men.”

We read in John 17:5 that Christ had glory before the world existed, showing that Christ existed as a glorious Being before the world was made. As Philippians 2:6 says, He existed as a divine Being—He was EQUAL with God and therefore God.

As an aside, some commentaries will tell you that the word “form” in Philippians 2:6 (“morphe” in Greek) does not mean to convey the idea that God has form or shape, even though the word “form” or “morphe” is applied in that passage to the “form” of God (verse 6) and to the “form” of men (verse 7), and nobody disputes that man has form and shape. However, God is ALSO clearly described as a Being with form and shape (compare Numbers 12:8; Exodus 33:18–23), even though He is a Spirit being and therefore, barring supernatural manifestation, invisible to the human eye. Christ said in John 5:37 that no one has ever seen the “form” of God the Father (compare also John 1:18; 1 John 4:12). Since some, including Moses, saw the “form” of the LORD, it is logical and compelling that they must have seen the form of Christ—the second member in the Godhead.

Philippians 2:7–8:

“… (verse 7) but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. (Verse 8) And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.”

How did Jesus make Himself of no reputation? As we will show, the phrase should be translated, “He emptied Himself.”

Notice the clear revelation of this mystery in John 1:14: “And the Word [the “Word” referring to Jesus Christ, Who in the beginning was God and was with God the Father, John 1:1–2] BECAME flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth…”

God clearly tells us that the Word—Jesus Christ—who was God before His human birth, BECAME flesh. Christ came in the flesh by BECOMING flesh. This means that He became totally and fully flesh and blood, like you and I! This is CRUCIAL for you to understand! When Christ BECAME flesh, He was no longer Spirit. He was no longer fully God, because He had become fully man!

The Bible teaches clearly that Jesus Christ—the God of the Old Testament—”emptied” Himself and became a human being. We read in Philippians 2:6–7, in the Revised Standard Version:

“[Jesus Christ]… though he was in the form of God, did not count equality with God a thing to be grasped (better: retained), but emptied himself, taking the form of a servant, being born in the likeness of men…”

The New International Version renders the phrase in verse 7 as follows: “…taking the very nature of a servant, being made in human likeness…”

The New Jerusalem Bible leaves no doubt in its translation as to what Jesus became:

“… he emptied himself, taking the form of a slave, becoming as human beings are; and being in every way like a human being…”

In spite of these powerful words, most commentaries simply deny what is being said here, and resort to some incredible “explanation” as to what this passage allegedly means. Listen to these astonishing statements by the Nelson Study Bible:

“This phrase can be translated ‘He emptied Himself.’ Christ did this by taking on the form of a servant, a mere man. In doing this, He did not empty Himself of any part of His essence as God. Instead He gave up His privileges as God and took upon himself existence as a man. While remaining completely God, He became completely human.”

This is utter nonsense! You cannot be completely something and be completely the exact opposite at the same time!

The Bible is very clear that Christ emptied Himself of existing as a Spirit being, and He emptied Himself of the glory that He had before the world was (compare John 17:5). He BECAME a human being (compare 1 John 4:1–3). He was no longer “completely” or “fully” God—rather, He had become “completely” or “fully” man.

We read, for instance, that man—flesh and blood—cannot inherit the Kingdom of God (1 Corinthians 15:50). We also read that we must be born again in order to enter the Kingdom of God (John 3:5), and that flesh and blood cannot even see the Kingdom of God (John 3:3). In order to be IN the Kingdom of God, one must BE Spirit (John 3:6). Jesus came in the flesh; He WAS flesh when He was here on earth. He became born again at the time of His resurrection as a Spirit Being—no longer flesh and blood—and it was THEN that He entered the Kingdom or Family of God as a glorified Spirit Being. He was NOT (yet) in the Kingdom of God when He was here on earth as a man. It is true that some of His disciples saw Him on the mount of transfiguration as a glorified Being in the Kingdom of God—together with glorified Moses and Elijah—but that was in a vision, picturing what would occur in the future.

Christ did have God’s Holy Spirit dwelling within Him. He had God’s Spirit without measure or limit—given at conception—which is how He was able to overcome sin in the flesh. Jesus said that He could do nothing of Himself (John 5:19, 30). When in the Garden of Gethsemane, He prayed to God, the Father, for strength and God sent an angel to strengthen Him (Luke 22:40–46; Matthew 26:39–42). He knew that the Father could do everything and that nothing was impossible for the Father.

It was absolutely NECESSARY for Christ to become FULLY MAN, because only in that way could He become the Savior of man. Notice this in 1 Corinthians 15:21: “For since by man came death, by Man also came the resurrection of the dead.” We read that Christ was DEAD. HE HIMSELF—the Person that He was, the Son of God Who had become Man—had died. Revelation 1:18 confirms that HE was dead, not just a part of Him.

Philippians 2:8 adds that “He humbled himself and became obedient to the point of DEATH, even the death of the cross.” Romans 14:9 adds: “For to this end Christ DIED and rose and LIVED AGAIN, that He might be Lord of both the dead and the living.”

Hebrews 2:9 teaches very powerfully that Christ died just as all humans die. In fact, He HAD to die that way in order to “…taste death for everyone.” We read: “But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that He, by the grace of God, might taste death for everyone.”

The only way that Christ—who had been GOD since all eternity—could die, was to become flesh; and when He did become flesh, He was totally human, as we are all totally human! When Christ became flesh, He gave up all of His divine attributes and powers. Simply put, He became a man so that He could die! He was no longer a Spirit being. He was no longer God as we think of God, since God, a Spirit being, cannot die (compare Isaiah 57:15; 1 Timothy 6:16; 1 Timothy 1:17).

Christ became flesh so that He could overcome sin in the flesh. He had to prove that it is possible for man, with the help of God’s Holy Spirit within him, to overcome sin!

Christ was tempted in all points, as we are, but He stayed sinless (Hebrews 4:15: “[He] was in all points tempted as we are, yet without sin.”). He overcame sin in the flesh, resisting temptation (Revelation 3:21). God—a powerful perfect Spirit being—cannot be tempted (compare James 1:13). But we read that Christ WAS tempted. This proves that He was not the all-powerful perfect Spirit being when He was here on this earth that He HAD been prior to His birth as a human being.

Romans 8:3 tells us: “For what the law could not do in that it was weak through the flesh [human beings, without God’s Spirit dwelling in them, are too weak to keep the law all by themselves], God did by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh.” In other words, He OVERCAME SIN as a human being!

Christ had been an immortal God being. He was changed into a human being, but He was still the same Personage He had been since all eternity. Christ, who became human, was still the Personage He had always been. He was still the One who had previously met with Abraham, the One who created Adam and Eve, and the One who spoke to Moses face-to-face. He lived as a human being—growing as children do, developing into a young man, and then becoming a rabbi, or teacher, in Judah. But He was still the same individual that He had always been. He had been an immortal God being and He knew that He would become an immortal God being again, subject to qualifying by being and remaining sinless. Christ, when He was here on earth, was, quite literally, Immanuel, or, “God with us” (Matthew 1:23).

Christ was God Eternal, who BECAME man, so that man COULD ultimately become God! Christ was tempted, He suffered, and He died as a man (Hebrews 12:1–4), so that human beings could become “gods”—members of the God Family, unable to die (Luke 20:35–36; John 3:36; 10:28; compare also John 10:34–35).

Philippians 2:9–11:

“(Verse 9) Therefore God also has highly exalted Him and given Him the name which is above every name, (verse 10) that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, (verse 11) and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.”

Because of what Christ was willing to do for man, God rewarded Him greatly, giving Him a name which is far above other names—names of angels and of our names, including our new names in the world to come.

Paul says that every knee should bow, of those in heaven, and of those on earth, and of those under the earth. The Authorized Version says here: “That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth.” Note here though that the three-fold addition of the word, “things”, is misleading. Let’s take a closer look at this.

Barnes’ Notes on the Bible explains:

“The bowing of the knee properly expresses homage, respect, adoration…

“Of things in heaven… rather of beings in heaven, the word ‘things’ being improperly supplied by our translators… Things do not bow the knee; and the reference here is undoubtedly to angels… If Jesus is worshipped there, he is divine; for there is no idolatry… in heaven… In the great divisions here specified – of those in heaven, on the earth, and under the earth – the apostle intends, doubtless, to denote the universe… This mode of expression is equivalent to saying, ‘all that is above, around, and beneath us,’ and arises from what appears to us. The division is natural and obvious – that which is above us in the heavens, that which is on the earth where we dwell, and all that is beneath us…”

Gill’s Exposition of the Entire Bible adds:

“… of things in heaven: the angels there… and things in earth; both good men, and bad men… and things under the earth; meaning… the dead bodies of men in the grave, which shall come forth and stand before the judgment seat of Christ…”

Then every tongue will confess, as Paul says, that Christ is Lord, to the glory of the Father. All glory belongs to the Father, as Christ taught us to pray. But the marvelous truth is that God the Father is willing to share His glory with us. And so, Gill’s Exposition of the Entire Bible gives the following intriguing explanation:

“And that every tongue should confess… Whether of angels or men, or of men of whatsoever nation. Confession is either true and hearty… or verbal only, or in mere outward form, and by force, as in hypocrites, wicked men, and devils themselves; who all either have confessed, or will confess, that Jesus Christ is Lord: the holy angels confess him to be Lord, and their Lord truly… and true believers heartily… and cheerfully submit to his commands and ordinances; and the foolish virgins, and the goats on Christ’s left hand, will, at the last day, call him Lord, Lord; and the worst of men, yea, even devils, will be obliged to own [admit] his lordship and dominion; which will be to the glory of God the Father.

“…The Vulgate Latin version renders the words, ‘because the Lord Jesus Christ is in the glory of God the Father’: being in the form of God, of the same nature and essence with him, and equal to him; as he will appear to be at his second coming, for then he will come in the glory of his Father.”

Matthew Henry’s Concise Commentary adds:

“It is to the glory of God the Father, to confess that Jesus Christ is Lord; for it is his will, that all men should honour the Son as they honour the Father, [John] 5:23.”

Philippians 2:12–13:

“(Verse 12) Therefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; (verse 13) for it is God who works in you both to will and to do for His good pleasure.”

Christianity is a way of life, requiring obedience to God and His laws. Paul reminds them of the absolute requirement to obey God, and in doing so, they are to work out their own salvation (compare 2 Peter 1:10–11) with fear and trembling (compare again Philippians 2:12).

Clarke’s Commentary on the Bible says:

“Work out your own salvation – Go on, walking by the same rule, and minding the same thing, till your salvation be completed: till, filled with love to God and man, ye walk unblamably in all his testimonies, having your fruit unto holiness, and your end everlasting life.

“With fear and trembling – Considering the difficulty of the work, and the danger of miscarriage. If you do not watch, pray and continually depend on God, your enemies will surprise you, and your light and life will become extinct; and then consider what an awful account you must give to Him whose Spirit ye have grieved, and of whose glory ye have come short.”

The People’s New Testament adds:

“Work out your own salvation. While Christ is our Savior, and the author of our salvation, we must accept him and work together with him. Hence the [Bible] says, Save yourselves ([Acts] 2:40) and work out your own salvation. Unless we do our part Christ cannot save us.”

Paul says that we must work out our own salvation with fear and trembling (Philippians 2:12)—with the fear or concern not to disappoint God and not to keep on sinning (compare Hebrews 4:1; Romans 11:19–20; and 2 Corinthians 6:1).

Paul continues in Philippians 2:13 that we can work out our own salvation with fear and trembling BECAUSE God works in us, both to will and to do. Without God dwelling in us and leading us, we could not work out our salvation. And even with God living in us, we must submit to Him and His Will; when we resist Him, we will not be saved.

Barnes’ Notes on the Bible states that God “does not compel or force us against our will.”

Clarke’s Commentary on the Bible adds:

“For it is God which worketh in you – Every holy purpose, pious resolution, good word, and good work, must come from him; ye must be workers together with him, that ye receive not his grace in vain; because he worketh in you, therefore work with him, and work out your own salvation… God gives power to will, man wills through that power; God gives power to act, and man acts through that power. Without the power to will, man can will nothing; without the power to work, man can do nothing…”

Philippians 2:14–16:

“(Verse 14) Do all things without complaining and disputing, (verse 15) that you may become blameless and harmless, children of God without fault in the midst of a crooked and perverse generation, among whom you shine as lights in the world, (verse 16) holding fast the word of life, so that I may rejoice in the day of Christ that I have not run in vain or labored in vain.”

In verse 14, Paul continues the thought which he introduced in the previous verses: When we work out our own salvation with fear and trembling, knowing that we can do so because God leads and helps us, then we are to do all things (which are good and in accordance with the Will of God) without complaining (or murmuring) and disputing (or hesitation or doubting). To put it in another way, working out our own salvation with fear and trembling includes the need to do all godly required things without complaining and disputing. Still worded differently, we don’t work out our own salvation with fear and trembling, if we continue to complain about and dispute or doubt or are hesitant towards the things which God gives us or wants us to do.

Gill’s Exposition of the Entire Bible states the following regarding prohibited “murmuring” and “disputing”:

“… without murmurings; either against God and Christ, as if anything hard and severe was enjoined, when Christ’s yoke is easy, and his burden light… and none of his commands grievous; and because their presence is not always enjoyed… or against the ministers of the Gospel… the Israelites in the wilderness… murmured against [Moses], and in so doing against God himself… or against one another… but all things, both of a moral, civil, and religious nature, with respect to God, and one another, should be done readily, freely, cheerfully, and heartily; and also without

“disputings… Whatever appears to be agreeable to the will of God, should be done at once without dispute upon it, or hesitation about it, however disagreeable it may be to carnal sense and reason; the will of God is not to be disputed, nor flesh and blood to be consulted, in opposition to it; nor should the saints enter into any carnal reasonings, and contentious disputations, either at their public or private meetings, but do all they do decently, and in order, and in the exercise of brotherly love.”

This is a tall order, but we must try to obey it; after all, it is “God who works in us both to will and to do” (Philippians 2:13). Since this is so, then we ought to do what we must, without complaining about it.

Following this admonition and concentrating on doing everything with a happy heart, we will become blameless and harmless or innocent or pure or sincere (verse 15), and we will then truly be God’s begotten children, without fault (same verse; compare also Matthew 5:44–45; John 1:12; 1 John 3:1).

We are told that once God’s Holy Spirit dwells within us, we are begotten children of God—but not born yet. As God’s begotten children, we must be able to represent God properly as His and Christ’s ambassadors (2 Corinthians 5:20; Ephesians 6:19–20), showing the world that we are different—not part of this world—and that our citizenship is in heaven (Philippians 3:20). As children of God, we are to shine as bright lights (compare Matthew 5:14–16; Luke 8:16) in the midst of a crooked and perverse generation (as Paul says in Philippians 2:15).

This world is in utter darkness, but as Christ came to shine in the darkness (John 8:12), so we, as His brothers and sisters, must likewise become bright and shining lights to this world while we are here (John 12:36). We cannot become lights on our own; but rather, God must give us HIS light, and in so doing it is HIS light that shines to others through us (2 Corinthians 4:6). As the lights of this world, we must not have communion or fellowship with darkness (2 Corinthians 6:14).

Of course, as the world rejected Christ, so most will reject His disciples today, but this must be no excuse for us not to shine as bright lights among evildoers—because ultimately, most will come to the proper understanding, in their due time.

We must walk as children of light (Ephesians 5:8). We cannot do this, if we don’t hold fast the word of life, as Paul explains in Philippians 2:16. Paul explains that he is looking forward to “the Day” of Christ’s return with great joy, when he will see the brethren in Philippi transformed into immortal spirit beings, as Paul will also be transformed.

When that moment has arrived, Paul will have every reason to rejoice with the acknowledgment and recognition that his labor and his run were not in vain (compare 2 Corinthians 1:12–14). His teaching and his example had been received and retained and put into practice by the Philippian brethren.

Clarke’s Commentary on the Bible includes some interesting thoughts regarding Philippians 2:16:

“Holding forth the word of life – An allusion, some think, to those towers which were built at the entrance of harbours, on which fires were kept during the night to direct ships into the port. Genuine Christians, by their holy lives and conversation, are the means of directing others, not only how to escape those dangers to which they are exposed on the tempestuous ocean of human life, but also of leading them into the haven of eternal safety and rest.

“That I have not run in vain – This appears to be a part of the same metaphor; and alludes to the case of a weather-beaten mariner who has been long tossed on a tempestuous sea, in hazy weather and dark nights, who has been obliged to run on different tacks, and labor intensely to keep his ship from foundering, but is at last, by the assistance of the luminous fire on the top of the tower, directed safely into port. Live so to glorify God and do good to men, that it shall appear that I have not run and labored in vain for your salvation.”

In addition, Paul compares the Christian way of life with the metaphor of running a race (1 Corinthians 9:24–27; 2 Timothy 2:5). We must make every effort to insure that we do not run the race “in vain”—either in regard to ourselves, or in our relationship with others.

Philippians 2:17–18:

“(Verse 17) Yes, and if I am being poured out as a drink offering on the sacrifice and service of your faith, I am glad and rejoice with you all. (Verse 18) For the same reason you also be glad and rejoice with me.”

We saw earlier that Paul expected to be soon released from prison, which he indeed was. So why is he stating here that he is being poured out as a drink offering? Notice carefully that he is saying, “IF I am poured out…”

Paul is using a metaphor here, comparing himself with “a drink offering on the sacrifice and service of their faith.”

As Barnes’ Notes on the Bible states, “He had labored for their salvation. He had exposed himself to peril that they and others might have the gospel. On their account he had suffered much; he had been made a prisoner at Rome; and there was a possibility, if not a probability, that [ultimately] his life might be a forfeit for his labors in their behalf. Yet he says that, even if this should happen, he would not regret it, but it would be a source of joy.”

Gill’s Exposition of the Entire Bible adds:

“Yea, and if I be offered… Or ‘poured out’, as the drink offerings of wine or oil were; meaning the… laying down of his life for the sake of Christ, and his Gospel: which he knew not how soon might be, though he was in some hopes of a deliverance for the present, and therefore speaks of it in an hypothetical way: yet he expected it sooner or later.

“…he had been the means of bringing them to the faith of Christ, in which they were an offering acceptable to God, being sanctified by the Holy [Spirit, see Romans 15:15–16]…”

The Geneva Study Bible states: “As if he said, I brought you Philippians to Christ, and my desire is that you present yourselves a living sacrifice to him, and then it will not grieve me to be offered up as a drink offering…”

Wesley’s Notes agree, stating:

“Upon the sacrifice of your faith – The Philippians, as the other converted heathens, were a sacrifice to God through…Paul’s ministry… And as in sacrificing, wine was poured at the foot of the altar, so he was willing that his blood should be poured out. The expression well agrees with that kind of martyrdom by which he was afterwards offered up to God.”

In Philippians 2:18, Paul speaks of mutual joy, even in those dire circumstances and probable future occurrences. As Paul would rejoice in case of his martyrdom—being found worthy to suffer for Christ’s name—so should the Philippians rejoice with him.

The People’s New Testament writes:

“For the same cause also do ye joy, and rejoice with me. Like me, rejoice in the prospect of death, if thereby Christ may be glorified.”

As Paul was willing to die for the gospel’s sake, so they should also be willing to die for it, thereby glorifying God. They should do so joyfully, as Paul would rejoice in the hour of his death. He knew that he had run his race, and he was ready to die. In fact, he had said earlier that dying would be gain for him, but that for the Church’s sake, he knew that God felt it was more expedient for him to live a while longer.

Philippians 2:19–24:

“(Verse 19) But I trust in the Lord Jesus to send Timothy to you shortly, that I also may be encouraged when I know your state. (Verse 20) For I have no one like-minded, who will sincerely care for your state. (Verse 21) For all seek their own, not the things which are of Christ Jesus. (Verse 22) But you know his proven character, that as a son with his father he served with me in the gospel. (Verse 23) Therefore I hope to send him at once, as soon as I see how it goes with me. (Verse 24) But I trust in the Lord that I myself shall also come shortly.”

In verse 24, Paul reconfirms his belief and trust that he would soon be released from prison and that he would then be able to personally visit the Philippian brethren. In the meantime, he wanted to send Timothy to them so that he could find out from him how they were doing, fully expecting to be encouraged by his report (verse19).

Paul gives a glowing recommendation of Timothy, stating that the Philippians knew his “proven character” (verse 22); that he lived selflessly and with focus on Christ (verse 21); that he would sincerely care for them (verse 20); and that as a son with his father, he had served with Paul in the gospel (verse 22).

Paul is not saying in verse 21 (“all seek their own”) that there were no other Christians who could compare with Timothy, but rather that he had no one with him who had the same mind as Paul, except for Timothy. He later mentions Epaphroditus—another outstanding servant of God—but Epaphroditus had already left to visit the Philippians.

Still, Paul’s comments about other Christians are very grave and sobering.

Barnes’ Notes on the Bible explains:

“For all seek their own – That is, all who are with me. Who Paul had with him at this time is not fully known, but he doubtless means that this remark should apply to the… Christians and Christian ministers then in Rome. Perhaps he had proposed to some of them to go and visit the church at Philippi, and they had declined it because of the distance and the dangers of the way. When the trial of Paul came on before the emperor, all who were with him in Rome fled from him (2 Timothy 4:16) and it is possible that the same disregard of his wishes and his welfare had already begun to manifest itself among the Christians who were at Rome, so that he was constrained to say that, as a general thing, they sought their own ease and comfort, and were unwilling to deny themselves in order to promote the happiness of those who lived in the remote parts of the world…”

Clarke’s Commentary on the Bible adds:

“For all seek their own – This must relate to the persons who preached Christ even of envy and strife (Philippians 1:15), these must be very careless whether souls [people] were saved or not by such preaching; and even those who preached the Gospel out of good will might not be fit for such an embassy as this, which required many sacrifices, and consequently much love and zeal to be able to make them.”

In the New King James Bible it reads that the Philippians knew Timothy’s “proven character” (verse 22). The Authorized Version renders this: “ye know the proof of him.” Still, the term “proven character” very accurately reflects the intended meaning.

In Romans 5:3–4, Paul writes that “we also glory in tribulations, knowing that tribulation produces perseverance; and perseverance, character (the Authorized Version says, “experience”); and character, hope.”

Godly character is developed through experience. It is the duty of every converted Christian to develop holy righteous godly character. We are to become perfect, as God is perfect, and God is holy character. As humans, we must prove to God and men that we are indeed advancing in positive character development—that we increase and grow in experience as to what to do and what not to do.

Holy character development has been defined as (1) the understanding as to what is right and what is wrong; (2) the decision and will to accept the right and reject the wrong; and (3) the action of doing the right and rejecting the wrong.

Timothy was known as a Christian who manifested his growth in character development. Notice again how Paul summarizes the proofs of Timothy’s positive character development:

Paul and Timothy were like-minded in sincerely (the Authorized Version says, “naturally”) caring for the brethren—they both had the mind of Christ in them; Timothy did not seek his own, but rather the things which are of Christ Jesus; he served with Paul in the gospel of the Kingdom of God—he preached and lived it, and he did so with an attitude of wanting to serve, rather than to rule over others; and finally, he served with Paul in the proclamation of the gospel, but he did so as a son serves his father—with love and respect and a deep feeling of gratitude toward him.

Matthew Henry’s Whole Bible Commentary states:

“Seeking our own interest to the neglect of Jesus Christ is a very great sin, and very common among Christians and ministers. Many prefer their own credit, ease, and safety, before truth, holiness, and duty, the things of their own pleasure and reputation before the things of Christ’s kingdom and his [Christ’s] honour and interest in the world: but Timothy was none of these…

“Timothy was a man who had been tried, and had made full proof of his ministry (2 Timothy 4:5), and was faithful in all that befell him. All the churches with whom he had acquaintance knew the proof of him. He was a man as good as he seemed to be; and served Christ so as to be acceptable to God, and approved of men (Romans 14:18)…

“He was Paul’s assistant in many places where he preached, and served with him in the gospel with all the dutiful respect which a child pays to a father, and with all the love and cheerfulness with which a child is serviceable to his father. Their ministrations together were with great respect on the one side and great tenderness and kindness on the other—an admirable example to elder and younger ministers united in the same service.”

Philippians 2:25–29:

“(Verse 25) Yet I considered it necessary to send to you Epaphroditus, my brother, fellow worker, and fellow soldier, but your messenger and the one who ministered to my need; (verse 26) since he was longing for you all, and was distressed because you had heard that he was sick. (Verse 27) For indeed he was sick almost unto death; but God had mercy on him, and not only on him but on me also, lest I should have sorrow upon sorrow. (Verse 28) Therefore I sent him the more eagerly, that when you see him again you may rejoice, and I may be less sorrowful. (Verse 29) Receive him therefore in the Lord with all gladness, and hold such men in esteem; (verse 30) because for the work of Christ he came close to death, not regarding his life, to supply what was lacking in your service toward me.”

Who was Epaphroditus?

Barnes’ Notes on the Bible states:

“Epaphroditus is nowhere else mentioned but in this Epistle; see Philippians 4:18. All that is known of him, therefore, is what is mentioned here. He was from Philippi, and was a member of the church there. He had been employed by the Philippians to carry relief to Paul when he was in Rome… and while in Rome he was taken dangerously sick. News of this had been conveyed to Philippi, and again intelligence had been brought to him that they had heard of his sickness and that they were much affected by it. On his recovery, Paul thought it best that he should return at once to Philippi, and doubtless sent this Epistle by him.”

In verse 25, Paul calls him “your messenger.” In the Greek, this word is the same as the word for “apostle,” and it is therefore very likely that Epaphroditus was an apostle, but he was still submissive to Paul, as the younger in the faith.

Clarke’s Commentary on the Bible writes:

“Here is a very high character of this minister of Christ; he was… A brother – one of the Christian family; a thorough convert to God… He was a companion in labor; he labored, and labored in union with the apostle in this great work. He was a fellow soldier; the work was a work of difficulty and danger, they were obliged to maintain a continual warfare, fighting against the world, the devil, and the flesh. He was their apostle… He was an affectionate friend to the apostle [Paul]… acknowledged him in prison, and contributed to his comfort and support.”

In referring to Paul’s comments that Epaphroditus was a “fellow worker” and a “fellow soldier,” Gill’s Exposition of the Entire Bible includes the following statements:

“… [he was] companion in labour; in the laborious work of preaching the Gospel. The ministry of the word is a work; it is called the work of the ministry; and it is a laborious one when diligently and faithfully performed: the apostle [Paul] was a workman that needed not to be ashamed, a labourer in Christ’s vineyard, and one that laboured more abundantly than others; and he was not alone, he had companions in his work, and this good man was one of them: he adds,

“and fellow soldier; the life of every believer is a warfare; he is always engaged in a war with sin, and Satan, and the world; and is often called to fight the fight of faith, to contend earnestly against false teachers for the faith once delivered to the saints, to stand up for it, and fast in it; and is provided for with the whole armour of God, with weapons of warfare, which are not carnal, but spiritual and mighty, being enlisted as a volunteer under the great Captain of his salvation, Jesus Christ, under whose banner he fights, and is more than a conqueror through him: but though this is the common case and character of all the saints, it more especially belongs to ministers of the Gospel; who are set for the defence of it, and at the front of the battle, and are called to meet the enemy at the gate, and endure hardness as good soldiers of Jesus Christ; and such an one was the apostle [Paul]; and he had other fellow soldiers, and this person among the rest, who were engaged in the same common cause with the same enemies, under the same Captain, and would enjoy the same crown…”

It is especially noteworthy that Paul mentions that Epaphroditus, after he had travelled 700 miles from Philippi to be with Paul in Rome, became sick there, “almost unto death” (verse 27), and Paul adds in verse 30 that “because of the work of Christ he came close to death, not regarding his life.” He admonishes the brethren to keep ministers such as Epaphroditus in high esteem. Even though no one is perfect or faultless or immune to making mistakes, we are to observe their conduct in the Work of God, and respect them for their labor. Even Jesus Christ said that the Jews at His time should believe in Him because of the good works that He was doing (compare John 10:37–38).

Paul assures the Philippians that Epaphroditus had been divinely healed as a consequence of God’s direct merciful intervention (verse 27).

Matthew Henry’s Concise Commentary explains that “Epaphroditus was willing to go to the Philippians, that he might be comforted with those who had sorrowed for him when he was sick. It seems that his illness was caused by the work of God.”

This does not mean that Epaphroditus neglected his body, which was a temple of the Holy Spirit, but he did not place his physical health and welfare over his Christian calling. Christ said that we must not love our own physical lives more than Him, and we reflect our love to Christ when we love our brethren who are in need. If we are desperately trying to preserve our physical life in a way that we thereby neglect our Christian duties, then we will lose it.

It is a matter of priorities. For instance, in comparison with our focus on the Kingdom of God and God’s righteousness, physical or bodily exercise profits just a little—it is much less important than godliness which is “profitable for all things, having promise of the life that now is and that which is to come”—our inheritance of eternal life (compare 1 Timothy 4:7–8).

We read that it was Christ’s primary focus, when here on earth as a human being, to do God’s Will and to carry out and finish the work of God (John 4:34). When He died on the cross, He exclaimed, “It is finished” (John 19:30). Even before His arrest, He was confident that He would finish the work, already praying in the garden that “I have finished the work which you have given Me to do” (John 17:4).

But it was not an easy task, and He was willing to place His physical health in jeopardy to finish it. For instance, he prayed all night, without sleep, before appointing twelve of His disciples to the rank and office of apostle.

He came to die for us, and to suffer for us. We read that He was willing to be beaten so that we could obtain godly healing. Does this mean that Christ never became sick? The Bible suggests otherwise. We read in Isaiah 53:3–5:

“He is despised and rejected by men, A Man of sorrows [Margin: Lit. pains] and acquainted with grief [Margin: Lit. sickness]. And we hid, as it were our faces from Him; He was despised, and we did not esteem Him. Surely He has borne our griefs [Margin: Lit. sicknesses], And carried our sorrows [Margin: Lit. pains]; Yet we esteemed Him stricken, Smitten by God, and afflicted. But He was wounded [Margin: or pierced through] for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, And by His stripes [Margin: Blows that cut in] we are healed.”

Notice how the Tanakh translation renders this passage:

“He was despised, shunned by men, A man of suffering, familiar with disease. As one who hid his face from us, He was despised, we held him of no account. Yet it was our sickness that he was bearing, Our suffering that he endured. We accounted him plagued, Smitten and afflicted by God; But he was wounded because of our sins, Crushed because of our iniquities. He bore the chastisement that made us whole, And by his bruises we were healed.”

The Tanakh translation further states, in verse 10:

“But the LORD chose to crush him by disease, that, if he made himself an offering for guilt, He might see offspring and have long life, And that through him the LORD’s purpose might prosper.”

Jesus Christ was willing to suffer and to die for us so that we could obtain healing from our physical sicknesses and forgiveness for our sins. He did what needed to be done in order to make possible our inheritance of eternal life in the very Family of God. His focus was on preaching the gospel of the Kingdom of God, and He expects no less from His true servants today, whatever the cost. No doubt, Paul fulfilled that task (compare 2 Corinthians 11:23–33; 6:4–5; 1 Corinthians 4:11; 15:30), as did Epaphroditus, and as we must do likewise (compare Matthew 28:18–20).

Philippians, Chapter 3

Philippians 3:1–3:

(Verse 1) Finally, my brethren, rejoice in the Lord. For me to write the same things to you is not tedious, but for you it is safe. (Verse 2) Beware of dogs, beware of evil workers, beware of the mutilation! (Verse 3) For we are the circumcision, who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh,”

After having pointed out to the Philippians, two glowing examples of Christian godly character, Paul proceeds now to warn the brethren of the opposite influences. Before doing so, he encourages and reminds them to rejoice in God, who has given them understanding as to whom to follow, and as to whom to reject.

In verse 2, Paul lists dogs, evil workers and the mutilation, equating at least the last category with those who demanded physical circumcision as a requirement for salvation, and who gloried in their flesh and outward appearances.

But Paul makes clear that we are not to worship God the Father and Jesus Christ in the flesh, but we must do so in the Spirit, and that our circumcision is not physical, but spiritual (Romans 2:28–29; Colossians 2:11). Paul says in Philippians 3:3 that we who are circumcised in the heart—not necessarily in the flesh—are the real circumcision. In fact, Paul states that those who have confidence in the flesh do not worship and serve God in the Spirit.

When Paul speaks of “dogs,” he has in mind the concept of a worthless person. Barnes’ Notes on the Bible states:

“Dogs in the east are mostly without masters; they wander at large in the streets and fields, and feed upon offals, and even upon corpses… The term dog… is used to denote a person that is shameless, impudent, malignant, snarling, dissatisfied, and contentious, and is evidently so employed here… By the use of the term here, there can be no doubt that the apostle meant to express strong disapprobation of the character and course of the persons referred to, and to warn the Philippians in the most solemn manner against them.”

Gill’s Exposition of the Entire Bible adds:

“Moreover… they were without, as dogs are (Revelation 22:15), having gone out from the communion of the saints, because they were not of them; or if among them, yet not true members of Christ…”

Paul also warns of evil workers. True Christians are to work for the gospel and the Kingdom, but evil workers, rejecting the truth, work for the evil god of this world. Paul tells us again and again that righteousness must not have communion with lawlessness.

Regarding the “mutilation,” Barnes’ Notes on the Bible points out:

“It is not to be understood that Paul meant to throw contempt on circumcision… but only as it was held by the false Judaizing teachers. As they held it, it was not the true circumcision. They made salvation to depend on it…”

Philippians 3:4–7:

“(Verse 4) though I also might have confidence in the flesh. If anyone else thinks he may have confidence in the flesh, I more so: (verse 5) circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; (verse 6) concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless. (Verse 7) But what things were gain [in Greek: “gains”] to me, these I have counted loss for Christ.”

Paul is not saying that they should not have confidence in their flesh, because Paul could not have any confidence in his flesh. In other words, since he could not have such confidence in his flesh, so they should not have any confidence in their flesh, either. Quite to the contrary, Paul’s point is that if anyone could have confidence in the flesh, it would have been him. He explains in verse 5 that he was physically circumcised on the eight day; that he was a descendant of Israel, of the tribe of Benjamin. The tribe of Benjamin had not revolted against the kingdom of David, but stayed with Judah and the Levites, forming the kingdom or house of Judah. When Jacob thought that his favorite son Joseph (Genesis 37:3), the firstborn son of Rachel, had died, Benjamin became the favorite son of Jacob. Benjamin was the second son of his beloved wife Rachel who died when she gave birth to Benjamin (Genesis 35:16–20). Further, only Benjamin was born in what would become the Promised Land.

Paul was a Hebrew of the Hebrews; that is, no one in his ancestry had been a Gentile proselyte, and there was no “mixed blood.” In regard to the law, he was a Pharisee; that is, he maintained and adhered to the strict interpretation of the Pharisaical school of law, which was many times in contradiction to the spirit of the law, as Jesus pointed out, but which was highly accepted by the Jewish community as a whole (compare Acts 26:5).

He then talked in verse 6 about his zeal, according to the flesh: He persecuted true Christians because his Pharisaical upbringing did not allow him at first to understand the spirit of the law and that Christians were in fact living in the way which was pleasing to God (Acts 22:4; 26:9).

He also said that he was blameless concerning the righteousness which is in the law. Paul came to see later that he was pursuing the law of righteousness, without attaining it, because he did not seek it by faith, but, as it were, by the works of the law (compare Romans 9:31–32). He was ignorant of God’s righteousness and sought to establish his own righteousness, while not submitting to the righteousness of God (Romans 10:3).

Paul was blameless, when it came to carrying out the mandates of the ritual law, including the traditions and regulations enacted by the Pharisees, but he sinned greatly against the Law of God when he persecuted true Christians.

The Jamieson, Fausset and Brown commentary explains that in the Greek, it says, “‘having become blameless’ as to ceremonial righteousness: having attained in the eyes of man blameless legal perfection.”

Paul then explains in verse 7 that as a true Christian, he had to give up all of that (Barnes’ Notes on the Bible says: “The advantages of birth, of education, and of external conformity to the law”) which appeared to be of prestige or accomplishment or “gains”—both his confidence in the flesh, as well as his conduct which was contrary to the Law of God.

What appeared to be gains to Paul had manifested itself as loss. Barnes’ Notes on the Bible writes: “‘They were really a disadvantage – a hindrance – an injury. I look upon them, not as gain or an advantage, but as an obstacle to my salvation.’ He had relied on them. He had been led by these things to an improper estimate of his own character, and he had been thus hindered from embracing the true religion.”

Philippians 3:8:

“(Verse 8) Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ”

Paul was willing to give up everything, if need be, in order to obtain the knowledge OF Christ—that is, HIS superior and most excellent knowledge—as well as having Christ Himself living continuously and consistently in him. We are to grow in the grace and knowledge OF Jesus Christ, and as we do, we will have to place every contrary thought under the obedience toward Christ—and much more so every evil deed.

What were gains to Paul, he considered as loss or rubbish, so he could obtain the real gain, Jesus Christ. The word “rubbish” is a rather tame translation—in the Greek, it means the vilest dross or refuse of a thing; the worst excrement. When it comes to our justification and salvation, our perceived privileges by birth and race and education are to be counted as being utterly worthless.

With this introductory comment, Paul proceeds with most fundamental and important statements.

Philippians 3:9:

“(verse 9) and be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith;”

This translation is misleading. The Authorized Version states, correctly:

“And may be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith…”

Barnes’ Notes on the Bible comments that “The ‘righteousness which is of the law’ is that which could be obtained by conformity to the precepts of the Jewish [ritualistic] religion, such as Paul had endeavored to obtain before he became a Christian. He now saw that no one complied perfectly with the holy law of God.”

As we explain in great detail in our free booklet, “Paul’s Letter to the Galatians—How to Understand It,” pages 11–14, we must have the faith OF Christ living in us, in order to be made righteous. Our own human efforts alone can never make us righteous, as we could never keep perfectly the law of God. Not even faith IN Christ can accomplish this. It is only through Christ’s faith in us—the faith OF Christ in us—that we can obtain God’s righteousness.

While we are to look at our own righteousness—our own physical accomplishments of keeping the law—as filthy rags, we are to seek the Kingdom of God and HIS righteousness, and THAT righteousness of God can only come from God. It is the living Christ in us—through His obedient faith—that we CAN keep the law of God and which makes possible our righteousness.

Paul is intent on having the Philippians understand this process, and so he continues in the next two verses with further explanations.

Philippians 3:10–11:

“(verse 10) that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, (verse 11) if, by any means, I may attain to the resurrection from the dead.”

Paul was willing to give everything up, if need be, in order to understand the POWER of Christ’s resurrection (accompanied by suffering and death), so that this knowledge would motivate and help him to do everything that he needed to do to attain the resurrection from the dead.

The Living Bible explains that Paul’s reference to the “power of His [Christ’s] resurrection” refers to Paul’s desire to “experience the mighty power that brought him back to life again.” Compare also Ephesians 1:19–20.

But in looking at Philippians 3:21, we might also conclude that Paul could have had something else in mind. In that verse, he says, following the Revised Standard Version, that Christ “will change our lowly body to be like his glorious body, by the power which enables him even to subject all things to himself.”

So, when speaking of his desire to get to know the power of Christ’s resurrection, Paul could have also referred to the power “outflowing” from His resurrection (as the Amplified Bible brings it), which He will use to empower us now, as well as at His Second Coming, to resurrect us from the dead or to change us, if we are still alive at that time.

Note, Paul does not say in verse 11 that he wanted to experience the resurrection of the dead, but rather from [or out of] the dead, emphasizing that he wanted to be in the first resurrection, comprised of only those who died in Christ, as opposed to the second or general resurrection of the Great White Throne Judgment period (compare Revelation 20:4–6, 11–12).

The Jamieson Fausset and Brown commentary states:

“The oldest manuscripts read, ‘the resurrection from (out of) the dead,’ namely, the first resurrection; that of believers at Christ’s coming ([1 Corinthians] 15:23; [1 Thessalonians] 4:15; [Revelation] 20:5, 6). The Greek word occurs nowhere else in the New Testament. ‘The power of Christ’s resurrection’ ([Romans] 1:4), ensures the believer’s attainment of the ‘resurrection from the (rest of the) dead’ (compare [Philippians] 3:20, 21).”

In order to be counted worthy to attain the resurrection of the just, Paul knew that he had to increase in the knowledge OF Jesus Christ—the very knowledge that Christ has—as well as the knowledge as to who and what Christ is. Knowing and becoming like Christ includes the willingness to suffer persecution, and even to lay down our life for Christ and the brethren (compare again Philippians 3:10). Paul was willing to do whatever it took to attain or arrive at the resurrection from or out of the dead at the time of Christ’s return.

Philippians 3:12–16:

“(Verse 12) Not that I have already attained, or am already perfected; but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me. (Verse 13) Brethren, I do not count myself to have apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, (verse 14) I press toward the goal for the prize of the upward call of God in Christ Jesus. (Verse 15) Therefore let us, as many as are mature, have this mind; and if in anything you think otherwise, God will reveal even this to you. (Verse 16) Nevertheless, to the degree that we have already attained, let us walk by the same rule, let us be of the same mind.”

Paul makes clear that he does not believe that he has already reached perfection, and he confirms that there is a need to keep on fighting against the evil influences of sin, Satan and society, and so he is determined to press on—never even entertaining the thought of wanting to give up.

Even though Paul knew that he had not apprehended or “laid hold of” perfection and the goal of his Christian calling, he also knew that he could not look back to the things which he had left behind, but that he had to reach forward to the things which were ahead. He was committed to press toward the goal of his Christian calling—the prize of eternal life as a perfected glorious spirit being in the Kingdom of God (compare 1 Corinthians 9:24–27).

Paul was confident that he would obtain that prize, as he expressed his confidence earlier in his letter that the Philippians—the ones in whom God had begun a good work—would be perfected as well. This confidence—that he could and would make it—motivated and encouraged him to press on to reach perfection and his ultimate goal.

In Philippians 3:15, Paul also encouraged everyone who was mature enough to comprehend this, to have the same mind that he had, which was the mind of Christ (compare Philippians 2:5), adding that God would reveal the truth to some of the brethren who might in any way think differently about Paul’s teaching.

He admonished them all in verse 16 to stick to what they had accomplished and not to drift backwards. Christ told us that if we put our hand to the plow and look back, we are not fit for or worthy of the Kingdom of God (Luke 9:62). Rather, Paul said, let us be of the same mind in understanding that we must all walk forward, and we must do so by the same rule, as revealed by God (compare Galatians 6:16). The entrance into His Kingdom is through a small door and by walking on a narrow and difficult path.

Notice how the Living Bible translates Philippians 3:12–13, then followed by the rendition of the New Jerusalem Bible in verses 14–16:

“(Verse 12) I don’t mean to say I am perfect. I haven’t learned all I should even yet, but I keep working toward that day when I will finally be all that Christ saved me for and wants me to be. (Verse 13) No, dear brothers, I am still not all I should be but I am bringing all my energies to bear on this one thing: Forgetting the past and looking forward to what lies ahead.”

“(Verse 14) I am racing towards the finishing-point to win the prize of God’s heavenly call in Christ Jesus. (Verse 15) So this is the way in which all of us who are mature should be thinking, and if you are still thinking differently in any way, then God has yet to make this matter clear to you. (Verse 16) Meanwhile, let us go forward from the point we have each attained.”

We must, however, state one word of caution and clarification here: In Philippians 3:14, we read that Paul is pressing toward the goal for the prize of the “upward call of God in Christ Jesus.” It would be correct to say that this is a “heavenly calling,” as it originates from God the Father in heaven. The Authorized Version says “high calling.”

However, it is blatantly false to translate that “God is calling us up to heaven,” as the Living Bible brings it. Equally wrong is the Jamieson, Fausset and Brown commentary, stating, that it is “the common calling of all Christians to salvation in Christ, which coming from heaven invites us to heaven.” Nowhere are we told that we will go to heaven. Rather, Paul wanted to attain to the resurrection from the dead. He wasn’t talking about going to heaven.

The People’s New Testament explains it correctly when saying that the high prize of Paul’s calling is “the prize offered to those in the high calling of the saints in Christ. A crown was bestowed in an earthly race when the goal was reached. This prize is the resurrection from the dead ([Philippians] 3:11) and an eternal crown.”

Paul concludes the third chapter as follows:

Philippians 3:17–21:

“(Verse 17) Brethren, join in following my example, and note those who so walk, as you have us for a pattern. (Verse 18) For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: (verse 19) whose end is destruction, whose god is their belly, and whose glory is in their shame—who set their mind on earthly things. (Verse 20) For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, (verse 21) who will transform our lowly body that it may be conformed to His glorious body, according to the working by which He is able even to subdue all things to Himself.”

As Paul had encouraged the brethren to have the same mind as himself, so he is now encouraging them in verse 17 to act in the same way that he does, and to imitate those who imitate Paul. This is a strong and bold statement, but Paul is sure that he has the mind of Christ and that he is acting in the way Christ did and would (Philippians 4:9).

This is not to say that Paul believed that he was faultless—many statements in other biblical passages prove the opposite—but he is telling the Philippian brethren to have the same mind and perform the same actions as Paul, insofar as he was manifesting Christ’s mind and conduct. He was not telling them to follow him in everything—only in those things which are in conformity with God’s Will, purpose and law. After all, he emphasized at another place that brethren ought to follow him, as he was following Christ (compare 1 Corinthians 11:1; see also Ephesians 5:1–2, which tells us that we must be imitators of God).

The Jamieson, Fausset and Brown commentary, in referring to 1 Corinthians 11:1, states: “Imitate me no farther than as I imitate Christ.”

Also, we need to realize that Paul is making a contrast here in Philippians 3:18. He is comparing himself and those who follow him with those who walk as enemies of the cross of Christ, even though they were apparently “in” the Church. In reality, they were not true Church members at all and Paul did not include them at the beginning of the letter when he stated that he was confident that God who had begun a good work in true Christians, would bring it to completeness.

The fact is, God had never begun a good work in them—they were never converted (compare 1 John 2:19)—or if they were, they had lost the Holy Spirit, and as such, had rejected that which God had begun in them, so that God could not complete the good work in their lives.

In Philippians 3:19, Paul points out that they do not worship the true God and Jesus Christ but their own belly or their own selfish desires. Rather than concentrating on and setting their minds on the things which are above, they were setting their minds on earthly things. In other words, they did not have the mind of Christ, which was in Paul, but the mind of the god of this world, Satan the devil (compare Jude 16–19; 2 Peter 2:12–22; Hebrews 10:26–31; 6:4–8).

Barnes’ Notes on the Bible states:

“For many walk – Many live, the Christian life being often in the Scriptures compared with a journey. In order to induce them to imitate those who were the most holy, the apostle says that there were many, even in the church, whom it would not be safe for them to imitate. He evidently here refers mainly to the church at Philippi, though it may be that he meant to make the declaration general, and to say that the same thing existed in other churches. There has not probably been any time yet in the Christian church when the same thing might not be said.

“Of whom I have told you often – When he preached in Philippi. Paul was not afraid to speak of church members when they did wrong, and to warn others not to imitate their example. He did not attempt to cover up or excuse guilt because it was in the church, or to apologize for the defects and errors of those who professed to be Christians. The true way is, to admit that there are those in the church who do not honor their religion, and to warn others against following their example…

“And now tell you even weeping… if there is anything that should make us weep, it is, that there are those in the church who are hypocrites, or who dishonor their profession…

“they are the enemies of the cross of Christ – The ‘cross’ was the instrument of death on which the Redeemer died to make atonement for sin…. An immoral life is enmity to the cross of Christ; for he died to make us holy. A life where there is no evidence that the heart is renewed, is enmity to the cross; for he died that we might be renewed…”

Paul continues to explain in Philippians 3:20 why we who do have the mind of Christ should set our minds on the things which are above. Quite simply, our citizenship is in heaven and we are eagerly waiting for Jesus Christ to come from heaven to this earth to change our lowly body into His glorious body.

They were “heavenly citizens, or citizens of the heavenly world, in contradistinction from a worldly community… they were governed by the laws of heaven,” as Barnes’ Notes on the Bible says. They also looked to their city, the heavenly Jerusalem, which will come down from heaven. They also were reminded that their names were written in heaven—in the Book of Life—and as long as their names were recorded in heaven, they would be changed into glorified beings at the time of Christ’s return.

As Barnes’ Notes on the Bible explains, in the Greek it says that our mortal lowly body will be conformed to the “body of His glory.” (Compare 1 Corinthians 15:42–49; John 17:5.) For more information on our potential to become immortal glorified God beings in the very Kingdom of God, please read our free booklet, “God Is A Family.”

Philippians, Chapter 4

Philippians 4:1–3:

“(Verse 1) Therefore, my beloved and longed-for brethren, my joy and crown, so stand fast in the Lord, beloved. (Verse 2) I implore Euodia and I implore Syntyche to be of the same mind in the Lord. (Verse 3) And I urge you also, true companion, help these women who labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the Book of Life.”

Paul had explained in the previous verses that true Christians are citizens of heaven—that their citizenship is in heaven—and that they are no longer part of this world (compare John 15:19; 17:6, 9, 11, 14–16).

They were his joy or the source of his joy, because, as Barnes’ Notes of the Bible puts it, “He rejoiced in the fact that they had been converted under him; and in their holy walk, and their friendship. Our chief joy is in our friends; and the chief happiness of a minister of the gospel is in the pure lives of those to whom he ministers.”

They were not only his joy, but also his crown. Gill’s Exposition of the Entire Bible explains:

“…they were his ‘crown’, as they were seals of his ministry… and which he hoped and believed would be his crown of rejoicing another day; when he, with them, should stand at the hand of Christ triumphing, as victors crowned, over sin, Satan, the world [and] death…”

Paul expresses this same thought in other places, such as in 1 Thessalonians 2:19.

Because the Philippians had such assurance of being beloved by God and Paul, he admonished them to continue to stand fast in the Lord—or, as it could also be rendered, “by the Lord.”

This reminds us of Paul’s lengthy comments in Ephesians 6:10–20, where he describes the armor of God. He emphasizes there that we must take up God’s armor to be able to withstand Satan and his demonic forces, and having done all, to stand.

In his letter to the Philippians, when speaking about the necessity to stand, he is also implicitly warning the brethren not to fall for Satan’s evil devices (as he had warned the Ephesians expressly, when emphasizing the need to stand, by taking up God’s armor).

In that very context, he admonishes and implores Euodia and Syntyche, two prominent women in the Church, to be of the same mind in the Lord. Most commentaries feel that these two women were probably deaconesses. Paul had encouraged the Philippians earlier, in Philippians 2:2, to fulfill his joy by being like-minded, and now, he is mentioning a concrete example where such like-mindedness was somewhat lacking, leading to dissension.

There were obviously disagreements between these two female members and Paul implored them to be reconciled to each other. Unless we are reconciled with our brethren, we cannot really stand in the Lord and hard feelings will allow Satan to come in and take advantage of us.

Paul goes on to encourage his “companion” in the congregation to help these two women who had worked hard in the gospel and who had supported Paul and Clement and the rest of his fellow workers, “whose names are in the Book of Life.”

The word “companion” means literally, “yoke-fellow.” Wesley’s Notes states: “Paul had many fellowlabourers, but not many yokefellows. In this number was Barnabas first, and then Silas, whom he probably addresses here; for Silas had been his yokefellow at the very place, Acts 16:19.”

The People’s New Testament qualifies this last statement, as follows: “Some have thought that Silas, associated with him in suffering at Philippi is meant… and that he was at Philippi when this letter was sent, but this is not certain.”

In any event, Paul is encouraging his companion or yoke-fellow to help these two women; that is, to cooperate with them and to help them in their work of reconciliation. Gill’s Exposition of the Entire Bible writes that the two women were to be helped “either by composing their differences, or by assisting them with good counsel and advice; and giving them proper instructions in the doctrines of the Gospel, that they might be brought to think the same things the church did…”

Paul mentions in Philippians 4:3 that the two women worked or labored together with him in the gospel. No preaching is meant here (1 Timothy 2:12). Rather, as Wesley’s Notes states:

“The Greek word [“they labored”] doth not imply preaching, or anything of that kind; but danger and toil endured for the sake of the gospel, which was also endured at the same time, probably at Philippi, by Clement and my other fellowlabourers [or fellow workers]. This [“fellowlabourers”] is a different word from the former [“they labored”], and [it, i.e., “fellowlabourers”] does properly imply fellowpreachers.”

The two women had performed services, probably as deaconesses, in the Church. Ministers need the help of deacons and deaconesses, especially in physical matters, so that they can concentrate on their spiritual duties (compare again Acts 6:1–7).

Paul specifically refers in Philippians 4:3 to Clement and other fellow workers [or “fellowlabourers”] who also assisted him in the work of the gospel.

Barnes’ Notes on the Bible says that the women “were associated with Clement, and with the other fellow-laborers of Paul, in aiding him in the gospel. Clement was doubtless someone who was well known among them… Who Clement was, is unknown. Most of the ancients say it was Clement of Rome, one of the primitive fathers. But there is no evidence of this. The name Clement was common, and there is no improbability in supposing that there might have been a preacher of this name in the church at Philippi.”

Paul emphasizes that the names of all those mentioned in verses 2 and 3 are in the Book of Life—this would include Clement, Paul’s fellow-workers, as well as the two women. This made it even more pressing to help the women to assure that their names would stay in the Book of Life (compare Ezekiel 33:12, 18).

We have much to say about the Book of Life in our free booklet, “Are you Predestined to Be Saved?” The names of converted Christians are clearly written in the Book of Life, and as long as their names remain in that Book, their inheritance of eternal life is assured. But this does not mean that their names could not be erased or blotted out—they clearly will be, when the unpardonable sin is being committed.

Wesley’s Notes states:

“Whose names… are in the book of life – As are those of all believers. An allusion to the wrestlers in the Olympic games, whose names were all enrolled in a book. Reader, is thy name there? Then walk circumspectly, lest the Lord blot thee out of his book!”

The Jamieson Fausset and Brown commentary adds that the Book of Life is “the register-book of those whose ‘citizenship is in heaven’… Anciently, free cities had a roll book containing the names of all those having the right of citizenship…”

There are many references in the Bible regarding the Book of Life, including Luke 10:20; Revelation 3:5; 13:8; 17:8; 20:12, 15; 21:27; 22:19.

Philippians 4:4–7:

“(Verse 4) Rejoice in the Lord always. Again I will say, rejoice! (Verse 5) Let your gentleness be known to all men. The Lord is at hand. (Verse 6) Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; (verse 7) and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus.”

Having emphasized in the previous verse that our names are written in the Book of Life, Paul continues to state that we are to rejoice always in the Lord. He had made the same statement in Philippians 3:1.

In Romans 12:12 he states that we are to rejoice in hope; that we are to be patient in tribulation; and that we are to continue steadfastly in prayer. Comparing Romans 12:12 with Philippians 4:4–7, we can easily see how both passages tell us the same thing.

Barnes’ Notes on the Bible points out:

“It is the privilege of Christians to do this [i.e., rejoice in the LORD always], not at certain periods and at distant intervals, but at all times they may rejoice that there is a God and Saviour; they may rejoice in the character, law, and government of God – in his promises, and in communion with him. The Christian, therefore, may be, and should be, always a happy man. If everything else changes, yet the Lord does not change; if the sources of all other joy are dried up, yet this is not; and there is not a moment of a Christian’s life in which he may not find joy in the character, law, and promises of God.”

Clarke’s Commentary on the Bible adds:

“Be continually happy; but this happiness you can find only in the Lord. Genuine happiness is spiritual; as it can only come from God… The apostle repeats the exhortation, to show, not only his earnestness, but also that it was God’s will that it should be so, and that it was their duty as well as interest.”

Paul continues to state in Philippians 4:5 that our gentleness should be known to all men, and that the Lord is at hand. There is obviously a connection: We should be gentle because we know that Christ’s return is near.

Barnes’ Notes on the Bible explains that the word for gentleness “refers to restraint on the passions, general soberness of living, being free from all excesses. The word properly means that which is fit or suitable, and then propriety, gentleness, mildness – They were to indulge in no excess of passion, or dress, or eating, or drinking. They were to govern their appetites, restrain their temper, and to be examples of what was proper for people in view of the expectation that the Lord would soon appear.”

Clarke’s Commentary on the Bible adds that the word for gentleness (“moderation” in the Authorized Version) “means the same as… mildness, patience, yieldingness, gentleness, clemency, moderation, unwillingness to litigate or contend; but moderation is expressive enough as a general term. Moderation… means meekness under provocation, readiness to forgive injuries, equity in the management of business, candour in judging of the characters and actions of others…”

Other commentaries and Bible translations render the word as “forbearance,” which would be consistent with the above-quoted explanations.

This moderation, gentleness or forbearance is a further result of our joy in God, which Paul addresses in Philippians 4:4. We have to express these character traits to all people—the good and the bad, the kind, and the contentious ones. But we are not to do it because of an outward show, but because our joyful conduct of moderation is manifested as stemming from our joyful heart, and because we realize that Jesus Christ—the Judge of the living and the dead—is at hand, or near, or at the door.

Since we know this, we are admonished in verse 6 not to be anxious for anything, but to pray to God for His help and intervention, and we must do so in everything and for everything and always and continuously. We are to make our requests known to God by prayer and supplication. Supplication is a stronger word than prayer and describes our continued pleas. When it says that we have to make our requests known to God, then this does not mean that God would not know otherwise—but we are to express our needs to God—thereby showing God that we understand that we must look to Him as the only source of our blessings. In addition, we have to express our thanks to God for what He has done and will do for us.

When we do this, then the incomprehensible peace of God, which lives in us through Jesus Christ, and which passes all human understanding, will guard our hearts and minds (Philippians 4:7). As our joy must be in God, so must be our peace. Correctly understood, it is God’s joy and God’s peace that live in us. The masses of unconverted people cannot understand how it is possible that true Christians can be peaceful in times of war and trials and adversity and persecution (compare Isaiah 26:3; John 14:27).

But as Paul explains, we have to do our part.

We have to make an effort to rejoice always; we have to show our gentleness or moderation or forbearance towards all people; we must not allow anxiety to creep into our lives, but we are to pray to God for His help in everything; we must say thanks for the things which He has already done for us and also for the things that we know He will do; and we must allow God’s peace in us to calm us down and give us relaxation and hope and confidence and reassurance that everything will work out for good because we love God and keep His commandments and do what is pleasing in His sight (compare 1 John 3:22).

God’s peace in us will guard our hearts and minds; that is, it will keep us from anxiety and agitation.

Barnes’ Notes on the Bible writes:

“The idea is, that by thus making our requests known to God, and going to him in view of all our trials and wants, the mind would be preserved from distressing anxiety. The way to find peace, and to have the heart kept from trouble, is thus to go and spread out all before the Lord… The word rendered here ‘shall keep,’ [the New King James Bible says, “will guard”] is a military term, and means that the mind would be guarded as a camp or castle is. It would be preserved from the intrusion of anxious fears and alarms.”

We must never forget to give thanks to God for what He has done, and will do for us, because thanksgiving and peace go together (compare also Colossians 3:15). If we refuse to thank God, we cannot really have a peaceful life.

But there is still much more that we need to do in order to experience God’s peace in our lives.

Philippians 4:8–9:

“(Verse 8) Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things. (Verse 9) The things which you learned and received and heard and saw in me, these do, and the God of peace will be with you.”

Paul is saying that the God of peace will be with them—His peace will be in their hearts and motivate their thoughts and actions when they followed Paul’s example, when they did what they saw Paul do and say and what they had received from him. He was not speaking of sins he would occasionally commit, but the good things he did. Special emphasis is given to the right kind of meditation. As Paul meditated on godly things, so the brethren were admonished to do likewise. And what were those things on which they should meditate?

Paul lists them in verse 8: Whatever is true, noble (or honest), just, pure, lovely, praiseworthy, and of good report and of virtue.

The People’s New Testament states:

“As he concludes his letter, he sums up Christian duties into a single paragraph.

“Whatsoever things are true. Truth in word, in action, and in thought, must be cherished. Christ is THE TRUTH. His followers must be truth itself.

“Honest. The Greek is reverend. Whatever is worthy of reverence.

“Just. Strict justice in all dealings; an upright life.

“Pure. Chaste lives and clean hearts and thoughts.

“Lovely. Such deeds as spring from love and inspire love in others.

“Of good report. A life of which no evil thing can be truthfully said.

“If there be any virtue, and if there be any praise… If there be [anything] else which is virtuous or praiseworthy, let these all be the things to which you give your minds.”

The Jamieson Fausset and Brown commentary adds:

“true—sincere, in words.

“honest—Old English for ‘seemly,’ namely, in action; literally, grave, dignified.

“just—towards others.

“pure—‘chaste,’ in relation to ourselves.

“lovely—lovable…

“of good report—referring to the absent…; as ‘lovely’ refers to what is lovable face to face.

“if there be any virtue… Piety and true morality are inseparable. Piety is love with its face towards God; morality is love with its face towards man. Despise not anything that is good in itself…

“praise–whatever is praiseworthy; not that Christians should make man’s praise their aim…; but they should live so as to deserve men’s praise.”

As mentioned, when the brethren meditated on these things, they were to remember that Paul and other Christians lived that way, and Paul is very specific, in verse 9, when he admonishes them to follow his example.

The People’s New Testament says:

“He turns from precept to example, the best of all teachers, and enjoins that they observe not only what he had taught, but what they had seen in his life.”

Barnes’ Notes on the Bible explains:

“Those things which ye have both learned, and received, and heard, and seen in me, do – That is, what you have witnessed in me, and what you have learned of me, and what you have heard about me, practice yourselves. Paul refers them to his uniform conduct – to all that they had seen, and known, and heard of him, as that which it was proper for them to imitate…

“It could have been only the consciousness of a pure and upright life which would make such counsel proper. How few are the people at this day who can urge others to imitate all that they have seen in them, and learned from them, and heard of them.

“And the God of peace shall be with you – The God who gives peace…The way to obtain the blessing of the God of peace, is to lead a holy life, and to perform with faithfulness all the duties which we owe to God and to our fellow-men.”

Paul’s admonition is simple: Concentrate on good things, think good things and do good things. Seek peace with others, actually pursue it, and the God of peace will give you peace, calmness and tranquility—even in times of trials and trouble. When we know that our names are written in the Book of Life in heaven, and when we continue to seek first—including in heartfelt prayer—the Kingdom of God and God’s righteousness, then we will have peace, knowing that everything physical that we need in this life WILL BE added unto us.

Philippians 4:10–13:

“(Verse 10) But I rejoiced in the Lord greatly that now at last your care for me has flourished again; though you surely did care, but you lacked opportunity. (Verse 11) Not that I speak in regard to need, for I have learned in whatever state I am, to be content: (Verse 12) I know how to be abased, and I know how to abound. Everywhere and in all things I have learned both to be full and to be hungry, both to abound and to suffer need. (Verse 13) I can do all things through Christ who strengthens me. (Verse 14) Nevertheless you have done well that you shared in my distress.”

In verse 10, Paul states that he rejoiced in the Lord greatly because the Philippians’ care for him had been revived or had flourished again.

Barnes’ Notes on the Bible has the following comments:

“The favor which Paul had received, and for which he felt so much gratitude, had been received of the Philippians; but he regarded ‘the Lord’ as the source of it…The reason why he had not before received the favor, was not neglect or inattention on their part, but the difficulty of having communication with him.

“Your care of me hath flourished again – In the margin this is rendered ‘is revived,’ and this is the proper meaning of the Greek word. It is a word properly applicable to plants or flowers, meaning to grow green again; to flourish again; to spring up again. Here the meaning is, that they had been again prospered in their care of him, and to Paul it seemed as if their care had sprung up anew… they were desirous to render him assistance, and to minister to his wants. Paul adds this, lest they should think he was disposed to blame them for inattention.

“But ye lacked opportunity – Because there were no persons going to Rome from Philippi by whom they could send to him. The distance was considerable, and it is not probable that the contact between the two places was very constant.”

Paul continues to say in verse 11 that he has “learned” to be content in whatever state he may be in (compare also Luke 3:14). Paul, through the many trials he had to go through, had acquired the understanding of why murmuring or complaining about our condition is not pleasing in God’s sight, nor is it healthy and profitable for us. The word for “content” can also be rendered as “self-sufficient,” compare 2 Corinthians 9:8 and 1 Timothy 6:6, 8.

Paul recognized that our sufficiency or contentment is from God (2 Corinthians 3:5; compare Hebrews 13:5–6). We cannot just decide to be content. Contentment is a gift from God, but we must of course accept His gift and put it to use.

And so, Paul says in Philippians 4:13 that he can do all things—and by implication, that he can live in whatever state he might find himself—through Jesus Christ who is strengthening him. He had admonished the Philippians earlier, in verse 6, not to be anxious for anything, but to let their requests be made known to God. Paul did no less in his own life. He overcame anxiety by focusing on God and accepting from Him what He designed for him (compare Job 1:21–22; 2:10).

Paul had learned to be happy and content, every day, with his current condition. Therefore, he did not have the mind set of coveting and thereby violating the Tenth Commandment—another “side benefit” of being content in life.

Barnes’ Notes on the Bible adds that Paul had learned that:

“… it is wrong to complain at the allotments of Providence; that a spirit of impatience does no good, remedies no evil, and supplies no want; that God could provide for him in a way which he could not foresee, and that the Saviour was able abundantly to sustain him. A contented mind is an invaluable blessing… It arises from the belief that God is right in all his ways… ‘He that is of a merry heart hath a continual feast’ [Proverbs 15:15]; and one of the secrets of happiness is to have a mind satisfied with all the allotments of Providence.”

On the other hand, being content or self-sufficient does not mean, of course, that we need not strive to better our condition, if we can; nor does it mean that we should not use the blessings of God that He has bestowed on us. We are told that we are to do everything that we can do with all our might. The unprofitable servant hid his talent and was punished by God for his unwillingness to use what he had been given. We are to produce fruit in spiritual as well as physical ways. If we refuse to use what God has given us, then we will lose what we have, or what we think we might have (compare Matthew 13:12; 25:29).

In Philippians 4:12, Paul makes the point that he knows now how to be abased or live humbly (without complaints or ingratitude) and how to abound or live in prosperity (without greed or neglect of the needs of others), and that he has “learned” to be full and to be hungry, to abound and to suffer need. In other words, Paul had come to understand how to live righteously and joyfully in a state of prosperity as well as in a state of want.

The choice of these words, “I have learned both to be full and to be hungry,” etc., is a very interesting one. They are better rendered as, “I have been instructed.”

Barnes’ Notes on the Bible explains:

“The word used here… is one that is commonly used in relation to mysteries… it was only the ‘initiated’ who were made acquainted with the lessons that were taught… Paul says that he had been initiated into the lessons taught by trials and by prosperity. The secret and important lessons which these schools of adversity are fitted to teach, he had had an ample opportunity of learning; and he had faithfully embraced the doctrines thus taught.”

Wesley’s Notes concur, stating:

“I am instructed – Literally, I am initiated in that mystery, unknown to all but Christians.”

Remember that Paul had explained earlier (in chapter 4, verse 7) that only true Christians can really experience and appreciate the peace of God in their lives—especially in times of trials and adversity—and that this peace surpasses all understanding of the carnal nature. Paul repeats here the very same thought—that only true Christians are instructed how to live abundantly and in want, without sinning against God or their fellow man.

This learning process can only be achieved through the indwelling of Jesus Christ’s Spirit in us, and so Paul states in verse 13 that he can do all things through Christ who strengthens him.

The People’s New Testament states that Paul “can rise superior to every condition through the strength that Christ gives,” and Wesley’s Notes add that Paul, regardless of his current state of affairs, can “fulfil all the will of God.”

Nevertheless, Paul returns in verse 14 to his theme of complimenting the Philippians for helping him in his distress. Even though he had learned to be content, and even though he knew that Christ would supply all his needs, he did not want to give the impression that he was ungrateful for their kindness, and he most certainly did not want to discourage them from helping him. After all, he knew and communicated this knowledge to them, that God helps us many times through humans, by inspiring them to lend us a helping hand.

Paul specifically stated that they had done well to support him, but his emphasis was not so much on his receiving their gift, but, as he would later say in verse 17, he was seeking the fruit that abounded to their account. When we help others in need, we are building up treasures in heaven (Matthew 6:19–21; 19:21). Also, we are told that we will receive when we give, even in this life (Luke 6:38).

God looks at our kindness towards others as a “sweet-smelling aroma, an acceptable sacrifice, well pleasing to God” (verse 18). As living sacrifices (Romans 12:1–2), we are developing godly character which is outgoing concern for the welfare and benefit of others, away from self—it is a way of give, rather than a way of get. This echoes Paul’s earlier remarks, in Philippians 2:4, to look out for the interests (and needs) of others.

So, they did well by fulfilling their Christian duty of helping others, thereby helping themselves (compare also Philippians 4:19, see discussion below), and adding for themselves to the reward which Christ will give them upon His return (Revelation 22:12; 2 John 8).

Philippians 4:15–17:

“(Verse 15) Now you Philippians know also that in the beginning of the gospel, when I departed from Macedonia, no church shared with me concerning giving and receiving but you only. (Verse 16) For even in Thessalonica you sent aid once and again for my necessities. (Verse 17) Not that I seek the gift, but I seek the fruit that abounds to your account.”

Paul is commending the Philippian brethren for their willingness to help him. The emphasis of his statements does not have to be understood as necessarily accusing other churches for not helping him, even though, as we will see, an underlying correction toward those churches seems to be included.

The commentary of Barnes’ Notes on the Bible explains:

“The last place that Paul visited in Macedonia, at that time, was Berea. There a tumult was excited by the Jews, and it was necessary for him to go away. He left Macedonia to go to Athens; and left it in haste, amidst scenes of persecution, and when he needed sympathizing aid. At that time, as well as when he was in Thessalonica… he needed the assistance of others to supply his wants; and he says that aid was not withheld. The meaning here is, that this aid was sent to him ‘as he was departing from Macedonia’…

“[Paul is saying that no other church] so participated with me in my sufferings and necessities, as to send to my relief; compare 2 Corinthians 11:8–9. Why they did not, Paul does not intimate. It is not necessary to suppose that he meant to blame them. They might not have been acquainted with his necessities. All that is implied here is, that he specially commends the Philippians for their attention to him.”

The Jamieson Fausset and Brown Bible commentary agrees, stating:

“The Philippians had followed Paul with their bounty when he left Macedonia and came to Corinth. [2 Corinthians] 11:8, 9 thus accords with the passage here, the dates assigned to the donation in both Epistles agreeing; namely, ‘in the beginning of the Gospel’ here, and there, at the time of his first visit to Corinth… However, the supply meant here is not that which he received at Corinth, but the supply sent to him when ‘in Thessalonica, once and again’…”

However, Clarke’s Commentary on the Bible does include the following, rather critical remarks about the church in Thessalonica:

“For even in Thessalonica – While labouring to plant the Church there, he was supported partly by working with his hands, 1 Thessalonians 2:9; 2 Thessalonians 3:7–9; and partly by the contributions sent him from Philippi. Even the Thessalonians had contributed little to his maintenance: this is not spoken to their credit.”

When reading Paul’s statement in 2 Corinthians 11:8, one does get the distinct impression that the Corinthians were less than zealous to fulfill their responsibility toward the ministry. Paul says there: “I robbed other churches, taking wages from them to minister to you.”

The commentary of Barnes’ Notes on the Bible agrees and states in this context:

“The churches of Macedonia and elsewhere… had ministered to his needs. Probably he refers especially to the church at Philippi (see Philippians 4:15–16), which seems to have done more than almost any other church for his support. By the use of the word ‘robbed’ here Paul does not mean that he had obtained anything from them in a violent or unlawful manner, or anything which they did not give voluntarily.

“… the idea of Paul here is, that he, as it were, robbed them, because he did not render an equivalent for what they gave him. They supported him when he was laboring for another people. A conqueror who plunders a country gives no equivalent for what he takes. In this sense only could Paul say that he had plundered the church at Philippi. His general principle was, that ‘the laborer was worthy of his hire,’ and that a man was to receive his support from the people for whom he labored (see 1 Corinthians 9:7–14), but this rule he had not observed in this case…

“To do you service [or, as the New King James Bible says, quoted above: “…to minister to you”:] – That I might labor among you… and that I might not be compelled to labor with my own hands, and thus to prevent my preaching the gospel as I could otherwise do. The supply from other churches rendered it unnecessary in a great measure that his time should be taken off from the ministry in order to obtain a support.”

It is also true, however, that Paul worked at times with his own hands to support himself when planting the church in Thessalonica, without demanding support from them (compare again 1 Thessalonians 2:9). Some have concluded that this passage means that a minister should not be employed by his Church and draw a salary, and that the law of tithing was no longer in effect. Both assumptions are wrong.

Paul made his statements in connection with the beginning stages of the church in Thessalonica. He did not tell them at the very beginning everything that encompasses the Christian way of life—he felt it better at that moment in time not to give the false impression of trying to be “after their money,” thereby perhaps causing a stumbling block for them and preventing their further growth in the truth.

As we have seen, he received help and support from the brethren in Philippi, but this support might not have been received in time so that he was forced to engage in “outside” work. This was dictated by necessity, because on the other hand, he most certainly taught that a minister is worthy of his wages. There is also no reason to assume that Paul would not have taught the churches in Thessalonica and elsewhere the ongoing validity of God’s tithing law (Compare our free booklet, “Tithing—Today?”).

Lest anyone misunderstood, Paul continues to say in Philippians 4:17 that he was not seeking the gift, but the fruit that abounds to their account.

Barnes’ Notes on the Bible writes:

“The reason why I rejoice in the reception of what you have sent to me, is not that I am covetous… as grateful as he was for the favor which he had received, his chief interest in it arose from the fact that it would contribute ultimately to their own good…

“To your account – A phrase taken from commercial dealings. The apostle wished that it might be set down to their credit. He desired that when they came to appear before God, they might reap the benefit of all the acts of kindness which they had shown him.”

The Bible mentions also in other places that an accounting will take place when all of us appear before the judgment seat of Christ (compare Matthew 18:23–27; 25:19; Romans 14:12). Even though our salvation is a gift from God, our reward will be based on how well we did in this life. Our conduct will determine the nature of our reward that will be announced when Christ returns. For more information, please read our free booklet, “The Gospel of the Kingdom of God.”

Philippians 4:18–20:

“(Verse 18) Indeed I have all and abound. I am full, having received from Epaphroditus the things sent from you, a sweet-smelling aroma, an acceptable sacrifice, well pleasing to God. (Verse 19) And my God shall supply all your need according to His riches in glory by Christ Jesus. (Verse 20) Now to our God and Father be glory forever and ever. Amen.”

Paul continues to tell the Philippians that through Epaphroditus, he has received enough from them for his personal needs. At the same time, he makes clear again that their gift was a sweet-smelling aroma to God (compare Ephesians 5:2); that it was a sacrifice that was well pleasing and acceptable to God (compare Hebrews 13:16; 1 Peter 2:5).

Barnes’ Notes on the Bible explains:

“He regarded it as an offering which they had made to God himself; and he was persuaded that he would regard it as acceptable to him. They had doubtless made the offering, not merely from personal friendship for Paul, but because he was a minister of Christ… The word ‘odor’ [“aroma” in the New King James Bible] refers properly to the pleasant fragrance produced in the temple by the burning of incense… The whole language here is taken from an act of worship; and the apostle regarded what he had received from the Philippians as in fact a thank-offering to God…”

The commentary of Jamieson, Fausset and Brown adds:

“The figure is drawn from the sweet-smelling incense which was burnt along with the sacrifices; their gift being in faith was not so much to Paul, as to God [Matthew 25:40], before whom it ‘came up for a memorial’ [Acts 10:4], sweet-smelling in God’s presence [Genesis 8:21; Revelation 8:3–4].”

Paul proceeds to state in Philippians 4:19 that God will supply their need as they have supplied the need of others, in this case, Paul. The People’s New Testament puts it quite succinctly: “My God shall supply all your need. Since you do not forget the needs of his servants, he will not forget yours.”

But Paul says even more than this. He emphasizes that God will do so “according to His riches in glory” (compare Ephesians 3:16). God will supply all their needs in a most glorious manner, according to His unlimited riches, or with abundant fullness. As He owns everything, He can give to all whatever He deems necessary.

God will do so “by Christ Jesus,” or, as the Jamieson, Fausset and Brown commentary clarifies, He will do so “by virtue of your being ‘IN’ (so Greek, not ‘by’) Christ Jesus.”

Another meaning is that God will give us our needs by placing us in glory—showing and proving that God will never leave us or forsake us. This further understanding makes sense in light of Paul’s statements in the following verse (Philippians 4:20), that all glory belongs to God the Father forever and ever.

God is in the process of glorifying true Christians. It is their potential to inherit God’s glory. We must always remember that it is God who does this, because of grace, which is a free gift. Paul ends his letter to the Romans in a similar way when he says in Romans 16:27: “… to God, alone wise, be glory through Jesus Christ forever. Amen.”

And so, in reminding us where glory comes from, we are to recognize in thankful prayer that “Yours is the glory” and appreciate the fact that God is our loving Father who wants to share His glorious gifts with us.

The Matthew Henry’s Whole Bible Commentary states:

“We must ascribe glory to God as [our] Father, the glory of his own excellence and of all his mercy unto us. We must thankfully own the receipt of all from him, and give the praise of all to him. And our praise must be constant and perpetual; it must be glory for ever and ever.”

Philippians 4:21–23:

“(Verse 21) Greet every saint in Christ Jesus. The brethren who are with me greet you. (Verse 22) All the saints greet you, but especially those who are of Caesar’s household. (Verse 23) The grace of our Lord Jesus Christ be with you all. Amen.”

Paul concludes his letter by emphasizing that every converted Christian—every person “in Christ”—is a saint. A saint means one who is sanctified or set aside for a holy purpose. Throughout his letter to the Philippians, Paul explains what that purpose is and how we are to behave in this life in order to be worthy of it.

He also mentions that the brethren who were with him greet the Philippians as well. The brethren seem to describe in this case, those fellow laborers who were in Rome.

Gill’s Exposition of the Bible says that the brethren were “Timothy… and Epaphras, Marcus, Aristarchus, Demas, and Lucas… he makes no mention of Peter anywhere, when he writes from Rome or to it, which shows he was not there then, or a bishop of that place.”

Paul continues in verse 22 that all the saints greet the Philippians, referring to all the saints in Rome, and he sends special greetings from the saints who are of Caesar’s household.

Clarke’s Commentary on the Bible states:

“Nero was at this time emperor of Rome… yet in his family there were Christians: but whether this relates to the members of the imperial family, or to guards, or courtiers, or to servants, we cannot tell. If even some of his slaves were converted to Christianity, it would be sufficiently marvelous… That the Empress Poppaea may have been favourably inclined to Christianity is possible; for Josephus relates of her [that she] was a worshipper of the true God; it is not likely, therefore, that she threw any hinderances in the way of her servants who might wish to embrace the Christian faith…”

Paul concludes in verse 23 with these powerful words: “The grace of our Lord Jesus Christ be with you all. Amen.” Paul uses almost the same words in Romans 16:20, 24, and in 2 Thessalonians 3:18, and he also uses a very similar expression in Galatians 6:18.

Paul leaves us with a very useful and important reminder that it is only because of God the Father’s and Jesus Christ’s grace—special favor or unmerited pardon—that we have been called out of this world to inherit eternal life and to become born again members in the very Family of God.

In all his trials, Paul knew that Jesus Christ was both with him and in him, and that Christ helped him to continue his fight. He encouraged the Philippians to believe and to do likewise, and God, through the timeless pages of His Word, tells those of us today that He will complete the good work which He had begun in us—IF we allow Him to do so (Philippians 1:6).

Conclusion

Paul’s letter to the Philippians is an intense doctrinal work on the nature and love of God the Father and Jesus Christ, and our potential to become like them. It is also a moving testimony of friendship, appreciation, helpfulness and thankfulness between church members from diverse backgrounds.

We began our in-depth study of Paul’s letter by discussing the background as well as the concepts of “saints,” “bishops and deacons,” the nature of God, and the gospel of the Kingdom of God. We addressed the reasons for Paul’s confidence that the Philippians would “make” it into the kingdom, cautioning at the same time that we must examine ourselves and make certain that we do not become disqualified by our own actions, or lack thereof. We proceeded to explain the difference between swearing and affirming, and the fact that Christ lived in Paul, as He lives in every converted Christian today.

We also showed how Paul’s circumstances—being a prisoner in Rome—led to the furtherance of the gospel; why he rejoiced when ministers preached with improper motives; what he meant when he spoke of his “departure” and when he said that for him “to live is Christ, and to die is gain”; and why living worthy of and suffering for the gospel is a proof of perdition to our adversaries.

We discussed how we can obtain unity in God’s Church, which is only possible when we follow Christ’s example of humility and love, who was in the form of and equal with God, but who emptied Himself and became a man to suffer and die for us so that we could become born-again members of the very Family of God.

We explained how to work out our own salvation with fear and trembling; how to become blameless and harmless children of God without fault in the midst of a crooked and perverse generation; and how to shine as lights in the world.

We discussed in great detail the need for us to develop righteous character, which is an extremely important godly mandate, and we showed that Timothy and Epaphroditus are glowing examples in that regard.

We also showed that Paul warned true church members not to follow those of ungodly character, those who had confidence in the flesh and who worshipped their own belly. Paul called them dogs, evil workers and the mutilation. By contrast, even though Paul might have had every reason—strictly from a carnal standpoint—to be proud of his heritage, ethnic background, upbringing and education, he considered all of it worthless, so that he would attain the resurrection from the dead.

We explained that Christians are to be content with the things they have, but since many confuse contentment with complacency, we emphasized that we must not neglect to use the blessings that we have been given, because if we do, we will lose them.

We addressed the need for Christian giving and the accompanying blessing in this life and in the life to come; and we concluded with a reminder that God will always be with us, as long as we are willing to let Him rule our lives.

There is so much more that Paul addresses in his letter to the Philippians, and truly, his timeless writing is an inspired work of godly wisdom and instruction in doctrine and Christian living, worthy to be studied over and over again.

As you do, with the help of this booklet, remember to thank God for His unspeakable gifts of knowledge and understanding; His priceless gifts of repentance, faith, forgiveness, justification and righteousness; His marvelous gift of His Holy Spirit and its fruit of love, peace, contentment and other godly character traits; and His undeserved and treasurable gift of your future salvation and eternal life in the Kingdom of God, to be revealed within a very short time.

The Authority of the Bible

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Introduction

The Bible seems to be a book that very few people really understand. Many do not even care to grasp the teachings of God’s Word, let alone acknowledge that it is God’s instruction to us. Many who claim to understand, have differing ideas and opinions about what it means. Why is this? How can we be sure that the Bible IS God’s Word, and that it speaks to us with divine authority?

Considering the history of the Bible, how can we know which books and passages belong in the inspired text and which do not? And who had the authority to make this kind of decision? How can we ascertain whether or not the translations from the original Hebrew and Greek texts are reliable? How can we even know whether the original texts have been faithfully preserved?

Can we truly understand the doctrines and prophecies of the Bible? Or did God intend to keep His Book a mystery to us? Did He intend that the “seven unopened seals” of Revelation remain unopened to our understanding?

Not at all! It does not have to be a mystery to us! We CAN TRULY UNDERSTAND the Bible!

This booklet is intended to guide you to an unwavering conviction that God’s Word—the Holy Bible—is true, and reliable, and infallible, and that it tells you, with authority—the authority of God Himself—what to believe and how to live.

Chapter 1 – Proofs About Bible Teaching

The original writings of the Bible are, in fact, God’s infallible Word. However, in the face of such a myriad of beliefs—all claiming the Bible as their source—most people dismiss the real authority of the Book that God has inspired.

Both Catholics and Protestants use the Bible as the basis for what they believe and teach. To this end, various translations and versions of the Bible are available, which, unfortunately, grossly differ in their accounts, thereby reflecting the bias of those organizations and individuals who have authored them.

The Bible Transcends Language and Translation

However, the Bible transcends both language and translation issues. For example, consider the record found in Acts 2, where the disciples on the Day of Pentecost were led by God’s Holy Spirit to proclaim the Gospel. In particular, note what occurred for those who heard this message:

“Then they were all amazed and marveled, saying to one another, ‘Look, are not all these who speak Galileans? And how is it that we HEAR, EACH IN OUR OWN LANGUAGE IN WHICH WE WERE BORN? Parthians and Medes and Elamites, those dwelling in Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya adjoining Cyrene, visitors from Rome, both Jews and proselytes, Cretans and Arabs—WE HEAR THEM SPEAKING IN OUR OWN TONGUES THE WONDERFUL WORKS OF GOD’” (Acts 2:7–11).

It is God who caused different languages to arise (compare Genesis 11:1–9), and He has also made it possible to understand His truth in the language of our birth! In addition, Jesus commissioned His Church to preach the Gospel all over the earth (compare Matthew 24:14). The Word of God has been translated and published in written form throughout the earth in our time!

Dismissing the Old Testament?

Aside from those who flatly reject the Bible as myth, many people claiming to practice Christianity dismiss the Old Testament (as well as some books of the New Testament, such as the Book of Revelation)—all of which are part of the enduring Word of God (compare Isaiah 40:8; Matthew 24:35; Psalm 119:89). In fact, many who embrace Jesus as their Savior have never even read the prophetic Scriptures about His first appearance, and they are, likewise, unaware of the dramatic prophecies concerning His return that are recorded throughout the Bible.

Add to this the fact that people READ INTO the Bible what they want to believe, usually based on what they were taught as a child. A very striking example of this is found in the observance of the Sabbath. Many choose to give credence to the doctrine orchestrated by the Catholic Church, on its own authority, when they changed the true Sabbath from the seventh day of the week to the first day of the week, Sunday, in direct opposition to Scripture. They quote Scriptures to justify this position, thereby rejecting the commandment of God, the example of Jesus Christ, AND the practice of the Church of God as documented in the New Testament. (For a more detailed account of this, please read our booklet, “God’s Commanded Holy Days.”)

How, then, can we know what is true and what is false?

The Bible Proves Itself

The answer to that question is simply, THE BIBLE PROVES ITSELF! Human interpretation is not the final authority when it comes to the Word of God! But that is exactly how those who selectively pick and choose what they want to believe, view the Bible. It is also the position taken by so many who simply reject the Bible.

So, again, how can we know what is true and what is false?

Jesus Christ made an utterly profound statement in answer to Pilate’s questioning: “Pilate therefore said to Him, ‘Are You a king then?’ Jesus answered, ‘You say rightly that I am a king. For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth. Everyone who is of the truth hears My voice’” (John 18:37). Jesus Christ Himself bore witness of the Word of God, and that included the Holy Scriptures—the Old Testament at that time. The prophecies of His birth, death and resurrection proved to be true!

Truth vs. Falsehood

Truth—as opposed to falsehood and deception—was the focus of what Jesus taught. He made this statement to the Jews of His day, many of whom were the religious leaders of the nation: “’And you shall know the truth, and the truth shall make you free’” (John 8:32).

Jesus very poignantly stated that the religious practices of the Jews did not stand in the truth—that they were no longer following the Word of God:

“‘Why do you not understand My speech? Because you are not able to listen to My word. You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it. But because I tell the truth, you do not believe Me. Which of you convicts Me of sin? And if I tell the truth, why do you not believe Me? He who is of God hears God’s words; therefore you do not hear, because you are not of God’” (John 8:43–47).

In another encounter, some of the scribes and Pharisees challenged Jesus: “‘Why do Your disciples transgress the tradition of the elders? For they do not wash their hands when they eat bread’” (Matthew 15:2).

The response by Jesus went straight to the heart of why these religious leaders were not teaching the truth: “He answered and said to them, ‘Why do you also transgress the commandment of God because of your tradition?’” (Matthew 15:3). Jesus adds this powerful indictment: “‘Hypocrites! Well did Isaiah prophesy about you, saying: “These people draw near to Me with their mouth, And honor Me with their lips, But their heart is far from Me. And in vain they worship Me, Teaching as doctrines the commandments of men”’” (Matthew 15:7–9).

In Matthew 23, Jesus very specifically reveals the hypocrisy of the scribes and Pharisees—the ones who were the religious leaders and who claimed to derive their authority and practices from the Word of God. In verse 3, Jesus pinpoints the problem: “‘…they say, and do not do.’”

Because they were unwilling to obey what God commanded, these people did not understand what was true in God’s Word. Caring more for what people thought of them, they lost their fear of God.

How to Understand

Christ reveals to us an important key for the proper understanding of the Word of God. He says in John 7:17: “‘If anyone wills to do His will, he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority.’” Christ adds in John 13:17: “’And if you know these things, blessed are you if you do them.’”

So we see, then, that in order to prove what is true in the Bible, we must begin with a reverence for God: “The fear of the LORD is the beginning of wisdom; A good understanding have all those who do His commandments…” (Psalm 111:10). Psalm 119, verse 100, adds: “I understand more than the ancients, Because I keep Your precepts.”

In a discussion with His disciples, Jesus asked what the public said about who He was. He then asked that question of them, and Peter answered: “‘…You are the Christ, the Son of the living God’” (Matthew 16:16). In Christ’s response, we find this stunning statement: “‘…Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father, who is in heaven’” (Matthew 16:17).

Revealed Knowledge

Jesus here speaks of knowledge that is REVEALED! By whom? His Father! This revealing transcends any knowledge that one might gain in reading any other book! To really understand the Bible, which is, by its own claim, the Word of God, understanding must come from God Himself. Paul taught this same truth to the Church as we read in 1 Corinthians 2:4–14:

“And my speech and my preaching were not with persuasive words of human wisdom, but in demonstration of the Spirit and of power, that your faith should not be in the wisdom of men but in the power of God. However, we speak wisdom among those who are mature, yet not the wisdom of this age, nor of the rulers of this age, who are coming to nothing. But we speak the wisdom of God in a mystery, the hidden wisdom which God ordained before the ages for our glory, which none of the rulers of this age knew; for had they known, they would not have crucified the Lord of glory. But as it is written:

“‘Eye has not seen, nor ear heard, Nor have entered into the heart of man The things which God has prepared for those who love Him.’

“But God has revealed them to us through His Spirit. For the Spirit searches all things, yes, the deep things of God. For what man knows the things of a man except the spirit of the man which is in him? Even so no one knows the things of God except the Spirit of God. Now we have received, not the spirit of the world, but the Spirit [which] is from God, that we might know the things that have been freely given to us by God. These things we also speak, not in words which man’s wisdom teaches but which the Holy Spirit teaches, comparing spiritual things with spiritual. But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned.”

Jesus Christ continued to teach His disciples the true meaning of God’s Word even after His resurrection. Luke records an account in which Jesus explained prophecies from the Old Testament to two of His disciples that even they had not understood: “And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself” (Luke 24:27).

Jesus appeared to these two men for the very purpose of revealing understanding to them. This account continues in verse 30: “Now it came to pass, as He sat at the table with them, that He took bread, blessed and broke it, and gave it to them. Then their eyes were opened and they knew Him; and He vanished from their sight. And they said to one another, ‘Did not our heart burn within us while He talked with us on the road, and while He OPENED THE SCRIPTURES TO US?’” (Luke 24:30–32).

After this occurrence, Jesus met with several more of His disciples. In preparation for the work He gave His followers to accomplish, Jesus provided this vital element: “And He opened their understanding, that they might comprehend the Scriptures” (Luke 24:45).

These disciples had undoubtedly read the Scriptures. At that time, Judaism was the vibrant religion of the nation. Synagogues existed throughout the region, and the Temple served as the focus of Jewish life. Yet even with this rich background, the true understanding of the Messiah had to be revealed!

Another account of the necessity for spiritual knowledge to be
revealed is found in the story of Philip being sent to preach to a faithful man from Ethiopia. Reading from Isaiah, this man was at a loss to understand the meaning: “So the eunuch answered Philip and said, ‘I ask you, of whom does the prophet say this, of himself or of some other man?’ Then Philip opened his mouth, and beginning at this Scripture, preached Jesus to him” (Acts 8:34–35).

Paul also understood that the Church of God had been given a special understanding and responsibility to preach the truth of God’s Word: “How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach unless they are sent?” (Romans 10:14–15).

Preaching is a grave responsibility, and it is not something that should be done by those who just decide, on their own, to preach—to represent God and to explain His Word: “And no man takes this honor to himself, but he who is called by God, just as Aaron was” (Hebrews 5:4). James offers this caution: “My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment” (James 3:1).

Right Attitude

Here is what God says is an absolute prerequisite for not only preaching, but also for understanding His truth: “‘…But on this one will I look: On him who is poor and of a contrite spirit, And WHO TREMBLES AT MY WORD’” (Isaiah 66:2).

An example of this kind of attitude is found in the record of individuals in Berea who had the Gospel preached to them by Paul and Silas: “These were more fair-minded than those in Thessalonica, in that they received the word with all readiness, and SEARCHED THE SCRIPTURES daily to find out whether these things were so” (Acts 17:11).

The fruits of this approach were that many believed the Gospel (compare Acts 17:12)!

By this example left for us, we understand that we must check up in our own Bible whether what is preached is true or not. A lie cannot be proven; however, people can be deceived. Paul warns us of those who would lie—of those people who would even falsely claim their authority from the Word of God:

“For such are false apostles, deceitful workers, transforming themselves into apostles of Christ. And no wonder! For Satan himself transforms himself into an angel of light. Therefore it is no great thing if his ministers also transform themselves into ministers of righteousness, whose end will be according to their works” (2 Corinthians 11:13–15).

The Bible also reveals a way for us NOT to be deceived but to prove what is only true: “To the law and to the testimony! If they do not speak according to this word, it is because there is no light in them” (Isaiah 8:20).

Jesus prayed for His followers, and He asked God to set them apart: “‘Sanctify them by Your truth. YOUR WORD IS TRUTH’” (John 17:17).

Paul reminded Timothy to stay anchored to God’s Word: “But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them, and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus. ALL SCRIPTURE IS GIVEN BY INSPIRATION OF GOD, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness…” (2 Timothy 3:14–16).

Deception Prophesied

However, there are those who set themselves apart FROM the Truth, and this kind of approach was prophesied to become prevalent just before the return of Jesus Christ to the earth: “Now the Spirit expressly says that in LATTER TIMES some will depart from the faith, giving heed to deceiving spirits and doctrines of demons, speaking lies in hypocrisy, having their own conscience seared with a hot iron” (1 Timothy 4:1–2).

Note this further warning from Paul to Timothy: “Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching. For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables” (2 Timothy 4:2–4).

Jesus answered His disciples when they asked about the time of the end, and He began His answer with this somber warning: “‘…Take heed that no one deceives you. For many will come in My name saying, “I am the Christ,” and will deceive many’” (Matthew 24:4–5). Also: “‘For false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect’” (verse 24).

Only the truth is contained in God’s Word, because God cannot lie (compare Titus 1:2). He even truthfully exposes the lies of Satan, demons, and certain people, but He makes it clear, of course, that we are not to follow those lies and fall prey to deception. The truth we are to embrace can be proven from the Bible! Nonetheless, God has clearly revealed that liars would arise and claim that what they teach is true. That has happened and it continues to happen, but we must use God’s Word as the only measure for the truth.

Here is a vital key for each of us to use to prove what is true in the Bible: “Be diligent to present yourself approved to God, a worker who does not need to be ashamed, RIGHTLY DIVIDING [or handling, compare the Revised Standard Version] THE WORD OF TRUTH”
(2 Timothy 2:15).

Chapter 2 – Validity and Reliability of Translations

Bible translations are most certainly the way we can understand the Word of God in our own language. The Bible offers proof of this fact, and it further reveals additional keys that will determine whether or not we have true understanding of what is written.

On the Day of Pentecost, miraculous events took place that included the giving of God’s Holy Spirit to the New Testament Church of God. Note again what occurred:

“And they were all filled with the Holy Spirit and began to speak with OTHER TONGUES, as the Spirit gave them utterance. And there were dwelling in Jerusalem Jews, devout men, from every nation under heaven. And when this sound occurred, the multitude came together, and were confused, because everyone HEARD THEM SPEAK IN HIS OWN LANGUAGE. Then they were all amazed and marveled, saying to one another, ‘Look, are not all these who speak Galileans? And how is it that we hear, EACH IN OUR OWN LANGUAGE IN WHICH WE WERE BORN? Parthians and Medes and Elamites, those dwelling in Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya adjoining Cyrene, visitors from Rome, both Jews and proselytes, Cretans and Arabs—we hear them speaking IN OUR OWN TONGUES the wonderful works of God.’ So they were all amazed and perplexed, saying to one another, ‘Whatever could this mean?’” (Acts 2:4–12).

Those assembled heard the Gospel being preached in their own language. They heard the truth of God in their own native language, or tongue, and as the account shows, there were many who came from other countries and spoke other languages.

The very fact that God caused this miracle in order to teach His truth also places great importance on the fact that people would be able to understand God’s Word as it was taught in their own native tongue. Remember, it is God who first caused a mixture of languages to be spoken (compare Genesis 11:7, 9).

On certain occasions, God has supernaturally enabled the disciples to speak in another language, which they had not studied before (compare Acts 10:46; 19:6). These miraculous occurrences served to reinforce what happened on the Day of Pentecost—that the Gospel would be taught in all of the world and in all languages.

Paul had apparently studied many different languages and was able to speak and understand them (compare 1 Corinthians 14:18)—including Hebrew, the ancient language used by the religious leaders of Judah (compare Acts 21:37–40). However, he made a point of explaining that the spoken words should be easy to understand:

“There are, it may be, so many kinds of languages in the world, and none of them is without significance. Therefore, if I do not know the meaning of the language, I shall be a foreigner to him who speaks, and he who speaks will be a foreigner to me” (1 Corinthians 14:10–11).

While no original manuscripts of the Bible—neither Hebrew nor Greek—are presently extant, we do have the faithfully preserved copies that have survived impossible odds over many, many centuries! None of the original writings from any of the writers of the New or Old Testaments are available today, yet we have the Bible after all these centuries. We have it because it was faithfully preserved and partly because it was translated into understandable languages.

Different Translations

An example is the Septuagint, a Greek translation from the Hebrew that was popular among Greek-speaking Jews around the time of Christ. It contains more books than the accepted Hebrew (Masoretic) text, but through careful scholarship, those have been classified as apocryphal and are not a part of the accepted books that comprise the Old Testament—at least not among translations that follow the pattern of those such as the Authorized Version or King James Bible. One reason is that the apocrypha contradicts the inspired and preserved Word of God—and we know that God’s Word cannot, and does not, contain errors or contradictions (compare John 10:35).

Early Christians were more familiar with the Greek and Aramaic languages than that of Hebrew. The online encyclopedia, Wikipedia, in an article about the New Testament, points out: “The common languages spoken by both Jews and Gentiles in the Holy Land at the time of Jesus were Aramaic, Koine Greek, and to a limited extent a colloquial dialect of Mishnaic Hebrew. Despite this, it is generally believed that the original text of the New Testament was most likely written in Koine Greek, the vernacular dialect in 1st century Roman provinces of the Eastern Mediterranean, and later translated into other languages, most notably, Latin, Syriac, and Coptic.”

Types of Translations

Bible translation has occupied entire lifetimes of countless individuals, and it has been the focus of various religious organizations, as well as kings and governments. Translations available to us today fall into three general categories: (1) a literal, word for word translation from the earliest known copies in Hebrew and Greek into modern languages—such as the Authorized Version and the New King James Bible; (2) so called “thought for thought” translations, or dynamic-equivalent versions, that focus on contemporary language usage in equivalent words and phrases—such as the New International Version; and (3) paraphrased editions that attempt to restate words and phrases with the introduction of added statements—such as the Living Bible.

While using all three types of translations when studying the Bible can be beneficial, only literally translated editions—such as the New King James Bible (for English)—should be depended upon for doctrinal clarity. Even so, there may be errors due to inaccurate translation. It is, therefore, necessary and important that a faithful minister of God explain and correct such errors (compare Romans 10:14–15).

Additional Study Tools

Available resources for Bible study are virtually unlimited and are useful in clarifying translation errors. Such resources include Bible dictionaries, and study Bibles, which provide added cross references and historical explanations. There are also computer programs with commentaries, as well as a myriad of translations that are instantly accessible in a variety of languages. For example, www.searchgodsword.com along with live.e-sword.net and www.biblegateway.com are some of the sites that expand our ability to research the Word of God online.

Yet for all of these remarkable resources, to truly understand the original meaning of Scripture, another dimension must be available to us! As we already saw in chapter 1, we must stand in awe of the true Author of the Bible, for it is God who has both inspired and then preserved His Word throughout man’s history. His Word also reveals the starting point for anyone who seeks to know about God and what He has written:

“The fear of the LORD is the beginning of wisdom; A good understanding have all those who do His commandments” (Psalm 111:10).

How and When Understanding Comes

Obedience to God is the unfaltering key that is necessary if we really do want to understand! In addition, it is God who decides WHEN to reveal certain aspects of His understanding.

Daniel was told by Michael, an archangel and spirit being of immense power and responsibility before God, “‘…Go your way, Daniel, for the words are closed up and sealed till the time of the end’” (Daniel 12:9). Daniel wrote about what he saw, but, at that time, he did not understand—nor could he (verse 8)! Compare also Matthew 13:16–17 and Ephesians 3:8–12.

More is explained by Peter about the fact that the Word of God has been preserved to reveal God’s will at the times of His choosing: “Of this salvation the prophets have inquired and searched carefully, who prophesied of the grace that would come to you, searching what, or what manner of time, the Spirit of Christ [which] was in them was indicating when [it] testified beforehand the sufferings of Christ and the glories that would follow. To them it was revealed that, not to themselves, but to us they were ministering the things which now have been reported to you through those who have preached the gospel to you by the Holy Spirit sent from heaven—things which angels desire to look into” (1 Peter 1:10–12).

Also note, in passing, that “no prophecy of Scripture is of any private interpretation, for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit” (2 Peter 1:20–21). Compare also Psalm 45:1.

As pointed out previously in chapter 1, we find that the disciples of Jesus Christ—those who had followed Him throughout His
ministry—did not understand certain prophecies in the Old Testament about Christ until He opened their minds: ”And He opened their understanding, that they might comprehend the Scriptures” (Luke 24:45).

On the other hand, Peter testified at one time that Jesus was “‘…the Christ, the Son of the living God’” (Matthew 16:16). How did he know? Jesus explained to him: “‘…Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father, who is in heaven’” (verse 17).

Paul understood that the record of God’s Word holds a tremendous purpose and that God is communicating to us through it: “Now all these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come” (1 Corinthians 10:11).

In the book of Revelation, we find this explanation about the purpose of the Book: “The Revelation of Jesus Christ, which God gave Him to show His servants—things which must shortly take place. And He sent and signified it by His angel to His servant John, who bore witness to the word of God, and to the testimony of Jesus Christ, to all things that he saw. Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near” (Revelation 1:1–3).

Consider how few really do understand the book of Revelation, or any of the books of the Bible for that matter! While estimates range into the billions of Bibles that have been printed and distributed all over the earth in all the major languages, still, understanding remains the issue, because people are not willing to obey what God says (compare John 7:17).

God can reveal His Will to you! He can do it through the voice of a true minister, through the example of a true follower of Christ; or through His written Word—even through words written about the Bible! To help you understand the momentous times we are now living in—referred to as the “end of the age” in the Bible—please read our free booklet, entitled, “Is That in the Bible?—The Mysteries of the Book of Revelation.”

Chapter 3 – A Complete Bible

The entire Word of God that was written down to become a part of what is called the “Bible,” has been preserved through various copies and translations and is available to us, today!

What to Include

However, the question arises as to which manuscripts should be included. Which manuscripts actually constitute the true Scriptures of the Bible? Major religions differ on this most vital consideration. For instance, the Jewish religion uses only those books commonly called the Old Testament, Hebrew Bible or Tanakh. Modern copies are primarily based on the Masoretic Text that dates from between the seventh and tenth centuries A.D. None of the New Testament books are accepted as a part of the Hebrew Bible.

A Greek translation of the Old Testament, called the Septuagint, was developed sometime during the 3rd and 2nd century B.C. While this was commonly used by Jewish communities throughout the Middle East, well past the time of the founding of the Church of God on Pentecost in 31 A.D., additional, spurious books (called the “Apocrypha”) were also translated and included in some copies. Of the 15 apocryphal books then extant, all appear in this Greek translation, with the exception of 2 Esdras. They were not included in the canonical Hebrew Bible (Masoretic Text).

The Jewish nation still looks for a Deliverer, not understanding the prophetic declarations from the Scriptures concerning the Messiah. However, the record of Jesus precisely and exactly fulfilling the messianic prophecies is revealed in the New Testament (compare Matthew 21:33–46; Acts 4:8–12). Jesus very boldly declared that HE fulfilled the promises of God, as recorded in the Old Testament (John 5:37–40; Luke 24:25–27, 44). Based on the fact the Jews have utterly rejected Jesus Christ as their Messiah, they have cut themselves off from parts of the written Word of God—they do not have the complete Bible!

Jews Preserved Old Testament Scriptures

On the other hand, let us also understand that the preservation of the Old Testament was a responsibility that was given to the Jews, and it is one that they have certainly fulfilled. Paul states, “What advantage then has the Jew, or what is the profit of circumcision? Much in every way! Chiefly because to them were committed the oracles [sayings, Scriptures] of God” (Romans 3:1–2).

We have this additional statement from Jesus regarding the role given to those of Judah (including Levites): “Then Jesus spoke to the multitudes AND TO HIS DISCIPLES, saying: ‘The scribes and the Pharisees sit in Moses’ seat. Therefore whatever they tell you to observe, that observe and do, but do not do according to their works; for they say, and do not do’” (Matthew 23:1–3). As mentioned, they did not include or preserve the apocryphal writings in the Old Testament Scriptures, showing that those writings are not part of the inspired Hebrew Bible.

In preserving the oracles of God, the Jews have also preserved the Hebrew calendar. True Christians who observe the annual Feast Days and the weekly Sabbath, still refer to the Jewish oversight of the Hebrew calendar in order to know when to observe these commanded Holy Days!

How the “New Testament” Came Into Existence

How about the New Testament? Is it complete, or have some important books been left out? Does the New Testament contain apocryphal additions like the ancient Septuagint? The Bible itself provides foundational answers to these questions! Consider what the apostle John wrote concerning his own account of Jesus Christ in the book of John:

“And truly Jesus did many other signs in the presence of His disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (John 20:30–31).

By John’s statement we understand that only certain aspects of the life and ministry of Jesus Christ were recorded—that many other things could have been written—but that what is written is for the purpose of revealing God’s plan of Salvation.

In the first generation of the Church of God, letters were written and circulated to the churches in various areas (compare Colossians 4:16; 1 Thessalonians 5:27; 2 Thessalonians 2:15; and 2 Peter 3:15–16). Some of these letters also now make up a part of the New Testament. Peter referred to Paul’s epistles as part of Scripture (compare again 2 Peter 3:16). By writing down the record of events about Jesus Christ and of His teachings, the authors were doing exactly what they were commissioned by Jesus to accomplish:

“‘But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth’” (Acts 1:8; also, compare Luke 24:46–48; Acts 10:39–43; 13:31).

More than One Gospel Account

We have four accounts, called the gospels, which introduce the New Testament. One reason for this might include a principle given in the Old and New Testament, “‘”…by the mouth of two or three witnesses every word may be established”’” (Matthew 18:16; compare Deuteronomy 17:6; 19:15; 2 Corinthians 13:1). Although this principle applies primarily to the words of men, Luke nevertheless refers to it in regard to Holy Scripture, thereby echoing the same objective for his account as we have already read from John:

“Inasmuch as many have taken in hand to set in order a narrative of those things which have been fulfilled among us, just as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, it seemed good to me also, having had perfect understanding of all things from the very first, to write to you an orderly account, most excellent Theophilus, that you may know the certainty of those things in which you were instructed” (Luke 1:1–4).

Even so, there arose certain individuals who sought to change the teachings of these witnesses. Paul warned that “‘…from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves’” (Acts 20:30; also, compare 2 Corinthians 11:13–15). False ministers also wrote counterfeit letters—even forging Paul’s name to them (2 Thessalonians 2:2). John was confronted by such a false leader who not only rejected him, but also many others who were brethren of his—the true followers of Christ (compare 3 John 9–10).

So then, who brought the New Testament writings together to form the New Testament as we know it today?

The Establishment of the New Testament Canon

As will be more fully discussed in chapter 6 of this booklet, it is the apostle John who is credited with ultimately assembling the final canon of the New Testament.

In Floyd Nolen Jones’ book, “Which Version Is The Bible?,” this remarkable statement is made: “The apostle John’s long life enabled him to bear apostolic witness to the true text of Scripture and canon until almost the year 100 at which time his hand-trained associates carried forward that same witness. Upon returning from his banishment to the isle of Patmos, John completed the sacred Canon by composing his Gospel, epistles and Apocalypse. Then combining these with the writings of the other Evangelists, he sanctioned them all with apostolic authority.”

While this quote reflects the studied opinion of the author following extensive research, his view is supported by Halley’s Bible Handbook, 24th edition, 1965, page 743, in which writers such as Clement of Rome (95 A.D.), Polycarp (110 A.D.) and Ignatius (110 A.D.) already quote various books that are a part of the New Testament canon.

John was most likely the last of the apostles to die, and he is the one who received the vision of the Book of Revelation—the final book of the New Testament (Revelation 1:1–2). Consider, though, that the true Church of God was being supplanted by a false Christianity, and those who remained faithful did so out of public, and for the most part, historical view.

Beware of False Teachings

While we don’t have many specific historical records beyond the books of the New Testament themselves concerning the writing of the New Testament, we do find many documents that date from after the time of the apostles and those who were their contemporaries. Later writers make reference to the books of the New Testament, but there are also many spurious or false writings claiming to have equal status. Examples of early apocryphal works are the Gospel of Thomas, the Epistle of Barnabas and the Epistle to the Laodiceans.

Partial copies of the New Testament proliferated in the centuries following the founding of the Church of God, along with an abundance of apocryphal writings—especially, the second and third centuries. Deciding what was true and what was false fell on issues of historical accuracy along with whether or not there was agreement with the doctrines of the Bible—both in regard to the Old and New Testaments.

John 17:17 states, “‘…Your word is truth.” Based on this consistent teaching throughout Scripture, there can be no example of opposing doctrines being taught. Christ emphasized that Scripture cannot be broken and that it cannot be contradictory (John 10:35). This fact has helped to rule out the inclusion of those fanciful stories and legends that arose from humanly conceived philosophies and religions.

A guiding admonition about the written Word of God is given in the Bible: “‘Whatever I command you, be careful to observe it; you shall not add to it nor take away from it’” (Deuteronomy 12:32; also, Deuteronomy 4:2).

Note, too, Revelation 22:18–19: “For I testify to everyone who hears the words of the prophecy of this book: If anyone adds to these things, God will add to him the plagues that are written in this book; and if anyone takes away from the words of the book of this prophecy, God shall take away his part from the Book of Life, from the holy city, and from the things which are written in this book.”

Those who break this solemn warning, not only bring judgment upon themselves, but they will be held accountable for deceiving others with their falsehoods. People who accept extraneous writings as inspired do not rely on and follow the complete Bible!

Remember what the purpose of the written Word of God is [and we have this promise from Jesus Christ—our way of proving what is “…that good and acceptable and perfect will of God” (Romans 12:2)]: “‘…If you abide in My word, you are My disciples indeed. And you shall know the truth and the truth shall make you free’” (John 8:31–32).

Also, as quoted before, note Christ’s statement in John 7:17: “If anyone wills to do His will, he shall know concerning the doctrine, whether it is from God or whether [someone speaks] on [his] own authority.”

Chapter 4 – The Preservation of the Bible

As we mentioned previously, God made sure that the Bible would be preserved throughout the history of mankind. In the previous chapter, we have already alluded to the fact that the Apostle John was given the ultimate authority to canonize the New Testament, while the Jews were authorized to preserve and canonize the Old Testament Scriptures, and we will explain this in more detail in the following chapters.

In this chapter, though, we will examine more closely just exactly how the Scriptures were preserved.

Again, we go back to the Bible itself for the answer to this question. There are numerous passages in the Old and New Testaments revealing how the Scriptures were preserved, in plain sight of all the people, so that alterations would be avoided.

Exodus 17:14; Deuteronomy 6:8–9 and Deuteronomy 11:20 all report that portions of the Old Testament were to be written down in books to be preserved.

Deuteronomy 17:18 commands the king to write down the law exactly as the LEVITES had preserved it, in accordance with God’s commission to do so. The king was not supposed to just copy the writings of a prior king, but rather, he had to write it down as it was preserved by the Levites.

Deuteronomy 27:2–8 reports that the Israelites had to write the Ten Commandments, the statutes and judgments on huge stones that would remain until the destruction of the nation. God’s writings were no secret that could be changed or modified; they had been written down publicly and openly for everyone to see!

Deuteronomy 31:19 shows that that particular portion of Scripture, relating to a new song, was written down by the people themselves, so that they all could sing this new song.

Isaiah 34:16 shows that the “book of the LORD” was accessible to the people.

Jeremiah 30:1–2 reports that Jeremiah was asked to write down for himself particular words of God in a book.

Jeremiah 36:4, 27–28, 32 reveals that certain writings, which had to be re-written after the king had destroyed the previous ones, would later be published, but not during the lifetime of the king who had burned the scrolls.

Matthew 17:10 shows that, at the time of Christ, the scribes were charged with the preservation and the copying of the Scriptures. They knew what the Scriptures said. They told the people what the Scriptures said. They were so diligent in the process of copying the Scriptures that they had to destroy a particular page or scroll if the scribe made an error. He had to recopy that scroll.

Acts 17:10–11 shows that the early New Testament Church was mainly Greek-speaking, at least many educated Christians in the Church spoke and understood Greek. Greek copies of both the New Testament and the (translated) Old Testament Scriptures were available in Berea. It was, therefore, possible for people outside the Church who had enough interest, to own and/or study the Scriptures in Greek. Those who spoke Greek became the preserver of the New Testament Scriptures. Of note is that neither the Catholic Church nor the Church of God was ever made responsible in that regard.

We see, then, that the New Testament Scriptures were publicly available for all who spoke Greek, while the Old Testament Scriptures were publicly available for all who spoke Hebrew, in order to preserve the Scriptures and to prevent changes and alterations.

Chapter 5 – The Preservation of the New Testament

What, exactly, is the New Testament? Why is there even such a collection of books and letters that report on events from the first century A.D.? Are these merely the random writings of an influential religious movement that have found their way into the literature of the present time?

Or, as the New Testament claims for itself, is this part of the inspired Word of God? When we understand who preserved the New Testament, it lends even more proof about the unquestionable authority of this part of the Bible that we now possess!

Catholic Church Did Not Establish Canon

In regard to the New Testament of the Bible, consider the following summary statement given in the “Illustrated Dictionary of the Bible,” Herbert Lockyer, Sr., Editor, 1986:

“…the second major division of the Bible. It tells of the life and ministry of Jesus and the growth of the early church. The word testament is best translated as ‘covenant.’ The New Testament embodies the new covenant of which Jesus was Mediator (Jer. 31:31–34; Heb. 9:15)…

“The 27 books of the New Testament were formally adopted as the New Testament canon by the Synod of Carthage in A.D. 397, thus confirming three centuries of usage by the church.”

This traditional overview of the New Testament places formal acceptance of the “books” as occurring some three hundred years after the lives of the apostles and of their contemporaries. However, this selection, done by what had become the Catholic Church, is merely an example of a religious organization choosing to accept what already existed—much as did later movements within “Christianity,” such as Protestantism.

The earlier history of the Church that was established by Jesus Christ, through His chosen ministry, also shows the source of the writings we now have in the canon of the New Testament. An important test of what truly constitutes the inspired Word of God is true for both the Old and the New Testaments:

“…the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness…” (2 Timothy 3:15–16).

False New Testament Teachers and Their Deceiving Doctrines

To this end, individuals inspired by God wrote the record of the life of Jesus Christ, the founding of the Church and the subsequent growth of the faith of Christianity, along with instructions concerning the doctrines of God. We must note that the New Testament also contains the record of false teachers with deceiving doctrines who began to infiltrate the body of true worshippers of God and Jesus Christ:

“I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel, which is not another; but there are some who trouble you and want to pervert the gospel of Christ. But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed” (Galatians 1:6–9).

Along with this stern rebuke from Paul, others whose letters became a part of the New Testament, recorded similar warnings and admonitions concerning a growing departure from the original faith (compare 2 Peter 2:1-3; 1 John 4:1–6; 3 John 9–12, and the letter of Jude).

Additionally, note carefully what Peter said, showing that in his lifetime it was necessary to warn the brethren—and this message was written down in order that it would endure beyond his own lifetime:

“For this reason I will not be negligent to remind you always of these things, though you know and are established in the present truth. Yes, I think it is right, as long as I am in this tent, to stir you up by reminding you, knowing that shortly I must put off my tent, just as our Lord Jesus Christ showed me. Moreover I will be careful to ensure that you always have a reminder of these things after my decease” (2 Peter 1:12–15).

While most people who study the history of the Bible agree that the canon—the entire New Testament as commonly accepted—is complete, and they agree that the preservation of these writings was first accomplished by the Church of God, which began on the Day of Pentecost with the giving of the Holy Spirit of God in 31 A.D. While the Church grew with powerful impact in the decades that followed, heresy, nonetheless, arose to such an extent that the next century records a much different kind of Christianity.

Note what Jesse Lyman Hurlbut states in his book, “The Story of the Christian Church,” 1967, page 33:

“For 50 years after… Paul’s life a curtain hangs over the church, through which we strive vainly to look; and when at last it rises about 120 A.D. with the writings of the earliest church fathers, we find a church in many aspects very different from that in the days of… Peter and… Paul.”

In fact, the true and faithful Christians all but disappeared from the annals of history in those times. These followers of the true faith depended on the copies of the letters that were to become a part of the New Testament, which they continued to preserve through hand-written documents. As already mentioned, the Roman Church was able to avail itself of pre-existing copies of the New Testament books several centuries later.

Multiple Copies

A very poignant example of multiple copies of a part of the New Testament being distributed among various congregations is found in the Book of Revelation. The resurrected Jesus Christ is quoted by John as saying: “‘…I am the Alpha and the Omega, the First and the Last,’ and, ‘What you see, write in a book and send it to the seven churches which are in Asia: To Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and to Laodicea’” (Revelation 1:11).

If we are to believe that John carried out what he was instructed to do, then we know that this information went to these churches—and, since they received this inspired “book” of Revelation, they then were instrumental in preserving it. The very intent of this book is primarily focused on the future and was to be preserved for our time—prophesying of events leading to the return of Jesus Christ (For further explanation, please read our free booklet: “Is That in the Bible—The Mysteries of the Book of Revelation!”).

Other letters were commonly circulated among the churches (compare 2 Peter 3:15–16; Colossians 4:16; 1 Thessalonians 5:27). However, not all of these “letters” were genuine (compare 2 Thessalonians 2:1–2). In fact, this very process of writing letters continued well past the lifetime of the first generation of the apostles. False writings made claims to inspiration on a par with that of the New Testament books; however, when closely examined for authorship and for agreement with foundational biblical teachings, these documents were eventually rejected.

The True Author and Preserver

Beyond the rather blurry record that marks the transition of the early Christian faith into history’s background and the subsequent emergence of the Roman Catholic Church, another factor supersedes in accounting for WHO preserved the New Testament. The real AUTHOR of the inspired writings of the New Testament has also sustained His written Word throughout the ages. The proof of this statement is found in the words of Jesus Christ, when He said, “‘Sanctify them [set them apart] by Your truth, Your word is truth’” (John 17:17); and, “‘Heaven and earth will pass away, but My words will by no means pass away’” (Matthew 24:35; also, compare parallel statements in 1 Peter 1:23, 25).

These Scriptures, along with many others, point to the fact that the New Testament record would be preserved. Another quote from Jesus shows that His teachings would come before all men in all generations: “‘He who rejects Me, and does not receive My words, has that which judges him—the word that I have spoken will judge him in the last day’” (John 12:48).

Consider one final answer as to who preserved the New Testament. The teachings of Christianity became a way of life for those who embraced what they learned! Note this statement by Paul: “For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe” (1 Thessalonians 2:13; also, compare a parallel statement in 1 John 2:5).

By taking to heart their calling to salvation, the faithful ones of countless generations have helped sustain and preserve a true understanding of the written Word of God. That same responsibility now falls upon us. We, too, must endeavor to uphold the teachings we have been given, just as those before us helped preserve the New Testament: “I know your works. See, I have set before you an open door, and no one can shut it; for you have a little strength, HAVE KEPT MY WORD, and have not denied My name” (Revelation 3:8).

Chapter 6 – The Canonization of the New Testament

In regard to how the Bible was put together, we may find something like the following narrative, as adopted from sources published on the Internet:

How The Story Goes…

The process of canonization was complex and lengthy. In the first three centuries of the Christian Church, there was no New Testament canon that was universally recognized. Nevertheless, by the 2nd century there was a common collection of letters and gospels that a majority of church leaders considered authoritative. These contained the four gospels and many of Paul’s letters. Justin Martyr, Irenaeus, and Tertullian (all 2nd century), held these to be on par with the Hebrew Scriptures as being divinely inspired. Other books were held in high esteem, but were gradually relegated to the status of New Testament apocrypha.

In about 170 A.D., Irenaeus cited 23 of the 27 New Testament books, omitting only Philemon, James, 2 Peter and 3 John. The Muratorian fragment, written about the same time, attests to the widespread use of all the New Testament books except Hebrews, James, 1 Peter and 2 Peter.

However, other “church fathers” had already cited those omitted books in various writings defending against Gnostic doctrines. The Codex Barococcio from 206 A.D. includes 64 of the 66 books of today’s Bible. Esther and Revelation were omitted, but they had already been declared as inspired Scripture by Justin Martyr, Irenaeus, Clement, Tertullian and the Muratorian Canon. In 230 A.D., Origen declared that all Christians acknowledged as Scripture, the four Gospels, Acts, the epistles of Paul, 1 Peter, 1 John and Revelation.

By the early 300s, all of the New Testament books were being used in the mainstream church body. The New Testament canon as it is now, including all 27 books, was first listed by Athanasius, Bishop of Alexandria, in 367, in a letter written to his churches in Egypt. The Synod of Hippo (393 A.D.) and the third Synod of Carthage (397 A.D.) also recognized these 27 books as canonical. In addition, during this time, the highly influential “church fathers,” Jerome (340–420 A.D.) and Augustine (354–430 A.D.), published their lists of 27 books completing the New Testament.

Certain books continued to be questioned, especially James and Revelation. As late as the 16th century, theologian and reformer Martin Luther questioned (but in the end did not reject) the Epistle of James, the Epistle of Jude, the Epistle to the Hebrews and the Book of Revelation. Today, German-language Luther Bibles are printed with these four books at the end of the canon.

This is how far the story goes.

However, even though many of those who claim that the canonization of the New Testament books took place as described above, they admit that the recognition of the sanctity of Scripture was not the result of any pronouncement by Roman Catholic Church officials in the late fourth century. Rather, they clarify that the canon was determined by the authoritative use of these books by the first and second century church. It is claimed that the New Testament canon was merely a process of formal recognition of already recognized Scripture.

Canonization at the Time of the Early Apostles

We do not believe that God gave the Roman Catholic Church the task to decide which books of the New Testament were inspired and should be included. Even though it RECOGNIZED their inspired status at a later date, the “canonization” took place much earlier—in the lifetime of the apostles Peter, Paul and John.

In 2 Timothy 4:13, Paul asked Timothy to “bring the cloak that I left with Carpus at Troas when you come—and the books, especially the parchments.” This appears to be a reference to letters which Paul had written, and which he wanted to be preserved. The commentary of Jamieson, Fausset and Brown states:

“He was anxious respecting these that he might transmit [the books] to the faithful, so that they might have the teaching of his writings when he should be gone… ‘especially the parchments’—containing perhaps some of his inspired Epistles themselves.”

In 2 Peter 3:16, Peter considered the letters of Paul, which can be found in the New Testament, as part of the Scriptures. He also stated in 2 Peter 1:15 that he was anxious to ensure that the brethren would “always have a reminder of these things after my decease,” referring to his death. He went on to explain in 2 Peter 1:18, in regard to the transfiguration on the mount, that “we heard this voice which came from heaven when we were with Him on the holy mountain.” Only three apostles were on the holy mountain when Christ was transfigured and when, in that vision, Elijah and Moses appeared. These disciples were Peter, John and James. By the time of Peter’s writing, James had died, and only John and Peter were still alive.

Peter continued, in verse 19, that “we have the sure word of prophecy” (Authorized Version). The use of the word “we” would include the two early apostles who were still alive at the time of Peter’s writing; that is, Peter and John. It would be Peter and John who preserved and would leave behind the inspired “word of prophecy” or “inspired writings.” Note that the word “prophecy” can also refer to inspired preaching. Peter said that John and he had, or possessed, the inspired writings—the New Testament. This referred to the writings of the New Testament which were already in existence at that time, but it also allowed for those writings that would still be added by the apostle John, before his death.

At the time of Peter’s writing, Paul had died, and Peter spoke of Paul’s letters as “Scripture,” showing that they were recognized as such. Who recognized them? Obviously, Paul must have recognized them before his death (as he did Luke’s writings, compare 1 Timothy 5:18 and Luke 10:7). Subsequently, these writings were recognized by the last remaining two original apostles, Peter and John, and they did so under godly inspiration.

After Peter’s death, John survived as the last of the early apostles. Before he died, he wrote the gospel of John, the three letters of John, and the book of Revelation, which concluded the sacred writings of the New Testament.

Revelation—the Last Book!

That the book of Revelation was meant to be the last and final book of the New Testament can be seen by its very claims. We read in Revelation 22:18: “For I testify to everyone who hears the words of the prophecy of this book: If anyone adds to these things, God will add to him the plagues that are written in this book.”

In other words, those who would claim that additional future writings should become part of the inspired Scriptures of the New Testament would have to face God’s punishment. We also read in verse 19 that punishment would befall those who would try to take away from the words of the book of Revelation—who would claim that portions of the book of Revelation, or the entire book, was not inspired.

We have every reason to believe that the books of the New Testament, as we have them today, were recognized as inspired by the apostles Paul, Peter and John, as they were guided by the Holy Spirit. God saw to it that the New Testament books would be preserved, as He also preserved the sacred writings of the Old Testament.

God’s Word Endures Forever!

Jesus Christ Himself promised that God would ensure that His Word would be preserved for all eternity. He said in Matthew 5:18: “… one jot or one tittle will by no means pass from the law till all is fulfilled.”

Peter explained that “the word of the LORD endures forever” (1 Peter 1:25). Paul instructed Titus to only ordain an elder if he would hold “fast the faithful word as he has been taught” (Titus 1:9), expecting, of course, that “the word” would be preserved. Jude challenged the brethren to “contend earnestly for the faith which was once for all delivered to the saints” (Jude 3). Again, true brethren were asked to stand up for the faith which had been taught and preserved in the sacred writings.

We read that God’s end-time disciples would keep His Word (Revelation 3:8)—which requires that God’s Word had been preserved and would be available in the end time. In fact, some living in the end time would even be killed for keeping the Word of God (Revelation 20:4).

Jesus is the personified Word of God (Revelation 19:13; John 1:1, 14; 1 John 1:1). As He is still alive today, so He made sure that His written Word—the entire Bible—would stay ALIVE as well. After all, the Word of God is “LIVING and powerful” (Hebrews 4:12).

Who canonized the New Testament? It was God, but He inspired His apostles Paul, Peter and John to pronounce the decision which books and letters should be considered as sacred and infallible. And so, God ultimately used the apostle John to canonize the writings of the New Testament.

Chapter 7 – The Apocrypha and the Bible

The Apocrypha is a collection of books that were written in Greek by various individuals from about 400 to 200 B.C. The Catholic Church considers some of these books as inspired Scripture.

At the Council of Trent (1546 A.D.), the Catholic Church declared that some apocryphal books, together with unwritten Catholic tradition, are of God. It was stated that those who disagreed with this decision were to be considered “anathema.”

The Roman Catholic Church (as well as the Greek Orthodox Church) consider the following books of the Apocrypha (also referred to as Deuterocanonical books) to be inspired:

Tobit or Tobias

JudithWisdom of Solomon

Jesus Sirach (Ecclesiasticus)

Baruch (including the letter of Jeremiah, Baruch 6)

First and Second Maccabees

Additions to Esther and Daniel [i.e., added chapters at the end of the book of Esther; and added chapters to the book of Daniel, including the Prayer of Azariah (Daniel 3:24–50); the Song of the Three Young Men (Daniel 3:51–90); Susanna (Daniel 13); and Bel and the Dragon (Daniel 14)].

The Catholic Church rejected as inspired the apocryphal books of Third and Fourth Maccabees, Psalm 151, First and Second Esdras, and the Prayer of Manasseh, as well as the so-called Pseudepigrapha, which were written between 200 B.C. and 100 A.D. and which contain, among other writings, the books of Enoch, Michael the Archangel, and Jannes and Jambres. There are additional Pseudepigrapha books, which were possibly written after Christ’s death and which were likewise rejected as inspired, such as the Assumption of Moses, the Apocalypse of Elijah, and the Ascension of Isaiah.

Hot Debate

When the Catholic Church decided in 1546 to treat some of the Apocrypha as inspired, their decision had been preceded by a hot debate among early “Church Fathers.” Hilary (bishop of Poictiers, 350 A.D.) rejected as inspired, the Apocrypha (Prologue to the Psalms, Sec. 15), and so did Epiphanius (360 A.D.). Referring to the Wisdom of Solomon and the book of Jesus Sirach, he said: “These indeed are useful books and profitable, but they are not placed in the number of the canonical.” In addition, Origen, Cyril of Jerusalem, Athanasius and Jerome spoke out against the inspiration of the Apocrypha.

In his preface to the Wisdom of Solomon, Jerome (340–420 A.D.) rejected the Apocrypha as godly inspired, stating: “As the Church reads the books of Judith and Tobit and Maccabees but does not receive them among the canonical Scriptures, so also it reads Wisdom and Ecclesiasticus for the edification of the people, not for the authoritative confirmation of doctrine.”

According to Edward Hills in “The King James Version Defended,” page 98, other famous Catholics with this viewpoint included Augustine (354–430 A.D., who at first defended the Apocrypha as canonical), Pope Gregory the Great (540–604 A.D.), Cardinal Ximenes, and Cardinal Cajetan.

Protestants Reject Apocrypha

The Protestant Churches have rejected as inspired all of the Apocrypha. It has been said that the translators of the early King James Bible (Authorized Version) felt that some of the books of the Apocrypha were inspired, but this is incorrect. It is true that in early editions of the King James Bible, the Apocrypha was placed between the Old and New Testaments. But this was done as an appendix of reference material. The Apocrypha began to be omitted from the Authorized Version in 1629 A.D.

Luther stated: “Apocrypha—that is, books which are not regarded as equal to the holy Scriptures, and yet are profitable and good to read” (compare, “The King James Version Defended,” page 98). Calvin wrote: “I am not one of those, however, who would entirely disapprove the reading of those books.” His objection was to “placing the Apocrypha in the same rank” with inspired Scripture (“Antidote” to the Council of Trent, pp. 67, 68).

WE MUST STATE THAT THE APOCRYPHA ARE NOT INSPIRED WRITINGS.

Although there are many reasons why this is the case and why the Apocrypha must not be viewed as inspired, we are setting forth several striking examples for this conclusion:

Hebrew Canon Without Apocrypha

The Jewish Canon never included the Apocrypha. This is important, as Romans 3:1–2 tells us that the Jews were given the godly responsibility to preserve the “oracles,” including the Hebrew Scriptures.

The Jewish scholars of Jamnia (90 A.D.) rejected the Apocrypha as divinely inspired. Philo, a Jewish teacher from Alexandria (20 B.C.–40 A.D.), quoted extensively from virtually every canonical Hebrew book but never once quoted from the Apocrypha.

Josephus (30–100 A.D.) said that the prophets wrote from the time of Moses to that of Artaxerxes, and that no writing since that time had the same authority. In fact, the Jewish people reportedly destroyed the Apocrypha after the overthrow of Jerusalem in 70 A.D.

The Jewish Talmud teaches that the Holy Spirit departed from Israel after the time of the prophet Malachi, who lived about four centuries before Christ. While the proof of this assertion is not directly stated in the Word of God, the evidence is that no further inspired writings were given by God until Jesus Christ established the New Testament Church of God.

Jesus Confirmed Hebrew Canon

Jesus Himself confirmed the inspired canon of the Hebrew Bible and its correct order (which is divided into the Law, the Prophets and the Psalms). When speaking about the violent death of righteous people, He said in Luke 11:51: “… from the blood of Abel to the blood of Zechariah who perished between the altar and the temple…” The death of Abel is recorded in Genesis, the first book in the Hebrew canon. The death of Zechariah is included in 2 Chronicles 24:20–22, the last book of the Hebrew canon.

No New Testament Scripture Quotes Apocrypha

It is also worthy to note that the New Testament never quotes from ANY of the Apocrypha, while it quotes extensively from EVERY section of the Old Testament Scriptures, which Jesus referred to as “ALL the Scripture” (Luke 24:27). In fact, there are allegedly 263 quotations and 370 allusions to the Old Testament in the New Testament and not one of them refers to the Apocrypha.

Apocrypha Does Not Claim Inspiration

While the inspired Scriptures make the claim for themselves that they ARE inspired and infallible, the Apocrypha does NOT make this claim for its own writings.

For instance, the author of 2 Maccabees writes:

“… At this point I shall bring my work to an end. If it is found to be well written and aptly composed, that is what I myself aimed at; if superficial and mediocre, it was the best I could do” (2 Maccabees 15:37–38, Revised English Bible).

Apocrypha Contradicts Itself

The Apocrypha contains blatant contradictions, but God’s inspired Word does not contradict itself (compare John 10:35). For example, in the two books of the Maccabees, Antiochus Epiphanes dies three different deaths in three different places.

Apocrypha Contradicts Holy Scripture

The Apocrypha includes teachings, which contradict the doctrines of the Holy Scriptures, showing that the Apocrypha could not possibly be inspired. For instance, 2 Maccabees 12:42–45 states in the New Revised Standard Version, that 2,000 drachmas of silver were sent to Jerusalem for a sin-offering and to “pray for the dead,” so that “atonement” or reconciliation for the dead could be made, so that “they might be delivered from sin.” The Revised English Bible translates that they were praying and giving the silver drachmas “to free the dead from their sin.” This concept of praying and paying for the dead is contrary to the teaching of the Hebrew Scriptures (and to the teaching of the New Testament).

A terrible example of wrong teaching is included in Tobit 6:5, 8, where the “angel Azariah” gave the following “healing” advice: “Cut open the fish and take out the gall, heart, and liver… For its gall, heart, and liver are useful medicines… As for the fish’s heart and liver, you must burn them to make a smoke in the presence of a man or woman afflicted by a demon or evil spirit, and every affliction will flee away and never remain with that person any longer.”

We must, therefore, conclude that the Apocrypha is NOT inspired, and that it does not belong in the Bible. This is not to say that it must never be read. Especially historical records, for instance the first two books of the Maccabees, can give us valuable information. But as is the case with every book other than the inspired writings contained in the Holy Bible (the writings of Josephus, for example, are of historical value, but they are not “inspired”), we need to be aware that we will be reading, to a larger or smaller degree, truth mixed with error.

Chapter 8 – The Book of Enoch and the Bible

The book of Enoch belongs to the so-called Pseudepigrapha books and was apparently written during the first century B.C.—even though some claim that it was written before then.

What Are Pseudepigrapha Books?

The term “Pseudepigrapha” was given to Jewish writings, which were attributed to authors who did not actually write them, but who misappropriated the names of famous people by pretending that they were the authors of those writings. Known “Pseudepigrapha books” include “the Apocalypse of Abraham,” which was probably written in the second century A.D.; “the Apocalypse of Adam,” which was perhaps written in the first or second century A.D.; the “Fourth Book of Ezra (2 Esdras),” which was probably written between 95 and 100 A.D.; and “the Testament of Moses” (or, “Assumption of Moses”), which was written in the first century A.D.

The Pseudepigrapha books also include the Book of Enoch, which is a compendium of four or five Jewish apocalypses, all of which were composed before the destruction of the Second Temple. The book of Enoch is now usually designated as I Enoch, to distinguish it from the later II Enoch, or the “Secrets of Enoch.” The book of Enoch was written by many different writers in different time periods. The whole book is found only in an Ethiopic language, but parts of it have been discovered in Greek and in Aramaic.

In addition, the Pseudepigrapha books include the book of the Secrets of Enoch (2 Enoch or Slavonic Enoch), which is a Jewish apocalypse from the time before the destruction of the Temple. Closely connected to it is the Books of Giants, a writing allegedly associated with Enoch, relating the deeds of the giants who were born by the daughters of men (descendants of Cain) to the sons of God. It is known from fragments found at Qumran and was written before 100 B.C.

Catholics and Protestants Reject Pseudepigrapha Books

In chapter 7, we discussed the reasons why the Apocrypha is not to be considered as inspired. Similar reasons exist for the Pseudepigrapha books, including the book of Enoch. In addition, unlike the Apocrypha which is, to an extent, considered as inspired by the Catholic Church, none of the Pseudepigrapha books are considered inspired by either Protestants or Catholics.

From the evidence provided by the Dead Sea Scrolls, we see that this religious Jewish community located at Qumran had writings that included much of the Old Testament. However, other non-biblical books were also discovered, and this included 1 Enoch along with Tobit, Ecclesiasticus and Baruch 6.

Jude Did Not Regard Book of Enoch as Inspired

The book of Enoch was quoted in the apocryphal book of Baruch, and in several early writings, including the “epistle of Barnabas,” as well as by Tertullian and Clement of Alexandria. Some have speculated that Jude 14–15 is a quote from the book of Enoch and concluded that Jude regarded Enoch as inspired Scripture. The following two quotes compare Jude 14–15 to the suspected passage in the book of Enoch:

Jude 14–15 reads: “… Behold, the Lord comes with ten thousands of His saints, to execute judgment on all, to convict all who are ungodly among them of all their ungodly deeds which they have committed in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him.”

Enoch 1:9 reads: “…Behold he comes with ten thousands of his saints, to execute judgment upon them, and destroy the wicked, and reprove all of flesh for every thing which the sinful and ungodly have done, and committed against him.”

Even though both passages are close, they are not identical. Jude says that God will “convict” all of the ungodly, but Enoch says that they will be “destroyed.” The rest of the two passages disagree in wording in minor ways.

Therefore, it is not compelling to conclude that Jude quoted from the book of Enoch. Even if he did, he would not have been particularly careful in quoting it verbatim. But apart from the inconsistencies between the letter of Jude and the book of Enoch, and assuming that Jude had quoted from the book of Enoch, this still does not mean that he felt that the entire book had to be inspired.

Biblical Reference to a Book Does Not Make it “Inspired”

For an example, Paul quoted a Cretan prophet (whom scholars have identified as Epimenides) in Titus 1:12, but that does not mean that Paul considered the writings of that prophet as godly inspired, or that we should give any additional authority to his writings. Other New Testament quotations from, or allusions to, non-biblical works include Paul’s quotations of some Greek poets in Acts 17:28 (one of those poets has been identified as Aratus).

In fact, both the Old and the New Testament mention quite a number of books which were not preserved, but which were known to the particular biblical author at the time of his writing. It is obvious that God did not see fit to preserve those books, and they never became part of the canonized Holy Scriptures.

For instance, Numbers 21:14–15 mentions “the Book of the Wars of the Lord.” Joshua 10:13 and 2 Samuel 1:18 refer to and quote from the “Book of Jasher.” 1 Kings 11:41 refers to the “book of the acts of Solomon.” 1 Chronicles 29:29 refers to the “book of Samuel the seer,” “the book of Nathan the prophet,” and “the book of Gad the seer.” 2 Chronicles 12:15 refers to “the book of Shemaiah the prophet” and of “Iddo the seer.” The “book of Jehu the son of Hanani” is mentioned in 2 Chronicles 20:34.

We can deduce from 1 Corinthians 5:9 that Paul wrote another letter to the Corinthians which was not preserved. There is also a reference by Paul to a letter which the Corinthians wrote to him, which is likewise not preserved (compare 1 Corinthians 7:1). Paul makes reference in Colossians 4:16 to an unpreserved “epistle from Laodicea,” which he even instructed the Church at Colossae to read. Luke makes reference to “many” who wrote down events pertaining to the life of Jesus (Luke 1:1–4).

The fact that reference is made in Scripture to some other book or a statement within another book does not mean that those writings were inspired. The same is true for Jude 14. Assuming that Jude quoted from Enoch 1:9, then this still does not indicate that he thought the entire book was inspired or true. All it means is that the particular quoted verse was true.

Jude May Have Just Quoted Enoch’s Words

It is more likely, however, that Jude did not even quote from the book of Enoch. No scholar believes that the book of Enoch was written by the Enoch of the Bible. But it is obvious that the words of Enoch, as quoted by Jude, were something that the true Enoch prophesied. Jude related the prophecy of Enoch, as it had been preserved orally. Notice that Jude introduces Enoch’s words as follows, in verse 14: “Now Enoch, the seventh from Adam, prophesied about these men also, SAYING…’” This introduction is then followed by the exact wording of Enoch’s oral prophecy, as quoted in verses 14 and 15.

Note, too, that Jude is not even referring to the book of Enoch in the context. He is just making the point that Enoch had made an oral prophecy, under godly inspiration. That one of the authors of the book of Enoch wrote down the substance of Enoch’s prophecy (even though with slight changes) does not render the book of Enoch inspired.

Consider the additional fact that Moses is quoted in Deuteronomy 33:2, using a similar statement as that of Jude: “’…The LORD came from Sinai, And dawned on them from Seir; He shone forth from Mount Paran, And He came with ten thousands of saints; From His right hand Came a fiery law for them.’”

While this quote does not reference Enoch, it does verify the same truth of what Jude wrote about.

Pseudepigrapha Books Not Inspired

We can safely say, then, that the Pseudepigrapha books, including the book of Enoch, are NOT inspired writings.

As is the case with the Apocrypha, the Jews never considered any of the Pseudepigrapha books inspired. And as we pointed out in chapter 7, God entrusted the Jews with preserving the “oracles of God,” including the INSPIRED Old Testament writings. They did not include the book of Enoch in the Hebrew canon.

In addition, many parts of the Pseudepigrapha contain heresies that are condemned in the Old Testament. Especially the book of Enoch preaches falsehood and doctrinal error; for instance, that allegedly angels married humans, and that the giants became evil spirits dwelling on earth (Book of Enoch, chapter 15, verses 8–10).

The Pseudepigrapha books also abound in even more historical errors than the Apocrypha.

Finally, the book of Enoch was not included by the apostles in the canonized New Testament Scriptures. As we saw in chapter 6 of this booklet, the Apostles Paul, Peter and John canonized the New Testament Scriptures, but the book of Enoch was not one of those books.

Chapter 9 – The Epistle of Barnabas and the Bible

The “Epistle of Barnabas” is not inspired. It was clearly not written by the Apostle Barnabas. Mosheim states in his “Ecclesiastical History” that the author “must have been a very different person from the true Barnabas, who was St. Paul’s companion.”

The epistle contains numerous Scriptural errors and should therefore not be considered as inspired. It was never referred to by Jesus or any of the New Testament writers as Scripture, and it was not included in the New Testament by the apostles. As we have explained before in chapter 6, the Apostles Paul, Peter, and John canonized the New Testament Scriptures, but the Epistle of Barnabas was not one of those books.

When the Epistle of Barnabas Was Written

The Catholic Encyclopedia explains that a reference in the Epistle of Barnabas (in chapter 4, verse 4) pertains to a command given by Adrian in A.D. 130 for the reconstruction, in honor of Jupiter, of the Temple at Jerusalem, which had been destroyed by Titus. Adrian had also forbidden the Jews to practice circumcision. The epistle must, consequently, have been written in A.D. 130–131—long after the canonization process of the New Testament writings was completed.

It is further explained that “the extremely allegorical character of the exegesis leads to the supposition that the author of the letter was an Alexandrian. His way of constantly placing himself and his readers in opposition to the Jews makes it impossible to believe that either he or the larger part of his readers were of Jewish origin. Besides, he is not always familiar with the Mosaic rites… The history of the epistle confirms its Alexandrine origin. Up to the fourth century only the Alexandrians were acquainted with it…”

Some Interesting Concepts

Even though the Epistle of Barnabas is clearly not inspired, it does contain some interesting concepts. For instance, the author speaks out against abortion. It says in chapter 19, verse 5 (We should note that some divide the epistle in different chapters than the ones given in this booklet): “thou shalt not kill a child by abortion, neither shalt thou destroy it after it is born…”

Abortion is indeed wrong. For more information, please read our free booklet, “Are You Already Born Again?,” pages 13–15.

In addition, the author seems to refer to the correct biblical belief of a 7,000 year plan—the concept that God assigned man six “days” of 1,000 years each to rule himself, followed by the Millennium or the seventh “day” of one-thousand years, which is referred to in the book of Hebrews as a “Sabbath” rest (compare Hebrews 4:1–10).

We read in chapter 15 of the Epistle of Barnabas: “(15:3) He speaketh, too, of the sabbath in the beginning of the creation: And God made in six days the works of his hands, and finished them on the seventh day, and rested in it and sanctified it. (15:4) Consider, my children, what signify the words, He finished them in six days. They mean this: that in six thousand years the Lord will make an end of all things, for a day is with him as a thousand years. And he himself beareth witness unto me, saying: Behold this day a day shall be as a thousand years. Therefore, my children, in six days, that is in six thousand years, shall all things be brought to an end. (15:5) And the words, He rested on the seventh day, signify this: After that his Son hath come, and hath caused to cease the time of the wicked one, and hath judged the ungodly, and changed the sun and the moon and the stars, then shall he rest well on the seventh day.”

Doctrinal Errors

However, the doctrinal errors contained in the Epistle of Barnabas are quite striking, showing that this book could not possibly be “inspired” by God. We are setting forth below some of its major errors:

Error #1—“Replacement of the Sabbath”

The Epistle of Barnabas alleges that the Seventh-Day Sabbath has been replaced by the “eight day” Sunday, on which “Jesus rose from the dead.”

Quoting from the 1885 translation of the “Apostolic Fathers, Charles H. Hoole,” we read in chapter 15, verses 8 and 9:

“(15:8) And, further, he saith unto them, Your new moons and your sabbaths I cannot endure. See, now, what he meaneth. The sabbaths, that now are, are not acceptable unto me, but that which I have made is, even that in which, after that I have brought all things to an end, I shall make a beginning of the eighth day, which thing is the beginning of another world. (15:9) Wherefore we keep the eighth day as a day of gladness, on which also Jesus rose from the dead, and after he had appeared ascended unto heaven.”

Nowhere does the Bible teach that the Sabbath was replaced by Sunday; nor, that Sunday is the “eighth day”; nor, that Christ rose from the dead on Sunday. For more information, please read our free booklets, “Jesus Christ—a Great Mystery,” and “God’s Commanded Holy Days.”

Error #2—“No Literal Application of Dietary Laws”

The Epistle of Barnabas alleges that the dietary laws (as contained, for instance, in Leviticus 11 and Deuteronomy 14) were never meant to be understood literally and that they were never binding, in their literal application, on anyone, including Jews or Christians.

We read in chapter 10, verses 1–9:

“(10:1) But in that Moses said, Thou shalt not eat the swine, nor the eagle, nor the hawk, nor the crow, nor any fish that hath not scales in itself… The commandment of God is not, therefore, that they should not eat; but Moses spake in a spiritual sense. (10:3) He spake of the swine with this meaning: Thou shalt not cleave, he meaneth, unto men of this sort, who are like unto swine, for when they become wanton they forget their Lord, but when they are in want they think upon the Lord; even as the swine when it eateth knoweth not its lord, but when it is hungry it crieth, and when it hath received it is again silent. (10:4) Nor shalt thou eat of the eagle, nor of the hawk, nor of the kite, nor of the crow. Thou shalt not, he meaneth, cleave to, nor be like to men of this sort, who know not how to provide sustenance for themselves by labour and sweat, but in their iniquity seize the property of others, and, as though they walked in innocence, watch and observe whom they shall plunder, through their covetousness; even as these birds alone provide not sustenance for themselves by means of toil, but, sitting idle, seek out how they may eat the flesh of others, being destructive by reason of their wickedness.

“(10:5) And thou shalt not eat, he saith, of the lamprey, or the polypus, or the cuttle-fish. Thou shalt not, he meaneth, cleave to or become like unto men of this sort, who are impious unto the end, and have been already condemned to death, even as these accursed fish alone swim in the depth, not floating as the others do, but dwelling in the earth below the depth of the sea. (10:6) Thus, he saith, Thou shalt not eat the hare, meaning thou shalt not indulge in unnatural lusts; (10:7) nor shalt thou eat the hyaena, meaning thou shalt not be an adulterer; (10:8) nor shalt thou eat the weazel, meaning thou shalt not do uncleanness with thy mouth concerning food; (10:9) therefore Moses spake in the spirit these three doctrines. But they, according to the lusts of their flesh, received them as being about meat.”

This is utter nonsense and totally contradicted by Scripture. For more information, please read our free booklet, “And Lawlessness Will Abound.”

Error #3—“Mischaracterization of the Azazel Goat”

The Epistle of Barnabas alleges that the “Azazel” goat to be sent alive into the wilderness at the time of the annual Day of Atonement was a symbol of Christ, not of Satan. We read in chapter 7, beginning in verse 6:

“(7:6) How, then, did he give his commands? Attend ye. Take ye two goats, fair and like each other, and offer them up. And let the priest take one of them as a whole burnt offering for sin. (7:7) But what shall they do with the other? Let the other, he saith, be accursed. Now attend ye, how the type of Jesus is made manifest. (7:8) And do ye all spit upon it and pierce it, and put scarlet wool around its head, and so let it be cast out into the wilderness… One is brought to the altar, the other is accursed, and the accursed one is crowned, because they shall see him in that day, who had the scarlet robe about his flesh, and they shall say, Is not this he whom once we set at naught and crucified, and spat upon and pierced? Truly this was he who at that time said that he was the Son of God.”

The Azazel goat was NOT a symbol for Christ, but for SATAN. For more information, please read our free booklet, “The Sacrificial System and the Tabernacle in the Wilderness.”

Error #4—“Defamation of the Early Apostles”

The Epistle of Barnabas alleges that the Twelve Apostles were the most unrighteous of all people prior to their conversion. It says in chapter 5, verse 9:

“But when he chose out his own Apostles, who were about to preach his gospel, they were men unrighteous beyond all sin, that he might show that he came not to call the righteous but sinners to repentance.”

Nowhere do we read anything like this in Scripture. To state that the apostles Peter, John and James, for example, were more unrighteous men than others—in fact, “beyond sin”—is utterly ridiculous.

For all the foregoing reasons, we must in no way view the Epistle of Barnabas as inspired. It is a book, which contains some truth and many errors, and should not be viewed as a manual for Christian living or doctrine.

Chapter 10 – The “Apostles’ Creed” and the Bible

We do not consider the “Apostles’ Creed” as inspired—neither in the form used by the Roman Catholic Church, nor in its numerous variations used by Protestant churches. Some claim that the “Apostles’ Creed” is the oldest of all the Christian creeds. It is considered the basis of all other creeds in non-Catholic churches. As fairy tales would have it, some allege that each of the apostles supplied one article to the Creed. This claim is totally without merit. The apostles had nothing to do with formulating this Creed.

When the Apostles’ Creed Was Written

In “The Lost Books of the Bible,” the following is explained:

“Mr. Justice Bailey says [in Mr. Justice Bailey’s Common Prayers, 1813]: ‘It is not to be understood that this Creed was framed by the Apostles, or indeed that it existed as a Creed in their time,’ and after giving the Creed as it existed in the year 600… he says, ‘how long this form had existed before the year 600 is not exactly known…’ The most important ‘addition,’ since the year of Christ 600, is that which affirms, that Christ ‘descended into hell.’ This has been proved… to have been an invention… after the time of Eusebius.”

The Cambridge Encyclopedia, Volume 6, explains that the Apostles’ Creed is “a statement of Christian faith widely used in Roman Catholic and Protestant Churches, and recognized by the Orthodox Churches. It stresses the (incorrect) trinitarian nature of God (as Father, Son, and Holy Spirit)… In its present form, it dates from the 8th [century] but its origins go back to the 3rd [century].”

The encyclopedia continues:

“Many Lutheran sources label the Apostles’ Creed as ecumenical since the essential tenets of the creed are held in common by all Christians, though its practical use appears to be limited to Churches whose rituals are derived from the Latin rite (i.e. The Apostles’ Creed holds a special place in Roman Catholic tradition as the ‘ancient Baptismal symbol of the Church of Rome’)…

“Many hypotheses exist concerning the date and nature of the origin of the Apostles’ Creed. The earliest known concrete historical evidence of the creed’s existence as it is currently titled (Symbolum Apostolicum) is a letter of the Council of Milan (390) to Pope Siricius…”

In its present form, the Apostles’ Creed, as used by the Roman Catholic Church, reads as follows:

“I believe in God, the Father almighty,

creator of heaven and earth.

I believe in Jesus Christ, his only Son, our Lord.

He was conceived by the power of the Holy Spirit

and born of the Virgin Mary.

He suffered under Pontius Pilate,

was crucified, died, and was buried.

He descended to hell.

On the third day he rose again.

He ascended into heaven,

and is seated at the right hand of the Father.

He will come again to judge the living and the dead.

I believe in the Holy Spirit [or Holy Ghost],

the holy catholic Church,

the communion of saints,

the forgiveness of sins,

the resurrection of the body,

and the life everlasting. Amen.”

As mentioned, this Creed, as used by the Catholic Church, is not substantially different from the versions of many of the Protestant churches. It is widely used by a number of Christian denominations for both liturgical and catechetical purposes, most visibly by liturgical Churches of Western tradition, including Lutheranism, the Anglican Communion, and Western Orthodoxy. It is also used by Presbyterians, Methodists, Congregationalists and many Baptists.

Most even use the term “catholic” in the phrase, “I believe in the… holy catholic Church,” with the exception of a few Lutheran churches, especially those in Germany, which have replaced the word “catholic” with “Christian.” Those who have maintained the word “catholic” in their version of the Creed claim that it just means “universal.”

Apostles’ Creed Refers to Numerous False Doctrines

The doctrinal problems with the “Apostles’ Creed” are numerous.

First of all, it clearly suggests the belief in the Trinity—a belief which is a human invention and which cannot be found in the Holy Scriptures. For more information, please read our free booklet, “Is God a Trinity?”

It also suggests that Christ went to “hell,” while He was dead and in the grave for three days and three nights, apparently, so it is said, to preach to demons. This concept is false—Christ had NO CONSCIOUSNESS while in the grave, and He did not go anywhere. For more information, please read pages 26–28 of our free booklet, “Do We Have an Immortal Soul?”

Rather than following human attempts to create an “Apostolic Creed,” you might want to review our Statement of Beliefs, which is set forth as an Appendix at the end of this booklet, summarizing the essential doctrines of the Bible, which Christians should believe in and adhere to.

Chapter 11 – The Sure Word of Prophecy

There are indeed many biblical prophecies which were written sometimes thousands of years ago, and which were fulfilled exactly as predicted. This shows, of course, the INSPIRATION of God’s Word. It also shows that prophecies for the end time and beyond, which have not yet been fulfilled, will come to pass as well.

Proof #1—Old Testament Prophecies Christ’s First Coming

As we explain in much more detail in our free booklet, “The Book of Zechariah—Prophecies for Today!” there are numerous Scriptures in the Old Testament that give precise details on the appearance of the Messiah about 2,000 years ago. Those passages can be found throughout the pages of the Old Testament, and this fact alone, proves the divine inspiration of the Holy Scriptures.

Just to give a few selected examples here:

Isaiah 7:14 states that “the virgin shall conceive and bear a Son, and shall call His name Immanuel (which means, literally, God with us.)” This prophecy was fulfilled in Jesus, as Matthew 1:18–23 tells us. Isaiah 6:9–10 foretells the fact that the people would not listen to the Messiah’s preaching and warnings (compare Matthew 13:14–15). Isaiah 9:1–2 states that the Messiah would stay temporarily in the land of Zebulun and Naphtali (compare Matthew 4:13–16).

Isaiah 11:1 foretold that the Messiah would be a descendant of Jesse and David (compare Matthew 1:5–6, 25; Luke 3:23, 31–32). Isaiah 29:13 foretold that the people had rejected the commandments of God and replaced them with the traditions of men (compare Matthew 15:7–9). Isaiah 42:1–4 foretold the exact manner of the Messiah’s preaching (compare Matthew 12:16–21). Isaiah 49:8–9 [and also Isaiah 61:1–2] foretold that the Messiah would preach the gospel and proclaim spiritual liberty (compare Luke 4:16–19).

Isaiah 50:6 prophesied that Christ would be beaten and spit on (compare Matthew 27:26, 30). Isaiah 53:1 prophesied that the people would not believe the report or warning message brought by the Messiah (compare John 12:37–38). Isaiah 53:3–5 prophesied that the Messiah would heal people, due to His own physical suffering and the stripes He would receive from the Romans (compare Matthew 8:16–17). Isaiah 53:8 states that He would be “taken from prison and from judgment,” foretelling that His “trial” and “conviction” would be illegal, even according to human law (For more information on the illegality of Christ’s “trial” and “execution,” please read our free booklet, “Jesus Christ—A Great Mystery.”)

Zechariah 9:9 reports that Christ, the just King offering salvation, would appear lowly, “riding on a donkey, A colt, the foal of a donkey.” The fulfillment of that prophecy is recorded in John 12:14–15. Zechariah 9:9 also shows that His entrance in Jerusalem would be triumphant, as we read: “Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem!” This prophecy was fulfilled just prior to Christ’s betrayal and arrest, compare Mark 11:8–10.

In Zechariah 11:12–13, we are told that Jesus would be betrayed for thirty pieces of silver (compare Matthew 26:14–16), and that the money would be thrown into the house of the LORD—the temple—for the potter. This was fulfilled, exactly as stated; compare Matthew 27:3–10.

Zechariah 13:7 foretells that all of Christ’s disciples would leave Him at the time of His arrest, prior to His crucifixion and resurrection: “… Strike the Shepherd, And the sheep will be scattered…” Compare, for the exact fulfillment of that prophecy, Matthew 26:31–32 and Mark 14:27–28.

Just as Christ came as a humble servant to die for us, so He WILL come again as the KING of kings to rule for, and with us (Revelation 5:8–10; 20:4, 6; Daniel 7:13–14, 26–27; compare also 1 Corinthians 6:2–3). He said, time and again, that He WILL return—and soon (John 14:3; James 5:8–9; Revelation 22:12, 20).

Proof #2—Fall and Rise of Europe

As we explain in our free booklet, “Is That in the Bible—The Mysteries of the Book of Revelation,” there are prophecies about the fall and rise of Europe, some of which have been partly fulfilled, and others that are awaiting a final fulfillment in our time.

In Revelation 13:1, John sees, in a vision, a fantastic beast rising out of the sea, which has seven heads and ten horns, and on his head ten crowns. The beast was like a leopard, with the feet of a bear and the mouth of a lion (Revelation 13:2). In the book of Daniel, chapters 2, 5, 7 and 8, we are told that, beginning with the ancient Babylonian King Nebuchadnezzar, there would arise four world-ruling empires on this earth. These are identified as: The Babylonian Empire (Daniel 2:36–38); the Medo-Persian Empire under Cyrus, Xerxes and others (Daniel 5:28); the Greco-Macedonian Empire under Alexander the Great and his generals (Daniel 8:21–22); and finally, a fourth Empire (Daniel 2:33; 7:7). In Daniel 7:3–24, these four empires or kingdoms are compared with a lion, a bear, a leopard with four heads, and a terrible beast with ten horns (Daniel 7:7).

Comparing these four beasts in the book of Daniel with the one beast in Revelation 13, we can see that the beast in Revelation is a
conglomeration of those four beasts in Daniel. It has seven heads because it combines the head of the lion, the head of the bear, the four heads of the leopard, and the head of the fourth beast with ten horns. Virtually all Bible scholars confirm the historical fact that this fourth beast was the Roman Empire. It was to be divided (Daniel 2:41). This division happened in 286 A.D. under Diocletian. By the fourth century, the Roman Empire had two capitals—one in Rome and one in Constantinople.

According to Daniel 7:24, ten kings were to arise out of the Roman Empire; that is, the Roman Empire would have ten successive resurrections or revivals. Revelation 13:3 explains that one of the seven heads of the beast would be mortally wounded and then be healed. This is a reference to the head of the fourth beast in the book of Daniel—the Roman Empire—which was all but destroyed, but which was subsequently healed, or revived. None of the previous three empires or kingdoms in the book of Daniel were restored after they had been destroyed. They just ceased to exist. It was different, however, with the fourth beast—the Roman Empire. It would receive a deadly or mortal wound, but it would be healed.

The deadly wound refers to the fall of Rome in 476 A.D. But as we saw, that mortal wound would be healed. The ancient Roman Empire “died”—but it re-appeared on the world scene in successive revivals. The first three resurrections, or revivals, of the Roman Empire after its fall, occurred under Geiseric of the Vandals; Odoacer of the Heruli; and Theodoric of the Ostrogoths. But they did not yet “heal” the deadly wound. Rather, historians refer to these three initial revivals as the “transition age” of the Roman Empire. They temporarily “revived” the Roman Empire to an extent, but they did not bring it back to its earlier power and influence.

The actual “healing” of the deadly wound signifies the fourth resurrection of the ancient Roman Empire, which occurred in 554 A.D., when Justinian, who was heavily influenced by his Roman Catholic wife, defeated the Ostrogoths and marched into Rome. He united the Eastern and Western parts of the ancient Roman Empire and restored the entire Empire. Historians refer to this event as the “Imperial Restoration.” The fifth resurrection occurred under Charlemagne in 800 A.D.; the sixth under Otto the Great in 962 A.D.; the seventh under Charles V of Habsburg in 1530 A.D.; and the eighth under Napoleon (which lasted from 1804 A.D. until 1814 A.D., when Napoleon abdicated at the battle of Leipzig). Following Napoleon, two more resurrections were to occur, as the fourth beast in Daniel 7 and the beast in Revelation 13 had TEN horns. The ninth resurrection happened under Mussolini and Hitler. We are observing right now the beginning of the tenth, and final, resurrection of the ancient Roman Empire in continental Europe.


What Are The Odds?

A former Chairman of the Departments of Mathematics and Astronomy, Peter Stoner (1888–1980), set out to compute the odds of  “one man,” namely Jesus, fulfilling prophecies written well in advance of His birth. Mr. Stoner took only 48 fulfilled prophecies and conservatively assigned probabilities to them. His work was vetted by nearly 600 students from 12 classes and then further examined by skeptics and scientists before submitting it for review to a committee of the American Scientific Affiliation. It was concluded that the calculations met the criteria for dependability and accuracy.

His findings? Conservatively, the odds that “one man” could have executed all that was predicted about him, much of which was beyond human control, is 1 in 10157. This number is beyond astronomical, when one considers that the estimated total number of electrons in the universe is only 1079!

What makes the Bible even more amazing is the fact that some have counted over 450 prescient references to the first coming of Christ. Combine this with all the other foretold events in the Bible that have come true, and we cannot help but see the divine inspiration of the Bible.


Proof #3—Fall and Rise of European Religious Power

As we explain in our free booklet, “Europe in Prophecy,” the Bible prophesied that the seven last resurrections of the ancient Roman Empire were influenced by a religious power.

Revelation 17 describes a fallen woman who sits on a scarlet-colored beast with seven heads. Revelation 17:18 explains: “And the woman whom you saw is that GREAT CITY which reigns over the kings of the earth.” Again, in Revelation 18:10, 16, 18, 19, 21, Babylon is identified as a prosperous and wealthy “great city” and a “mighty city” (compare, too, Revelation 14:8). Revelation 17:9 says: “Here is the mind which has wisdom: The seven heads are seven mountains on which the woman sits.”

According to Strong’s Exhaustive Concordance of the Bible, the Greek word for “mountain,” “oros,” means “mountain” or “hill” (see Strong’s No. 3733). Young’s Analytical Concordance to the Bible agrees, defining the Greek word used in Revelation 17:9 as “mountain, mount, hill.”

The Living Bible gives the following interpretation of the verse: “And now think hard: his seven heads represent a certain city built on seven hills where the woman has her residence.”

Verse 10 of Revelation 17 explains that the seven mountains, or hills, symbolize seven kings—seven military and political rulers. They describe the seven last resurrections of the ancient Roman Empire—with the last king, or revival, of the Roman Empire still to appear in the near future (compare verse 10).

Matthew Henry’s Commentary on the Whole Bible states: “Seven mountains – the seven hills on which Rome stands…”

Albert Barnes’ Notes on the Bible agrees: “The seven heads are seven mountains—Referring, undoubtedly, to Rome—the seven-hilled city—Septicollis Roma.”

He adds, in his comments to Revelation 12:3: “Rome was built, as is well known, on seven hills… and was called the seven-hilled city (Septicollis)… Tertullian: ‘I appeal to the citizens of Rome, the populace that dwell on the seven hills’ (Apol. 35). And again, Jerome to Marcella, when urging her to quit Rome for Bethlehem: ‘Read what is said in the Apocalypse of the seven hills.’…”

Halley’s Bible Handbook points out: “This description of Babylon the Great Harlot, Seated on the Seven-Headed Ten-Horned Beast, while it may have ultimate reference to a situation yet to appear, Exactly fits Papal Rome. Nothing else in World History does fit.”

Unger’s Bible Handbook states: “The revived Roman Empire with its end-time emperor (the beast) appears as the agent of the harlot’s destruction… The revival of the Roman power under the beast will occasion great wonder and deception… The woman (ecclesiastical Babylon) has her headquarters in the beast’s capitol… which is the seven-hilled city of Rome… He rules over a ten-kingdom federation… and makes war against the Lamb… The harlot who has dominated and exploited the peoples of the earth… and who has ridden into last-day power on the beast, shall find the beast turning against her at the end to utterly destroy her… Destruction is her judgment… because of her evil desire to dominate earthly rulers for her own selfish and deceptive interests.”

Note that it is the seven last revivals of the Roman Empire that are ridden by the woman, a religious power.

The first of the seven last resurrections of the Roman Empire occurred under Justinian in A.D. 554. He was the one mainly responsible for wiping out the barbarian tribes, but he did so at the behest of a succession of Roman popes.

The second of the seven last resurrections occurred under Charlemagne or Charles the Great, who was crowned in A.D. 800 by Pope Leo III.

The third of the seven last resurrections occurred under Otto the Great, under whose name the “Roman Empire of the German Nation” was coined. He was crowned in 962 by Pope John XII.

The fourth of the seven last resurrections occurred under Charles V Habsburg, who was crowned in 1530 by Pope Clement VII. By this time, the name “Holy Roman Empire” was in popular usage because of the close contact between the state and the so-called Holy Roman Church.

Then the fifth resurrection of the last seven occurred under Napoleon Bonaparte, who was also crowned by a pope (in fact, Napoleon took the crown from the pope and placed it himself on his head).

The sixth of the last seven resurrections occurred under Hitler and Mussolini. Although neither Hitler nor Mussolini were crowned by a pope, a close partnership existed between the city of Rome under Pope Pius XI and Italy and Germany. In this partnership, Mussolini signed the Lateran Treaty with the papacy in 1929, establishing papal sovereignty over Vatican City. This event affirmed Roman Catholicism as the only religion of Italy and, in turn, the papacy officially recognized Mussolini as the rightful Italian governor. Later, Mussolini would proclaim that he had revived the Roman Empire and would call himself a Roman emperor. Also, the Vatican signed a concordat with Hitler in 1933, protecting the rights of the church under the Nazi regime. This gave Hitler’s government an outward semblance of legitimacy.

The seventh and last resurrection of the Roman Empire, though yet ahead of us, is already beginning. As with the previous six resurrections, the woman—the papal city of Rome—will “ride” or cooperate and to an extent direct the activities of the seventh resurrection as well.

Proof #4—Biblical Modern Identity of the House of Israel

As we explain in our free booklets, “The Great Tribulation and the Day of the Lord,” and “The Fall and Rise of Britain and America,” the Bible prophesied that the ancient house of Israel (and especially the two leading tribes, the two sons of Joseph—Ephraim and Manasseh) would survive and play an important role in our time. The aforementioned booklets explain the modern identity of these tribes of Israel. They are indeed very powerful nations today, but their power is in steady decline, which was also prophesied in Scripture.

After the Assyrian captivity, the ancient house of Israel did not return to the Promised Land. They migrated to other areas—to a new land. In prophetic context, God said to King David: “…I will appoint a place for My people Israel, and will plant them, that they may dwell in a place of their own and move no more; nor shall the sons of wickedness oppress them anymore, as previously…” (2 Samuel 7:10). When David wrote these words, ancient Israel had already taken possession of the Promised Land. But God inspired David to write that God would, in the future, appoint a place for the house of Israel from which they would no longer have to move. Where was this place to be located? “Listen, O isles (Ephraim)…Behold, these [tribes] shall come from far: and, lo, these from the north and from the west…” (Isaiah 49:1, 12, Authorized Version).

Keep in mind that geographical references are always to be judged from the location of Jerusalem. That is, when we read that someone appears “from the north,” we understand that the meaning is “north of Jerusalem.” The appointed place was northwest of Jerusalem in the “isles of the sea;” that is, the British Isles (compare Isaiah 24:15 in the Authorized Version).

God prophesied that He would uproot the house of Israel from the Promised Land and “scatter them beyond the [Euphrates] River” (1 Kings 14:15). But they would not stay there. Rather, God’s Word was to be proclaimed in these last days to God’s people “toward the north” (Jeremiah 3:11–12). They would come back to the Promised Land, in the future, “from the north and the west” (Isaiah 49:12). That is, from an area “northwest” of Jerusalem. We are also told that Israel would have migrated to the west: “Ephraim… pursues [or follows] the east wind” (Hosea 12:1), the wind that comes from the east and blows west. David was also inspired to write that his throne would be established “over the sea” (Psalm 89:20, 25).

Also, Jeremiah 31:8 (Authorized Version) states that God would, in the future, gather modern Israel from “the north country, and gather them from the coasts of the earth,” and that He wants His Word proclaimed in “the isles afar off” (verse 10). Isaiah 41:1 addresses modern Israel (compare verse 8) in saying: “Keep silence before me, O islands (Authorized Version).”

If we were to take a world map and draw a line from Jerusalem in a northwest direction, it leads us to the British Isles, where the throne of David would be located. But we are also told that once some of the ten tribes of the house of Israel, especially Ephraim and Manasseh, had reached the British Isles, they would continue to colonize other countries, to possess land and sea gates—strategically important ports and passages—controlling crucial military and trade routes, such as Gibraltar, the Suez and Panama canals (compare Genesis 22:17). And so we see that the modern tribe of Manasseh settled in the United States of America, while those from the modern tribe of Ephraim migrated to Australia, New Zealand, Canada, South Africa and other nations.

Yair Davidy wrote in his book, “The Tribes: The Israelite Origins of Western People”: “In the course of time they [some of the tribes of Israel] reached the British Isles and north-west Europe.”

Even Christ told His early apostles to go to the lost sheep of the house of Israel (compare Matthew 10:6). It is interesting that historical records prove that the apostles Peter, Simon the Zealot, and James actually preached the gospel in Britain.

For instance, Caves wrote in Antiquitates Apostlicae that Peter stayed for a long time in Britain; that Simon the Zealot preached in Britain; and that James reached England and Ireland. Eusebius reports in Evangelical Demonstrations that some of the apostles preached the gospel in the British Isles. Jesus most certainly knew where the lost ten tribes were located, and so did the early apostles. James wrote his letter “to the twelve tribes which are scattered abroad” (James 1:1). He undoubtedly knew where they were and felt confident that his letter would reach them.

So we can actually trace the migration of ancient Israel—under the names of Celts, Scythians and Anglo-Saxons—from Assyria (northeast of Jerusalem in what is now Iraq), passing northwest through Europe, and centuries later, to the British Isles. Ultimately, part of ancient Israel would then migrate to the United States of America. So the “lost” ten tribes are not lost at all. They are identifiable if one follows the records of history and the biblical accounts.

The tribes of Ephraim and Manasseh settled in the British Isles. But later, the tribe of Manasseh emigrated to the New World, which is today known as the United States of America.

The fact that the Bible prophesied thousands of years ago where the modern descendants of the ancient house of Israel would live in these last days, proves that the biblical writings are divinely inspired.

Proof #5—The Throne of David

As mentioned, the Bible also prophesied that the ancient throne of David would still exist today, and that Jesus Christ would take over that existing throne when He returns.

The throne of David does, indeed, exist on the earth. To show where it is located today, let us consider the following facts:

  1. We are told that the scepter—a symbol of kingship (compare the margin in the New King James Bible) was given to Judah. Genesis 49:10: “The scepter shall not depart from Judah… Until Shiloh [the Messiah, Jesus Christ] comes.”
  2. We are told that David’s “seed” or descendants would rule or have dominion over Israel. This could be fulfilled in ANY of the tribes of “Israel”—the name given to Jacob by God (compare Genesis 32:28; 35:10). We are specifically told that God would establish the throne of David’s kingdom forever over Israel, in his son Solomon (2 Samuel 7:12–13; 2 Chronicles 13:5; Psalm 89:4).
  3. When Christ returns, He will take over and sit down on an existing throne of David, here on earth (compare Luke 1:32).
  4. Until the last King of Judah—Zedekiah—the descendants of David ruled as kings over the house of Judah. The house of Judah consisted of the tribes of Judah, Levi and part of Benjamin. They are the “Jews” and are called “Jews” in the Bible.
  5. The Babylonians killed all the sons of Zedekiah and placed Zedekiah into captivity. Since then, there has never arisen a descendant of David to rule as king over the house of Judah, the Jews. Today, the state of Israel is not ruled by a king. Where, then, is the throne of David today? In which country do we find a descendant of David ruling as king?
  6. The prophet Jeremiah lived at the time when the Babylonians enslaved the house of Judah, and when King Zedekiah—the last king of the house of Judah—was captured. God gave Jeremiah the commission to uproot the throne of David, but also to plant it (Jeremiah 1:10).
  7. God gave Jeremiah a prophecy regarding the kingship or throne of David, which was to be transferred from the nation or house of Judah to the house of Israel. [The house of Israel, the “Northern Kingdom,” consisted of descendants from the other sons of Israel or Jacob, including Joseph, and his sons, Ephraim and Manasseh. It had been taken into captivity by the Assyrians more than 100 years prior to Jeremiah. They never returned to the Promised Land and subsequently became known as the “Lost Ten Tribes.”]

Jeremiah 33:17, 21, 26 states: “David shall never lack a man to sit on the throne of the house of Israel… he shall [always] have a son to reign on his throne… [David’s] descendants [will be] rulers over the descendants of Abraham, Isaac and Jacob.”

Jeremiah was to be instrumental in uprooting the throne over the house of Judah, and to plant it over the house of Israel. As mentioned above, David’s descendants were to rule over Israel or Jacob; that is, over ANY descendants of Jacob. That INCLUDED the house of Judah, of course. But from the time of Jeremiah’s prophecy, David’s descendants were to rule over the HOUSE of Israel—which EXCLUDED the house of Judah.

Jeremiah “uprooted” the throne of David over the house of Judah by bringing the last remaining descendants of King Zedekiah—his DAUGHTERS [compare Jeremiah 43:6]—to IRELAND [where, as was mentioned before, some of the “lost tribes” of the house of Israel had settled].

According to historical records of Ireland, one daughter, Tea, married the Irish king—who was a descendant of Judah, but not of David. In this way, through the son of the king and the daughter of Zedekiah, Jeremiah “planted” the throne of David and the scepter of Judah over a tribe of the house of ISRAEL—in Ireland. The historical records confirm that subsequent kings of Ireland KNEW that they were descendants of King David!

Zedekiah’s other daughter, Scota, married into a noble family and gave the name Scotland to the land where they settled.

(a) The throne of David was to be transferred three times before Christ would return to occupy it. Ezekiel 21:27 states: “Overthrown, overthrown, I will make it [the crown, compare verse 26] overthrown!” The crown or throne of David was overthrown first in Judah and transferred to or planted in Ireland.

(b) The throne or rule of David’s descendants was later overthrown in Ireland and transferred to Scotland [where some of the tribes of the house of Israel had settled]. It was transferred to the royal house of the descendants of David in Scotland—to the offspring of Scota, the other daughter of Zedekiah.

(c) Thirdly, it was overthrown in Scotland and transferred to England, where the Stewart line of David had settled around 1600, in the person of James I. Also, descendants of Ephraim and Manasseh, the sons of Joseph, had settled there. The subsequent royal rulers in England all descended from King David, and so the throne of David is today in England. Queen Elizabeth sits on that throne, and Prince Charles or his firstborn son are expected to sit on it soon.

Nowhere else could the existing throne of David be today, but in England. It is not in the state of Israel [which is part of the house of Judah], nor is it vacant. Jesus Christ will occupy it when He returns (compare Luke 1:32; Isaiah 9:6–7). He has not occupied it thus far. It is a literal throne here on the earth—not somewhere in heaven. Christ—from the house of Judah—will come back to this EARTH, and it says that He will then SIT on the throne of His father David, here on earth. Jesus will once again establish rule over Israel, in Jerusalem (compare Zechariah 1:17; 2:12). Remember, the scepter would not depart from Judah.

All of these events and fulfilled prophecies clearly show the Godly inspiration of the Bible.

Chapter 12 – The Modern Identity of Biblical Nations

The Bible contains end-time prophecies, involving many modern nations and peoples, referring to them with ancient names.

The following is a very brief summary and only relates, in passing, a few pieces of the biblical, historical or archeological evidence, to raise interest and curiosity:

Ephraim and Manasseh

The ancient tribe of Manasseh, son of Joseph, is dominant in the United States of America. Ephraim, another son of Joseph, basically constitutes the English-speaking, Anglo-Saxon member countries of the Commonwealth of Nations (formerly known as the British Commonwealth). This includes modern countries such as Australia, Canada, New Zealand, the United Kingdom, as well as part of South Africa. There are actually many proofs which establish these facts.

As discussed before, we read in the Bible that a descendant of the house of David would always rule over the house of Israel, throughout all generations, until the return of Jesus Christ (who will then, as a descendant of David, rule over the house of Israel forever). In Ireland, tradition marks the arrival in the first half of the sixth century B.C. of a small group of people led by a white-haired prophet, known as Ollamh Fodhla. Irish tradition identifies this man as the prophet Jeremiah. The traditional belief of the kings of Scotland and England is that the house of David was transferred, through Jeremiah, to northwestern Europe from Palestine. When Jerusalem fell, Jeremiah brought with him the daughter of the last king of Judah—Zedekiah—who then became queen of Ireland. Today, the throne of David can be found in England.

Judah

The tribe of Judah (the Jews) is scattered among all nations, with a large number now living in the modern state of Israel.

Other ancient tribes of the house of Israel seem to be located in the following areas:

Other Tribes from the House of Israel

Reuben can be found today in parts of modern France; Dan in Ireland and part of Denmark; Benjamin in Norway and Iceland; Zebulon in the Netherlands; Issachar in Finland; Gad in Switzerland; Asher in Belgium and Luxembourg; and Naphtali in Sweden. We are unable to determine the modern identity of Levi and Simeon, as they were prophesied to be scattered among the rest of the tribes of Israel (compare Genesis 49:7). Strong evidence suggests that many in Wales are descendants of Levi, and some Scots—especially around Glasgow—are descendants of Simeon, as well as of Levi.

We should mention, of course, that people from many other countries have joined with and settled among all of the above-mentioned nations. This means that not everyone living in the United States, for example, is a descendant of the tribe of Manasseh.

American Indians

Some have claimed that the American Indians are the descendants of the “lost tribes” of the ancient house of Israel. This is incorrect. Biblical research, history and archeology reveal that the American Indians are descendants of Tiras, son of Japheth, one of the three sons of Noah. Tiras was one of Noah’s grandsons. Tiras is referred to in Genesis 10 and in 1 Chronicles 1:5. He became the most isolated branch of Noah’s grandsons. The American Indians are closely related to groups of Asiatic peoples in eastern Asia, who likewise descended from Japheth. Certain American Indian tribes are also closely related linguistically to peoples of northeastern Asia. We find the name “Tiras” preserved among various New World Indian tribes, such as, Tauri, Taras, Turas, Dures, Dorasques, and Atures.

Chaldeans and Babylonians

Ancient Chaldeans or Babylonians can be found today in central and northwestern Europe. Some of the ancient Chaldeans were driven northward out of the Near East by the Assyrians and Medes prior to 610 B.C. They headed west into the Roman Empire. They settled in northern Italy, southeastern France, and parts of Spain and northern Africa. The ancient Chaldeans of Babylonia were also sent into exile to Syria in the Greek period. The Latin Romans often bought these people as slaves; afterward, their descendants were freed.

Assyrians

The ancient Assyrians can be found today among some of the Germans, Austrians and other German-speaking countries. Small portions of ancient Assyrians can also be found today in Iraq and other Middle Eastern countries. The Assyrians had settled, around 550 B.C., at the southern shores of the Black Sea, and then moved north. They migrated into Central Europe. Historical works point out that Germanic tribes had migrated into Europe from the countries around the Black Sea.

The ancient tradition of the city of Trier has it that the city was founded by the Assyrian king Trebeta, son of Ninus. Josef K.L. Bihl writes, “In Deutschen Landen”: “The inhabitants of Trier maintain that their city is the oldest in all Europe… Trier was founded by Trebeta, a son of the famous Assyrian king Ninus. In fact, one finds… in Trier the inscription reading, ‘Trier existed for 1300 years before Rome was rebuilt.’”

Poles

The modern people of Poland are descendants of Elam, a son of Shem. The Elamites named the most famous mountain in their land Elwend. The Germans used to refer to the Poles as “Wends.”

Other Modern Nations

In addition, strong evidence suggests, or proves, depending on the case, that the following biblical terms describe, or may prophetically refer to these modern nations:

Amalek — PLO

Ammon — Jordan

Aram — Syria

Cush — India, Sri Lanka, Ethiopia

Elam — Iran

Esau or Edom — Turkey, perhaps also, in some instances, Palestinians

Ishmael — Saudi-Arabia

Javan — Greece

Lot — Jordan

Magog — China

Moab — Jordan, perhaps also Western Iraq

Pathros — India

Put — Libya

Shinar — Iraq

Teman — Turkey

Togormah — Siberia

Tubal — Russia

Bible prophecy clearly speaks of many nations which will be the focus of end-time events. These nations can be traced through both the foundation of the biblical record and the verification of secular history. National identities are being revealed in our generation by those who actually fulfill the very events that God foretold. Therefore, it is especially important that we continue to carefully watch world events in order to fully understand their true meaning, along with the identity of individuals and nations spoken of by God in the remarkable prophecies of the Bible!

For further information, please read our free booklet, “The Great Tribulation and the Day of the Lord.” If you can read and understand German, you may also want to download from our German webpage (www.aufpostenstehen.de) our free German booklet, “Deutschland in der Prophezeiung.”

Chapter 13 – Understanding Biblical Prophecy

Bible prophecy is clearly an inspired part of the Holy Bible. The following sets forth important principles helping us to understand prophecy.

  1. We must study the Bible (compare 2 Timothy 2:15; 3:16; Isaiah 28:9–13).
  2. We must be careful when we study, that we do not read something into Scripture by trying to uphold our own understanding of what should happen (compare 2 Timothy 3:7; Proverbs 3:5–7).
  3. We must be obedient to God’s Word. Truth is not in those who do not keep God’s Word (compare John 8:31–32; 1 John 2:3–4).
  4. We must be converted and led by God’s Spirit, as the Holy Spirit makes prophecy known to us (compare John 16:13; John 14:26). God will reveal the understanding of prophecy to us, if we ask Him (compare Matthew 7:7). Today, God does not generally reveal understanding of prophecy to us through an angel, but directly through His Holy Spirit. The testimony of Christ is the spirit of prophecy, compare Revelation 19:10).
  5. We must listen to God’s true servants for the basic prophetic understanding. We cannot understand unless someone teaches us (compare Romans 10:13–17; John 13:20).
  6. The Bible interprets the Bible (compare Revelation 1:16, 20; Revelation 12:3, 9).
  7. We must understand the meaning of certain key prophetic phrases:

(a) When the term “the latter days” is used (in Hebrew, acharith), it refers to the end of this age, the resurrection, and the beginning of the Millennium (compare Daniel 10:14; Daniel 2:28).

(b) When the term “the last days,” is used (in Hebrew, acharith or acharon, and in Greek, eschatos), it is basically describing what the “latter days” talk about (compare Isaiah 2:2—acharith; Job 19:25—acharon; 2 Timothy 3:1—eschatos; compare John 11:24)

(c) When the term “the time of the end” is used (in Hebrew, eth), it describes the end of this age. In the New Testament, the phrase is, “the end of the world,” but it is a reference to the end of this age (aion in Greek), and the beginning of a new age, under God’s rulership (compare Daniel 11:40; 12:4, 9–10; Matthew 24:3, where the Greek word sunteleia is used, which means, “full end,” compare Matthew 28:19–20).

(d) When the term “the day of the Lord” is used, it is a reference to God’s intervention in the affairs of this world, just prior to the establishment of His kingdom here on earth, and the events at and after Christ’s return.

(e) When the terms “in that day” or “the day,” or, “that day,” or “the last day” are used, they refer to the time just prior to Christ’s return, including the time at and after Christ’s return (compare Isaiah 2:11, 20).

(f) When the term “time of trouble for Jacob” is used, it refers to the time beginning with the Great Tribulation. The Great Tribulation will be followed by the heavenly signs and the Day of the Lord. The time order of these three events is described in Joel 2:10–11, 30–31; 3:14–16.

(g) We must also understand the prophecies regarding the future of the modern houses of Israel and Judah. This would require, of course, an understanding that many of the statements about Israel and Judah were meant for our time today.

(h) Some claim that all the blessings and curses (Leviticus 26; Deuteronomy 28) were already fulfilled in ancient times and that all the prophecies to Abraham, as to how his descendants would be blessed, were fulfilled at the time of Solomon.

(i) But notice Genesis 49:13 and Deuteronomy 33:18–19. Any map will show that ancient Zebulon was not situated at the sea at the time of Solomon. But modern Zebulon would be—as mentioned before, Zebulon today is the Netherlands.

(j) Also notice Genesis 48:19. Under Solomon, Ephraim was only one tribe; Ephraim was not then a multitude of nations, but it was to become a multitude, according to the blessing that Jacob gave to Ephraim in Egypt.

(k) Some of the prophecies regarding Israel and Judah were fulfilled in ancient times, but most have not yet come to pass. And of those, which have been fulfilled already in ancient times, there may very well be a dual future fulfillment. This brings us to the final point:

(l) Many prophecies are given with the principle of DUALITY. For instance, we know of a first Adam and a second Adam; a first Elijah and a second Elijah; two witnesses at the time of Zechariah, and two witnesses at the end time, described in the book of Revelation; a first ancient Babylon and a new, modern Babylon, referred to in the book of Revelation; a Jerusalem here on earth and a heavenly Jerusalem; and a local tribulation around 70 AD, directed at the house of Judah, and an all-encompassing Great Tribulation, directed at the modern houses of Israel and Judah at the very end of this age.

(m) For more information on the coming two witnesses, modern Babylon, and the Great Tribulation, please read our free booklet, “Is That in the Bible—The Mysteries of the Book of Revelation.” For further information on the earthly and heavenly Jerusalem, please read our free booklet, “Paul’s Letter to the Galatians—How to Understand it.

The Real Purpose of Prophecy

All prophecy is given for the ultimate goal that man can be changed into a God being. God has always fulfilled His promises and prophecies, and He will always do so. He has given us many examples of fulfilled prophecy in the past, so that we can know that God will do what He has promised (compare Joshua 23:5–10, 14–15; 1 Kings 8:56; Romans 4:20–21; Hebrews 10:35–37).

The greatest of all prophecies is going to be fulfilled in the lifetime of most of us. Notice Christ’s unshakable and unalterable promise in John 14:3 and Acts 1:9–11.

Fulfilled prophecy is a proof of divine inspiration of God’s Word. And so, we can rely on the fact that future events will occur exactly as prophesied.

Chapter 14 – The Original Order and Number of the Books of the Bible

Virtually none of the English Bibles we have today accurately set forth the order or divisions of the biblical books, as originally maintained and inspired by God.

The Old Testament

The Hebrew Bible of the Old Testament consisted originally of 24 books. It was divided into three sections: The Law, the Prophets, and the Writings. The Writings are sometimes also referred to as “the Psalms.” The New Testament endorses and confirms the following division (Luke 24:44; Acts 26:22; Acts 24:14):

  1. The Law (5 books of Moses)
  2. The Prophets (8 books)
  • The former prophets—Joshua, Judges, Samuel, Kings (4 books)
  • The latter prophets—Isaiah, Jeremiah, Ezekiel, 12 Minor Prophets (4 books)
  1. The Writings (11 books)
  • Psalms, Proverbs, Job, Song of Songs (4 books)
  • Ruth, Lamentations, Ecclesiastes, Esther (4 books)
  • Daniel, Ezra/Nehemiah, and Chronicles (3 books)

It is fairly established today that the Hebrew Bible originally consisted of 24 books (Compare, The Bible as Literature, The Barnes & Noble Outline Series, p. 19; The Jerusalem Bible, p. xii: “The Jewish Bible thus consists of ‘twenty-four books’”; Prof. Felix Just, of Loyola Marymount University: “Jews count 24”; Encyclopedia Britannica, copyright 1959, under “Bible”: “The 24 books of the Hebrew Canon have become 39… in the English Bible, by treating each of the Minor Prophets as a separate book, by separating Ezra from Nehemiah and subdividing Samuel, Kings and Chronicles.”)

Some erroneously claim that the Old Testament consisted originally of only 22 books. They say that Joshua and Judges were originally only one book; and that Samuel and Kings were originally only one book.

However, no evidence has been found confirming that Joshua and Judges were ever treated as one book.

When considering the books of Samuel and Kings, let us take note of this quote from the Nelson Study Bible, on page 449: “First and Second Samuel were originally one book, ‘The book of Samuel’ in the Hebrew Scriptures. When these Scriptures were translated into Greek, around 150 B.C., Samuel and Kings were brought together into a complete history of the Hebrew monarchy. This unit of Scripture was divided into four sections: First, Second, Third, and Fourth Kingdoms. Samuel and Kings were later separated again, but the divisions of the Greek translation persisted. The result was a First and Second Samuel and a First and Second Kings.”

We see then that, originally, Samuel and Kings were TWO books, not just one.

Others refer to Josephus for their claim that the Old Testament consisted originally of only 22 books.

In his work, “Flavius Josephus against Apion,” Josephus states, under Section 8 (page 609): “For we have not an innumerable multitude of books among us, disagreeing from and contradicting one another, but only twenty-two books, which contain the records of all the past times… and of them, five belong to Moses…, the prophets, who were after Moses, wrote down what was done in their times in thirteen books. The remaining four books contain hymns to God, and precepts for the conduct of human life.”

We can see from this quote that Josephus’ numbering of 22 books, by speaking of 13 prophetic books [as distinguished from 8] and 4 writings [as distinguished from 11], is clearly different from the Hebrew Bible, as maintained by the Jews.

Eerdmans’ Handbook to the Bible, p. 71, points out:

There is a strong Jewish tradition that it was Ezra the scribe who arranged the canon, although collections of the Pentateuch and some of the prophets existed long before his time. The books of the Hebrew canon were arranged in three groups – the Law, the Prophets and the Writings (which included the wisdom literature [i.e., the books of Job, Proverbs, Ecclesiastes and Psalms], some historical works such as Ezra, Nehemiah and Chronicles, and one prophetic work, Daniel). The prologue to the apocryphal Book of Sirach or Ecclesiasticus (about 130BC) contains evidence of this threefold grouping, but no indication of the contents of each section… Josephus, the first-century AD historian, acknowledged 22 books; the Apocalypse of Ezra (about AD 100) acknowledged 24. If Josephus included Ruth with Judges and Lamentations with Jeremiah the two agree.”

This suggests that Josephus was also referring to a different order of the books, not just a different number.

Halley’s Bible Handbook confirms this conclusion, stating: “The Hebrew Old Testament contains exactly the same books as our English Old Testament, but in different arrangement… these 24 books are the same as our 39. Josephus further reduces the number to 22, to make it correspond to the Hebrew alphabet by combining Ruth with Judges, and Lamentations with Jeremiah.”

Inasmuch as the numbering of 22 books corresponds with a change of the established order of the Hebrew Scriptures, its evidentiary value must be rejected.

The available evidence strongly supports the conclusion that the Hebrew Bible was arranged by Ezra and delivered to us in the order as listed in the beginning of this chapter, consisting of 24 books.

The New Testament

The Greek New Testament consisted originally of 27 books. They are to be divided into five sections, i.e. the four gospel accounts, the book of Acts, the general [a/k/a Catholic] epistles (James; 1 and 2 Peter; 1, 2 and 3 John; Jude), the epistles of Paul, and the book of Revelation.

Note how the oldest manuscripts of the New Testament have maintained the order of the books.

  1. The Codex Sinaiticus was copied about 330 A.D. It is one of the oldest copies of the New Testament. It was written in Greek and is now being maintained in the British museum.

It contains, in this order:

The four Gospels according to Matthew, Mark, Luke, and John; the Catholic [or general] Epistles (namely, James, First and Second Peter, First, Second and Third John, and Jude); the Pauline Epistles (in this order: Romans, First and Second Corinthians, Galatians, Ephesians, Philippians, Colossians, First and Second Thessalonians, Hebrews, First and Second Timothy, Titus, and Philemon); Acts; and the book of Revelation. (It also includes the uninspired works of the Epistle of Barnabas and the Shepherd of Hermas.)

  1. The Codex Vaticanus was copied in the middle of the fourth century. It is now being maintained in Rome. It contains, in this order, the four Gospels; Acts; the Catholic [or general] Epistles; and most of the Pauline Epistles. The last book is Hebrews, following 2 Thessalonians.
  2. The Codex Alexandrinus was copied around 400 A.D. It was written in Byzantine and Alexandrian. It contains, in this order, the four Gospels; Acts; the Catholic [or general] Epistles; the Pauline Epistles (Hebrews following 2 Thessalonians); and the book of Revelation (It also includes the uninspired works of 1 and 2 Clement).
  3. The Codex Ephraemi was copied in the 400’s A.D. It contains, in this order, the four Gospels; Acts; the Catholic [or general] Epistles; the Pauline Epistles (Hebrews following 2 Thessalonians); and the book of Revelation.
  4. The Council of Laodicea (about AD 363) lists, in Canon 60, all of the New Testament books (with the exception of the book of Revelation), in this order:

The four Gospels; the Acts of the Apostles; seven catholic or general Epistles; and the fourteen Epistles of Paul (Hebrews following 2 Thessalonians).

  1. E.W. Bullinger writes in “The Church Epistles,” under “Importance of their Order”:

“In all the hundreds of Greek manuscripts of the New Testament, the order of these seven epistles addressed to churches is exactly the same [i.e., Romans, First and Second Corinthians, Galatians, Ephesians, Philippians, Colossians, and First and Second Thessalonians. Note that these are actually nine epistles, not seven, but Bullinger counts First and Second Corinthians as one epistle, as he does First and Second Thessalonians, in order to reach the number “seven.”].

Bullinger continues:

“We have examined the five most ancient in existence, viz., the Codex Vaticanus (Cent. IV.), the Codex Sinaiticus (Cent. IV.), the Codex Alexandrinus (Cent. V.), the Codex Ephraemi (Cent. V.) and the Codex Bezae (Cent. V. or VI.) [Note that the Codex Bezae contains only a portion of the New Testament Scriptures, i.e., the four Gospels; the ending of 3 John; and Acts]. The general order of the books of the New Testament takes the form of groups, viz., (1) the Four Gospels, (2) the Acts, (3) the General Epistles, (4) the Pauline Epistles, and (5) the Apocalypse…”

It appears that the most likely order of the New Testament Scriptures, as originally inspired, is as follows:

  • The four gospel accounts according to Matthew, Mark, Luke, John
  • Book of Acts
  • General or Catholic Epistles: James; 1 and 2 Peter; 1, 2 and 3 John; Jude
  • Pauline Epistles: Romans; 1 and 2 Corinthians; Galatians; Ephesians; Philippians; Colossians; 1 and 2 Thessalonians; Hebrews; 1 and 2 Timothy; Titus; Philemon
  • Book of Revelation

Chapter 15 – Authorship of the Books of the Bible

In this chapter, we want to briefly list the authors of the Old and New Testament Scriptures, keeping in mind, of course, that the real Author is God Himself.

Old Testament

The Old Testament Scriptures were written by the following authors:

Moses wrote the books of Genesis, Exodus, Leviticus, Numbers, Deuteronomy (called Torah, or Pentateuch). Christ quoted Exodus and referred to it as a book of Moses (Mark 12:26). It is possible that the section about the death of Moses and a few comments, such as the one in Numbers 12:3, were added, under inspiration, by Joshua or somebody else.

Joshua wrote the book of Joshua. It is possible that Samuel might have included a few sections, compare Joshua 24:29.

The prophet Samuel wrote the book of Judges.

Samuel is also considered to be the author of the first 24 chapters of the first book of Samuel. It is possible that Isaiah wrote the rest of the first book of Samuel and the second book of Samuel, as well as the two books of Kings, excluding, however, the ending of the second book of Kings. Isaiah might have done so as a historic introduction to his book, named Isaiah, which followed the books of Kings in the Hebrew order.

The prophets wrote the books that claim their authorship.

David wrote most of the Psalms, but others wrote a few Psalms as well, including Moses and Solomon.

Ezra wrote the book of Ezra, and Nehemiah wrote the book of Nehemiah.

The two books of Chronicles were most likely written by Ezra.

Ezra also arranged the books of the Old Testament in the order in which we have them today in the Hebrew Bible (but not in the English Bible, see chapter 14).

New Testament

The New Testament Scriptures are, for the most part, written by those persons named as the authors. The only book that does not mention an author is the book of Hebrews, but it is widely believed that the Apostle Paul wrote this book as well. This was at least the undisputed conclusion in the past until the modern phenomenon of “Bible criticism” began to sometimes question this understanding.

The New Testament writings are referred to as Scripture, just such as the Old Testament writings are; compare 1 Timothy 5:18; 2 Timothy 3:15; and 2 Peter 3:15–16.

Conclusion

The Bible is a unique book! Nothing can remotely compare with it! It SPEAKS with authority to us! GOD tells us what we need to know to inherit ETERNAL LIFE! He tells us what will happen to this world. He tells us what our human potential is—why we were born; AND He tells us how we must live to reach our potential.

We hope that the careful study of this booklet has shown you that the Bible is God’s Word. In living by every word of it, great treasures beyond your wildest imagination will be waiting for you!


Appendix – Statement of Beliefs

The Holy Bible

Our doctrines and practices are based upon a literal understanding of the teachings revealed in the entire Bible. We believe that the Scriptures of both the Old and New Testaments are God’s revelation of His Will to man, inspired in thought and word, and infallible in the original writings; that said Scriptures are the supreme and final authority in faith and life, the source of Truth and the foundation of all knowledge.

Doctrinal Foundation

The major doctrines of the Church are those, which were taught by Herbert W. Armstrong, derived from the Biblical teachings as followed by God’s faithful servants, and originally established by Jesus Christ through the founding of His Church in the time of His chosen early apostles. Since we are to increase in the knowledge of Jesus Christ, we are committed to review and alter any of our teachings, if and when proven to be wrong by the Bible.

Church Government

We believe that the proper form of government within the Church is “hierarchical,” as explained in many Scriptures in the Bible, such as 1 Corinthians 12:12–30; Ephesians 2:19–21 and Ephesians 4:11–16. God the Father is above all, and Jesus Christ, the Head of the Church, is under the Father. Christ appoints those under Him who are to serve, lead and guide the Church on a human level.

The Church is a Spiritual Organism

We believe that it is not a building that constitutes “the Church,” but that the Church is a spiritual organism; that Christ is the Head of the Church; and that the Church is composed of members who have living within them the Holy Spirit of God (1 Corinthians 12:12–13,17). We believe that Church members must be called by God (John 6:44) and when they have truly repented and believed, they are baptized by immersion and, after the laying on of hands by one of God’s true ministers, receive the Holy Spirit (John 6:44; Acts 2:38,47).

The Church’s Commission

We believe that it is the Church’s commission to preach the gospel of the Kingdom of God to all nations as a witness, to warn all nations, and especially the lost tribes of the house of Israel (mainly in the United States, Great Britain, certain Commonwealth nations and nations in Northwestern Europe) of impending danger, and to feed the flock of Christ—the Church—spiritually and physically.

God is a Family

We believe that God is a Kingdom or a Family, the Kingdom or Family of God (Ephesians 3:14–15); that God consists of the Father and the Son Jesus Christ, but with the potential of Man to become part of God’s very Family (Ephesians 3: 16–19); that God the Father created everything through Jesus Christ (Colossians 1:16; Hebrews 1:1–2).

Belief in Jesus as the Messiah

We believe that Jesus of Nazareth is the Messiah, the Christ, the divine Son of God the Father; that He was in the beginning with God the Father (John 1:1), that He became Man (John 1:14), born in the human flesh of the virgin Mary; that He lived a sinless life; that He was crucified and died for us, thereby paying the penalty for our sins; that He was buried and dead in the grave for three days and three nights; that He was resurrected and ascended into the Heavens, where He sits at the right hand of God the Father; that He is now the High Priest of true Christians, intervening for them before God the Father; that He will come back at the “end time” to establish the Kingdom and Government of God here on earth, by sitting on the throne of David (presently in Great Britain), and to rule all nations (Luke 1:32–33; Daniel 7:14).

The Holy Spirit of God

We believe in the Holy Spirit which is the power of God, both of the Father and of the Son, given by God to a truly repentant person at the time of baptism; and that through this power, God the Father resurrected Christ from the dead and will likewise resurrect us from the dead (1 Corinthians 6:14; Romans 8:11). We believe that we are not true Christians, if the Holy Spirit of God does not dwell in us (Romans 8:9).

Man’s Part in God’s Family

We believe that it is the potential of Man to become a born-again immortal and divine member of the God-Family; that God is in the process of reproducing Himself through Man; and that those who have received God’s Holy Spirit are already the children of God, but they are not glorified yet (1 John 3:1–3; Romans 8:12–17). We believe that Jesus Christ, the “Logos” or “the Word of God” or “the Spokesman” (John 1:1; 1 John 1:1–3; Revelation 19:13), the second divine member of the God Family, became Man, in order to overcome sin in the flesh and to die for us (Romans 8:3), so that Man, accepting the sacrifice of Christ and letting Christ live His life in him, could become a divine member of the God Family as well.

Angels

We believe in the existence of holy angels, who faithfully serve God. We also believe that there are “fallen” angels who are in rebellion to God, and who are referred to in scripture as Satan and his demons.

Human’s Mortal Nature

We believe that humans are mortal and subject to death, and that they can only obtain immortality through a gift from God.

Human Spirit

We believe that every human being has in himself or herself a “human spirit” given by God, that distinguishes man from animals (1 Corinthians 2:11), and that goes back to God when man dies (Ecclesiastes 12:7)

Law, Sin, and Love

We believe that sin is the transgression of the Law, and hence we strive to keep the Law as summed up in the word, “love.” (Romans 13:10). Love involves two great principles of love towards God and love towards neighbor. The Ten Commandments compose the ten points of the Law (Matthew 22:37–39; James 2:8–11).

Tithing

We believe in the godly institution of tithing to enable the Church to carry out its commission of preaching the gospel and feeding the flock. We believe that needy members are to be helped and taken care of, including through the tithing system described in the Bible, by other members of the Church (Luke 3:11; 1 Timothy 5:8; James 2: 15–16).

Grace and Works

We believe that true Christians are saved by God’s grace, not according to their works (Ephesians 2:8–9), but that their reward is dependent on the good works they perform (Matthew 16:27; Revelation 22:12).

Observation of God’s Commanded Holy Days

We believe that we are to observe certain weekly and annual Holy Days, during which time we are to attend Church services and to refrain from secular labor, including school, college or university attendance, and which time we are to dedicate and devote to worship, spiritual study, prayer, fellowship with Church members, and physical rest. These weekly and annual Holy Days are:

Weekly Sabbath

The seventh-day weekly Sabbath from Friday sunset to Saturday sunset. The day symbolizes God’s resting on the seventh day, after having recreated the surface of the earth in six days, and the forthcoming Millennium which is also referred to as a Sabbath lasting for 1,000 years (Leviticus 23:3; Exodus 20:8–11; Hebrews 4:3–11).

Passover

The Passover once a year in the evening by engaging in a footwashing service as an example of humility in accordance with Christ’s example, and partaking of the unleavened bread and wine, symbolizing physical and spiritual healing and forgiveness of sin. The entire service symbolizes a remembrance of Christ’s death (Leviticus 23:5, Luke 22:14–20; John 13:1–5; 1 Corinthians 11:20–29).

The Days of Unleavened Bread

The Days of Unleavened Bread once a year by not partaking of any food prepared with leaven for a period of seven days following the Passover. The partaking of the unleavened bread symbolizes the commitment to live a sinless life (Leviticus 23:6–8; Acts 20:6; 1 Corinthians 5:7–8).

Pentecost

The Feast of Pentecost once a year. This day symbolizes the coming of God’s Holy Spirit for the purpose of converting those called by God at this time (Leviticus 23:15–16, 21; Acts 2:1–4; 20:16; 1 Corinthians 16:8).

The Feast of Trumpets

The Feast of Trumpets once a year. This day symbolizes the soon coming return of Jesus Christ to this earth (Leviticus 23:24–25; 1 Corinthians 15:52; 1 Thessalonians 4:16), and our resurrection or change to immortality, to be born again into the Kingdom or Family of God (1 Corinthians 15:50–54, 42–49; 1 Thessalonians 4:16–17; John 3: 3, 5–8).

Atonement

The Day of Atonement once a year by refraining from partaking of any and all solid food or liquid for a period of 24 hours. This day symbolizes those called by God during this life, having received at-one-ment with God; those who can receive at-one-ment with God after Christ’s return; and the transfer of sin to Satan as the one who is ultimately responsible for all sin (Leviticus 16:1–34; Leviticus 23:27–32; Acts 27:9).

The Feast of Tabernacles

The Feast of Tabernacles once a year, for seven consecutive days, by attending one of the Church’s designated sites around the world. This period symbolizes the reign of Christ for 1,000 years, together with His saints made immortal, during which time Satan will be bound and the entire world will be living under the government of God (Leviticus 23:33–35; Daniel 7:27; John 7:2–8, 10–14; Revelation 20:4).

The Last Great Day

The Last Great Day which immediately follows the Feast of Tabernacles, once a year. This day symbolizes a 100-year period called the “Great White Throne Judgment,” during which all persons who have ever lived and who were never called by God for salvation during this life, will have their first opportunity to accept Christ as their Savior (Leviticus 23:36; John 7:37; Revelation 20:11–12). At the end of that period, there will be a judgment during which all people who have ever lived and who have refused to accept Christ as their Savior, will be finally condemned to eternal death and destroyed in Gehenna fire (Revelation 20:13–15).

Unclean Meats

We believe that we are to refrain from eating meats which the Bible instructs not to eat and designates as unclean in passages such as Leviticus 11:1–47; Deuteronomy 14:3–20; and Acts 10:1–21, 28.

Relationship with God

We believe that a Christian’s duty to God is of a superior and higher nature than our duty arising from any human relationship (Acts 4:18–20; 5:27–29). We therefore, following Biblical commands and principles, do not participate in voting for national elections or jury duty, and we do not join the military. On the other hand, we do not object to participation in civil service. If compelled by governments to enlist, we refuse to serve in any capacity that would violate the spirit of the sixth commandment against murder (Exodus 20:13; Matthew 5:43–48; Romans 12:17–21).

Proselytizing

We do not believe in proselytizing. Therefore, we do not seek members by having people standing on street corners or going around neighborhoods knocking on doors. We carry out our various projects in an effort to freely give to all people regardless of their race, nationality, or religious affiliation. We believe in the godly way of helping others by providing the financial means by tithing and voluntary contributions.

Civic Government

We believe that we are to be subject to the government of our country and its laws (Romans 13:1–5; 1 Peter 2:13–17); that we are to pay our taxes (Matthew 22:17–21; Mark 12:14–17; Romans 13:6–7); that we are to pray for leaders of government (1 Timothy 2:1–3); and that we are to honor those leaders (1 Peter 2:17; Romans 13:7).

Paul’s Letter to the Galatians – How To Understand It

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Introduction

Our focus in this booklet is on Paul’s letter to the Galatians, which is perhaps one of the most misunderstood writings in the Bible. We have presented this subject in the style of an in-depth Bible study, which we think students of the Bible will find very interesting and revealing.

Before starting our study of Galatians, though, we will briefly address the equally misunderstood concepts of salvation, justification and righteousness. The correct understanding of these foundational concepts is vital in order to fully comprehend and appreciate Paul’s letter to the Galatians.

Rather than introducing each section with a definition of the biblical terms, “salvation,” “justification” and “righteousness,” we are presenting these concepts in such a way that their true meaning will ultimately emerge.

Part 1 – The Mystery of Salvation

Many professing Christians do not seem to understand exactly what salvation is, how to attain it, and whether it can be lost. In order to correctly understand what salvation is, one needs to put aside any preconceived ideas and study the scriptural references that God Himself has provided for our learning.

Luke 18:25–26 makes it very clear that only God can grant us salvation. Salvation belongs to God, and therefore, salvation can only come from God (Revelation 7:9–10; 19:1).

The Bible tells us that it is God the Father who is our Savior and who grants us salvation (compare 1 Timothy 4:10). At the same time, we are told that God the Father grants us salvation through His Son Jesus Christ. No one can come to Christ unless the Father draws that person (John 6:44), and no one can come to the Father except through Jesus Christ. There is no salvation in any other but in Jesus (Acts 4:12). He is the only door to salvation (John 10:9, 1).

As the Father sent Jesus Christ as Savior into the world, so both the Father and Jesus Christ are our Saviors (John 3:16–17; 1 John 4:14;
1 Timothy 1:4; 4:10; Titus 1:3; 2:10; Jude 25).

The Bible teaches that God the Father wants all men to be saved (1 Timothy 2:3–5). He offers us salvation by His grace—undeserved pardon (Ephesians 2:4–5, 8–9; Titus 2:11–14). Salvation is a GIFT—it is not anything that we can earn.

Salvation comes through the hearing of the Word of God—the gospel message of the Kingdom of God (Acts 11:13–14; 1 Corinthians 15:1–2; Ephesians 1:13; 2 Timothy 3:14–15).

But hearing alone is not enough. We must also believe the gospel message of our salvation (1 Corinthians 1:21; Luke 8:4–5, 11–12; Romans 1:16; Hebrews 10:39; Acts 16:25–34). BUT we must have living and obedient faith, not dead and disobedient faith (Hebrews 5:9; James 2:14–17; Romans 1:5; 16:25–27; Acts 6:7).

Once we hear and believe the gospel message, we are commanded to be baptized for the remission of our sins (Mark 16:15–16; Luke 1:76–77). Baptism is an outward sign of our repentance, and when we are properly baptized, we will receive the gift of the Holy Spirit (Acts 2:38)—the down payment or guarantee or earnest or deposit of our salvation (Ephesians 1:13–14; 2 Corinthians 5:5).

The Ryrie Study Bible includes the following annotation to Ephesians 1:13–14: “earnest = deposit, down payment. The presence of the Spirit is God’s pledge that our salvation will be consummated.”

Salvation is a process. The Bible tells us that we were saved; that we are being saved; and that we will be saved. Let’s understand.

First, we were saved and are saved. Romans 8:23–24 says that “we ARE saved by hope”; that is, for a certain hope—the redemption of our body. 2 Timothy 1:9 says that God “hath saved us and called us with an holy calling, not according to our works, but according to his own purpose and grace.”

We also read in Titus 3:4–7 that God “saved us” by His mercy through baptism, and that He gave us the Holy Spirit, that “being justified by his grace, we should be made heirs according to the hope of eternal life.”

To indicate the ongoing process of our salvation, we also read that we are being saved.

Acts 2:47 says, in the correct rendering of the New King James Bible, that “the Lord added to the church daily those who were being saved.” Compare also, in the correct rendering of the New King James Bible, 1 Corinthians 1:18 (“who are being saved”); and 2 Corinthians 2:15 (“who are being saved”).

But the Bible also tells us that our salvation is still in the future; that is, that we shall be saved in the future (Matthew 10:22; 24:12–13; Mark 13:13). This shows that “salvation” is not static, but that it is a process.

Romans 5:8–10 says that we were reconciled to God by Christ’s death, and that we shall be saved by His life. It is our potential to inherit salvation in the future (Hebrews 1:14), at the time of Christ’s return (Hebrews 9:28; 1 Peter 1:5).

This means, then, that WE CAN forfeit our salvation. We can judge ourselves unqualified or disqualified to inherit salvation (compare Hebrews 2:1–3; Luke 13:23–27; compare also the admonition in Philippians 2:12 to work out our own salvation with fear and trembling).

Our salvation deals with what we were saved from, and what we will be saved for.

We were saved from sin and being a sinner (Matthew 1:21; 1 Timothy 1:15), and from the penalty for sin, which is death (James 5:19–20; Romans 6:23).

But as we mentioned, this is an ongoing process.

We were saved from sins that are past (Romans 3:25: “… Whom God hath set forth to be a propitiation [atoning sacrifice] through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God.”).

We are also becoming righteous in that we are no longer habitual sinners as we were in the past, no longer practicing those things which are contrary to God’s way of life [for a definition and thorough discussion of righteousness, see part 3 of this booklet]. It is actually the living Christ in us who fulfills the righteous requirements of the law in and through us (Romans 8:3–4, New King James Bible).

But this does not mean that we become sinless overnight—that we will not slip and fall on occasion. We will sin from time to time, but when this happens, we can again claim the sacrifice of Christ and obtain forgiveness of our sins on a continuing basis. This process shows how we are being saved (1 John 1:8–9).

When Paul sinned after his conversion, he recognized that he had to be saved or delivered from his body of death through Jesus Christ (Romans 7:24–25).

Our salvation also deals with what we are being saved for; namely, everlasting and eternal life (1 Timothy 1:16) in the Kingdom of God. Matthew 19:16–30 shows that ultimate salvation, eternal life and entering the Kingdom of God are synonymous and identical expressions to describe our future.

Herbert W. Armstrong, “What Do You Mean—Salvation,” copyright 1961, 1973, described the process of our salvation in these words, on page 21:

“Salvation is a matter of what you become—not where you shall go! God’s purpose is to change you—from your vile character to HIS glorious character—not to change the place where you are!…

“You have been converted—changed in mind, concept, attitude, direction of way of life—you are begotten as a child of God—you have now eternal life abiding in you—as long as you continue in contact and fellowship with God (I John 1:3)—all by God’s grace as His gift, and not anything you have earned by your works; and now if you continue overcoming, growing spiritually—and all this actually through God’s power—you shall inherit the Kingdom of God, and be made immortal to live forever in happiness and joy!”

Part 2 – The Mystery of Justification

Why are people confused about the biblical teaching of justification—the concept of becoming right with God? Why do people think that they are justified by and because of their conduct—because they earned it or deserved it? Why do others think that our justification has nothing to do with how we live?

The Bible shows us that no law—and none of our deeds and works— can justify us. If we violate just one of the Ten Commandments, we have thereby sinned and incurred the penalty for lawbreaking. Sin is the transgression of the law (1 John 3:4), and the penalty for sin is death, as Romans 6:23 tells us.

Let us assume that a person commits murder—a crime deserving of the death penalty. His subsequent righteous acts do not eradicate or abolish the death penalty. He can only be delivered from execution by a pardon through the governor or other governmental authority.

By the same token, all of us have sinned (Romans 5:12–14; 3:9, 19, 23). No matter how perfectly we may have kept God’s law after we broke it, the death penalty for our sins is still hanging over our heads. Our law-keeping of today cannot justify or annul our law-breaking of yesterday. The law does not justify us. Only God’s GRACE—the forgiveness of the death penalty—can do that.

The Bible does not teach that we don’t have to keep the law of the Ten Commandments anymore—just the opposite is true. But the Bible does tell us that the curse for our breaking the law—the death penalty—has to be removed from us—and that cannot happen through the law, but only through GRACE.

Let us understand that the natural or carnal person CANNOT keep the law—or live without sin (Romans 8:7). Even after our conversion, we still sin because we have not yet fully overcome our sinful carnal nature (Romans 7:14–19).

Each sin brings a curse on us—the curse of death (Galatians 3:10). We are cursed and guilty of death if we break only one of the commandments of the law. The Living Bible renders Galatians 3:10: “Cursed is everyone who at any time breaks a single one of these laws that are written in God’s book of the Law.”

Our past sins are not justified by our righteous acts of today (Galatians 2:16; 3:21). But it was never the purpose of any of God’s laws to justify us. NO law can do that.

Rather, as Romans 3:20 points out, by the law is the knowledge of sin. The Living Bible says: “…for the more we know of God’s laws, the clearer it becomes that we aren’t obeying them; his laws serve only to make us see that we are sinners.”

The purpose of the law is to reveal to us what sin is. It defines sin for us (Romans 2:18). In the rendering of the Living Bible: “Yes, you know what he wants; you know right from wrong and favor the right because you have been taught his laws from earliest youth.”

We read in Romans 7:7 that Paul could not have known sin except through the law. The New International Version says: “For I would not have known what coveting really was if the law had not said, Do not covet.”

To repeat, no law can justify us. It does not forgive us of the sins we have committed by breaking the law. Man cannot justify himself. As Galatians 5:4 tells us: if we try to become justified by law, we fall from grace. Only God can justify us through grace.

HOW, then, does God justify us through grace?

Upon repentance and belief in the sacrifice of Jesus Christ, God forgives us our sins, thereby removing the curse of the death penalty from us.

We read in Romans 4:25 that Christ died for our offenses and was raised FOR our justification (so also, in addition to the Authorized Version, the Revised Standard Version and the New International Version).

Romans 5:8–10 adds that we were justified and reconciled to God through Christ’s death, but that we will be saved by His life. It is Christ’s life in us that continues to justify us and that saves us.

We read in Romans 3:24–26, in the New King James Bible, that we are “being justified.”

Romans 2:13 points out this ongoing process of justification, stating that the doers of the law shall be justified—in the future, as explained in this booklet.

However, our law-keeping—regardless of what law we are talking about—does not justify us. To repeat, the reason is that our law-keeping today does not justify our lawbreaking of yesterday. This not only applies to our past sins prior to our conversion—it applies to us today as well. Every time we sin, we need forgiveness—which we can only receive by GRACE.

No one can be justified by the physical works of bringing physical sacrifices or engaging in other physical rituals, such as certain washings. And no one can be justified either by keeping God’s spiritual law—the Ten Commandments—because one violation brings upon us the penalty of death. That death penalty can only be removed by faith, through GRACE—the unmerited forgiveness of our sins through our belief in the sacrifice of Jesus Christ.

In other words, we must have faith that God will remove the penalty for our sin—which is ETERNAL death—which we have incurred and which we are incurring every time we sin. This forgiveness is strictly BY a GIFT—not by anything which we do—apart from our being truly sorry that we have violated God’s law and by accepting Christ’s FREE sacrifice for our forgiveness.

However, even though we are not justified by works, good works or good deeds (same word in the Greek) are important when it comes to our future (compare Romans 2:6–8).

We are no longer obligated today to keep the sacrificial ritual works of the law. We are, however, obligated to keep the spiritual commands or works of the Spiritual Law—the Ten Commandments. But that all by itself does not justify us.

Some have concluded that since we are not justified by good works, we are not obligated to perform good works.

But this conclusion is in error. Let us read James 2:14–20 in the Living Bible:

“Dear brothers, what’s the use of saying that you have faith and are Christians if you aren’t proving it by helping others. Will THAT kind of faith save anyone…? Faith that doesn’t show itself by good works is no faith at all—it is dead and useless… Without good works you can’t prove whether you have faith or not; but anyone can see that I have faith by the way I act… Faith that does not result in good deeds is not real faith.”

We must have living and obedient faith in order to be justified, and that on a constant basis. Paul says in Romans 4:12 that we must “walk in the steps of that faith of our father Abraham.”

Faith, which is necessary to be justified, does not void or annul God’s command to keep His laws. Paul says in Romans 3:31 that we do not make void the law through faith. The Revised Standard Version renders the last phrase as, “We uphold the law.” We can only keep the law of love because God’s love is in us (Romans 5:5).

Christ justifies us on a continuing basis. But we must believe in Him and His power—we must believe that He lives in us; that He can and will justify us; that we CAN keep the law through Him; and that we can obtain forgiveness when we fail and slip.

We read in Galatians 2:16–17, 20:

“(16) Knowing that a man is not justified by the works of the law, but by the faith OF Jesus Christ, even we have believed IN Jesus Christ, that we might be justified [again, notice the process!] by the faith OF Christ, and not by the works of the law, for by the works of the law shall no flesh be justified… (17) We seek to be justified by Christ… (20) I am crucified with Christ; nevertheless I live; YET NOT I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith OF the Son of God, who loved me, and gave himself for me. I do not frustrate the GRACE of God; for if righteousness comes by the law, then Christ is dead [died] in vain.”

But how does Christ’s faith in us justify us?

We need Christ’s faith—a strong unshakable conviction that we WILL obtain forgiveness when we sin and repent and claim Christ’s sacrifice as payment for our sins; KNOWING that His sacrifice is necessary and sufficient for our forgiveness and justification.

Let us allow Christ to fulfill in us the MYSTERY of our justification.

Part 3 – The Mystery of Righteousness

Christ justifies us when we sin, but He also gives us His righteousness. To understand this relationship, we must realize that the Greek words for justification and righteousness are related.

The important point to realize is that Christ must make us righteous. We read in Romans 9:31–32; 10:3, that the ancient Israelites tried, unsuccessfully, to make themselves righteous. But in doing so, they rejected God’s righteousness. They tried it on their own, apart from God, but they failed.

Righteousness has everything to do with obeying God’s law. Christ freed us from the penalty of the law—not from the law itself. We are expected to keep the law. But humans are incapable of keeping the law. They must have help from God to do so. The fact that the living Jesus Christ, dwelling in us through the Holy Spirit, is keeping the law in and through us is expressed in Romans 8:4. Luther translates Romans 8:4: “…so that the righteousness, demanded by the Law, would be fulfilled in us.”

It is actually Christ, dwelling in us, who fulfills the law through us—if we allow Him to do so, and if we don’t resist His lead.

The Living Bible translates Romans 8:4–9:

“So now we CAN obey God’s laws if we follow after the Holy Spirit and no longer obey the old evil nature within us… those who follow after the Holy Spirit find themselves doing those things that please God… You are controlled by your new nature if you have the Spirit of God living in you. (And remember that if anyone doesn’t have the Spirit of God living in him, he is not a Christian at all).”

We can only keep the righteous requirements of the law, IF Christ lives in us through the Holy Spirit, and IF we follow Christ’s lead. Christ must keep the law in and through us. He condemned sin in His flesh—and we must allow Him to condemn sin today in our flesh.

Romans 3:21–22 talks about the “righteousness of God which is by faith OF Jesus Christ unto all and upon all them that believe.”

We need to believe in Jesus; that Jesus is the Son of God; that He died for us; that His sacrifice forgives our sins and removes our death penalty—but that belief is just the beginning. The faith necessary for salvation is Christ’s faith—the faith OF Christ—living in us and enabling us to keep the law.

The Bible teaches that the faith of Christ—Christ’s faith in us—makes us righteous. Those who believe in Christ must have the faith OF Christ living IN them.

Philippians 3:9 says: “… and be found in him, not having my own righteousness, which is from the law, but that which is through faith OF Christ, the righteousness which is from God by faith.”

2 Corinthians 5:21 clarifies that we are to become the righteousness of God in Christ.

It is only through Christ living in us that we can keep the righteous requirements of the law. Faith in Jesus and His sacrifice is just the beginning. Belief in Christ’s sacrifice deals with justification and forgiveness of sin. But to live righteously, we must have the faith of Christ living in us, which is making us righteous. True righteousness is a GIFT from God. We need to seek God’s righteousness—not our own—and it is THAT godly righteousness which God offers to us—by GRACE—and in which we have to walk.

We are to seek the Kingdom of God and HIS righteousness (Matthew 6:33)—the righteousness of God (2 Corinthians 5:21). We read in Isaiah 54:17 that the righteousness of the servants of the LORD is from God. As mentioned, Philippians 3:9 explains that Paul’s righteousness is not his own, but through the faith OF Christ—the righteousness which is of God by faith.

Romans 5:17 says that we receive righteousness and grace as a gift. Compare also Romans 5:18–19, 21.

Christ’s faith and love in us enable us to keep the righteous requirements of God’s law, and they thereby declare us to be righteous.

Romans 8:10 says that if Christ lives in us, the Spirit is life because of righteousness.

It is the love of God which is “shed abroad in our hearts” by the Holy Spirit (Romans 5:5), which fulfills the law in and through us. After all, the love of God is defined as the keeping of God’s law (1 John 5:3). So, again, it is God’s love, which enables us to fulfill or keep His law. And as long as we keep the law of love, we remain in the state of righteousness. We read in Deuteronomy 6:25 that this IS our righteousness that we keep His commandments.

When we slip and fall, we obtain forgiveness, after repentance, so that we can continue on our path toward salvation, justification and righteousness.

How does Christ’s faith in us make us righteous? In the same way that it made Abraham righteous. We already saw that when we sin, Christ’s faith in us justifies us. It makes or declares us to be righteous or just. But it also enables us to stay righteous by not sinning.

This is a process. Let’s consider Abraham.

Abraham had to grow in faith. He had to become strong in faith. He was not perfect in faith from the very beginning. Abraham sinned at times because of lack of faith. He lied because he was afraid to tell the truth. He took matters into his own hands, rather than waiting in faith for God to act for him.

At first, he did not have, or he did not use abundantly, the faith of Christ, which motivates us to keep God’s law. First, the faith of Christ worked with him, and then, after his conversion, it worked in him. Yes! Abraham was converted—he changed and became more and more obedient to God. (For further proof that Jesus Christ was indeed the Being within the God Family who dealt directly with Abraham and ancient Israel, please read our free booklet, “God Is A Family.”)

The faith of Christ in us is a living, obedient faith, which brings forth good works. We are called upon to uphold the OBEDIENCE of the faith (Romans 1:5; 16:26). It is the kind of faith, which Abraham had. His faith started with faith in God, but it had to grow—in effect, the faith OF Christ had to join his faith, so that his faith became more and more the faith OF Christ. Abraham’s human faith had to be superseded more and more by godly faith.

But he had to grow in that faith, which he did. He grew in learning how to totally and completely rely on God, in faith, knowing that whatever God promises, He can and WILL do.

Romans 4:20–21 remarks about Abraham, in the Revised Standard Version, that “… he grew strong in his faith as he gave glory to God, fully convinced that God was able to do what he had promised.”

The Living Bible says: “He believed God, for his faith and trust grew ever stronger…”

The more he grew in faith, that is, the more he allowed Christ’s faith in him to guide and lead and motivate him, the more he became obedient to God’s law. And the more he kept God’s law, the more he grew in faith. Another way to say it is that Abraham became more and more convinced that he did not have to sin, that God would help him stay obedient.

In fact, Abraham became more and more convinced, as the apostle Paul was (Galatians 2:20), that it was no longer he who was living his life, but rather it was the living Christ dwelling in him who lived His life in him. And the more he LET Christ live in him—the more he allowed Christ’s faith to live in him—the more he overcame his sins and faults and shortcomings.

This is how Christ’s faith in him enabled him to keep the law and to thereby remain in the state of righteousness. But since Christ was doing it, Abraham lived the righteousness of God—not his own righteousness.

That is how Christ’s faith in us makes us righteous, enabling us, inspiring us, motivating us and encouraging us to keep the righteous requirements of the law—by allowing Jesus Christ to do it for and through us. We become righteous and we are able to stay righteous, IF we allow Christ to let His love in us flow out of us, toward God and toward others, thereby fulfilling God’s law of love.

If we do this, then the mystery of righteousness is being fulfilled in us.

Part 4 – The Mystery of Paul’s Letter to the Galatians

Paul’s letter to the Galatians has been quoted over the centuries for proof that the Ten Commandments are no longer in effect. As we will show in this verse-by-verse Bible study, nothing could be further from the truth.

The exact date when the letter was written is somewhat unclear, though it could have been penned as early as 52 or 53 A.D., or perhaps around 58 A.D.

As we will explain, the purpose of Paul’s letter is to show, among other issues, how we can obtain justification. The purpose was not to show that the Ten Commandments were abolished. Rather, Paul was determined to prove that we cannot earn justification or salvation through our works.

Let us study together the entire letter to understand what Paul is saying.

Galatians, Chapter 1

We read Paul’s words in Galatians 1:1–5, as follows:

“(Verse 1) Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;) (Verse 2) And all the brethren which are with me, unto the churches of Galatia: (Verse 3) Grace be to you and peace from God the Father, and from our Lord Jesus Christ, (Verse 4) Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: (Verse 5) To whom be glory forever and ever. Amen.”

We see that at the very beginning, Paul identifies himself as an apostle. He was made an apostle by Jesus Christ—not by man—but this is not to say that God did not use men to ordain him to the office and rank of apostle (see Acts 13:1–3; 14:4, 14; 1 Timothy 2:7). Christ established His Church, and ministerial ranks within the Church, for the purpose of teaching and preaching the truth, ordaining others, baptizing new converts, laying hands on them, anointing the sick, along with many other responsibilities.

In verse 3, Paul emphasizes the role of God the Father. As Christ said, we are to pray to the Father, for His is the glory forever. The Father is “greater” than Christ (John 14:28), and Christ came not to do His own will, but the will of God the Father.

In verse 4 Paul shows that Christ, in accordance with the will of the Father, is willing to deliver us from this evil world or age—this present evil civilization or society. There are three worlds or ages mentioned in Scripture: the world which once existed but was destroyed in the flood (2 Peter 3:5–6); this present evil world; and the world to come (Hebrews 2:5; Ephesians 1:20–21).

And, Paul introduces his overall theme at the very beginning of his letter. In verse 3, he mentions GRACE—which is God’s unmerited pardon for us. It is because of GRACE that we can obtain forgiveness; be delivered from the present evil world; and inherit salvation and eternal life in the Kingdom of God.

Continuing with Galatians 1:6–7:

“(Verse 6) I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: (Verse 7) Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.”

Paul is addressing here, not necessarily the gospel about Christ, but the gospel OF Christ—that is, Christ’s gospel; the gospel, which He brought and preached.

He went on to explain, in Galatians 1:8 and 9:

“(Verse 8) But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. (Verse 9) As we said before, so say I now again, if any man preach any other gospel unto you than that ye have received, let him be accursed.”

Paul insists that the gospel that He preached was the very same gospel that Jesus Christ brought and preached. What was the gospel that Jesus Christ preached?

Clearly, Christ preached the gospel of the Kingdom of God (compare Mark 1:1, 14–15; Matthew 9:35; Luke 4:43; 8:1; 9:11; Acts 1:3).

It was the same gospel that Paul preached (compare Acts 14:21–22; 19:8; 20:25; 28:23, 30–31).

It was also the same gospel that the other apostles and elders and deacons preached (see Luke 9:2; compare also Luke 9:60; Acts 8:12).

Finally, it is that same gospel that is to be preached to the world just prior to Christ’s return (compare Matthew 24:14).

Paul goes on to say in Galatians 1:10:

“(Verse 10) For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.”

Paul addresses the important fact that we cannot be men pleasers and God pleasers at the same time, when there is a conflict.

Continuing in Galatians 1:11:

“(Verse 11) But I certify you, brethren, that the gospel which was preached of me is not after man.”

That is, the gospel of the Kingdom of God is not invented by man. It is a message from God the Father that has to be revealed. In Paul’s case, Christ taught him directly, as is stated in verse 12—apparently, while he lived in Arabia (see below, in verse 17).

Paul states in Galatians 1:12–14:

“(Verse 12) For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ. (Verse 13) For ye have heard of my conversation [conduct] in time past in the Jews’ religion, how that beyond measure I persecuted the church of God, and wasted [tried to destroy] it: (Verse 14) And profited in the Jews’ religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.”

The term, “Jews’ religion” is rendered as “Judaism” in the New King James Bible. This term is only used twice in the Bible—and both times in the book of Galatians. Paul identifies it with the “traditions of my fathers.” This terminology is used in Matthew 15:1–9 and in Mark 7:1–13.

Paul, as a Pharisee, had thought that he could earn justification and righteousness by keeping the traditions of the fathers; that is, the “Jews’ religion” or Judaism. This term does not refer to Old Testament laws, but to traditions, invented by the Pharisees, such as ritual washings and other man-made regulations.

We present here a few examples of the regulations that the Pharisees had come up with regarding Sabbath keeping, which show what a burden they were on the people. For instance, it was prohibited to carry any food which weighed as much as a dried fig. Only the weight of half a dried fig or an olive was allowed (Talmud: Tractate Shabbath, Folios 28a, 70b, 71a). It was also prohibited to carry a piece of paper, or more than one swallow of milk, or enough oil to anoint a small part of the body (Shabbath, 78a, 76b). If a fire broke out on the Sabbath in a person’s home, he could only carry out the necessary food for the Sabbath and only “necessary” clothes (Shabbath 120a).

Surprisingly perhaps, Orthodox Judaism today still imposes similar restrictive and burdensome Sabbath regulations. Notice the following article from ABC News, which reported on October 26, 2009:

“Rabbinical ruling causes havoc as Orthodox Jews debate fate of Sabbath elevators… The Jewish day of rest has become a bit more labor-intensive for Yosef Ball. The Orthodox Jew and his wife are no longer using elevators custom-built for the Jewish Sabbath, ever since a rabbinical ruling last month outlawed them. Instead, they have been hiking up seven flights of stairs to get home each Saturday, lugging with them their five young children and a double stroller…

“Jewish law, or halacha, forbids the use of electrical items on the Sabbath. But for decades rabbis have allowed special elevators that automatically stop at every floor without the riders pushing any buttons, permitting Orthodox Jews to ride them and live in high-rise buildings. The ruling last month by one of Israel’s leading rabbis, calling the elevators a no-go, has reignited a vigorous debate over the lifts, forcing Orthodox Jews living on top floors to decide if they’re up for the steep hike home from synagogue on Saturdays.

“The Orthodox community has long been divided over the elevators. Opponents say that while the riders push no button, the weight of the passengers still increases the amount of electricity required to power the lift, thus violating Jewish law…

“The ruling, decreed last month, is the latest in a series by Israeli rabbis on the minutiae of applying Jewish law to daily life. Top rabbis can count tens of thousands of followers who abide by their rulings. Rabbi Yosef Shalom Elyashiv, the revered 99-year-old scholar who signed the elevator ruling, has been behind other controversial decisions before. In September, he proclaimed Jews could not wear Crocs shoes on Yom Kippur, the Day of Atonement, because they were deemed too comfortable for the somber fasting holiday…

“The elevators are just one of several electric devices that rabbis have found loopholes for, allowing their use. Religious families can use timers for their lights and special hot plates to warm food as long as those hot plates were not switched on or off during the Sabbath.”

No wonder that Jesus chastised the religious rabbinical leadership of His time for having made the Sabbath a burden through their pharisaical rulings. What would He say today? Obviously, He would not approve of such modern twisted unbiblical Sabbath decrees either.

Paul makes clear that following these kinds of rules can never impress God. In fact, in zealously obeying and following these kinds of rules, Paul was motivated to persecute the true church of God (verse 13).

He continues in Galatians 1:15:

“(Verse 15) But when it pleased God, who separated me from my mother’s womb, and called me by his grace”

Paul had been known by God since or before his birth. The same is true for Jeremiah and David. The same is true for true Christians today. God says that all those who are called in this day and age were predestined before their birth to be called (compare Romans 8:28–30). This does not mean that they are automatically saved. They are only called for salvation—their opportunity is today—but they are still to overcome and qualify for the gift of eternal life.

Paul knows that God called him by His grace—by His unmerited pardon. Paul did not DESERVE to be called. Nobody deserves to be called. God calls according to His plan—and when someone is not called by God, he cannot come to Christ (compare John 6:44, 65).

Continuing in Galatians 1:16:

“(Verse 16) To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:”

Paul understands that God called him to reveal His Son IN Paul; that is, Christ would live IN Paul and guide and direct him. How would He live in Paul? Through the power of the Holy Spirit of God, as we read in Acts 9:17–18.

And with the power of Christ’s Spirit in him, Paul preached mightily the gospel of the Kingdom of God to the Gentiles (compare Acts 20:22–25; 26:15–18).

Paul goes on to say in Galatians 1:17–24:

“… (Verse 17) Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus. (Verse 18) Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days. (Verse 19) But other of the apostles saw I none, save James the Lord’s brother. (Verse 20) Now the things which I write unto you, behold, before God, I lie not. (Verse 21) Afterwards I came into the regions of Syria and Cilicia; (Verse 22) And was unknown by face unto the churches of Judea which were in Christ: (Verse 23) But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed. (Verse 24) And they glorified God in me.”

It appears that Paul was instructed personally by Jesus Christ, when dwelling in Arabia (verse 17). In verse 19, Paul identifies James, the brother or half-brother of Jesus Christ, and the author of “the letter of James,” as an “apostle.” He then relates that Christians glorified God who is living in Paul, for preaching “the faith.”

“Preaching the faith” includes the message that we must believe or have faith in the gospel. And the gospel of the Kingdom of God includes, of course, the message that we must have faith in God and His power, because it is impossible to please God without faith.

Galatians, Chapter 2

Paul continues his narrative in Galatians 2:1–2:

“(Verse 1) Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also. (Verse 2) And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.”

After he had seen Peter and James, and after he had visited the regions of Syria and Cilicia, Paul was inspired to return to Jerusalem, together with Barnabas and Titus, to communicate with the apostles regarding his preaching. Paul did not regard himself as having an understanding of everything. He knew that the Christian way of life requires growing in the grace and knowledge of Jesus Christ (2 Peter 3:18), so he conferred with the other apostles to make sure that he understood and preached the truth of the gospel correctly—and as we saw, there is only ONE gospel.

Continuing in Galatians 2:3–5:

“(Verse 3) But neither Titus, who was with me, being a Greek, was compelled to be circumcised: (Verse 4) And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: (Verse 5) To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you.”

Paul begins here to introduce the issue of physical circumcision. That issue had been decided and settled during the ministerial conference in Jerusalem, as reported in Acts 15. It was understood and decreed that a Gentile did not need to be circumcised to become a baptized member of the Church of God.

But some Jews, claiming to be Christians but who were instead “false brethren” (verse 4), continued to insist that circumcision was still necessary. Apparently, they also taught that other ritual temporary laws contained in the Book of Moses had to be kept as well, and it seems they also taught that the Jews’ religion or Judaism—the tradition of the fathers—had to be upheld.

Paul says in verse 4 that they came to spy out the liberty in Christ. He refers to the liberty from sin; the liberty or freedom from the curse or the penalty for breaking the law, which is death; real freedom which Jesus promised all of us when He said: “When the Son of Man makes you free, you are free indeed” (compare John 8:31–36). But as Peter points out, in 1 Peter 2:16, our freedom cannot be used as justification for sinful conduct. We are freed from the penalty of the law, not from the need to obey the law.

Paul insists, in verse 4, that false brethren had come in and taught wrong doctrines to bring true members into bondage. Peter warned in 2 Peter 2:18–19, that while those false brethren were promising “liberty,” they were slaves of corruption and in bondage to sin.

Having received God’s true liberty and walking in liberty does not mean ignoring or transgressing the law of God. Quite to the contrary! Psalm 119:45 says: “For I will walk at liberty, For I seek Your precepts” (New King James Bible).

Paul says that these false brethren were determined to bring others into “bondage.” That Greek word is also used in 2 Corinthians 11:20. It means, “to enslave thoroughly.”

The context of the use of the word “bondage” is the falsely alleged, continued need for physical circumcision. What Paul wants to convey in this context is the following idea:

If we think we have to be circumcised and have to fulfill certain temporary Old Testament rituals and have to follow Judaism and the traditions of men in order to obtain justification and righteousness, then Christ died in vain for us. His sacrifice did not do us any good and we are still in our sins—still in bondage to sin—not really free from the penalty of sin, which is death.

Peter said in Acts 15 not to place a yoke on Gentiles and not to trouble them by insisting that they must be circumcised and must keep all of the temporary rituals in the law of Moses. He pointed out that the Gentiles were receiving repentance (Acts 11:18) and salvation from God through grace—just as the converted Jews had obtained repentance through God’s grace—and grace is not of works.

Continuing in Galatians 2:6–14:

“(Verse 6) But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man’s person:) for they who seemed to be somewhat in conference added nothing to me: (Verse 7) But contrariwise, when they saw that the gospel of [better: for, compare New King James Bible] the uncircumcision was committed unto me, as the gospel of [for] the circumcision was unto Peter; (Verse 8) (For he that wrought effectually in Peter to the apostleship of [better: to, compare New King James Bible] the circumcision, the same was mighty in me toward the Gentiles:) (Verse 9) And when James, Cephas [Aramaic for Peter], and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. (Verse 10) Only they would that we should remember the poor; the same which I also was forward [eager] to do.

“(Verse 11) But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. (Verse 12) For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. (Verse 13) And the other Jews dissembled [played the hypocrite] likewise with him; insomuch that Barnabas also was carried away with their dissimulation [hypocrisy]. (Verse 14) But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?”

The truth of the gospel requires no separation between Jews and Greeks. All are to be ONE in Christ. God is not a respecter of persons, compare Acts 10:34–35; Romans 2:11; 1 Peter 1:17.

But Peter set the wrong example. As it is stated in verse 12, he still feared those who were of the circumcision. The understanding prior to the conference in Acts 15 had been that a Jew was not to eat with uncircumcised Gentiles (compare Acts 10:28; 11:2–3). But God had revealed to Peter that that understanding was wrong and that it had no place in the Church of God.

What does Paul mean, in verse 14, that Peter was compelling Gentiles to live as Jews?

Peter was “compelling them” by first sitting and eating with Gentiles—thereby living after the manner of Gentiles—but then separating from the Gentiles when Jews came, as IF there still WAS a separation and as if there still WAS a need for Gentiles to be circumcised and to keep all the Jewish rituals. That is, he was inducing them or coercing them to think that they should perhaps adopt those customs and be circumcised.

Paul continues in Galatians 2:15:

“(Verse 15) We who are Jews by nature, and not sinners of the Gentiles…”

The law and the covenants [both the Old Covenant at Mount Sinai and the New Covenant] and the oracles [certain oral understanding that had been preserved; for example, the Hebrew calendar and the structure of the seven-day week] had been given to Israel and the Jews. The Jews had the law of the Ten Commandments and could therefore understand what sin was, which is defined as the transgression of the law (1 John 3:4). They should have lived by the law, which they did not.

Jesus had said to them: You have the law, but no one keeps the law (compare John 7:19). And Paul said that even though the Jews had the law, they dishonored God by transgressing the law (Romans 2:23).

Continuing in Galatians 2:16:

“(Verse 16) Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.”

Paul makes very clear that no kind of law-keeping can justify us or make us righteous. The reason is, that just one sin we commit makes us unrighteous, and only the blood of Christ can justify us or make us righteous again, by forgiving that sin.

But note carefully that Paul speaks in verse 16 about the faith IN Christ and the faith OF Christ.

Not only our faith in Christ is required for our justification, but also the faith of Christ. It is Christ’s faith that lives in us that makes us righteous.

It is of course true that we must have faith in Christ—including in His name, identity, role and function, His message, and His sacrifice (Acts 3:16; 20:21; 24:24; John 3:14–15; 5:24; 11:24; 12:46). Before we receive the Holy Spirit, which God gives us only after repentance, belief, proper adult baptism (Acts 2:38) and the laying on of hands through God’s true ministers (Hebrews 6:2; Acts 8:14–20)—our faith IN Christ is the ONLY kind of faith we can have.

But even this is not a “dead” faith, but a “living” faith—it is that kind of faith that manifests itself through works of OBEDIENCE (James 2:14, 17, 22, 26; Romans 1:5; 16:26; Acts 6:7). John 3:36 reads, correctly translated: “He who believes IN the Son has everlasting life; and he who does not OBEY the Son shall not see life, but the wrath of God abides on him” (compare Revised Standard Version). In fact, without living, obedient faith in God the Father and Jesus Christ, we cannot even receive the Holy Spirit (Acts 5:32).

Once we receive God’s Holy Spirit, and with it a “measure of faith” (Romans 12:3), Jesus Christ’s living FAITH begins to reside in us. As we allow Christ to lead and direct our lives more and more, we also allow His faith in us to become more and more powerful. Not that Christ’s perfect and boundless faith needs to grow or become more effective, but WE grow to the extent that we allow Him and His faith in us to motivate us and lead us.

Remember that Jesus could not do many miracles because of the lack of faith of the people (compare Mark 6:5–6; Matthew 13:58). It is through Christ’s faith in us that we can become more and more obedient and perfect. But if we refuse to take advantage of and use Christ’s faith in us, we will not grow toward perfection.

Returning to Galatians 2:16, please note that the New King James Bible, as well as most other modern translations, including the New International Version, the Revised Standard Version and the Living Bible, incorrectly use the words “faith IN Christ,” rendering the passage as follows:

“… knowing that a man is not justified by the works of the law but by faith IN Jesus Christ, even we have believed IN Christ Jesus, that we might be justified by faith IN Christ and not by the works of the law” (New King James Bible).

This false rendition is very damaging, as it totally clouds the biblical truth that we must have the faith OF Christ in us, and it is the faith OF Christ, which justifies us. It is the living Jesus Christ, dwelling in us through the Holy Spirit, who makes us perfect through HIS faith. OUR faith IN Christ, even though necessary, could NEVER accomplish this.

Therefore, the rendering of Galatians 2:16 in the Authorized Version, as quoted above, is accurate.

Additional passages also show that we must have the faith OF Christ, LIVING IN US, in order to inherit eternal life.

Note, for example, Galatians 3:22, which is rendered incorrectly in the New King James Bible and other modern translations, but which is translated correctly by the Authorized Version:

“But the scripture hath concluded all under sin, that the promise by faith OF Jesus Christ might be given to them that believe.”

Ephesians 3:12 reads, in the Authorized Version (note that many modern translations, including the New King James Bible, again mistranslate this passage): “In whom we have boldness and access with confidence by the faith OF HIM.” The Greek word for “HIM” is in the genitive (expressing possession or origin), so that the translation “OF HIM” is correct.

It is Christ, through His Spirit, who dwells in our hearts through faith (compare Ephesians 3:16–17). He is the author and finisher of faith (compare Hebrews 12:2; please note that the word “our” in “our faith” was added by the translator and is not in the original).

Another passage that has been mistranslated in most modern versions, including the New King James Bible, but that has been accurately rendered in the Authorized Version, is Philippians 3:9:

“And be found in him, not having mine own righteousness, which is of the law, but that which is THROUGH THE FAITH OF CHRIST, the righteousness which is of God by faith.”

Notice too that the New King James Bible translates James 2:1 correctly, as follows: “My brethren, do not hold the faith OF our Lord Jesus Christ, the Lord of glory, with partiality.” This rendering is correct, as the Greek words for “Lord Jesus Christ” are in the genitive.

Notice also Revelation 2:13. Christ says to the church in Pergamos: “I know your works… And you hold fast to My name, and did not deny MY FAITH…”

Notice, too, Revelation 14:12: “Here is the patience of the saints; here are those who keep the commandments of God and the faith OF Jesus.”

In this instance, the New King James Bible and the Revised Standard Version render the passage correctly—while other modern renditions mistranslate this passage as well. Those, then, who KEEP God’s commandments AND the faith OF Jesus Christ, which dwells in them, will be saved. It is absolutely necessary that Christ’s faith dwells in us and motivates us to endure, persevere, and continue in our godly walk to inherit the Kingdom of God and eternal life.

The difference between our faith in Christ and Christ’s faith or the faith of Christ in us is one of degree. OUR faith is not free from doubt or fear, while CHRIST’S FAITH knows no doubt or fear. It is, therefore, important to let Christ’s faith in us guide and lead our life. Christ is making us perfect—if we let Him—and perfect love casts out fear (1 John 4:18).

In addition, Paul states in Galatians 2:16 that we cannot be justified by the works of the law. In this context, Paul is referring to physical labor or the hard works of rituals under the Mosaic law. He is not speaking here of the Ten Commandments, which are not physical, but spiritual (Romans 7:14). Those Old Testament rituals, such as washings, which were required three times a day, were a substitute for the Holy Spirit. They taught the Israelites the habit of obedience.

However, it is also true that we cannot be justified by our works or deeds of the law of the Ten Commandments.

Continuing in Galatians 2:17:

“(Verse 17) But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid.”

Sin is the transgression of the law. The fact that we still sin from time to time shows that Christ must justify us continuously.

Also, some say that in the Greek it reads: “If we WERE found sinners [that is, in the past, prior to our conversion], is Christ therefore a minister of sin?” In that case, Paul conveys the idea that Jesus justified us by forgiving us our past sins.

In either case, Christ does not become a minister of sin in that He forgave our past sins prior to conversion and that He forgives our present sins after conversion; rather, He justifies us by forgiving and taking away our sin.

Paul goes on to say in Galatians 2:18:

“(Verse 18) For if I build again the things which I destroyed, I make myself a transgressor.”

Paul is trying to convey the thought that when he again breaks the law, which he broke before, then he is again a transgressor, as sin is the transgression or the breaking of the law.

In addition, Paul is also emphasizing here that the church had understood that physical circumcision was no longer necessary, and that the wall of separation between Jews and Gentiles had been broken down. When Peter appeared to build up again that wall of separation, which had been destroyed, he became a transgressor—he sinned against his Gentile brother by causing him offense.

Continuing in Galatians 2:19:

“(Verse 19) For I through the law am dead to the law, that I might live unto God.”

The law of the Ten Commandments teaches us what sin is. Through the law comes the knowledge of what sin is (Romans 3:20). Through that knowledge of the law, we realize that we have broken it. We realize that we deserve death. But Christ came to die for us. In accepting His sacrifice, we no longer are under the power of the law to execute us.

A better translation of the original Greek in verse 19 is: “I died to the law” (compare New King James Bible); that is, Paul says that he died to its PENALTY. The law had no more power or claim over him to execute him, as the penalty for law-breaking—DEATH—had been forgiven. Paul had been pardoned. Christ died for Paul so that Paul could have forgiveness of sin, and so that he could live for Christ and God the Father in newness of life.

Paul is explaining that he achieved or accomplished none of this on his own, but that it was granted to him through the grace of God—through the power and help of Jesus Christ.

Paul tells us in Romans 3:19 that those under the law; that is, under its penalty, are guilty. When we don’t break the law, we are not under the law—we are not subject to its penalty—we are not guilty. The law tells us what sin is. The law is made for the sinner so that the sinner can cease sinning (compare 1 Timothy 1:8–16).

In 1 Corinthians 15:31, Paul says that he dies daily; that is, he dies daily to sin and his desires to sin, so that he can live in righteousness.

In Romans 6:1–2, Paul says again that we died to sin (again, sin is the transgression of the law) in order to live in righteousness. We are no longer under the law—under its penalty. We died to the law. We are now under grace, which is God’s favor or unmerited pardon.

Paul then says in Galatians 2:20:

“(Verse 20) I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.”

Paul says that he was crucified with Christ. He DIED in baptism. He was resurrected to live a new life in Christ. He now lives “by the faith OF Christ.” It is now Christ’s faith that lives in him. And that new life is separate from the way of sin. We are dead to sin to live for righteousness. Compare Romans 6:3–14.

In regard to the phrase, “faith of the Son of God,” in Galatians 2:20, the original Greek here is a little bit more complicated. Literally translated, it says, according to “Interlinear”: “… yet I live, no longer I, but lives in me Christ; but which I now live in flesh, in faith I live, that of the Son of God.”

Some say that the rendering should be, “in faith I live, IN that of the Son of God,” adding the word “IN” to imply that we live through OUR faith IN the faith OF Christ. But the word “IN” is not in the original. It is more compelling, from the context and the structure of the sentence, to state that we live in faith WHICH IS the faith of the Son of God. Notice again the literal rendering, word for word: “in faith I live, THAT OF the Son of God.”

Continuing in Galatians 2:21:

“(Verse 21) I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.”

Righteousness does not come through the law. It comes through God’s grace, in at least two ways: When we sin, God makes us righteous again or justifies us through the forgiveness of our sin upon repentance. Since forgiveness is by grace, righteousness does not come through the law.

Also, Christ IN us fulfills the righteous requirements of the law in us when we follow the lead of the Holy Spirit (compare Romans 8:3–4). And it is also by God’s grace—not by the law—that Christ lives in us through the Holy Spirit. Therefore, righteousness does not come through the law, but by Christ living in us, as our merciful LIVING High Priest. He gives us the power to overcome sin and to remain righteous.

We are righteous as long as we keep the law. We become unrighteous when we break the law, and it is Christ’s shed blood which justifies us or makes us righteous, when we repent of our sin and obtain forgiveness. Compare 1 John 1:6–10.

Galatians, Chapter 3

Having explained how we can—and cannot—obtain justification and righteousness, Paul continues the theme in Galatians 3:1–9:

“(Verse 1) O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? (Verse 2) This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? (Verse 3) Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? [i.e., by your our own doing?] (Verse 4) Have ye suffered so many things in vain? if it be yet in vain.

“(Verse 5) He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith? (Verse 6) Even as Abraham believed God, and it was accounted to him for righteousness. (Verse 7) Know ye therefore that they which are of faith, the same are the children of Abraham. (Verse 8) And the Scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. (Verse 9) So then they which be of faith are blessed with faithful Abraham.”

Paul explains that faith is important for our justification and righteousness. But he is not speaking of dead faith—faith without works—but he is emphasizing living faith—faith, which is evidenced by works. It requires obedience to the truth (compare verse 1).

Paul explains that we do not receive the Holy Spirit by our works, but by faith in God the Father and in His Son Jesus Christ. We do not receive the Holy Spirit by the physical ritual works of the law, either. But true faith WILL RESULT in good works. God does not give the Holy Spirit to those who refuse to OBEY HIM (Acts 5:32).

In James 2:21, we read that Abraham was justified by works, and James 2:24 adds that a man is justified by works, and not by faith only. However, Paul says in Romans 4:2–3 that Abraham was not justified by works, but by faith.

Is there a contradiction?

No, but we must understand that Paul and James talk about two different things.

James condemns theoretical, esoteric, dead faith which is not accompanied and manifested by works or good deeds. He condemns that kind of faith which even the demons have (James 2:19). That dead faith which does not show good works will justify nobody (James 2:17–18, 20, 22).

Although James emphasizes deeds or works, he is really trying to show the difference between dead faith and living faith (verse 26). Only living faith (faith accompanied by works) can justify us. When James says that man is justified by works and not by faith only, he means to say that man is justified by living, practical, outflowing, obedient faith, and not by dead, useless, theoretical, loveless, disobedient faith.

To put it differently, James addresses people who think that their intellectual, theoretical faith in God and Jesus is enough, and that nothing further—no good works and no obedience to the law—needs to accompany their faith.

Paul, on the other hand, addresses people in Romans 4:2–3, and in Galatians 3:5–9, that had fallen into the other ditch—the opposite extreme. They believed that their good works would justify them and make them righteous; that they could obtain justification on their own, by how they lived—that they did not need God or faith in Christ’s sacrifice to obtain forgiveness and justification.

That Paul and James agree on the necessity of LIVING obedient faith for our justification has been clearly understood by Rienecker, Commentary to the Bible, stating:

“… the works through which faith becomes perfect and without which it is dead [according to James] are the same works for which we were created in Christ so that we should walk in them [according to Paul, compare Ephesians 2:10]. The one who refuses to grant necessary help to his neighbor [according to James] has also in Paul’s judgment denied the faith [see his statement in 1 Timothy 5:8].”

Paul continues in Galatians 3:10:

“(Verse 10) For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.”

Paul conveys the thought that nobody kept all the physical works of the law, including all of its rituals, washings or sacrifices. In addition, nobody even kept all of God’s spiritual commandments of the Ten Commandments and its judgments and statutes. Therefore, everybody is under the curse or penalty of the law, which is the second death for spiritual sin or which might be physical death or other physical penalties for civil or criminal infractions.

But Paul is not saying here that the entire law is no longer binding on us. He is just talking about the means of justification.

Note the context of the passage that Paul quotes when he says: “Cursed is everyone that does not continue in all things written in the book of the law.” We find that passage in Deuteronomy 27:2–3, 8, 15–26.

When reading that passage, it is obvious that there is nothing wrong with those injunctions listed therein. They are clearly still binding on Christians today.

In verse 10 of Galatians 3, Paul also refers to the “book of the law.” That book included the spiritual timeless law of the Ten Commandments, the statutes and judgments, but also the temporary passing law of the sacrificial system and the rituals (as substitutes for Christ’s sacrifice and for the Holy Spirit). That book of the law is also mentioned in Deuteronomy 31:24–26.

The book of the law included permanent and temporary laws. Old Testament Israel had to keep them all. But we are no longer obligated today to keep the temporary laws, but we are still very much obligated to keep the spiritual laws.

Continuing in Galatians 3:11:

“(Verse 11) But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.”

Paul explains that Christ will justify us when we have faith that He will, and we will then live by faith; that is, by HIS faith living in us.

Continuing in Galatians 3:12:

“(Verse 12) And the law is not of faith: but, The man that doeth them shall live in them.”

However, just one act of disobedience will incur the death penalty, and the man who strictly lives in the law, without faith in God’s forgiveness for his repented sins, will cease “living”—he will die with that unrepented sin.

Continuing in Galatians 3:13:

“(Verse 13) Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:”

The curse of the law is the penalty for breaking or violating the law. Christ redeemed us from the curse or penalty of the law—not the law—as He became a curse for us, in that He took our sins upon Himself and paid the penalty for our sins on our behalf. He thereby redeemed us or set us free from the penalty of death, which we brought upon ourselves by sinning—breaking the law.

Paul continues in Galatians 3:14–19:

“(Verse 14) That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. (Verse 15) Brethren, I speak after the manner of men; Though it be but a man’s covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. (Verse 16) Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.

“(Verse 17) And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. (Verse 18) For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. (Verse 19) Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.”

This passage has confused quite a few commentators and scholars. What law does Paul refer to here in verse 17, which was “430 years after” the covenant was made? The covenant is the one of promise to Abraham (Genesis 17:1–2), so the approximate time frame for this law “430 years after” the covenant, refers to the time just after Israel’s exodus from Egypt (Exodus 12:40). But what law does Paul have in mind?

Paul is not talking about the law of the Ten Commandments, which was in existence since Adam and Eve.

The Bible consistently teaches that people transgressed the Ten Commandments long before the “law” mentioned in Galatians 3 came into existence.

We read in 1 Timothy 2:14 that “Adam was not deceived, but the woman being deceived, fell into transgression.” Eve sinned when she violated God’s law. This means that God’s law of the Ten Commandments was already in effect long before Abraham or Moses, because Paul tells us in Romans 4:15, “…where there is no law there is no transgression.” And when we sin, we are “convicted by the law as transgressors” (James 2:9).

Adam and Eve transgressed the law of the Ten Commandments when they took of the forbidden fruit. They sinned by disobeying God, by stealing from Him and by lying to Him about it. They also committed idolatry by following Satan, desiring to have something that was not theirs. Later, Cain sinned by murdering his brother Abel (Genesis 4:7–8). The men of Sodom were “sinful” against God (Genesis 13:13) in violating His commandments and principles pertaining to marriage (Genesis 18:20).

God prevented two pagan rulers, both referred to as Abimelech, from sinning against Him by having an adulterous relationship with Abraham’s and Isaac’s wives (Genesis 20:6; Genesis 26:10). Later, Joseph refused to commit adultery with Potiphar’s wife, knowing that this would be a sin (Genesis 39:7–9). Jacob sinned by deceiving, or lying to, his father Isaac (Genesis 27:35). Jacob knew that stealing was sinful (Genesis 30:33; 31:39). Joseph later explained that kidnapping a person was stealing and therefore sinful (Genesis 40:15). His brothers understood, too, that stealing was sinful (Genesis 50:17; Genesis 44:8).

Fornication was understood to be a sinful act long before God spoke the Ten Commandments to Israel (Genesis 34:7, 31; 38:24). Murder also was declared to be sinful (compare also Genesis 49:6–7), and the midwives refused to kill the Israelite baby boys because they feared God (Exodus 1:16–17).

Prior to arriving at Mount Sinai, God clearly identified the observance of the seventh-day Sabbath as a law that had to be obeyed (Exodus 16:4–5, 22–30). After all, it had been in effect since Adam and Eve were created (Genesis 2:2–3).

We see, then, that the Ten Commandments were in force and effect since the creation of man. In breaking them, man sinned and fell into transgression. And because of such transgression, another law was later added, as we read in Galatians 3:19.

This (temporary) law was ADDED because of transgression—but where there is no law, there is no transgression. The law of the Ten Commandments was transgressed, and because of that, another law—that of the sacrificial system and the washings and rituals—was added, AFTER the Israelites had transgressed against God by building a golden calf.

Paul tells us the same in Romans 5:13–14, which reads in the New King James Bible: “For until the law sin was in the world, but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam, who is a type of Him who was to come.”

Paul tells us clearly that there was already sin in the world BEFORE “the law” came. Sin, we know, is the transgression of the LAW. Therefore, there was a law in effect that was broken before this additional “law” came. So, the law that came or was added must have been different from the law that was already broken. In fact, this particular law [the law of sacrifices] was added because another law [the Ten Commandments] had been transgressed.

We also read, in Romans 5:14, about the transgression of Adam. Adam sinned—sin being the transgression of the law. Others sinned too—although perhaps not to the same degree that Adam sinned—because we read in Romans 5:14 that death reigned from Adam to Moses. Romans 6:23 tells us why death reigned: “For the wages of sin is death.” When we sin or transgress God’s law, we have to pay a penalty—death. This is confirmed by the apostle James in James 1:15: “…sin, when it is full-grown, brings forth death.”

Please also note that Paul says in Galatians 3:19 that the law which was added because of transgression was ordained by angels. The Ten Commandments were not ordained by angels: When God spoke the Ten Commandments from Mount Sinai, He spoke them directly, not through angels. But apparently, the sacrificial system and washings were given to Moses through angels.

Continuing in Galatians 3:20:

“(Verse 20) Now a mediator is not a mediator of one, but God is one.”

While the law of the sacrifices and other rituals was apparently given to the mediator Moses through angels, the law of the Ten Commandments was given directly by God. It was God who taught the Ten Commandments directly to Adam and Eve before they sinned, and it was God who uttered the Ten Commandments directly to Moses and the people of Israel. Paul makes the point that God did it Himself—not through the help of mediators.

Continuing in Galatians 3:21:

“(Verse 21) Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.”

No law—whether it is a spiritual or a temporary law—can GIVE life. The purpose of the law—any law—is to define for us (spiritual) sin or physical transgressions or infractions.

Continuing in Galatians 3:22–23:

“(Verse 22) But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. (Verse 23) But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.”

Paul says that the Jews were kept under the law. A better rendering can be found in the New King James Bible which says that we—the Jews—were “kept under guard by the law.” That is, ancient Israel and Judah were kept under guard by the ritual law of physical works, washings, and sacrifices.

Continuing in Galatians 3:24–25:

“(Verse 24) Wherefore the law was our schoolmaster [or tutor] to bring us unto Christ, that we might be justified by faith. (Verse 25) But after that faith is come, we are no longer under a schoolmaster.”

Paul is saying that we are no longer under the tutor or that we are no longer kept under guard by the law of sacrifices and washings.

Paul explains in Hebrews 10:1–10 that the Old Testament sacrifices were given to bring sin to remembrance (verse 3)—not to forgive sin. But when faith in Christ’s sacrifice came, which brings forgiveness, sacrifices and washings were no longer necessary (compare Hebrews 9:9–10).

In addition, Paul makes the point that we must be justified by faith. Our law-keeping—regardless of whether it is the keeping of the sacrificial system or the keeping of the Ten Commandments—can’t justify us. Only faith in Christ’s sacrifice and God’s forgiveness for our sins—as well as Christ’s faith in us—justify us.

Paul goes on to say in Galatians 3:26–28:

“(Verse 26) For ye are all the children of God by faith in Christ Jesus. (Verse 27) For as many of you as have been baptized into Christ have put on Christ. (Verse 28) There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.”

Paul emphasizes again this all-important point: We have all been baptized into Christ and have put on Christ (compare Romans 6:1–6). There is no more separation between Jew and Greek—physical circumcision is not necessary for Gentiles to be accepted by God.

Paul concludes the chapter as follows, in Galatians 3:29:

“(Verse 29) And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.”

Christ is Abraham’s Seed. If we are Christ’s, then we, too, are Abraham’s seed, through Christ. And as Abraham’s seed, we are heirs together with Abraham. As James 2:5 explains, we are heirs of eternal life in the Kingdom of God when we love God. And the love of God is defined as keeping His commandments (1 John 5:3).

To be Abraham’s seed and heirs, we also must have Abraham’s faith—which was actually the faith OF Christ dwelling IN Abraham.

Obviously, we have not entered into our inheritance yet. We are heirs, but not inheritors. Still, we are to be living in such a way that we are no longer subject to this evil world, as Paul continues to point out in the subsequent chapters in his letter to the Galatians.

Galatians, Chapter 4

Paul states in Galatians 4:1–3:

“(Verse 1) Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; (Verse 2) But is under tutors and governors until the time appointed of the father. (Verse 3) Even so we, when we were children, were in bondage under the elements of the world:…”

Some commentaries interpret this passage to mean that Paul is attacking the Ten Commandments, saying that they kept us in bondage. However, this is clearly not what Paul is talking about. He is not talking about any Old Testament laws here, but that we all were in bondage “under the elements” or “rudiments” of the “WORLD”—that present evil world that he had referred to in the first chapter of Galatians.

He makes similar statements in Colossians 2:8, 20 and also in Galatians 4:9, again talking about the elements or rudiments of the world, which he describes as “philosophy” and “empty deceit,” and the “tradition of men.”

Paul is talking about the way we lived before we were converted—following the rules, regulations, customs, traditions and philosophies of the world, which is presently ruled by Satan the devil.

Continuing in Galatians 4:4–5:

“(Verse 4) But when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, (Verse 5) To redeem them that were under the law, that we might receive the adoption of sons.”

Christ had to be made UNDER the law—subject to its penalty—as Christ never sinned. He never was under the law—its penalty—due to His conduct; rather, He had to be placed or made under the law, so that He could pay the penalty of sin for us. We came under the law—its penalty—through our conduct, so Christ had to be MADE UNDER the law, in order to redeem us who were under the law—its penalty.

And why?

To give us SONSHIP! The Authorized Version translates verse 5, erroneously, as “adoption” (compare, too, Romans 8:15), but the correct rendering is “sonship.” God is not only “adopting” us “as sons,” by granting us certain privileges and possessions, but He is reproducing Himself—His very divine nature (2 Peter 1:4)—in us. When we receive His Holy Spirit, we are BEGOTTEN sons and daughters of God, and when we are changed into spirit at the time of Christ’s return, we are then BORN AGAIN children of God—not just adopted children, but children with the very same NATURE and MIND of God (Philippians 2:5).

Continuing in Galatians 4:6–8:

“(Verse 6) And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. (Verse 7) Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ. (Verse 8) Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.”

Paul is not talking here about Jews, but he is discussing Gentiles who served idols, which by nature are not gods. It is God’s nature to BE God. It will be our nature—as His very children—to BECOME God. But those idols are not and will never be “gods,” by nature. People might declare them to be gods, and worship them as such, but they are not gods by nature.

Paul continues in Galatians 4:9–10:

“(Verse 9) But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? (Verse 10) Ye observe days, and months, and times, and years.”

Paul is not talking here about Old Testament laws. The Galatians never kept these. But Paul said in verse 9 that they wanted to return AGAIN to the weak and beggarly elements of the WORLD. He says in verse 9 that they desired again to be in bondage to them. What he means is, they desired again to serve those beggarly elements or rudiments—but in doing so, it would bring them again into bondage to them (compare Romans 6:16).

Paul then states in verse 10 that they returned to their former practice of observing days, months, times and years. These Gentiles had come to a knowledge of the true God upon conversion, but after that initial understanding, they returned to those “beggarly elements” (compare Galatians 4:9) that they had originally worshipped, by observing again “days and months and seasons and years” (verse 10). This practice cannot refer to God’s Sabbath and Holy Days, as those had not even been known, let alone observed, by the Gentiles before their conversion. Rather, Paul is talking here about pagan festivals and practices, which are known today as, or associated with, such observances as Christmas, Easter or Halloween.

In addition, Paul would not be addressing God’s Sabbath and Holy Days here, as those days do not come from “beggarly elements,” but were, in fact, initiated by GOD. Paul would NEVER have said that the Sabbath or the Holy Days were derived from “beggarly elements.”

Some claim that the converted Gentiles in Galatia had begun to keep the Sabbath and the Holy Days only because Jews allegedly induced them to do so, and that Paul was now opposing this practice. This claim is false, however, because we read in verse 9 that the Galatians turned AGAIN to the weak and beggarly elements. The Galatians had RETURNED to what they had done BEFORE they became Christians. Jewish influence on them AFTER their conversion is clearly NOT what Paul is addressing here.

Some commentators point out that the “observation” that Paul is addressing here, is done in a superstitious way, which just does not fit when talking about God’s Sabbath and the Holy Days. It does, however, fit in connection with astrology and Gnostic speculations. Looking at it from that point of view, we can see that Paul was talking about an observation of times and seasons that were controlled by heavenly bodies and spirits.

When speaking of observation of times, Paul was aware of the following passages:

In Leviticus 19:26, we read: “Ye shall not eat anything with the blood: neither shall ye use enchantment, nor observe times.” We find the same prohibition in Deuteronomy 18:10: “There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch.” (Compare, too, Deuteronomy 18:14).

Literally, it means, “to observe the clouds.” The study of the appearance and motion of the clouds was a common way of foretelling good or bad fortune.

This superstitious observation of times was often accompanied by lighting candles and decorating the doors with garlic. Its connection was clearly demonic. Note 2 Chronicles 33:6: “[Manasseh] caused his children to pass through the fire in the valley of the son of Hinnom; also he observed times, and used enchantments, and used witchcraft, and dealt with a familiar spirit [a demon], and with wizards: he wrought much evil in the sight of the Lord, to provoke Him to anger.”

Paul also rebuked the Galatians for observing days. The Greeks, for example, did observe days to worship their dead. On those days, no work was to be done. Actually, both the Greek and the Roman calendars designated one-third of all the days as days of misfortune. On those days, one could not perform any political or legal activities, and the people were supposed to abstain from any private pleasures. One was not to engage in war on those days, or marry, or travel.

Paul also addressed the superstitious practice of observing months. The pagan world had set aside certain months for the worship of their gods. Pagan festivals were kept during the months of April and October to honor the goddess Apolla, while the highest Greek god, Zeus, was worshipped during the months of February and June. The month of April was also set aside for the worship of the god Artemis. The wine god, Baccus or Bacchus, was honored during the month of January.

Finally, Paul rebuked the Galatians for the observance of years. Indeed, certain years had been set aside for worship activities by the Greeks and the Romans. For example, the Olympic Games were celebrated at that time in certain yearly intervals, but they were accompanied with pagan worship and rites.

Paul continues in Galatians 4:11–12:

“(Verse 11) I am afraid of you, lest I have bestowed upon you labor in vain. (Verse 12) Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all.”

What does Paul mean in verse 12 with, “As I am”? Well, Paul did not worship idols and did not observe pagan practices. He says, according to the Authorized Version’s rendition: “I am as ye are”; but the word “are” was supplied by the translator, so the phrase would be better rendered as: “I am as ye should be”; that is, you should stay away from observing pagan practices, as I am not observing them either.

When Paul says, “Ye have not injured me at all,” he refers to the fact that when he came to them to preach the gospel, they did not reject him or did not inflict any harm on him. Why would Paul have even mentioned that possibility? The very next verse provides the answer—he is referring to his appearance.

He states in Galatians 4:13:

“(Verse 13) Ye know how through infirmity of the flesh I preached the gospel unto you at the first.”

Notice how the commentary of Jamieson, Fausset and Brown explains this passage:

“… how through infirmity—rather, as Greek, “Ye know that because of an infirmity of my flesh I preached,”… He implies that bodily sickness, having detained him among them, contrary to his original intentions, was the occasion of his preaching the Gospel to them.”

Adam Clarke’s Commentary on the Bible states:

“The apostle seems to say that he was much afflicted in body when he first preached the Gospel to them…”

That Paul suffered indeed from an infirmity seems to be shown in passages such as 2 Corinthians 10:10; 2 Corinthians 12:7, and Galatians 6:11.

Jamieson, Fausset and Brown comment on Galatians 6:11: “Owing to his weakness of eyes (Gal. 4:15) he wrote in large letters. So Jerome.”

Continuing in Galatians 4:14:

“(Verse 14) And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus.”

The Jamieson, Fausset and Brown Commentary states:

“… my temptation—The oldest manuscripts read, ‘your temptation.’ My infirmity, which was, or might have been, a ‘temptation,’ or trial, to you, ye despised not, that is, ye were not tempted by it to despise me and my message.”

Paul continues to state in Galatians 4:15–17:

“(Verse 15) Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me. (Verse 16) Am I therefore become your enemy, because I tell you the truth? (Verse 17) They zealously affect you, but not well; yea, they would exclude you, that ye might affect them.”

Albert Barnes’ Notes on the Bible says:

“They zealously affect you—the false teachers made a show of zeal toward the Galatians, or professed affection for them in order to gain them as their followers. They were full of ardor, and professed an extraordinary concern for their welfare—as people always do who are demagogues, or who seek to gain proselytes…

“Yea, they would exclude you—Margin, ‘Us.’ … The word ‘exclude’ here probably means, that they endeavored to exclude the Galatians from the love and affection of Paul. They would shut them out from that, in order that they might secure them for their own purposes.

“If the reading in the margin, however, should be retained, the sense would be clearer. ‘They wish to exclude us, that is, me, the apostle, in order that they may have you wholly to themselves. If they can once get rid of your attachment to me, then they will have no difficulty in securing you for themselves.’ …

“The main idea is clear: Paul stood in the way of their designs. The Galatians were truly attached to him, and it was necessary, in order to accomplish their ends, to withdraw their affections from him. When false teachers have designs on a people, they begin by alienating their confidence and affections from their pastors and teachers. They can hope for no success until this is done; and hence, the efforts… to undermine the confidence of a people in the ministry, and when this is done there is little difficulty in drawing them over to their own purposes.

“That ye might affect them—Their first work is to manifest special interest for your welfare; their second, to alienate you from him who had first preached the gospel to you; their object, not your salvation, or your real good, but to secure your zealous love for themselves.”

The commentary of Jamieson, Fausset and Brown adds the following regarding the phrase, “they would exclude you”: “’They wish to shut you out’ from the kingdom of God (that is, they wish to persuade you that as uncircumcised Gentiles, you are shut out from it), ‘that ye may zealously court them,’ that is, become circumcised, as zealous followers of themselves.”

Continuing in Galatians 4:18–21:

“(Verse 18) But it is good to be zealously affected always in a good thing, and not only when I am present with you. (Verse 19) My little children, of whom I travail in birth again until Christ be formed in you, (Verse 20) I desire to be present with you now, and to change my voice; for I stand in doubt of you. (Verse 21) Tell me, ye that desire to be under the law, do ye not hear the law?”

Paul is not saying here that they desired to be under the law in the sense that they wanted to be under the penalty of the law. They did not desire to die because of their sins. But they seemed to desire to live again their old way of life (which brings forth death)—or they desired to follow wrong teachers believing that they must be circumcised in order to be saved.

But as we saw, circumcision does not justify us—nor do even the Ten Commandments. In violating just one of the Ten Commandments, we have sinned and incurred the death penalty. What saves us is Christ’s sacrifice, by which God forgives us our sins and removes the penalty—but we can’t keep on sinning so that grace may abound.

To put it differently, if we desire to break God’s law of the Ten Commandments, we are again under the law; that is, under or subject to its penalty. Also, if we desire to obtain justification apart from Christ, we are still under or subject to the penalty of the law, as we can only become justified through Christ.

Furthermore, Paul is using the word “law” in different ways in verse 21. To be “under the law” means, under its penalty; when he then says, “hear the law,” he means the five books of Moses.

Continuing in Galatians 4:22–24:

“(Verse 22) For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. (Verse 23) But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. (Verse 24) Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which engendereth to [brings forth] bondage, which is Hagar.”

Most commentaries will tell you that Paul is addressing here the Old and the New Covenant, and conclude that the Old Covenant with all its laws has been abolished. However, Paul is not speaking here about the Old Covenant. Rather, he is describing in his allegory (verse 24) two ways of life—a “covenant” with death and a “covenant” with life. When we are in Christ, we are no longer under the penalty of the law. We are no longer in “bondage” (verse 24) to death.

We read in Isaiah 28:15, 18 that carnal people made a covenant with death, thinking they could escape death even though they lived wrongly. But we can only escape death through our acceptance of Christ’s sacrifice.

Hagar’s son Ishmael was born according to the flesh. However, Sarah’s son Isaac was born according to promise, symbolizing, in this allegory, the gift of the Holy Spirit which would ultimately be in Isaac.

Paul could not have talked here about the Old Covenant, because at the time of Hagar, the Old Covenant under Moses was not even made.

Continuing in Galatians 4:25–26:

“(Verse 25) For this Hagar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. (Verse 26) But Jerusalem which is above is free, which is the mother of us all.”

This passage shows too that Paul is not talking here about the Old Covenant. At the time of the Old Covenant, Jerusalem “which now is” was not part of it, nor was it even part of Israel’s possessions or territory.

When talking about “Jerusalem above”—the heavenly Jerusalem—Paul is referring to that city which God is building for His disciples, and which will descend to earth to become a dwelling place for the Father and the Son and the born-again Spirit beings of the immortal God Family. This is the city with foundations for which Abraham, Isaac and Jacob waited (Hebrews 11:10). It signifies eternal life, as only immortal Spirit-born children of God will dwell in it. 

“Jerusalem below” signifies death in Paul’s allegory, as at this point, no human made immortal lives there. The time of our immortality is still in the future. Those who live in the present city of Jerusalem are subject to death.

Continuing in Galatians 4:27:

“(Verse 27) For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not; for the desolate hath many more children than she which hath a husband.”

Paul shows that ultimately, all will be called to salvation, and most will qualify for the Kingdom of God and eternal life. Today, though, most are not called—hence the allegory of the heavenly Jerusalem being presently barren. But she will bring forth many children in the future—many more than a physical husband could produce. So, ultimately, life will triumph over death.

Continuing in Galatians 4:28–31:

“(Verse 28) Now we, brethren, as Isaac was, are the children of promise. (Verse 29) But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. (Verse 30) Nevertheless what saith the Scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. (Verse 31) So then, brethren, we are not children of the bondwoman, but of the free.”

Paul is describing in his allegory our spiritual battle, which goes on in our mind. God’s Spirit in us wars against our flesh. Our flesh “persecutes” the Spirit of God and must therefore be cast out (compare James 4:4–5, 8; Romans 6:1–4; 8:5–9; and Colossians 2:11–13).

Paul also points out, in verse 31, that we are no longer children of the bondwoman—children of bondage to death—if we let Christ live in us. It is Christ who sets us free from sin and death.

Galatians, Chapter 5

In this chapter, Paul continues his allegory of the two covenants—the bondwoman and the freewoman—the way of death and the way of life.

He states in Galatians 5:1:

“(Verse 1) Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.”

Paul is not talking in verse 1 about the Old Covenant or even the sign or covenant of circumcision (Acts 7:8), because the Galatians had never been part of the Old Covenant, nor were they part of the covenant of circumcision—so they could not AGAIN be entangled with the “yoke of bondage.”

Rather, Paul continues his theme of addressing two ways of life. He explains that we must walk by the Spirit, which sets us free, not by the flesh, which brings us into bondage.

To summarize Paul’s interesting points in his allegory: As we have to cast out the fleshly desires and our human nature, Abraham had to cast out the bondwoman and her son (Galatians 4:30). And why? Because the son of the bondwoman, who was born according to the flesh, persecuted the son of the freewoman, who was born according to the Spirit (verse 29). And Paul continues to allegorize by saying that this is also the case today (same verse).

How? It occurs when God’s Spirit in us wars with our flesh. Paul said that he did not do what he wanted to do, but that he gave in at times to his flesh, following its desires (Romans 7:13–25). As our flesh “persecutes” our Spirit-begotten minds, so we must cast out the flesh and its desires, including temptations which might originate with Satan or this world.

Paul had two ways of life in mind: He addressed those people who lived according to the flesh, while thinking that they could do so without having to pay a penalty for their deeds—and those who lived according to the Spirit, having their eyes on the heavenly Jerusalem which would become their place of abode on a new earth when it would descend from heaven.

In his allegory, Paul compared Hagar and Ishmael with those who made a covenant with death. This would include all peoples who have not been called by God today to salvation, including, of course, the nation of Israel in the Old Testament. They all are or were “under death”—even though they might have hoped and believed that they were not, and that they were saved, as long as they lived in accordance with the dictates of their own hearts and conscience.

On the other hand, God is offering those whom He is calling in this day and age the opportunity to live a different way of life—they CAN live according to the Spirit of promise, but they must conquer their own flesh and “leave it behind” (compare Romans 6:1–4; 8:5–9; Colossians 2:11–13). As Abraham and Sarah, as well as Isaac, were called to salvation, so they had to separate themselves from everything, which stood in their way toward their salvation. This is also true for us today.

Beginning with the next verse, Paul returns to the false concept of physical circumcision as a requirement for our justification. He states in Galatians 5:2–4:

“(Verse 2) Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. (Verse 3) For I testify again to every man that is circumcised, that he is a debtor to do the whole law. (Verse 4) Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.”

In these verses, Paul addresses those who were teaching the Galatians, that they must be circumcised to obtain justification and salvation. But Paul says in verse 2 that if the Galatians feel that they must be circumcised for their salvation, then Christ will profit them nothing and they have rejected grace (verse 4).

He then argues that if they think they must be circumcised as a necessary prerequisite for their justification, then they would be duty-bound to keep ALL of the law. They could never sin, as one sin would make them unjust or unrighteous. But in trying to do this, they reject God’s grace—the NEED for God’s help and forgiveness.

Circumcision, as part of the law of Moses, would be useless even in the thinking of those advocating it, unless ALL of the law, including all of the rituals, washings and sacrifices, were also kept. In other words, those who insisted on circumcision as a necessary prerequisite for justification and salvation would be inconsistent unless they also taught the necessity to keep all the law, including all of the (temporary) sacrifices, rituals and washings. In trying to do this on their own, which attempt is destined to failure, they fell from grace. They rejected God’s forgiveness for their sins.

Paul continues in Galatians 5:5:

“ For we through the Spirit wait for the hope of righteousness by faith.”

We need God’s Spirit in us in order to be able to please God. And when we sin, Christ’s faith IN us makes us righteous. It is through Christ’s faith that we can have the hope to be made righteous.

Continuing in Galatians 5:6:

“ For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.”

Paul says here that it is totally immaterial, for the purpose of obtaining salvation, whether one is or is not physically circumcised. Rather, Paul says it is necessary to have faith. Paul is not advocating or teaching dead faith, but he requires living faith—faith that is evidenced by works; faith that produces something—and it is love which motivates faith to manifest itself through works.

Continuing in Galatians 5:7–11:

“(Verse 7) Ye did run well; who did hinder you that ye should not obey the truth? (Verse 8) This persuasion cometh not of him that calleth you. (Verse 9) A little leaven leaveneth the whole lump. (Verse 10) I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be. (Verse 11) And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offense of the cross ceased.”

Notice that Paul speaks in verse 7 of the need to obey the truth. It is not enough to know the truth and to believe in it, but we must obey it. And so, we read of the obedience to the faith (Romans 1:5; 16:26; Acts 6:7). Just “believing” is not enough in Paul’s teachings.

Paul emphasizes again in verse 8 that God must call us into the truth (compare John 6:44, 65), and he warns in verse 9 against evil influences, comparing those with a little leaven, which leavens the whole lump. Referring to the annual Festival of the Days of Unleavened Bread, which picture leaven as being symbolic of sin and the unleavened lump as being symbolic of righteousness, Paul warns that just one unrepented sin, if it remains unchecked and not dealt with, can ultimately destroy our own life and it can negatively influence or “defile” the whole body of Christ—the Church of God.

In verse 10, Paul expresses his conviction that he has confidence in them “through the Lord,” that they will not continue to disobey the truth. This echoes his statement in Philippians 1:6 (“Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ”). This is remarkable, considering the extent to which the Galatians had slipped back into old habits and wrong pagan practices. But Paul makes clear that God is not giving up easily on people—and neither should we.

Paul also explains in verse 11 that if he was to preach the necessity of circumcision to obtain justification, he would not suffer persecution from false brethren. But since he preached instead the “cross”—the death of Christ—he was persecuted because that message was offensive to them. The “offense of the cross” conveys the truth that Jesus had to DIE so that through His grace, we can obtain forgiveness, justification, righteousness and salvation. This very concept was offensive—a stumbling block and foolishness—for Jews and Greeks who were looking for miraculous “signs” and intellectual “wisdom” (compare 1 Corinthians 1:22–23).

Continuing in Galatians 5:12–13:

“(Verse 12) I would they were even cut off which trouble you. (Verse 13) For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.”

Paul’s wish in verse 12 regarding those false teachers who perverted the truth most likely means “that the authors of these errors and disturbances were [to be] excluded from the church” (Albert Barnes’ Notes on the Bible).

In verse 13, Paul reiterates again that we have been called to true liberty—freedom from unnecessary burdens and pagan customs, as well as from Judaism or the restrictive traditions of the fathers, and especially from sin and death. But he emphasizes that our freedom does not give us a license to sin, by letting sin rule in our fleshly members.

Albert Barnes Notes’ on the Bible explains it this way: “You are called to liberty, but it is not liberty for an occasion to the flesh. It is not freedom from virtuous restraints, and from the laws of God. It is liberty from the servitude of sin… not freedom from the necessary restraints of virtue.”

Rather, Paul states that we must overcome sin—which is always selfish—with outgoing love by serving others.

Continuing in Galatians 5:14:

“(Verse 14) For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself.”

Having introduced in the previous verse “love,” which IS the keeping of God’s commandments (1 John 5:3), Paul continues to summarize the law as love toward neighbor. He speaks of “all the law,” as it relates to our relationship with man.

Albert Barnes’ Notes on the Bible states: “The apostle of course here alludes to the Law in regard to our duty to our fellow-men, since that was the point which he particularly enforces.”

The last six of the Ten Commandments show us how to love our neighbor. In Romans 13:8–10, Paul writes: “Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.”

Matthew Henry’s Commentary on the Whole Bible states regarding Romans 13:8:

“Love is a debt. The law of God and the interest of mankind make it so… [Paul] specifies the last five [actually, last six] of the ten commandments, which he observes to be all summed up in this royal law, Thou shalt love thy neighbour as thyself…

“… it is a sin not only to devise evil against thy neighbour, but to withhold good from those to whom it is due; both are forbidden together… This proves that love is the fulfilling of the law… for what else is that but to restrain us from evil-doing, and to constrain us to well-doing? Love is a living active principle of OBEDIENCE to the whole law.”

The New Bible Commentary: Revised, agrees, stating: “This conclusion does not invalidate the Ten Commandments in the interest of a nebulous, existential ‘Love, and do as you please’… Love… is the spirit in which we are to keep the law; but we need the law’s particulars and prescriptions to give body and definition…”

John Gill’s Exposition of the Entire Bible writes:

“… to love one another… is the only debt never to be wholly discharged; for though it should be always paying, yet ought always to be looked upon as owing… For he that loveth another hath fulfilled the law… of the decalogue; that part of it particularly which relates to the neighbour; the second table of the law… for fulfilling the law means DOING it, or acting according to it; and so far as a man loves, so far he fulfils, that is, DOES it…”

Continuing in Galatians 5:15–18:

“(Verse 15) But if ye bite and devour one another, take heed that ye be not consumed one of another. (Verse 16) This I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh. (Verse 17) For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. (Verse 18) But if ye be led of the Spirit, ye are not under the law.”

Paul describes again (especially in verse 17) two ways of life, as he had done earlier in his allegory of the two covenants. We can choose to walk in the Spirit (verse 16), which will motivate and empower us to KEEP the law of love, and when we do, we will not fulfill the lust of the flesh which will induce us to sin and to break the law (compare 1 John 3:4: “Sin is the transgression of the law.”).

But if we chose, instead, to walk in the flesh, we don’t show love, but selfishness, and we will engage in biting and devouring one another (verse 15). Vincent’s Word Studies adds: “Partisan strife will be fatal to the Christian community as a whole. The organic life of the body will be destroyed by its own members.”

And Albert Barnes’ Notes on the Bible says: “… in their contentions they would destroy the spirituality and happiness of each other; their characters would be ruined; and the church be overthrown. The readiest way to destroy the spirituality of a church, and to annihilate the influence of religion, is to excite a spirit of contention.”

To walk in the Spirit and not in the flesh is a constant struggle, as Paul explains in verse 17. There is a battle going on in our minds between God’s Spirit and our fleshly desires. And as Abraham had to cast out the bondwoman, so we have to cast out those fleshly desires. When we are led by God’s Spirit and do the things which are pleasing in God’s sight, we are no longer “under the law” (verse 18). When we walk after the Spirit and are led by it, we will keep the law. And since and as long as we don’t break it, we are not under the penalty of the law.

Continuing in Galatians 5:19–21:

“(Verse 19) Now the works of the flesh are manifest, which are these; adultery, fornication, uncleanness, lasciviousness, (Verse 20) Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, (Verse 21) Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.”

Far from teaching the concept of “once saved, always saved,” Paul admonishes the Galatians to remember that we won’t inherit the Kingdom of God, if we refuse to walk in the Spirit and rather choose to live in and by the flesh. Paul had introduced the gospel or good news of the Kingdom of God early on in his letter, and now he explains that we won’t inherit eternal life in the Kingdom of God, if we practice sin by breaking the law.

And so, Paul lists numerous sins—sinful conduct—which, if practiced as a way of life and not bitterly repented of, will keep us out of the Kingdom of God.

We would like to quote from Adam Clarke’s Commentary on the Bible, in order to perhaps convey a better feel for the kind of SINS Paul is listing here:

“Adultery—Illicit connection with a married person [and, we might add, illicit connection of a married person with a married or unmarried person].

Fornication—Illicit connection between single or unmarried persons…

Uncleanness—Whatever is opposite to purity; probably meaning here… unnatural practices; sodomy, bestiality.

Lasciviousness—Whatever is contrary to chastity; all lewdness.

Idolatry—Worshipping of idols; frequenting idol festivals; all the rites of Bacchus, Venus, Priapus, etc., which were common among the Gentiles.

Witchcraft—… in all spells and enchantments… drugs were employed… So spells and incantations were used sometimes for the restoration of the health; at others, for the destruction of an enemy…

Hatred—Aversions and antipathies, when opposed to brotherly love and kindness.

Variance—Contentions, where the principle of hatred proceeds to open acts; hence contests, altercations, lawsuits, and disputes in general.

Emulations—Envies…; that is strife to excel at the expense of another; lowering others to set up one’s self; unholy zeal, fervently adopting a bad cause, or supporting a good one by cruel means…

Wrath—Turbulent passions, disturbing the harmony of the mind, and producing domestic and civil broils…

“Strife—Disputations… or strife about words.

Seditions—Divisions into separate factions…

Heresies—Factions; parties in the Church… scandals, offenses or stumbling-blocks.

Envyings—Pain felt, and malignity conceived, at the sight of excellence or happiness. A passion the most base and the least curable of all…

Murders—… Murder signifies the destruction of human life; and as he who hates his brother in his heart is ready to take away his life, so he is called a murderer…

Drunkenness—… even the cares of the world, when they intoxicate the mind…

Revellings—Lascivious feastings, with obscene songs, music, etc….”

Albert Barnes’ Notes on the Bible concludes that those who practice these things will not inherit the Kingdom of God, as they “are not children of God, and therefore cannot inherit the kingdom which belongs only to the children of the Divine family.”

Continuing in Galatians 5:22–23:

“(Verse 22) But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, (Verse 23) Meekness, temperance: against such there is no law.”

When we exemplify the fruit of the Spirit, we are not violating the law of God. The law of God is not against the fruit of the Spirit; it does not say: You must not have love, faith or joy.

Albert Barnes’ Notes on the Bible states:

“Against such there is no law—That is, there is no law to condemn such persons. These are not the things which the Law denounces. These, therefore, are the true freemen; free from the condemning sentence of the Law, and free in the service of God. Law condemns sin.”

Notice, too, that the characteristics listed are all called the “fruit,” not the “fruits” of the Spirit. When we are led by God’s Holy Spirit, ALL of these characteristics should be present.

We would like to quote again from Adam Clarke’s Commentary on the Bible to convey a better feel for the characteristics of the fruit of the Holy Spirit in the life of a Christian:

“Love—An intense desire to please God, and to do good to mankind; the very soul and spirit of all true religion; the fulfilling of the law…

Joy—The exultation that arises from a sense of God’s mercy communicated to the soul [the person] in the pardon of its iniquities, and the prospect of that eternal glory…

Peace—The calm, quiet, and order, which take place in the justified soul [person], instead of… doubts, fears, alarms, and dreadful forebodings… Peace is the first sensible fruit of the pardon of sin…

Long-suffering— bearing with the frailties and provocations of others, from the consideration that God has borne long with ours… bearing up also through all the troubles and difficulties of life without murmuring…

Gentleness—Benignity, affability; a very rare grace, often wanting… A good education and polished manners, when brought under the influence of the grace of God, will bring out this grace with great effect.

Goodness—The perpetual desire and sincere study, not only to abstain from every appearance of evil, but to do good to the bodies and souls of men [that is, the entire being, including body and mind and spirit] to the utmost of our ability. But all this must spring from a good heart—a heart purified by the Spirit of God…

Faith—… here used for fidelity [or faithfulness]punctuality in performing promises, conscientious carefulness in preserving what is committed to our trust, in restoring it to its proper owner, in transacting the business confided to us, neither betraying the secret of our friend, nor disappointing the confidence of our employer.

Meekness—Mildness, indulgence toward the weak and erring, patient suffering of injuries without feeling a spirit of revenge… the entire opposite to anger.

Temperance—Continence, self-government, or moderation, principally with regard to sensual or animal appetites. Moderation in eating, drinking, sleeping, etc.”

Continuing in Galatians 5:24:

“(Verse 24) And they that are Christ’s have crucified the flesh with the affections [or passions] and lusts.”

When we were baptized in Christ, our old man died. It was crucified with Christ so that we can live as a new man or person. When we came out of the watery grave, we received the Holy Spirit of the Father and of Christ to walk in it, in newness of life.

Paul goes on to say, in Galatians 5:25–26:

“(Verse 25) If we live in the Spirit, let us also walk in the Spirit. (Verse 26) Let us not be desirous of vain glory, provoking one another, envying one another.”

The commentary of Jamieson, Fausset and Brown explains verse 25 as follows, in quoting the original Greek:

“’If we live… BY the Spirit, let us also walk… BY the Spirit.’ … ‘Life by (or ‘in’) the Spirit’ is not an occasional influence of the Spirit, but an abiding state, wherein we are continually alive, though sometimes sleeping and inactive.”

Paul admonishes us in verse 26 not to be or become vain glorious—“boasting of our attainments; vaunting ourselves to be superior to others; or seeking honor from those things which do not possess moral good; in birth, riches, eloquence” (Adam Clarke’s Commentary on the Bible).

Paul says that they are not to “provoke one another.” In other words, they are not to “provoke those whom they regard as inferiors by a haughty carriage and a contemptuous manner toward them. They look upon them often with contempt; pass them by with disdain; treat them as beneath their notice; and this provokes on the other hand hard feeling, and hatred” (Albert Barnes’ Notes on the Bible).

Also, we are not to envy one another either, perhaps on account of their superior wealth, rank, talent, or learning (compare Albert Barnes’ Notes on the Bible).

Galatians, Chapter 6

After explaining how not to treat our fellow man and especially our brethren in the church, Paul continues to explain how we are to treat them—and how we might be able to help them when they need help.

He states in Galatians 6:1–2:

“(Verse 1) Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness; considering thyself, lest thou also be tempted. (Verse 2) Bear ye one another’s burdens, and so fulfill the law of Christ.”

When we are “spiritual” and are led by God’s Spirit and are therefore displaying the characteristics of meekness—which is part of the fruit of the Holy Spirit—then we are in a position to help a brother who is overtaken in a fault. Paul is not speaking of false brethren and teachers who, living in sin, had come in to destroy the body of Christ, but Paul is referring to a brother who has slipped and needs help—perhaps without even recognizing it—to get back on track.

We are told to “consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching” (Hebrews 10:24–25, New King James Bible).

Before We talk to a brother who is overtaken in a fault, we ought to make sure that we pray first to God for His wisdom and intervention (1 John 5:16). And then, we ought to show “compassion” and “fear” and “humility,” when we try to help and correct our brother, knowing that unrepented sins may grow like cancer (Jude 22–23; 2 Timothy 2:16–26). In doing this, we will bear “one another’s burdens.” When we are called upon to help in such a way, we must not shrink back from such responsibility (Proverbs 24:10–12; 27:5–6; 28:23).

At the same time, Paul warns us not to forget our own weaknesses, including the possibility that we could also slip. Otherwise, we might be tempted to deal with the erring brother too harshly and severely (compare James 2:13).

When we follow Paul’s admonitions of helping others who are in need of help, then we will fulfill the law of Christ. Christ came to fulfill the law, by filling it up with meaning, showing the original spiritual intent. He showed us how to love God and neighbor to the fullest extent. This we can only do when Christ’s Spirit lives in us.

Christ told His disciples, in John 13:34: “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.” He added in John 15:12: “This is my commandment, That ye love one another, as I have loved you.”

In order to love each other AS Christ loved us, we need to have God’s love in us—which we receive through the Holy Spirit living in us. Compare Romans 5:5, 8–10.

Continuing in Galatians 6:3–5:

“(Verse 3) For if a man think himself to be something, when he is nothing, he deceiveth himself. (Verse 4) But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. (Verse 5) For every man shall bear his own burden.”

Paul is pointing out, in verse 3, that those who think they could not slip in the same way as their brother in verse 1, should realize that they, too, could sin in the same manner (compare 1 Corinthians 10:12; see also Romans 11:20).

Albert Barnes’ Notes on the Bible explains:

“They who feel secure, and think it impossible that they should sin, are not safe. They may be wholly deceived, and may be nothing, when they have the highest estimate of themselves. They may themselves fall into sin, and have need of all the sympathy and kindness of their brethren… He deceiveth himself—He understands not his own character.”

When we think that our own strength, talents and accomplishments will save us from sin, we need to realize that we “are nothing” apart from God (verse 3).

In addition, Paul is telling us in verse 4 that we are to prove or examine our own work—how we are doing in light of God’s Word and His law—and that we should not compare ourselves with others (see 2 Corinthians 10:12–13). When our ways are in harmony with God’s standard, then we can rejoice, based on our lives, rather than on the fact that we think, comparatively speaking, that we are not doing as badly as others (see Luke 18:9–14, especially verse 11). Others are not our standards. We are not to compare ourselves with the brother who slipped and whom we are to help, but we are just to look at ourselves when evaluating how we are doing.

In the same context, Paul says in verse 5 that we all shall bear our own burden. Is this a contradiction to verse 2, where Paul said that we are to bear one another’s burden? No. Notice the following explanation by the Jamieson, Fausset and Brown Commentary:

“For… each man shall bear his own ‘burden,’ or rather, ‘load’ (namely, of sin and infirmity), the Greek being different from that in [verse 2]. This verse does not contradict [verse 2]. There he tells them to bear with others’ ‘burdens of infirmity’ in sympathy; here, that self-examination will make a man to feel he has enough to do with ‘his own load’ of sin, without comparing himself boastfully with his neighbor. Compare [verse 3:] Instead of ‘thinking himself to be something,’ he shall feel the ‘load’ of his own sin: and this will lead him to bear sympathetically with his neighbor’s burden of infirmity.”

Also, in realizing our own burden of sin, we appreciate that because of God’s grace, we can obtain help from God and forgiveness of sin and a good and undefiled conscience (Hebrews 10:22). We should always remember that we can lighten our burden by taking Jesus’ load upon us—knowing that His yoke is “easy” and His burden is “light” (Matthew 11:28–30). And as this applies to us, it applies likewise to our brother who slipped and fell.

In Galatians 6:6–10, Paul goes on to introduce a related topic, that of doing good:

“(Verse 6) Let him that is taught in the word communicate unto him [share with him] that teacheth in all good things. (Verse 7) Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. (Verse 8) For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. (Verse 9) And let us not be weary in well doing: for in due season we shall reap, if we faint not. (Verse 10) As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.”

The Jamieson, Fausset and Brown Commentary explains the connection between what Paul said in the previous verses, and what he is saying now:

“From the mention of bearing one another’s burdens, he passes to one way in which those burdens may be borne—by ministering out of their earthly goods to their spiritual teachers… Each shall bear his own burden; BUT I do not intend that he should not think of others, and especially of the wants of his ministers.”

Adam Clarke’s Commentary on the Bible adds:

“Contribute to the support of the man who has dedicated himself to the work of the ministry, and who gives up his time and his life to preach the Gospel. It appears that some of the believers in Galatia could receive the Christian ministry without contributing to its support. This is both ungrateful and base… It is unjust.”

But Paul’s admonition is not limited to supporting the ministry. God expects all of us to do good unto all when we have opportunity—especially unto our spiritual brethren. Again, in verses 7 and 8, Paul points out the incongruity between the way of our flesh and the way of God’s Spirit in us.

WE WILL REAP WHAT WE SOW! When we sow to our flesh by following the demands of our flesh—including a refusal to do good—then we will ultimately reap of our flesh destruction. If we sow to God’s Spirit in us by following its lead and doing good without wavering or hesitation, and not losing heart, then we will inherit of the Spirit eternal or everlasting life.

Continuing and concluding in Galatians 6:11–19:

“(Verse 11) Ye see how large a letter I have written unto you with mine own hand. (Verse 12) As many as desire to make a fair show in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ. (Verse 13) For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.

“(Verse 14) But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. (Verse 15) For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. (Verse 16) And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. (Verse 17) From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus. (Verse 18) Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.”

Paul concludes his letter by re-introducing themes and concepts, which he had discussed throughout his letter. Pointing at his own sickness and physical infirmities (verse 11), and apparently also at his wounds that stemmed from the many beatings which he had to endure (verse 17; compare 2 Corinthians 11:23–25), he emphasizes that part of his persecution resulted from his message of the cross and the fact that circumcision is no longer required (verses 12, 15).

Paul also points out that those who require circumcision so that they don’t have to endure persecution (verse 12), don’t keep the law themselves (verse 13)—that is, not all the law, and most certainly not the Ten Commandments.

Paul continues to explain that the essence of the message of the gospel of the Kingdom of God is HOW we are able to inherit the Kingdom. It has to do with HOW WE WALK (verse 16); that we must live as a “new creature” (verse 15); that the world is crucified to us and we are crucified to the world (verse 14); and that we are now the Israel of God (verse 16); that is, spiritual Israel—as distinguished from the Israel according to the flesh.

As spiritual Israelites and spiritual Jews, we are to have the same faith of Christ that Abraham had. Further, and most importantly, inheriting the Kingdom of God and obtaining salvation have to do with the fact that God the Father and Jesus Christ forgive us our sins; and justify us; and make us and keep us righteous—by GRACE (verse 18).

As long as we follow the lead of the Holy Spirit in us, we will keep God’s law and obtain mercy when we slip (verse 16). Jesus Christ will forgive us upon our repentance, and His blood will cleanse us from all sin and all unrighteousness (1 John 1:7, 9).

And so, as Paul started with the concept of grace (Galatians 1:3), so he ends with it in the very last sentence of his letter. The correct understanding of grace is so very important. It is not license to sin, but it is God’s help for us to be able to live apart from sin.

Conclusion

The highly misunderstood biblical concepts of how to attain justification, righteousness, and salvation, and whether there is a conflict between law and grace, have led to terrible consequences. Millions are deceived in thinking that they no longer have to keep the Ten Commandments and certain statutes and judgments, while others assume that they can earn their salvation by trying on their own to obey God. Then there are those who despair because they think that their sins could never be forgiven, focusing on their shortcomings and concluding that they could never be saved.

Paul’s letter to the Galatians makes clear that we cannot qualify for God’s Kingdom without His grace. He also explains that certain rituals, including sacrifices, washings and circumcision, are no longer necessary, and they most certainly cannot justify us. At the same time, Paul shows that we must strive to obey God—that we must leave behind the ways and wrong customs of this world and that we must overcome the temptations of our flesh.

If we think that we can never “lose” salvation—no matter how we live—then we are wrong. If we think that we must justify ourselves and make ourselves righteous, we will fail. If we think that it is our faith alone that will justify us and make us righteous, then we are misled. But when we allow the faith of Christ, dwelling in us, to justify us, and when we permit the living Christ to fulfill the righteous requirements of the law in us, then we will succeed.

Yes, we are duty-bound to keep God’s spiritual law, but it is God’s grace that enables us to do so. And yes, we will, from time to time, miss the mark and violate God’s law and sin, even after conversion, but it is God’s grace that will grant us forgiveness and enable us to continue—until the day of Christ’s return.

The Book of Zechariah–Prophecies for Today!

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Introduction

Historical Background

The book of Zechariah is an extraordinary and clearly inspired book of the Bible. It shows us what will happen very soon. It is indeed a prophecy for our time! It gives us some unique insight into the very workings of the mind of God, beginning even with the name of the book itself.

Zechariah’s Hebrew name, “Zekar-yah,” means “Yahweh Remembers,” or “Yahweh Has Remembered.” His name actually correlates to the message of the book, which is that God remembers His people and will not forget their work for Him, if they follow Him faithfully.

Zechariah was a prophet and a priest—the son of Berechia, the grandson of Iddo the prophet (Zechariah 1:1; compare Nehemiah 12:16, which only mentions Zechariah as a descendant of Iddo, since his father Berechia had apparently died at a young age). Iddo was also a priest who returned from Babylon with Zechariah, Zerubbabel the governor and Joshua the High Priest. Iddo was, according to tradition, a member of the Great Synagogue (the governing body of the Jews before the Sanhedrin).

Zechariah was one of three prophets, along with Haggai and later Malachi, who ministered to the exiles returning from Babylon to Jerusalem.

The book of Zechariah was written during the effort of the ancient people of Judah to rebuild the Temple, which had been destroyed by the Babylonians. Jews had returned 18 years before Zechariah’s appearance to lay the foundation of the Temple, but then the work had stopped. Two months prior to Zechariah, the prophet Haggai had begun to encourage the people to resume building the Temple, but that revival was very short-lived. Haggai’s prophecies can be found in the book of Haggai. Two months later, the work of building the Temple had again stopped. The people had to be encouraged once more by Zechariah to complete the task of building the Temple.

Zechariah began prophesying during the months of October/November in the second year of the reign of Emperor Darius (520 B.C.). His last dated prophecy was delivered two years later, in 518 B.C.

The Broadman Bible Commentary explains:

“In contrast to most of the Minor Prophets, both Haggai and Zechariah are mentioned outside their own books. They are credited with being the driving forces behind the renewed efforts (ca. 520–515 B.C.) to rebuild the Temple (Ezra 5:1; 6:14)…  According to Ezra 5:16 the returning Jews under Sheshbazzar had laid the foundations for a new Temple in Jerusalem in the year 538 B.C. with the permission which the Persian king Cyrus had granted them… However, the work was not completed. For a full 18 years the Temple continued in ruins…

“[By the time of the arrival of Haggai and Zechariah, the] enthusiasm of the pioneering and returning Jews [was]… gone. Quarrels, particularly with the Samaritans, difficulties with the rebuilding of the city, and several years of poor harvests… had dampened their spirits… At this time of low spirits, resignation, unhappiness and hopelessness, God proved his power by sending Haggai to warm the hearts… with new enthusiasm. He persuaded the Jewish community to begin work of the Temple again in 520 B.C. But his encouraging words came to an end after a short period. Zechariah took up his work. Ezra 6:15 records that the rebuilt Temple was formally dedicated in the spring of 515 B.C.”

While the prophet Haggai was a very old man at the time of his public appearance, Zechariah himself was still a “young man” when he began to prophesy. However, the term “young man” could still apply to a 28-year-old man (compare Albert Barnes’ Notes on the Bible, comment to Genesis 41:12: “… Joseph, when he was so designated by the chief butler… was 28”).

Zechariah’s encouragement to continue and finish the Temple was not only focused on the days of his time. Rather, he pointed the people to the glorious FUTURE of the very Temple they were to be eagerly rebuilding! Its completion would be followed by the First Coming of the Messiah, who would visit that same physical Temple, and then ultimately by His Second Coming, when He would visit a spiritual Temple—the Church of God—patterned after the physical Temple!

It should be noted here that this scenario could also correlate to the building of ANOTHER physical Temple just prior to the return of Christ—a temple which might be spared in the end-time destruction of Jerusalem and continue to exist on into the Millennium after Christ’s return.

Zechariah looked into the future and he communicated the sure prophecies to the people of his time. Today, we can read prophecies relating to events that have occurred by now, thereby finding comfort, assurance and renewed faith in the fact that the prophecies of future events will likewise occur, exactly as written in the book!

The Ryrie Study Bible explains that “Zechariah predicted more about [the] Messiah than any other prophet except Isaiah… [referring to prophecies] concerning His first coming… and prophecies to be fulfilled at His second coming.”

Unger’s Bible Handbook adds: “This book is unique in its messianic emphasis among the minor prophets and in its unfolding of events connected with the first and second advents of Christ. It has been called the most messianic, the most truly apocalyptic and eschatological of all the writings of the OT.”

The commentary of the Scofield Reference Notes elaborates:

“Both advents of Christ are in Zechariah’s prophecy… More than Haggai or Malachi, Zechariah gives the mind of God about the Gentile world-powers surrounding the restored remnant. He has given them their authority and will hold them to account; the test, as always, being their treatment of Israel.”

Who Wrote the Book?

Some have questioned the authorship of the book of Zechariah, suggesting that it was written by at least two different authors at different times. However, there is no valid reason to doubt that the prophet Zechariah wrote the entire book. As is the case with objections to the single authorship of the book of Isaiah, for example, comments questioning the same regarding the book of Zechariah are to be rejected as well.

The Nelson Study Bible includes the following observation:

“Those who question the unity and single authorship of Zechariah usually argue that chs. 9–14 date from the Hellenistic period (331–167 B.C.) or the Maccabean period (167–73 B.C.). The reference to ‘Greece’ in 9:13 has often been cited as evidence for a late date, after Alexander’s conquests (c. 330 B.C.). However, Greek influence was strong in the ancient Middle East as early as the seventh century B.C… Those who hold the unity of the book generally date its completion between 500 and 470 B.C…”

Rienecker’s Lexikon zur Bibel” agrees, adding:

“According to Jewish and Christian tradition, Zechariah himself is the author of the entire book; the gospel writers… and Jesus … quote the prophet with that understanding… Some critics assume two different authors… But the disagreements among themselves show that their particular reasoning is not convincing.”

Zechariah recorded many prophecies, which he received and penned under Godly inspiration, to persuade us that God is in control. Even in times of great personal and national trials and problems, God is not far from anyone of us, and He is always there to help us and to bless our efforts, when we diligently seek Him.

Basically, the book is divided into two parts—several visions which Zechariah received (chapters 1–6), and subsequent prophecies pertaining mainly to end-time events (chapters 7–14).

In this booklet, we will examine Zechariah’s visions in depth, and discuss additional prophecies as they relate to both the First and Second Coming of Jesus Christ and the nations of Israel and Judah, as well as the City of Jerusalem.

Part 1 – The Nine Visions of Zechariah (Zechariah Chapters 1–6)

The First Vision – The Horses (Zechariah 1:8–11)

In Zechariah’s first vision, beginning in Zechariah 1:8, the prophet sees angels manifesting themselves both as men and as horses.

Notice the exact wording: “(8) I saw by night, and behold, a MAN riding on a red HORSE, and it stood among the myrtle trees in the hollow, and behind him were HORSES: red, sorrel and white. (9) Then I said, ‘My lord, what are these?’ So the ANGEL who talked with me said to me, ‘I will show you what they are.’ (10) And the MAN who stood among the myrtle trees answered and said, ‘These are the ones whom the LORD has sent to walk to and fro throughout the earth.’ (11) So they answered the ANGEL of the LORD, who stood among the myrtle trees, and said, ‘We have walked to and fro throughout the earth, and behold, all the earth is resting quietly.’”

The horses mentioned in this first vision, as well as other visions in the book of Zechariah, describe angels or spirit beings.

In our free booklet, “Angels, Demons and the Spirit World,” we have explained at length the fact that these horses are indeed angelic beings. We are setting forth below a few excerpts:

“Some Angels Look Like Horses

“We find additional accounts in the Bible, describing angels as fiery horses. Note, for example, 2 Kings 2:11–12: ‘Then it happened, as they continued on and talked, that suddenly a chariot of fire appeared with horses of fire, and separated the two of them; and Elijah went up by a whirlwind into heaven. And Elisha saw it, and he cried out, “My father, my father, the chariot of Israel and its horsemen!” So he saw him no more.’

“A similar account can be found in 2 Kings 6:15–17: ‘And when the servant of the man of God arose early and went out, there was an army, surrounding the city with horses and chariots. And his servant said to him, “Alas, my master! What shall we do?” So he answered, “Do not fear, for those who are with us are more than those who are with them.” And Elisha prayed, and said, “LORD, I pray, open his eyes that he may see.” Then the LORD opened the eyes of the young man, and he saw. And behold, the mountain was full of horses and chariots of fire all around Elisha.’…

“The angel who spoke directly to Zechariah [in chapter 6] is described as a man [compare Zechariah 1:8, 10–11]. The horses walking to and fro throughout the earth are called ‘spirits of heaven.’ They are spirit beings, or angelic beings, that look like horses. In Revelation 5:6, some of those spirit beings are described as ‘seven eyes, which are the seven Spirits [better translated: “spirits” or “spirit beings”] of God sent out into all the earth.’…

“We find another description of angelic beings that look like horses in the famous passage in Revelation 19:11, 14, describing the return of Jesus Christ to this earth. Notice, however, what the Bible actually says in this little-understood passage: ‘Now I saw heaven opened, and behold, a white horse. And He who sat on him was called Faithful and True, and in righteousness He judges and makes war… And the armies in heaven, clothed in fine linen, white and clean, followed Him on white horses.’

“We are told here that Christ and His armies in heaven will come, riding on white horses. These horses must be spirit beings, because they come from heaven down to this earth. The armies in heaven, riding on white horses, are angelic beings that presumably look like men… certain angels are ‘warriors.’ Their main function is to fight the forces of evil. Other angels, like those who look like horses, have different or additional functions, including the task to carry Christ and His warrior angels.”

Angels can appear or manifest themselves in the form and shape of animals, including horses, as well as men.

While most commentaries apply Zechariah’s first vision strictly and exclusively to the time and circumstances of Zechariah, all nine of his visions deal mostly with the end time, just prior to Christ’s return. Of course, some aspects ARE limited to the events in Zechariah’s days but even then, there are some underlying principles that still apply to our time, as shown below.

A World at Rest

In Zechariah’s first vision, a picture is painted of a world “at rest” (notice verse 11).

As Adam Clarke’s Commentary on the Bible states to verse 11:

“There is general peace through the Persian empire, and other states connected with Judea; but the Jews are still in affliction; their city is not yet restored, nor their temple built.”

Albert Barnes’ Notes on the Bible adds:

“Wars, although soon to break out again, were in the second year of Darius for the time suspended [when Zechariah received his first vision]. The rest, in which the world was, suggests the contrast of the yet continuing unrest allotted to the people of God. Such rest had been promised to Israel, on its return from the captivity, but had not yet been fulfilled. Through the hostility of the Samaritans the building of the temple had been hindered and was just recommenced; the wall of Jerusalem was yet broken down…; its fire-burned gates not restored; itself was a waste…; its houses unbuilt…”

The Ryrie Study Bible explains:

“God’s patrols report that the earth ‘sitteth still, and is at rest’; i.e., the heathen nations still flourished and were self-confidently secure, while Israel was downtrodden.”

A Short-Lived Rest

The world’s peaceful rest was short-lived. As mentioned above, wars would break out soon between the Persian and the Greek Empires. In any event, the peaceful rest of the Gentile nations was in opposition to the “downtrodden” condition of Israel.

In fact, the reaction of the angel of the Lord in verse 12 shows that this “rest” was detrimental to the condition of Israel: “Then the ANGEL of the LORD answered and said, ‘O LORD of hosts, how long will You not have mercy on Jerusalem and on the cities of Judah, against which You were angry these seventy years?’”

We also read in verse 15 that the nations opposed to Jerusalem were “at ease”—unaware of the destruction which would come upon them.

God’s Anger for Seventy Years

We read that God was angry with Israel for seventy years. What does this time period refer to?

Clarke’s Commentary on the Bible points out:

“This cannot mean the duration of the captivity for that was nearly twenty years past. It must mean simply the time that had elapsed from the destruction of the temple to the time in which the angel spoke. As the temple was destroyed in the nineteenth year of Nebuchadnezzar, and this vision took place in the second year of Darius, the term of seventy years was completed, or nearly so, between these two periods.”

The Nelson Study Bible agrees, stating:

“The seventy years refers to the period of exile during which the temple lay in ruins (586–515 B.C., see Jer. 25:7–14).”

It is important to note that Zechariah’s first vision—as is the case with ALL nine visions of Zechariah—is DUAL. The visions were applicable in his time, but also apply to those today who are not willing to obey their Maker, addressing us on both a national level and an individual level. God wants to get our attention!

Seventy Years of Anger Not Repeated in the End Time

There is, however, no indication in prophecy that a period of seventy years of destruction of a physical or spiritual temple will apply to end-time events. That is, there is no indication in prophecy that the modern nations of Israel and Judah—after they have been defeated in war and captured by their enemies—will remain enslaved for seventy years before Christ returns to bring them out of slavery. Nor can we say that the spiritual temple—the Church—has been, or will be in ruins for seventy years prior to Christ’s return. In fact, just the opposite is true.

A Church at Ease

The end-time Church of God was revived, beginning in the 1930’s. But it IS correct that the building of the spiritual temple—the Church—has not been completed yet, and the preaching of the gospel of the Kingdom of God must still continue.

Unfortunately, we are facing a situation now where many in the Church (spiritualIsrael) have become disillusioned and frustrated. They have become bogged down by their own personal problems and have lost the zeal to finish the Work and to overcome sin in their own lives, rather than striving ever more for perfection.

In addition, we have also witnessed a terrible complacency within the modern nations of physical Israel—especially the USA. (For more information as to the identity of the modern houses of Israel and Judah, please read our free booklet, “The Fall and Rise of Britain and America.”)

Even though the handwriting of national disaster and calamity is clearly on the wall, many in the USA still believe in the “American way of life,” which they think is going to save them from all their problems. Their trust in themselves—rather than in God—will be their own downfall.

Relative peace or “rest” or a life “at ease” in this world has lulled the senses of many inside and outside the Church of God who are asleep. They are not aware of the storm soon to engulf this planet and bring “sudden destruction” (compare 1 Thessalonians 5:2–3).

The Work Will Be Finished

We read in Zechariah 1:13 that God answered the angel with “good and comforting words.” Verse 14 states that God is zealous for Jerusalem and for Zion; and verse 16 adds that He will return to Jerusalem with mercy and that His house, or temple, will be built there. The physical temple would, in fact, be finished during Zechariah’s time, within four years after his first vision. This shows us that when God intervenes to motivate His people to finish certain aspects of His Work, it will be done within a VERY SHORT time!

Again, these historical events foreshadow what is prophesied for OUR day and age. When the prophet Habakkuk announced sudden destruction, he quoted God’s words in Habakkuk 1:5: “Look among the nations and watch—Be utterly astounded! For I will work a work in your days Which you would not believe, though it were told you.”

Habakkuk continued to state in verse 6 that God will raise the Chaldeans to bring punishment on others. But Paul later applied this passage in Habakkuk 1:5, of raising up an “unbelievable” work, to the work of preaching the gospel (compare Acts 13:41). Since the preaching of the gospel in all the world as a witness is a sign of Christ’s impending return (Matthew 24:14), we can see that a most powerful work of preaching the gospel must still occur—so unique that “you would not believe, though it were told you” (compare again Habakkuk 1:5).

Paul also explains in Romans 9:28 that this final work will be quick and short: “For He will FINISH THE WORK and CUT IT SHORT in righteousness, Because the LORD will make a SHORT WORK upon the earth.”

Time Is Short

When Christ does return, His bride—the Church—will have made herself ready, and she will be arrayed with fine white linen (Revelation 19:7–8). However, this does not mean that everyone “in the church” will be ready.

Rather, Christ warns us in Revelation 16:15: “Behold, I am coming as a thief. Blessed is he who watches, and keeps his garments, lest he walk naked and they see his shame.” Also, Christ warns His end-time Church in Laodicea: “[You] do not know that you are… naked. I counsel you to buy from Me… white garments, that you may be clothed, that the shame of your nakedness may not be revealed” (Revelation 3:17–18).

The time is short (1 Corinthians 7:29). Satan knows it (Revelation 12:12). He knows that God will crush him under our feet shortly (Romans 16:20). He knows that all the things, which are written in the book of Revelation, must come to pass shortly (Revelation 1:1; 22:6). The question is: Do members in God’s Church know this, too? And if they know it, do they ACT accordingly?

Let us heed the prophetic warning of Zechariah’s first vision. He wrote it down for us today “upon whom the ends of the ages have come” (1 Corinthians 10:11).

The Second Vision – The Four Horns and the Four Craftsmen (Zechariah 1:18–21)

As mentioned previously, Zechariah’s nine visions must be viewed, foremost, as containing prophecies for us today and our immediate future.

Zechariah 1:18–21 states: “(18) Then I raised my eyes and looked, and there were four horns. (19) And I said to the angel who talked with me, ‘What are these?’ So he answered me, ‘These are the horns that have scattered Judah, Israel and Jerusalem.’ (20) Then the LORD showed me four craftsmen. (21) And I said, ‘What are these coming to do?’ So he said, ‘These are the horns that scattered Judah, so that no one could lift up his head; but the craftsmen are coming to terrify them, to cast out the horns of the nations that lifted up their horn against the land of Judah to scatter it.’”

While some commentaries understand this vision as strictly symbolic with no historical or prophetic meaning attached to the specific nature and identity of the four horns (compare the Broadman Bible Commentary), most commentaries agree that the four horns represent four kingdoms or powers (compare Daniel 7:7, 8, 24; Revelation 17:12) which fight against the house of Judah, the city of Jerusalem and the house of Israel. However, very few seem to understand that the vision relates not only to the time of Zechariah, but is primarily discussing events in the end time. Failing to appreciate this, they are bound to misidentify the real nature of the four horns.

For example, the Ryrie Study Bible writes that the four horns describe the “power of Gentile nations (perhaps Assyria, Egypt, Babylonia, and Medo-Persia specifically) which afflicted and scattered Israel.”  This understanding is echoed in The Life Application Bible. A similar, albeit equally wrong, interpretation is offered by The Nelson Study Bible, stating: “The horns that persecuted Israel and Judah included Assyria, Babylon, Medo-Persia and later Greece.”

A better explanation is given by Unger’s Bible Handbook. That commentary seems to understand the end-time significance of the prophecy. It states regarding the four horns that they “represent hostile nations, i.e., the four great world powers of the times of the Gentiles (cf. [Daniel] 2:37–45; 7:2–8, 17–28), namely, Babylon, Medo-Persia, Greece and Rome (the latter to be revived at the end time, [Daniel] 2:42–44; 7:7, 8, 20; [Revelation] 13:1).”

A similar interpretation is offered by the Jamieson, Fausset and Brown Commentary, stating: “But the Spirit in the prophet looked farther; viz., to the four world powers, the only ones which were, or are, to rise till the kingdom of the Messiah, the fifth, overthrows and absorbs all others in its universal dominion. Babylon and Medo-Persia alone had as yet risen, but soon Graeco-Macedonia was to succeed…, and Rome the fourth and last, was to follow… The fact that the repairing of the evils caused to Judah and Israel by all four kingdoms is spoken of here proves that the exhaustive fulfillment is yet future.”

However, even these last two explanations do not capture the full significance of Zechariah’s vision for end-time events still ahead of us. The Bible foretold the existence of four world-ruling empires (Babylon, Medo-Persia, Greece and Rome), and also prophesied that the ancient Roman Empire would be revived ten times throughout history, culminating in the tenth and final revival just prior to Christ’s return.

It does not appear that the four horns refer to ancient powers which have long come and gone; rather, the emphasis is primarily directed at four powers in existence at the time of Christ’s return, which will have turned against the modern descendants of the houses of Israel and Judah, as well as spiritual Israel and Judah—the Church of God—and which will have been instrumental in a future occupation and destruction of the city of Jerusalem. (For more information as to the identity of the modern houses of Israel and Judah, please read our free booklet, “The Fall and Rise of Britain and America.”)

We need to realize that the Bible speaks of “ten horns” or ten kings or kingdoms, as existing contemporaneously in the future, and which will give their power and authority to a charismatic political and military leader (“the beast”) for a very short time (Revelation 17:12–13). However, these ten horns—symbolizing kings or kingdoms—are not totally united in approach and goal, and some will be more powerful and influential than others. In the book of Daniel, we read that these last ten kings will be “partly of potter’s clay and partly of iron,” showing that the last “kingdom shall be divided… [and] be partly strong and partly fragile… [and] they will not adhere to one another” (Daniel 2: 41–43). It is therefore likely that some—apparently four—of the ten future kings or kingdoms will be more powerful than the rest and instrumental in persecuting and attacking modern physical and spiritual Israel and Judah.

It is also possible that one of the four horns refers to the “kingdom” (compare Daniel 2:41) of the last revival of the ancient Roman Empire, consisting of ten nations or groups of nations, which will be led by the “beast.” The other three “horns” could then refer to three most powerful allies of the Beast power, which will fight together with the Beast power (the revived Roman Empire) against physical and spiritual Israel. An end-time confederacy of several nations against Israel is described in Psalm 83:5–8. Besides “Assyria”—a reference to modern Germany, who will lead the coming last revival of the ancient Roman Empire—countries like Edom (Turkey), Ammon (part of Jordan) and Moab (perhaps part of Iraq) are mentioned (countries which are specifically identified in Daniel 11:41, as not being overthrown by the king of the North or the end-time Beast power).

As is the case with the identity of the four horns, commentaries are equally confused, and perhaps even more so, regarding the identity of the four craftsmen, who will “cast out” the four horns who had lifted up “their horn,” signifying agreed-upon unified action against the land of Judah.

A few commentaries suggest that some of the horns turned into the craftsmen. For instance, The Nelson Study Bible writes: “The craftsmen or ‘smiths’ destroyed the horns (v. 19). Historically, Babylon destroyed Assyria, Medo-Persia conquered Babylon, Greece conquered Medo-Persia, and Rome overcame Greece.” Similar, but equally unconvincing, is the explanation in Unger’s Bible Handbook, even though it does allow, at least, for a future end-time fulfillment. It states:

“The Lord then shows the prophet four smiths… These artisans (technicians) symbolize kingdoms which the Lord used to cast down the persecutors of His people Israel. Three of these ‘smiths’ (Medo-Persia, Greece, and Rome) were horns, which in turn became smiths. The fourth smith is the kingdom set up by the returning King of [kings] and Lord of lords ([Revelation] 19:16) who destroys the ten-kingdom confederation of the end time ([Daniel] 2:44).”

The problem with this explanation is at least two-fold: First, Zechariah’s vision does not seem to allow for the concept that the horns turn into craftsmen. Rather, we read about four craftsmen who will destroy the four horns. If horns would turn into craftsmen, then, following that rationale, the last or fourth craftsman—allegedly the kingdom of God that Christ will establish here on earth—would have been a prior “horn.”

Secondly, the prophecy deals with the end-time fulfillment of the destruction of all four horns by the four craftsmen. Contemporaneous horns and craftsmen are described—not one horn following another horn and one craftsman following another craftsman. In other words, at the very end, four existing craftsmen will destroy four existing horns at approximately the same time. Based on this understanding, we must conclude that the four craftsmen are four mighty and powerful angelic beings who will—in unison with Jesus Christ—destroy the four horns which will fight against the modern physical descendants of the houses of Israel and Judah, as well as spiritual Israel and Judah—the Church of God.

We read that Christ will return with His mighty angels to take vengeance on those who persecuted God’s people and who did not obey the gospel (2 Thessalonians 1:7–8). He will destroy the modern Babylonian system with the help of angels. (Our free booklet, “Angels, Demons and the Spirit World,” explains in more detail the role and function of “warrior” angels—such as the archangel Michael—who assist God with the execution of His judgment over disobedient people and kingdoms.)

Zechariah’s second vision, pertaining to four horns and four craftsmen, shows that God and His angels are in charge. When the time comes, they will intervene and destroy all enemies of God and of God’s people. When we apply the vision to Christ’s disciples—spiritual Israel—it should be a source of great encouragement and hope for the future—knowing that God cares for His people and that their blood is precious in His sight.

The Third Vision – The Measuring Line (Zechariah 2:1–5)

While commentaries are divided as to the intended timing of some of Zechariah’s nine visions, virtually all agree that the third vision of the “measuring line” applies to the future Millennium—when God’s Kingdom will be established on this earth.

Zechariah 2:1–5 reads as follows: “(1) Then I raised my eyes and looked, and behold, a man with a measuring line in his hand. (2) So I said, ‘Where are you going?’ And he said to me, ‘To measure Jerusalem, to see what is [better: will be] its width and what is [better: will be] its length.’ (3) And there was the angel who talked with me, going out; and another angel was coming out to meet him, (4) who said to him, ‘Run, speak to this young man, saying, “Jerusalem shall be inhabited as towns without walls, because of the multitude of men and livestock in it. (5) ‘For I,’ says the LORD, ‘will be a wall of fire all around her, and I will be the glory in her midst.’”’”

We will expand on these five verses to give a clearer understanding of what is the intended meaning.

As stated, virtually all commentaries agree that this is foremost a millennial prophecy.

Unger’s Bible Handbook states: “This vision presents Jerusalem in millennial glory… [The surveyor’s] activities intimate the growth and prosperity of Jerusalem… ultimately to be fulfilled in the Kingdom Age.”

The “New Scofield Reference Edition” contains the following annotation: “The measuring line (or reed) is used by Ezekiel (40:3, 5) as a symbol of preparation for rebuilding the city and Temple in the Kingdom Age. Here [in Zechariah 2:1–5] it has that meaning… The subject of the vision is the restoration of nation and city. In no sense has this prophecy been fulfilled.”

The Nelson Study Bible agrees, stating that “These words refer ultimately to the future Jerusalem under the rule of its glorious king…”

Charles Feinberg writes in “The Minor Prophets,” page 280: “Surely it will not be denied that the fulfillment of this prophecy is in millennial times.”

We are also told in this vision that Jerusalem, which will be largely destroyed just prior to the return of Christ, will be rebuilt, and Jerusalem’s boundaries will be enlarged because of the multitude of people and livestock in it. This shows that the prophecy does not deal with the New Jerusalem, which will come down from heaven AFTER the Millennium and the Great White Throne Judgment period, a time when there will be no more physical beings and animals, but it describes the rebuilt or restored city of Jerusalem at the time of the Millennium.

Regarding its future boundaries, Matthew Henry’s Commentary states: “… it shall extend far beyond the present dimensions.”

In addition, we read that the city of Jerusalem will have no physical walls. This is confirmed in Ezekiel 38:11–12, where not only the city of Jerusalem, but also the entire Promised Land, is described as a “land of unwalled villages,” which are occupied by “a peaceful people, who dwell safely, all of them dwelling without walls, and having neither bars nor gates… a people gathered from the nations, who have acquired livestock and goods, who dwell in the midst of the land…”

Even though the city and the entire country will not have physical walls or gates for defense purposes, it won’t be helpless or defenseless. In fact, we read in Ezekiel 38 that, at the very beginning of the Millennium, Asiatic hordes will attempt to invade and occupy the Promised Land. But God will intervene and defeat this enemy by fire (Ezekiel 38:22; 39:6). We find a similar event occurring at the very end of the Millennium, when God will destroy invading armies with fire (compare Revelation 20:7–9). And so, it is God who is described in Zechariah’s vision as “a wall of fire” for His people, indicating His ability and willingness to supernaturally defend His people.

Whatever physical “walls” or “gates” may exist surrounding Jerusalem and the entire Promised Land (compare Isaiah 60:10), they will not exist for the purpose of defense, and their gates will be continuously open (Isaiah 60:11). We read in Isaiah 60:18 that, with the exception of the attack of the Asiatic hordes at the beginning of the Millennium, and a similar event at its end, “Violence shall no longer be heard in your land, Neither wasting nor destruction within your borders; But you shall call your walls Salvation, And your gates Praise.”

In addition, God will be “their glory in [Jerusalem’s] midst.”

The commentary of Jamieson, Fausset and Brown offers the following explanation:

“The same combination of ‘glory and defense’ is found in Isaiah 4:5, alluding to the pillar of cloud and fire which defended and enlightened Israel in the desert… As God is to be her ‘glory,’ so she is to be His ‘glory’ ([Isaiah] 62:3).”

With this insight into Jerusalem’s glorious future, Zechariah, who is described as a “young man” (Zechariah 2:4), was inspired to encourage the people at his time to become zealous and diligent in fulfilling their obligation and duty—to rebuild physical Jerusalem.

The Broadman Bible Commentary explains:

“This message has direct application to the task at hand. If the most important aspect of the rebuilt and reinhabited city will be the presence of God, attention to the building of the house must command top priority.”

In the same way, God’s people today must be diligent to fulfill their task and commission—to preach the gospel of the glorious Kingdom of God in all the world as a witness, announcing the time soon ahead of us when the Messiah, Jesus Christ, will restore and rebuild Jerusalem here on earth and make it His royal dwelling place during the Millennium (compare Isaiah 2:1–4).

Interlude – God’s Words in Zechariah 2:6–13

As we have seen, Zechariah’s third vision of the “measuring line” clearly deals with prophetic events for us today and for our immediate future. It should, therefore, be self-evident that the statements immediately following that vision are likewise addressing events that will shortly come to pass.

Zechariah 2:6–13 reads: “(6) ‘Up, up! Flee from the land of the north,’ says the LORD; ‘for I have spread you abroad like the four winds of heaven,’ says the LORD. (7) ‘Up, Zion! Escape, you who dwell with the daughter of Babylon.’ (8) For thus says the LORD of hosts: ‘He sent Me after glory, to the nations which plunder you; for he who touches you touches the apple of His eye. (9) For surely I will shake My hand against them, and they shall become spoil for their servants. Then you will know that the LORD of hosts has sent Me to you. (10) Sing and rejoice, O daughter of Zion! For behold, I am coming and I will dwell in your midst,’ says the LORD. (11) ‘Many nations shall be joined to the LORD in that day, and they shall become My people. And I will dwell in your midst. Then you will know that the LORD of hosts has sent Me to you. (12) And the LORD will take possession of Judah as His inheritance in the Holy Land, and will again choose Jerusalem. (13) Be silent, all flesh, before the LORD, for He is aroused from His holy habitation!’”

Who Is Speaking?

This passage in Zechariah 2:6–13 is one of those remarkable passages in the Old Testament which prove that God is not just one Person. We read that the LORD says He will send the LORD. Notice carefully in verse 10 where the LORD says that He is coming and that He will dwell in the midst of His people—an obvious reference to the Second Coming of Jesus Christ (more fully explained below). But then, we read in verse 11 that God’s people will know that the “LORD of hosts” has sent “Me” [i.e., the LORD, mentioned in verse 10]. So we see that the FATHER—called the LORD of hosts—will send Jesus Christ—also referred to as the LORD—back to this earth. The word “LORD” in the Old Testament can therefore refer to either the Father or the Son—depending on the context.

John Gill’s Exposition of the Entire Bible states that the Personage speaking here [i.e., the LORD] is “Christ, sent by [the LORD, i.e.] God the Father; and who will be known and owned by the Jews, as well as by the Gentiles…, when they shall be converted, and antichrist shall be destroyed.”

Our free booklet, “God Is A Family,” describes and explains this fact in more detail. Under the headline, “The Prophet Zechariah Understood,” the following is pointed out:

“Reading in Zechariah 4:8–9: ‘Moreover the word of the LORD [in Hebrew, ‘Yahweh’] came to me, saying: The hands of Zerubbabel Have laid the foundation of this temple; His hands shall also finish it. Then you will know That the LORD [in Hebrew, ‘Yahweh’] of hosts has sent Me [“Yahweh”] to you.’

“We see in this passage that the LORD [‘Yahweh’] sent the LORD [‘Yahweh’]. The expression, ‘Yahweh,’ then is applied to both God beings. As we will see in more detail, both God the Father and Jesus Christ are referred to in Scripture as ‘Yahweh’—the ‘I AM’ (compare Exodus 3:14)—basically meaning, ‘the Eternal,’ or, ‘the Ever-living One.’ This fact alone proves that both the Father and Jesus Christ have always existed—that they are God beings, and that the Old Testament teaches that there is more than just one God being.

“Zechariah 6:9, 12–15 confirms this conclusion: ‘Then the word of the LORD [‘Yahweh’] came to me, saying… (v. 12) Then speak to him, saying, Thus says the LORD [‘Yahweh’] of hosts, saying: Behold, the Man whose name is the BRANCH! From His place He shall branch out, And He shall build the temple of the LORD [‘Yahweh’]; Yes, He shall build the temple of the LORD [‘Yahweh’]. He shall bear the glory, And shall sit and rule on His throne; So He shall be a priest on His throne, And the counsel of peace shall be between them both. Now the elaborate crown shall be for a memorial in the temple of the LORD [‘Yahweh’]… Even those from afar shall come and build the temple of the LORD [‘Yahweh’]. Then you shall know that the LORD [‘Yahweh’] of hosts has sent Me to you. And this shall come to pass if you diligently obey the voice of the LORD [‘Yahweh’] your God.’

“Again, we see, that the God being, referred to as ‘Yahweh’ here, sent the second God being, also referred to as ‘Yahweh.’ It is ‘Yahweh’ who says that ‘Yahweh’ sent Him to the people. This passage does not refer to just a human messenger, or to an angel to convey the ‘word of the LORD,’ while the ‘LORD’ is speaking about Himself. Note that the New King James Bible capitalizes the word ‘Me’ in ‘…the LORD of hosts has sent Me to you.’ They convey the intended meaning that the word ‘Me’ refers to one of the two God beings, and not to a human or angelic messenger.

“A third passage in the book of Zechariah, proving that the word ‘Yahweh’ applies to both God beings, can be found in chapter 2, verses 8–11. Again, we read what the LORD [‘Yahweh’] says, ‘And I will dwell in your midst. Then you will know that the LORD [‘Yahweh’] of hosts has sent Me to you’ (verse 11).”

The Identity and Meaning of “Zion”

We read in Zechariah 2:7 that “Zion,” which is “dwelling with the daughter of Babylon,” is to flee out of the “land of the north.” Who is Zion?

In the time of Abraham, the place where the city of Zion was built was known as Salem. It is from this city that Melchizedek reigned as king and priest of “God Most High” (Genesis 14:18). The meaning of Zion continued to expand in its usage throughout the Bible. Zion became synonymous with Jerusalem and Israel and was applied to the land and people that God had chosen, as well. For example, Jerusalem and its inhabitants are personified as the “daughter of Zion” (compare Isaiah 62:11; Zechariah 9:9; and, Matthew 21:5).

Zion is especially significant regarding the many prophetic statements concerning the establishment of God’s Kingdom on the earth and the location of His rule: “For the LORD has chosen Zion; He has desired it for His dwelling place: ‘This is My resting place forever; Here I will dwell, for I have desired it’” (Psalm 132:13–14). Zion is called the “…city of God” (Psalm 87:3) and the “…city of the great King” (Psalm 48:2). Another reference states: “For out of Zion shall go forth the law, And the word of the LORD from Jerusalem” (Isaiah 2:3). Psalm 102, verse 16, explains: “For the LORD shall build up Zion; He shall appear in His glory.”

The physical location of Zion is the place on this earth where Jesus Christ will assemble those who will have a part in the first resurrection (or who are changed from mortal to immortal—compare 1 Corinthians 15:51–52 and 1 Thessalonians 4:13–18): “Then I looked, and behold, a Lamb standing on Mount Zion, and with Him one hundred and forty-four thousand, having His Father’s name written on their foreheads” (Revelation 14:1).

We see, then, that the meaning of Zion goes beyond its original designation as a Jebusite stronghold or fortress. Zion depicts the HEADQUARTERS for governmental administration of God’s rule in and from heaven; for a united Israel under King David; and eventually for the rule of God’s government over mankind. Notably, Zion also describes the people and the land of promise as a symbol of the hope that God has prepared for all nations!

As pointed out above, “Zion” can refer to the chosen people of God. This means that it can refer to and include, symbolically, the members of the New Testament Church of God. Christ will rule with His saints—those Spirit-born Church members—from Jerusalem. As “Zion” can refer to a physical location as well as the physical people of Israel and Judah, so it can also refer to the people of spiritual Israel—true Christians.

God’s admonition to “Zion” to flee out of the “land of the north” is to be understood mostly within this context. As we will point out below, God warns true Christians to separate themselves, spiritually, from the end-time Babylonian system, as He will destroy it in due time because of its sins.

Time Setting

As stated earlier in this booklet, Zechariah’s prophecy addresses our time. For example, we read in Zechariah 2:11 that many nations will join God “in that day.” The phrase, “in that day,” refers ALWAYS to the time just prior to, or subsequent to Christ’s return. Another expression would be, “the day of the Lord.”

A similar description of the events just following Christ’s return and His rule in Zion [Jerusalem] can be found in Isaiah 2 (mentioned above). We read in Isaiah 2:2–4: “Now it shall come to pass in the latter days That… all nations shall flow to it [the Lord’s house, verse 1]. Many people shall come and say, ‘Come, and let us go up to the mountain of the LORD, to the house of the God of Jacob; He will teach us His ways, And we shall walk in His paths.’ For out of Zion shall go forth the law, And the word of the LORD from Jerusalem.”

We also read, in Zechariah 2:6, that God has spread abroad Zion like “the FOUR WINDS OF HEAVEN.” This can be understood as a reference to the physical end-time descendants of the ancient houses of Israel and Judah who will be enslaved in many countries. Jeremiah 23:8 prophesies that Christ, when He returns, will free the remnants of Israel and Judah from their captivity:

“…‘As the LORD lives who brought up and led the descendants of the house of Israel from the NORTH COUNTRY and from ALL THE COUNTRIES where I had driven them.’” Compare also
Jeremiah 3:18; 16:14–15.

These passages could also refer to Christ’s disciples—members of spiritual Israel—the Church of God. We read in Matthew 24:31 that Christ, at His return, “will send His angels with a great sound of a trumpet, and they will gather together His elect FROM THE FOUR WINDS, from ONE END OF HEAVEN to the other.”

Flee from Babylon

We are told, in Zechariah 2:6–7, that the daughter of Zion is to flee and escape from the “land of the north”—the “daughter of Babylon.”

Albert Barnes’ Notes on the Bible explains that “The north country, although its capital and center was Babylon, was the whole Babylonian empire, called ‘the North’… because its invasions always came upon Israel from the north.”

End-time Israel will be conquered by the “king of the North” (Daniel 11:40–42). This king will be the last leader of the revived Holy Roman Empire. He is also referred to as the “beast” in the book of Revelation. He will be the military leader of modern Babylon.

Even though the end-time relevance of God’s admonition to flee from or escape out of the land of the north—i.e., modern Babylon—can be hardly overlooked, some commentaries try to apply this warning only to the Jews at the time of Zechariah. However, the New Testament repeats God’s warning that is addressed to His people in the end time. Zechariah’s admonition to Zion to escape from the “land of the north” is foremost directed at spiritual Israel—the “Church of God.” So is the following warning in Revelation 18:4: “And I heard another voice from heaven saying, ‘Come out of her [Babylon, verse 2], my people, lest you share in her sins, and lest you receive of her plagues.”

Additional end-time warnings pertaining to the same circumstances can be found in Jeremiah 50:8 and Jeremiah 51:6, 45.

God does not want His people to dwell with the “DAUGHTER of Babylon”—the revived modern Babylonian system. The commentary of John Gill’s Exposition of the Entire Bible states: “… it may be rendered, ‘[Zion] inhabits the daughter of Babylon’;… dwells in [her] cities, towns, and villages, belonging to it.”

Be Silent, for God is Aroused

Zechariah 2:13 tells us to be silent—to stand in awe and amazement—when Christ returns to this earth to take vengeance on the enemies of God (2 Thessalonians 1:6–10; Revelation 6:10).

The commentary of Jamieson, Fausset and Brown explains:

“[God] is raised up out of his holy habitation—that is, out of heaven… to judge and avenge His people… the call to all to ‘be silent’ is… when God has come forth from heaven where so long He has dwelt unseen, and is about to inflict vengeance on the foe, before taking up His dwelling in Zion and the temple… God is now ‘silent’ while the Gentile foe speaks arrogance against His people; but ‘our God shall come and no longer keep silence’; then in turn must all flesh ‘be silent’ before Him.”

Zechariah’s prophecy is most assuredly directed at us today. It contains a warning to separate ourselves—in conduct and in mind—from this wicked world and its environment, which will reach its evil culmination in a future revival of the ancient Roman Empire. The Bible calls this last revival “Mystery, Babylon the Great, the mother of harlots and of the abominations of the earth” (Revelation 17:5). Christ will return soon to avenge His people and to spoil those who spoiled them (compare Zechariah 2:8–9). Until that time, God’s true servants must be sober and of a sound mind, resisting the temptation of wanting to belong to and befriend the people of this world—this Babylonian system—in order to follow their bad example. After all, this present evil age, with its lusts and passions, will pass away very soon.

The Fourth Vision – The High Priest (Zechariah 3:1–10)

As is the case with all nine visions given to Zechariah, the fourth vision of the high priest relates foremost to our days, even though it might also refer to an initial fulfillment at the time of Zechariah.

Zechariah 3:1–10 reads: “(1) Then he showed me Joshua the high priest standing before the [angel] of the LORD, and Satan standing at his right hand to oppose him. (2) And the LORD said to Satan, ‘The LORD rebuke you, Satan! The LORD who has chosen Jerusalem rebuke you! Is this not a brand plucked from the fire?’ (3) Now Joshua was clothed with filthy garments, and was standing before the [angel]. (4) Then He answered and spoke to those who stood before Him, saying, ‘Take away the filthy garments from him.’ And to him He said, ‘See, I have removed your iniquity from you, and I will clothe you with rich robes.’ (5) And I said, ‘Let them put a clean turban on his head.’ So they put a clean turban on his head, and they put clothes on him. And the [angel] of the LORD stood by. (6) Then the [angel] of the LORD admonished Joshua, saying, (7) ‘Thus says the LORD of hosts: “If you will walk in My ways, And if you will keep My command, then you shall also judge My house, And likewise have charge of My courts; I will give you places to walk Among those who stand here. (8) Hear, O Joshua, the high priest, You and your companions who sit before you, For they are a wondrous sign; For behold I am bringing forth My Servant the BRANCH. (9) For behold, the stone That I have laid before Joshua: Upon the stone are seven eyes. Behold, I will engrave its inscription,’ Says the LORD of hosts, ‘And I will remove the iniquity of that land in one day. (10) In that day,’ says the LORD of hosts, ‘Everyone will invite his neighbor Under the vine and under his fig tree.’”’”

A Glimpse of the Millennium

The nine visions of Zechariah are clearly pointing at the last days and the Millennium. Regarding the fourth vision at issue, we find obvious millennial descriptions. First, we read in Zechariah 3:2 that the LORD has chosen Jerusalem, which will occur when Christ returns (compare Zechariah 2:12). Zechariah 3:10 uses the phrase, “in that day”—an expression describing the time just prior to and subsequent to Christ’s return. That verse says that “in that day,” everyone will invite his neighbor under his vine and fig tree. This is a clear reference to the Millennium, which will begin after Christ has returned

Describing the “latter days” and the beginning of the Millennium, Micah says in Micah 4:4: “But everyone shall sit under his vine and under his fig tree…” This expression also points at a time of peace and security; the latter half of verse 4 continues: “And no one shall make them afraid.” As a temporary forerunner of certain millennial conditions, 1 Kings 4:25 describes peace and security under King Solomon in this way: “And Judah and Israel dwelt safely, each man under his vine and his fig tree… all the days of Solomon.”

The commentary of Jamieson, Fausset and Brown adds: “‘under … vine …[and] fig tree’—[an] emblem of tranquil prosperity… Type of spiritual peace with God through Christ… and of millennial blessedness.”

“In One Day”

Zechariah 3:9 quotes the LORD as saying that He will remove the iniquity of the land “in one day.” Again, this is a reference to the time of Jesus Christ’s return (1 Thessalonians 5:2, 4). He is also the “BRANCH,” mentioned in Zechariah 3:8 (compare also Zechariah 6:12, as well as Isaiah 4:2; 11:1; and Jeremiah 23:5; 33:15).

We read, in Zechariah 14:4, that “in that day His feet will stand on the Mount of Olives.” We are also told, in Zechariah 14:6–7, that “It shall come to pass in that day That there will be no light; The lights will diminish. It shall be ONE DAY Which is known to the LORD [God the Father]—neither day nor night. But at evening time it shall happen That it will be light.”

During this one day of 24 hours in length, Christ will “fight against those nations” which battled against Jerusalem (Zechariah 14:2–3), and the plague inflicted on them will be terrible (compare Zechariah 14:12–15). Christ will remove the iniquity of the land in one day (Zechariah 3:9) by destroying those who act wickedly.

We are also told, in Isaiah 66:7–9, that the Church of God will “deliver” her children in “one day.” Spirit begotten Christians will then be born again—they will be immortal Spirit beings. At the moment of their resurrection, or change to immortality, they will be totally sinless—incapable of sinning anymore. Whatever iniquity they still had will be forgiven, washed away and extinguished.

The End-Time “Joshua”

Since the context of Zechariah’s vision of the “high priest” Joshua deals with the time of Christ’s return and the Millennium, God’s dealings with Joshua himself must also have prophetic and future application. Even though Joshua was a literal high priest at the time of Zechariah, the vision addresses foremost an end-time religious figure who obtains forgiveness of sins and who is given clean clothes—representing godly righteousness. “Filthy clothes,” on the other hand, describe sinful conduct (compare Isaiah 64:6 and Proverbs 30:12).

Clean Clothes

We read in Revelation 19:7–8: “Let us be glad and rejoice and give Him glory, for the marriage of the Lamb has come, and His wife has made herself ready. And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints.”

We read in the book of Revelation about a great multitude “of all nations, tribes, peoples, and tongues, standing before the throne and before the Lamb, clothed with white robes, with palm branches in their hands” (Revelation 7:9). These are those “who come out of the great tribulation, and WASHED THEIR ROBES AND MADE THEM WHITE IN THE BLOOD OF THE LAMB” (verse 14). In other words, they repented of their sins, accepted the Sacrifice of Jesus Christ, obtained forgiveness and were clothed with clean garments, symbolizing God’s righteousness.

Christ also tells the angel or leader of the end-time church of the Laodiceans to buy from Him “white garments, that you may be clothed, that the shame of your nakedness may not be revealed; and anoint your eyes with eye salve, that you may see” (Revelation 3:14, 18). As the leader of the church of Laodicea is portrayed as reflecting the attitude of the entire church of Laodicea, so Joshua’s unclean clothes reflect not just his own unrighteousness, but also the attitude and condition of the people whom he, as “high priest,” represents before God.

We can, therefore, conclude that the end-time “Joshua”—a spiritual leader in the Church of God—as well as many members of the end-time Church of God, will be spiritually cleansed. This might perhaps occur during the time of the Great Tribulation.

“Joshua” is described as “a brand plucked from the fire” (Zechariah 3:2); that is, he will be saved from Gehenna fire, which will burn up the incorrigibly wicked. Satan, the accuser of the brethren (Revelation 12:10), will try to “object” to the role and function that God will bestow on “Joshua.” Satan will try to remind God of Joshua’s former sinful conduct. But God will respond by telling the devil that Joshua has received forgiveness, and that his former sins will be remembered “no more.”

Inscription on the Stone

At the same time, Joshua is reminded (compare Zechariah 3:7) to continue walking in the commandments of God, indicating that he might not have been that diligent before in doing so. If he proves faithful, God will engrave an inscription on the stone that He has laid before Joshua (compare Zechariah 3:9). This reminds us of Christ’s promise to His faithful disciples as recorded in Revelation 2:17: “To him who overcomes I will give… a white stone, and on the stone a new name written which no one knows except him who receives it.”

The Seven Eyes

In addition, we read in Zechariah 3:9 that there are “seven eyes” on the stone. These seven eyes are identified as seven angels or powerful spirit beings. We read in Zechariah 4:10: “… for these seven rejoice to see The plumb line in the hand of Zerubbabel. They are the eyes of the LORD, Which scan to and fro throughout the whole earth.” That God refers in the vision of the high priest to these seven angels shows their role in guiding and protecting Joshua, since they are “ministering spirits sent forth to minister for those who will inherit salvation” (Hebrews 1:14).

A Wondrous Sign

Zechariah 3:8 identifies Joshua and his companions as a wondrous sign. The Nelson Study Bible writes: “Joshua and his companions were a sign because the reinstitution of the priesthood made public God’s continuing intention to fulfill His promises to His people,” including the promise of the First Coming of the “Branch”—the Messiah.

But since Zechariah’s prophecy deals foremost with end-time events, the activities of a future Joshua and his companions will be a public sign—a witness or proof—for the return of Jesus Christ.

Judge in God’s House

We are also told that Joshua is destined to judge God’s house and to have charge of His courts, and that God will give him places to walk among his companions (Zechariah 3:7). This seems to imply a high position in God’s Kingdom, mainly in a priestly function. All of God’s people are promised to become kings and priests in the Kingdom (Revelation 5:10), ruling in the Millennium under the King of kings and the High Priest—Jesus Christ. But some may have a more predominant role as kings (compare Christ’s statements to the early apostles in Matthew 19:28), while others may fulfill primarily responsibilities as priests (which is apparently a task set aside for the end-time Joshua).

Joshua might be given an important role during the Millennium to judge “God’s house”—which could refer to the physical descendants of the house of Israel and of the house of Judah. The Bible identifies the people of Israel and Judah as God’s people; therefore, the house of Israel could likewise be designated, in that sense, as “God’s house,” which is in need of God’s judgment (compare Amos 9:8–10; notice also Micah 4:1–2).

That Joshua will also have charge of “God’s courts” might refer to an important priestly position in the millennial temple, perhaps in a supervising capacity of physical Levites who will administer the temple service.

It is more likely, however, that God’s invitation to the end-time Joshua to judge God’s house and to have charge of His courts refers to a leadership position within the end-time Church of God, just prior to Christ’s return. We read that “the time has come for judgment to begin at the house of God”—the Church (1 Peter 4:17). Also, Paul wrote that the Church should judge those who are inside (1 Corinthians 5:12; compare 1 Corinthians 6:2–3).

Further, the Church is called the temple of God (1 Corinthians 3:16–17; 2 Corinthians 6:16; Ephesians 2:21). The physical temple included courts (Psalm 65:4; 84:2, 10). Psalm 116:18–19 states: “I will pay my vows to the LORD Now in the presence of all His people, In the courts of the LORD’s house, In the midst of you,
O Jerusalem…”

Joshua is Symbolic of Jesus Christ

The ultimate fulfillment of the events surrounding an end-time “Joshua” point to, and are symbolic of, the role of THE High Priest—Jesus Christ.

As the commentary of Jamieson, Fausset and Brown points out: “The restoration of the glory of the priesthood is implied: first, partially, at the completion of the second temple; fully realized in the great High Priest Jesus, whose name is identical with Joshua [Hebrews 4:8], the Representative of Israel, the ‘kingdom of priests’ [Exodus 19:6]; once clad in the filthy garments of our vileness, but being the chosen of the Father… He hath by death ceased from sin, and in garments of glory entered the heavenly holy place as our High Priest [Hebrews 8:1; 9:24].”

Adam Clarke’s Commentary on the Bible adds: “’Clothed him with garments’… [is] Referring to the vestments of the high priest. The true high priest, who is over the house of God, will establish his office among them [the people of Israel and Judah], when they shall acknowledge him as their Messiah, and seek redemption in the blood of the sacrifice which he has offered for their sins; and not for theirs only, but for the sins of the whole world.”

The stone, mentioned in Zechariah 3:9, which is placed before Joshua, also points to Jesus Christ. Adam Clarke’s Commentary on the Bible writes:

“Alluding no doubt to the foundation stone of the temple: but this represented Christ Jesus: ‘Behold, I lay in Zion for a foundation a Stone, a tried stone, a precious Corner Stone, a Sure Foundation,’ [Isaiah] 28:16. This means Christ, and none other; on him his whole Church rests, as a building does on its foundation.” Compare also Ephesians 2:20–21.

On the other hand, Zechariah’s prophecy cannot be understood as speaking exclusively of Jesus Christ. Certain statements just do not apply to Christ at all (compare Zechariah 3:6–7). In addition, Joshua is pictured as a SIGN for the coming BRANCH (the Messiah), showing that foremost, a human being is addressed who will arise in the end time.

Zechariah’s fourth vision of the high priest has great prophetic significance for us today and our future, since it addresses the time of Christ’s return and the establishment of God’s Kingdom on earth, when the Millennium begins. May God speed those days.

The Fifth Vision – The Lampstand and the Two Olive Trees (Zechariah 4:1–14)

As we mentioned before, the nine visions in the book of Zechariah relate foremost to our days, even though some of them might also refer to a preliminary fulfillment at the time of Zechariah.

Zechariah 4:1–14 reads: “(1) Now the angel who talked with me came back and wakened me, as a man who is wakened out of his sleep. (2) And he said to me, ‘What do you see?’ So I said, ‘I am looking, and there is a lampstand of solid gold with a bowl on top of it, and on the stand seven lamps with seven pipes to the seven lamps. (3) Two olive trees are by it, one at the right of the bowl and the other at its left.’ (4) So I answered and spoke to the angel who talked with me, saying, ‘What are these, my lord?’ (5) Then the angel who talked with me answered and said to me, ‘Do you not know what these are?’ And I said, ‘No, my lord.’ (6) So he answered and said to me: ‘This is the word of the LORD to Zerubbabel: “Not by might nor by power, but by My Spirit,” Says the LORD of hosts. (7) “Who are you, O great mountain? Before Zerubbabel you shall become a plain! And he shall bring forth the capstone With shouts of ‘Grace, grace to it!’”’ (8) Moreover the word of the LORD came to me, saying, (9) ‘The hands of Zerubbabel Have laid the foundation of this temple; His hands shall also finish it. Then you will know That the LORD of hosts has sent Me to you. (10) For who has despised the day of small things? For these seven rejoice to see The plumbline in the hand of Zerubbabel. They are the eyes of the LORD, Which scan to and fro throughout the whole earth.’ (11) Then I answered and said to him, ‘What are these two olive trees—at the right of the lampstand and at its left?’ (12) And I further answered and said to him, ‘What are these two olive branches that drip into the receptacles of the two gold pipes from which the golden oil drains?’ (13) Then he answered me and said, ‘Do you not know what these are?’ And I said, ‘No, my lord.’ (14) So he said, ‘These are the two anointed ones, who stand beside the Lord of the whole earth.’”

General Overview of the Meaning of the Vision

John Gill’s Exposition of the Entire Bible contains the following remarks: “… this [vision] represents, under the type of Zerubbabel building the temple, the building of the church by Christ; and which is done and finished, not by might or power of man, but by the Spirit, notwithstanding all opposition, and contempt of it… The temple was a type of the church, and Zerubbabel a type of Christ…”

A similar comment can be found in Albert Barnes’ Notes on the Bible:

“For though in the first instance the words, ‘the hands of Zerubbabel etc.,’ relate to the building of the material temple, and announce its completion through Zerubbabel, yet the inference, ‘and thou shalt know that the Lord of hosts hath sent me unto you,’ shows that the meaning is not exhausted thereby, but that here too this building is mentioned only as a type of the building of the spiritual temple; and the completion of the typical temple is but a pledge of the completion of the true temple [the Church of God, compare 1 Corinthians 3:16; 2 Corinthians 6:16; Ephesians 2:19–22]…”

The Great Mountain

Regarding the great mountain in Zechariah 4:7, which will become a plain, John Gill’s Exposition of the Entire Bible points out:

“This is said in reference to those who opposed the building of the temple, as Sanballat, and others; or the Persian monarchy, and Babylon the capital of it; a mountain being a symbol of a kingdom, or capital city; so Babylon is called… hence the Targum paraphrases the words thus, ‘how art thou accounted a foolish kingdom before Zerubbabel!’ and may denote the opposition made to Christ, and to the building of his church… and may include all the enemies of the church and people of God, as sin, Satan, and the world; who, though they may look like high and great mountains, and make much opposition, and throw many difficulties in their way, yet in the issue will [be] of no avail…”

The Seven Eyes of God and the Lampstand

The seven eyes of God (Zechariah 4:10) are seven angelic beings who are also mentioned in Revelation 5:6. Please note that Zechariah 1:8 describes four of these seven angels. They are also referred to as seven lamps on the lampstand (Zechariah 4:2). The tabernacle had a seven-branched lampstand, a lampstand with seven lamps (Exodus 25:31–37). Solomon’s Temple had several lampstands (1 Kings 7:49). A similar description is found in Revelation 1:20, where seven angels are described as seven stars in Christ’s hands, functioning as ministering spirits for seven churches. These seven churches are described as seven lampstands.

As we explain in our free booklet, “The Sacrificial System and the Tabernacle in the Wilderness,” on pages 35 and 36, the lampstand typifies Christ, the Light of the world. It also symbolizes the Church of God and every single converted Church member. The oil for the lampstand symbolizes God’s Holy Spirit. Christians must continuously make use of its power (2 Timothy 1:6).

“The LORD Sent Me”

We read in Zechariah 4:9 that the LORD says that the LORD sent Him to the people. As pointed out before, this shows that the designation, the “LORD,” can refer to either one of the two God beings—also known as the Father and the Son. Here, the Son, Jesus Christ, is saying that the FATHER sent Him (that is, Christ) to the people.

The Capstone

Zechariah 4:7 speaks of a capstone (or “headstone” in the Authorized Version). This is the last stone to be placed in the building. It is remarkable that the pyramid is the only building where the cornerstone is identical with the capstone. Jesus Christ is the chief cornerstone (Ephesians 2:20; 1 Peter 2:6)—and He is also referred to here as the capstone, showing that the temple is built through Him. He is the beginning and the end (Revelation 1:8), the very foundation on which the temple—physical and spiritual—must be built. Zechariah 4:9 says that Zerubbabel laid the foundation, but “no other foundation can anyone lay than that which is laid, which is Jesus Christ” (1 Corinthians 3:11).

The pyramid also describes the governmental hierarchical structure within the God Family. God the Father is over all. Under Him is Jesus Christ. Converted Christians will be changed into Spirit beings at the time of Christ’s return, and they will rule with, and UNDER Christ for a thousand years. And so, God’s Church today is also hierarchically structured. Jesus Christ—the HEAD of the Church—ordains and GIVES ministers to the Church to guide and lead the membership (Ephesians 4:11–16).

The Temple

Even though the vision is talking about the construction of a physical temple at the time of Zerubbabel, it also applies to the end time. As explained above, one application must be seen in the reference to the spiritual temple—the Church. But it is also possible that another physical temple will be built prior to Christ’s return—and that a modern “Zerubbabel” will be used in some way for the accomplishment of that task.

The Two Olive Trees

The two olive trees, as mentioned in Zechariah 4:11, 12, have dual or even triple application.

The commentary of Jamieson, Fausset and Brown points out:

“Primarily, the ‘two’ refer to [the high priest] Joshua and [to the governor] Zerubbabel. God… at each of the transition periods of the world’s history has sent great men to guide the Church. So the two witnesses shall appear before the destruction of Antichrist… in [Revelation] 11:3, 4, the ‘two witnesses’ are identified with the two olive trees and the two candlesticks.”

The Ryrie Study Bible adds:

“Joshua and Zerubbabel witnessed to [God’s] power in seeing to the completion of the Temple [in 516 B.C., Ezra 6:14, 15]; and in the Tribulation days two mighty witnesses will yet arise (Rev. 11:4). All true witness must be done in the power of the Spirit.”

The New Scofield Reference Edition adds the following:

“The two olive trees represent Joshua and Zerubbabel, whose witness in that day is the prototype of the two witnesses of
[Revelation] 11:3–12. Actually no human being can be the real source of the power that actuates God’s witness. It is only as Joshua [after his cleansing, as described in Zechariah 3], Zerubbabel, or any other human being represents Christ, the true Priest-King, that he fulfills this vision. In their fullest significance the two olive trees speak of Christ, the LORD’s Priest-King (cp. Ps. 110:4).”

The Broadman Bible Commentary contains the following annotation:

“It is proper to identify these two servants with Zerubbabel… and Joshua… Both are directly involved in serving the Lord’s kingdom. These two are the current representatives of a long line of promise… The ‘sons of oil’ (anointed)… are those who serve the cause of the Lord’s presence among his people. They are the ones who build the house… and who are the servants of holiness which must surround the place where the Lord dwells…

“The genuine servants stand to the right and to the left of God [the New King James Bible says, “beside,” in verse 14], who rules over the whole earth… The vision should be seen in the general messianic frame of Zechariah’s prophecy. The Lord is returning to Zion and will set up his kingdom there. In so doing he is fulfilling all the promises made to Israel and to David. This act is not only a comfort for Israel, but a key factor in… his reign for the whole earth…”

The construction of the temple will be accomplished through the power of the Holy Spirit (Zechariah 4:6). Please recall that the two olive trees are also called, “anointed ones.” They are anointed or set aside by God to fulfill His task for them, and they have to do it by yielding to the power of the Holy Spirit.

Zechariah’s fifth vision of the lampstand and the olive trees relates not only to the time of Zerubbabel and Joshua, but also points to events at the time of the return of Jesus Christ, the Messiah. Christ, as the Head of the Church, is the Lampstand who gives us light, strength and understanding through the Holy Spirit. At the very end of this age, two remarkable persons will appear on the world scene—called the “two witnesses”—and will perform mighty works in the service of God. Religious, political and military forces, under the influence of Satan, will oppose them and ultimately kill them, but God will resurrect them through the power of His Holy Spirit (Revelation 11:11–14). (For more information on the function and identity of the two witnesses, please read our free booklet, “Is That in The Bible?—The Mysteries of the Book of Revelation.”)

The end-time destroying mountain or “great millstone” of the Babylonian system will be defeated by the power of God (compare Jeremiah 51:25–26; Revelation 18:21). At that time, God will set up His Kingdom here on earth, which will never be defeated, and “Of the increase of HIS government and peace There will be no end… The zeal of the LORD of hosts will perform this” (Isaiah 9:7).

The Sixth Vision – The Flying Scroll (Zechariah 5:1–4)

In Zechariah 5:1–4, we read the following: “(1) Then I turned and raised my eyes, and saw there a flying scroll. (2) And he (the angel talking to Zechariah, compare Zechariah 4:1), said to me, ‘What do you see?’ So I answered, ‘I see a flying scroll. Its length is twenty cubits and its width ten cubits.’ (3) Then he said to me, ‘This is the curse that goes out over the face of the whole earth: “Every thief shall be expelled,” according to this side of the scroll; and, “Every perjurer shall be expelled,” according to that side of it.’ (4) ‘I will send out the curse,’ says the LORD of hosts; ‘It shall enter the house of the thief And the house of the one who swears falsely by My name. It shall remain in the midst of his house And consume it, with timber and stones.”’”

Many commentaries are in agreement about the general meaning of the “flying scroll.”

The commentary of Jamieson, Fausset and Brown explains:

“It was inscribed with the words of the curse [compare Deuteronomy 27:14–26]. Being written implied that its contents were beyond all escape or repeal… Its ‘flying’ shows that its curses were ready swiftly to visit the transgressors. It was unrolled, or else its dimensions could not have been seen… Being open to all, none could say in excuse he knew not the law and the curses of disobedience… Being written on both sides, ‘on this and on that side’… connects it with the two tables [or tablets] of the law [Exodus 32:15] and implies its comprehensiveness. One side denounced ‘him that sweareth falsely… by God’s name,’ according to the third commandment of the first table, duty to God; the other side denounced theft, according to the eighth commandment, which is in the second table, duty to one’s neighbor.”

The Scofield Reference Notes elaborates:

“The two sins mentioned really transgress both tables of the law. To steal is to set aside our neighbor’s right; to swear is to set aside God’s claim to reverence…”

Adam Clarke’s Commentary on the Bible gives a similar explanation:

“… stealing and swearing are supposed to be two general heads of crimes; the former, comprising sins against men; the latter, sins against God.”

However, the condemnation of thieves can also be viewed in a broader context.

Matthew Henry’s Commentary on the Whole Bible points out:

“… two sorts of sinners are here specified as the objects of this curse: (1.) Thieves; it is for every one that steals, that by fraud or force takes that which is not his own, especially that robs God and converts to his own use what was devoted to God and his honour… Sacrilege is, without doubt, the worst kind of thievery. He also that robs his father or mother, and saith, It is no transgression [Proverbs 28:24], let him know that against him this curse is directed, for it is against every one that steals. The letter of the eighth commandment has no penalty annexed to it; but the curse here is a sanction to that command. (2.) Swearers. Sinners of the former class offend against the second table, these against the first; for the curse meets those that break either table. He that swears rashly and profanely shall not be held guiltless, much less he that swears falsely…”

That the condemnation of the “thief” in Zechariah’s vision can be viewed as relating to both robbery of man AND of God is also expressed in the commentary by Jamieson, Fausset and Brown, where we read:

“The ‘theft’ immediately meant is similar sacrilege to that complained of in [Nehemiah 13:10; Malachi 3:8]. They robbed God by neglecting to give Him His due in building His house, while they built their own houses, forswearing their obligations to Him; therefore, the ‘houses’ they build shall be ‘consumed’ with God’s ‘curse.’ Probably literal theft and perjury accompanied their virtual theft and perjury as to the temple of God…”

Regarding the dimensions of the flying scroll (“Its length is twenty cubits and its width ten cubits”), these are the same dimensions as those of the temple porch or “vestibule” in front of the sanctuary of Solomon’s temple (1 Kings 6:3). The commentary of Jamieson, Fausset and Brown explains that that was the place “where the law was usually read… Its large size implies the great number of the curses contained…”

John Gill’s Exposition of the Entire Bible contains the following additional comments regarding the meaning of the dimensions of the flying scroll:

“… it was a very large one, a volume of a very uncommon size… this being the length and breadth of the porch before the temple… it may design either the roll or book in which the sins of men are written; which is very large, and will quickly be brought into judgment, when it will be opened, and men will be judged according to it; which shows the notice God takes of the sins of men; the exact knowledge he has of them; his strict remembrance of them; and the certain account men must give of them another day… or rather the book of the law… which will be a swift witness against the breakers of it, as more fully appears from the explanation of it in the next verse [Zechariah 5:3].”

We should note that the curse of the flying scroll “goes out over the face of the whole earth” (verse 3).

Matthew Henry’s Commentary on the Whole Bible explains the all-encompassing nature of God’s judgment, as well as the required preceding worldwide announcement of God’s coming judgment:

“God’s prophets are not only his ambassadors, to treat of peace with the sons of peace, but heralds, to proclaim war against those that delight in war, and persist in their rebellion. In this chapter we have two visions [the sixth vision of the flying scroll, and the seventh vision of the woman in the basket, see below], by which ‘the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men.’…

“This flying roll [The New King James Bible says, “scroll”] is a curse; it contains a declaration of the righteous wrath of God against those sinners especially who by swearing affront God’s majesty or by stealing invade their neighbour’s property…

“It goes forth over the face of the whole earth, not only of the land of Israel, but the whole world… All mankind are liable to the judgment of God; and, wherever sinners are, any where upon the face of the whole earth, the curse of God can and will find them out and seize them. Oh that we could with an eye of faith see the flying roll of God’s curse hanging over the guilty world as a thick cloud… big with thunders, lightnings, and storms, ready to destroy them! … The world is full of sin in great variety…”

Regarding the worldwide and comprehensive execution of God’s judgment, notice the following comments by the commentary of Jamieson, Fausset and Brown:

“[The curse will] enter … the house—In vain they guard and shut themselves up who incur the curse; it will inevitably enter even when they think themselves most secure. [It will] consume … timber [and] stones—not leaving a vestige of it. So the ‘stones’ and ‘timber’ of the house of a leper (type of the sinner) were to be utterly removed…”

Wesley’s Notes agrees with this explanation:

“This curse shall come with commission from [God]… It shall stick close to them and theirs like Gehazi’s leprosy… Nothing shall remain, as when both the timber and stones of a house are consumed.”

The execution of God’s judgment is certain. Matthew Henry’s Whole Bible Commentary explains:

“He that pronounces the sentence [i.e., the LORD of hosts] will take care to see it executed… It is a righteous curse, for he is a righteous God that warrants it… He brings it forth with power, and orders what execution it shall do; and who can put by or resist the curse which a God of almighty power brings forth?…”

We also need to address the meaning and relevance of Zechariah’s vision of the flying scroll for us today.

The Bible warns us not to become indifferent about the certain worldwide judgment of God. His people are commissioned by God to preach the gospel of the Kingdom of God and to feed the flock. This includes preaching repentance of breaking the law of GOD and the necessity to obey God and to keep His law (compare Luke 24:46–47; Romans 16:25–26; James 2:8–13).

Notice Paul’s encouragement and warning in 2 Thessalonians 1:3–10:

“We are bound to thank God always for you, brethren, as it is fitting, because your faith grows exceedingly, and the love of every one of you all abounds toward each other, so that we ourselves boast of you among the churches of God for your patience and faith in all your persecutions and tribulation that you endure, which is manifest evidence of the righteous judgment of God, that you may be counted worthy of the kingdom of God, for which you also suffer; since it is a righteous thing with God to repay with tribulation those who trouble you, and to give you who are troubled rest with us when the Lord Jesus is revealed from heaven with His mighty angels, in flaming fire taking vengeance on those who do not know God, and on those who do not OBEY THE GOSPEL of our Lord Jesus Christ.

“These shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power, when He comes, in that Day, to be glorified in His saints and to be admired among all those who believe, because OUR TESTIMONY AMONG YOU WAS BELIEVED.”

In the book of Revelation, we are told that Jesus Christ will come to reward His saints and to punish the disobedient. Notice Revelation 11:17–18: “…‘We give You thanks, O Lord God Almighty, The One who is and who was and who is to come, Because You have taken Your great power and reigned. The nations were angry, and Your wrath has come, And the time of the dead, that they should be judged. And that You should reward Your servants the prophets and the saints, And those who fear Your name, small and great, And should destroy those who destroy the earth.”

Before Christ returns, this world will need to be warned. The Church of God has the duty to preach the gospel of the Kingdom of God today in all the world as a witness, before the end comes (Matthew 24:14; Mark 13:10). God will use two witnesses, prior to Christ’s return, to prophesy and to testify for 3-1/2 years (Revelation 11:3, 6–7). In addition, we read that John saw, in a vision, an “angel flying in the midst of heaven, having the everlasting gospel to preach to those who dwell on the earth—to every nation, tribe, tongue and people—saying with a loud voice, ‘Fear God and give glory to Him, for the hour of His judgment has come; and worship Him who made heaven and earth, the sea and springs of water” (Revelation 14:6–7).

When God pours out His plagues over this disobedient world, MANY will refuse to repent of their sins, including transgressions such as demon worship, sorceries, murders and thefts. Instead, they will actually curse God, who alone has the power over those plagues He will send (Revelation 9:20–21; 16:9, 11, 21). Mankind will not be left without God’s warning. Before the curse of the flying scroll enters their houses, they will have been sufficiently warned.

In fact, as a confirmation of the warning of God’s Church to rebellious man, God will “open” His third heaven to the eyes of physical man and manifest His spiritual temple and the ark of His covenant (Revelation 11:19). We read in that passage that the temple of God in heaven was opened and the ark of the covenant was seen or “could be seen,” as some translations have it. Since spirit beings could see the temple and the ark of the covenant before that time; and since this passage is not strictly a reference to John, because then he would have referred to himself as the one seeing it (compare Revelation 5:1, 6; 6:1; 7:1, etc.), this passage in Revelation 11:19 refers to the manifestation of the ark of the covenant to the eyes of human beings. The physical ark of the covenant contained the tablets of the law—the Ten Commandments. The manifestation of His spiritual ark of the covenant in heaven will show man that God expects him to keep His law today, as well as in the future, just as He expected man to keep it in the past.

The good news is that some WILL repent and thus be counted worthy to escape God’s punishment (Revelation 7:1–17). Others, however, will reap what they have sown. God’s curse over a disobedient world will be executed. The curse for disobeying God’s law will swiftly, and without partiality, enter the house of every thief and every liar (representing every unrepentant sinner).

God is fair and judges rightly. He will give everyone an opportunity to repent—in His due time. But those who refuse willfully to do so, will experience eternal destruction. They will be destroyed, never to live again. Revelation 21:7–8 tells us: “He who overcomes shall inherit all things, and I will be his God and he shall be My son. But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death.”

For more information on the fate of the unrepentant wicked, as well as those whom God does not call in this day and age for His salvation, please read our free booklets, “The Gospel of the Kingdom of God,” and “Do We Have an Immortal Soul?

The Seventh Vision – The Woman in a Basket (Zechariah 5:5–11)

In Zechariah 5:5–11, we read the following words pertaining to Zechariah’s seventh vision: “(5) Then the angel who talked with me came out and said to me, ‘Lift your eyes now, and see what this is that goes forth.’ (6) So I asked, ‘What is it?’ And he said, ‘It is a basket that is going forth.’ He also said, ‘This is their resemblance [better: their iniquity] throughout the earth: (7) Here is a lead disc lifted up, and this is a woman sitting inside the basket’; (8) then he said, ‘This is Wickedness!’ And he thrust her down into the basket, and threw the lead cover over its mouth. (9) Then I raised my eyes and looked, and there were two women, coming with the wind in their wings; for they had wings like the wings of a stork, and they lifted up the basket between earth and heaven. (10) So I said to the angel who talked to me, ‘Where are they carrying the basket?’ (11) And he said to me, ‘To build a house for it in the land of Shinar [i.e., Babylon, compare Genesis 10:10; Daniel 1:2]; when it is ready, the basket will be set there on its base.’”

Keeping in mind that Zechariah’s nine visions are to be viewed primarily as containing prophecies for our time, we can consider the following points to help us understand the meaning of this vision:

Identity of the Woman

Some commentaries identify the woman in the basket as the woman or harlot riding the beast, as described in the book of Revelation. There, she is called “Mystery, Babylon the great, the mother of harlots and abominations of the earth” (Revelation 17:5). She is also described as a religious city built on seven hills (Revelation 17:9, 18, New International Version, Living Bible)—in other words, Babylon the great, in the book of Revelation, signifies a false religious, political, military and economic system.

In this regard, notice the explanation of the Scofield Reference Notes:

“The Babylon phase of the apostate church is symbolized by an unchaste woman, sodden with the greed and luxury of commercialism… Prophetically, the application to the Babylon of the Revelation is obvious.”

Adam Clarke’s Commentary on the Bible agrees:

“The land of Shinar means Babylon; and Babylon means Rome, in the Apocalypse…”

John Gill’s Exposition of the Entire Bible concurs as well:

“This woman is a very lively emblem of the whore of Rome, sitting as a queen upon many waters; ruling over kings and princes; living deliciously, and in great ease and pleasure filling up the measure of her sins…”

Land of Shinar

Regarding the reference to the land of Shinar, virtually all commentaries agree that this is a reference to Babylon, whether ancient or modern. The commentary of Jamieson, Fausset and Brown states that “Shinar” is “Babylonia…, the capital of the God-opposed world kingdoms, and so representing in general the seat of irreligion…”

Origin of Ancient Babylon

In evaluating the ORIGIN of ancient Babylon, Albert Barnes’ Notes on the Bible points out:

“The name of Shinar, though strictly Babylonia, carries back to an older power than the world-empire of Babylon; which now too was destroyed. ‘In the land of Shinar’… was that first attempt [by Nimrod and the attempt to build the Tower of Babel] to array a world-empire against God… And so it is the… [appropriate] symbol of the antitheist or anti-Christian world, which by violence, art, falsehood, sophistry, wars against the truth…”

The Broadman Bible Commentary adds the following observation:

“Verse 8 [of Zechariah, chapter 5] identifies the figure as the wicked one or wickedness. In the Old Testament this may be understood in many ways. One is the worship of idols [such as]… the figure of the Babylonian goddess Ishtar [ancient name for Easter] [or]… the figure of a goddess representing idol worship in general.”

Woman Called Wickedness

The modern application of the woman in the basket, called wickedness, is explained by John Gill’s Exposition of the Entire Bible, as follows:

“‘And he said, This is wickedness,’ … particularly [referring to] the wicked one, the man of sin and son of perdition… that wicked lawless one, [2 Thessalonians 2:8] yea, wickedness itself, being extremely wicked, a sink of sin and of all abominations.”

The man of sin, as described in 2 Thessalonians 2:3, refers to the future RELIGIOUS head of modern Babylon, who is also identified as the “false prophet” in the book of Revelation. He will, indeed, be a wicked and evil person, representing an evil and wicked system (compare Revelation 18:23–24).

Meaning of the Basket

With this understanding, let us explore the additional meaning of the prophecy in Zechariah 5. We read that the woman, personifying worldwide wickedness or iniquity, is confined to a basket or container, but she is trying, unsuccessfully, to escape from her prison (verses 7–8). This gives us the time setting of Zechariah’s vision—it describes the woman’s future judgment—which will occur when Jesus Christ returns. The modern CITY of Babylon the great—as well as the SYSTEM which it represents—will be destroyed with fire (Revelation 18:8, 21; 19:3). Depending on the translation, it will become a “dwelling place” or a “habitation” or a “house” (Elberfelder Bibel, Menge Bibel and Luther Bibel all say: “Behausung”) or a “home” (New International Version) of “demons, a prison for every foul spirit, and a cage for every unclean and hated bird” (Revelation 18:2).

This fact explains why two women with wings of a stork (Zechariah 5:9)—perhaps angels—carry the imprisoned woman to the land of Babylon, to build a house or dwelling place for her (verse 11). (For a further discussion about the appearance and functions of angels, please read our free booklet, “Angels, Demons and the Spirit World.”) The two women will assist in removing “wickedness”—the wicked system—from this earth. Please note that true Christians are already told today to “Come out of her, my people, lest you share in her sins, and lest you receive of her plagues” (Revelation 18:4). In the future, wickedness will be placed “forever in Babylon” (compare Geneva Study Bible); that is, the burned and destroyed location and area of the modern city of Babylon will become a “house” for demons during the time of the Millennium.

As Wesley’s Notes put it, the house built for the personified wickedness is not going to be built “in mercy, but in judgment.” She will be “set there… on its base” (Zechariah 5:11); that is, she “shall be confined without hope of release.”

This reminds us that Satan, the one behind this evil system, will also be “bound” by an angel “for a thousand years.” He will be cast “into the bottomless pit” and he will be “shut up,” and a “seal” will be set on him, “so that he should deceive the nations no more till the thousand years [of the Millennium] were finished” (compare Revelation 20:1–3).

Zechariah’s vision of the woman in the basket is meant to give us hope for the future! Even though wickedness and idolatry prevail in this present evil world, the time will come when Jesus Christ will make an end to wickedness. God WILL remember modern Babylon’s iniquities (Revelation 18:5). We read that God will judge “the great harlot who corrupted the earth with her fornication; and He [will avenge] on her the blood of His servants shed by her” (Revelation 19:2).

“Modern Babylon” will not be able to deceive people in the new world to come. No one following God will want to “dwell” there. Her future “house” or “home” will be reserved for demons and evil spirits. By contrast, each child of God will dwell “in the temple of… God” (Revelation 3:12).

The Eighth Vision – The Four Chariots (Zechariah 6:1–8)

In Zechariah 6:1–8, Zechariah’s eighth vision is described as follows: “(1) Then I turned and raised my eyes and looked, and behold, four chariots were coming from between two mountains, and the mountains were mountains of bronze. (2) With the first chariot were red horses, with the second chariot black horses, (3) with the third chariot white horses, and with the fourth chariot dappled horses—strong steeds. (4) Then I answered and said to the angel who talked with me, ‘What are these, my lord?’ (5) And the angel answered and said to me, ‘These are four spirits of heaven, who go out from their station before the LORD of all the earth. (6) The one with the black horses is going to the north country, the white are going after them, and the dappled are going toward the south country.’ (7) Then the strong steeds went out, eager to go, that they might walk to and fro throughout the earth. And He said, ‘Go, walk to and fro throughout the earth.’ So they walked to and fro throughout the earth. (8) And He called to me, and spoke to me, saying, ‘See, those who go toward the north country have given rest to My Spirit in the north country.’”

Many commentaries try to explain this vision by identifying the four chariots and horses as the world-ruling ancient empires of Babylon, Medo-Persia, Greece and Rome. Or, they identify them as the four horsemen of the Apocalypse, i.e., religious deception, war, famine and disease epidemics. However, in doing so, they miss the entire point of the vision, and replace the clear biblical explanation with human reasoning.

Evaluating the meaning of this vision becomes clearer when we consider the following points:

Four Horses

The Bible tells us very distinctly who and what the four horses with their chariots are. Zechariah 6:5 says that they are “four spirits of heaven,” that is, angelic beings.

A few commentaries accept this explanation. For instance, Scofield Reference Notes points out:

“That which is symbolized by the four chariots with their horses is not the four world-empires of Daniel, but ‘the four spirits of heaven which go forth from standing before the Lord of all the earth…’ These ‘spirits’ are angels…”

Albert Barnes’ Notes on the Bible agrees, stating:

“These are the four spirits of the heavens—They cannot be literal winds: for spirits, not winds, stand before God, as His servants, as in Job, ‘the sons of God came to present themselves before the Lord’…”

North Country

Since two of the four horses in Zechariah’s vision are sent into the “north country,” special emphasis is placed on its judgment. Most commentaries agree that the “north country,” as referred to in Zechariah 6:6 and 8, speaks of Babylon. The commentary of Jamieson, Fausset and Brown states: “… ‘the north country,’ that is, Babylon…” The commentary adds: “The ‘white’ [horses] go after the ‘black’ horses to the same country [Babylon]; two sets being sent to it because of its greater cruelty and guilt…”

The commentary continues that the “south country” (mentioned in Zechariah 6:6) signifies “Egypt, the other great foe of God’s people.”

Judgment and Punishment of Gentile Nations

We need to remember that the judgment and punishment of Gentile nations, as described in Zechariah’s vision, is mainly of future application.

The “north” country applies to MODERN Babylon, as described in Revelation 17 and 18. In addition, an interesting end-time reference to MODERN Egypt is found in Daniel 11:42–43, stating that “the land of Egypt shall not escape” the king of the North who will have “power over the treasures of gold and silver, and over all the precious things of Egypt.”

The Scofield Reference Notes explains further:

“The vision… speaks of the Lord’s judgments upon the Gentile nations north and south in the day of the Lord…”

The Day of the Lord refers to the time when God begins to intervene actively in human affairs by pouring out His wrath on disobedient humanity—commencing about one year prior to Christ’s return. (For more information, please read our free booklet, “The Great Tribulation and the Day of the Lord.”)

Note also the following comments in the Ryrie Study Bible:

“… the vision may also depict the final subjugation of the world, especially ‘Babylon,’ during the Tribulation days…”

Even though the commentary of Jamieson, Fausset and Brown applies Zechariah’s vision foremost to the destruction of world-ruling empires in Old Testament times, it also allows for an end-time fulfillment. It points out that the “strong steeds” in verse 7 seem “to apply to all four horses, and here especially to the ‘red.’ Their office is to complete hereafter the work already in part executed by the previous three who have stilled Babylon, Medo-Persia, and Graeco-Macedonia; namely, to punish finally the last great foe of Israel, the final form assumed by the fourth world kingdom, Rome, which is to continue down to the second advent of Christ [and which is identified in Revelation 17 as the modern Babylonian system]. Hence they ‘walk to and fro through the earth,’ counterworking Satan’s ‘going to and fro in the earth’… in connection with the last awful development of the fourth world kingdom.”

Two Mountains

We read in verse 1 that the four horses and their chariots came from “between two mountains” of “bronze” or “brass” (Authorized Version).

The commentary of Jamieson, Fausset and Brown speculates that the “two mountains” might refer to “the valley of Jehoshaphat, between Moriah and Mount Olivet… or the valley between Zion and Moriah, where the Lord [will be, Zechariah 2:10], and whence He sends forth His ministers of judgment on the heathen…” The commentary continues that “bronze” or “brass” is “the metal among the ancients representing hard solidity; so [is] the immovable and resistless firmness of God’s people (compare Jeremiah 1:18),” implying that the two mountains of bronze or brass might picture God’s firm and immovable judgment on disobedient nations.

We must point out, however, that the four spirit beings are sent out from heaven (Zechariah 6:5), eager to walk the earth (verse 7). Therefore, these two mountains ought to be understood as spiritual mountains in heaven—as the Bible records the existence of a spiritual Mount Zion in heaven (compare Hebrews 12:22–23; Isaiah 14:13–14; Ezekiel 28:14, 16).

“Rest to My Spirit in the North Country”

Commentaries are divided as to the meaning of Zechariah 6:8, saying that the angels have given “rest to My Spirit in the north country.” Albert Barnes’ Notes on the Bible seems to have the correct explanation, pointing out that the phrase should be translated as “’These have quieted My spirit in the north country’ [compare Authorized Version], Or rather, ‘have made My anger to rest’ on, that is, have carried it thither and deposited it there, made it to rest upon them, as its abode, as John saith of the unbelieving, ‘The wrath of God abideth on him’ [John 3:36].”

The commentary of Jamieson, Fausset and Brown agrees, stating that the angels “caused My ANGER to rest” on Babylon [Ecclesiastes 10:4; Ezekiel 5:13].”

God will destroy modern Babylon in His anger (compare Revelation 18:4–6, 8; 14:8). As we see in Zechariah’s vision, He will do so with the help of His angels. This fact seems to be confirmed in Revelation 18:21, where we read: “Then a mighty angel took up a stone like a great millstone and threw it into the sea, saying, ‘Thus with violence the great city Babylon shall be thrown down, and shall not be found anymore.’”

God’s judgment on this disobedient world is sure and certain, and it will be swift. Most people will be caught unaware, but God warns His servants today to be awake and to watch world events, so that they can be prepared and ready for Christ’s return (compare 1 Thessalonians 5:1–4; Luke 21:28; Matthew 24:32–33, 44)

The Ninth Vision – The Coronation of the High Priest Joshua (Zechariah 6:9–15)

We mentioned earlier, when discussing the fourth vision of the High Priest Joshua, in Zechariah 3:1–10, that Joshua is a type—a forerunner—of Jesus Christ. This fact becomes even more obvious in the ninth vision, which describes the coronation of Joshua.

Zechariah 6:9–15 reads: “(9) Then the word of the LORD came to me, saying: (10) ‘Receive the gift from the captives—from Heldai, Tobijah, and Jedaiah, who have come from Babylon—and go the same day and enter the house of Josiah the son of Zephaniah. (11) Take the silver and gold, make elaborate crowns [according to the literal text, see margin of the New King James Bible], and set [them] on the head of Joshua the son of Jehozadak, the high priest. (12) Then speak to him, saying, “Thus says the LORD of hosts, saying: ‘Behold, the Man whose name is the BRANCH! From His place He shall branch out, and He shall build the temple of the LORD; (13) Yes, He shall build the temple of the LORD. He shall bear the glory, And shall sit and rule on His throne; So He shall be a priest on His throne, And the counsel of peace shall be between them both.’” (14) Now the elaborate crowns [not “crown,” see comment above] shall be for a memorial in the temple of the LORD for Helem, Tobijah, Jedaiah, and Hen the son of Zephaniah. (15) Even those from afar shall come and build IN [as it should say, compare the Authorized Version] the temple of the LORD. Then you shall know that the LORD of hosts has sent Me to you. And this shall come to pass if you diligently obey the voice of the LORD your God.”’”

Symbolic Names

This passage, although describing a real event at the time of Joshua, nevertheless foreshadows a much more important event that will take place at the time of Christ’s return. It is thus filled with symbolic references to the end time.

For instance, even the names listed in verse 10 are of deep symbolic significance. As the Jamieson, Fausset and Brown Commentary explains, Heldai means “robust” (or, according to Albert Barnes’ Notes on the Bible, “The Lord’s World”—which would refer to the Millennium, as today, this is NOT God’s world); Tobijah means, “the goodness of God”; and Jedaiah means, “God knows” (or, “God cares for,” according to Albert Barnes’ Notes on the Bible).

In addition, several commentaries point out that Heldai was also called Helem (in verse 14), and that Joshua (which means, “God founds” or “God supports”) was also called Hen (meaning “favor”), as the same person often had two names. Also, the meaning of “Zephaniah” (in verse 14) is, “The LORD hides.”

The BRANCH

It is obvious that the reference to the “BRANCH” in verse 12 describes Jesus Christ, the Messiah—the God of the Old Testament. This shows that the entire passage is millennial.

Albert Barnes’ Notes on the Bible states to verse 12: “’Not for himself, but for Christ, whose name Joshua bare, and whose Priesthood and Princedom he represented,’ was the crown given him. The prophet had already foretold the Messiah, under the name of the Branch.”

The correct understanding of the identity of “the BRANCH” as the Messiah (compare Jeremiah 33:15)—and not as Zerubbabel, as the Broadman Bible Commentary erroneously concludes—has consequences for the correct understanding of the remainder of the entire passage.

The Building of the Temple

We are told in Zechariah 6:12 that it is the BRANCH—Jesus Christ—who will build the temple. Verse 15 says that some from afar will come to build IN the temple.

Albert Barnes’ Notes on the Bible explains verse 15 in this way: “And build in—or upon, the temple of the Lord… Not ‘build it’ for it was to be built by ‘the Branch,’ but ‘build on,’ labor on, it. It was a building, which should continually be enlarged…”

We find a similar explanation in the Jamieson, Fausset and Brown Commentary: “Christ ‘builds the temple’… His people ‘build in the temple.’”

The New Testament Church

Some commentaries understand the temple to refer to the New Testament Church that Jesus Christ promised to build.

Albert Barnes’ Notes on the Bible writes:

“The material temple was soon to be finished, and that by Zerubbabel, to whom this had been promised [Zechariah 4:10], not by Joshua. It was then a new temple, to be built from the foundation, of which He Himself was to be ‘the foundation’… as He said, ‘On this rock I will build My Church’… and in Him ‘all the building, fitly framed together, groweth unto an holy temple to the Lord’ [Ephesians 2:21].”

John Gill’s Exposition of the Entire Bible concurs: “… and [He] shall build the temple of the Lord; not a material temple, but the spiritual temple, the Church…”

The Millennial Physical Temple

Others conclude that the reference to the temple to be built by the BRANCH refers also—or primarily—to a physical temple in the Millennium.

The Jamieson, Fausset and Brown Commentary states:

“The promise of the future true building of the spiritual temple by Messiah… is an earnest to assure the Jews, that the material temple will be built by Joshua and Zerubbabel, in spite of all seeming obstacles. It also raises their thoughts beyond the material to the spiritual temple, and also to the future glorious temple, to be reared in Israel under Messiah’s superintendence… The repetition of the same clause [compare Zechariah 6:12 and 13] gives emphasis to the statement as to Messiah’s work.”

The Ryrie Study Bible adds: “The crowning of Joshua foreshadowed the crowning of Messiah, who at His second coming will build the (millennial) temple.”

The Nelson Study Bible agrees, stating:

“The Messiah Himself will build the temple of the Lord. Since the restoration temple (the second temple) was already being built and would be completed by Zerubbabel (see 4:9), the temple referred to here may be the future temple of the messianic kingdom… The temple of Zerubbabel was a prophetic symbol of the temple that is still to come…”

A Physical Temple Just Prior to Christ’s Return

It is also possible that the reference to a future temple, which will be built by the BRANCH, could relate to a physical temple still to be built in Jerusalem—just prior to the return of Christ. We know from Scripture that the Jews will bring sacrifices to Jerusalem. If there is a physical temple, then these sacrifices would be brought to that temple, until they are—temporarily—abolished by a European power.

As we discussed in our free booklet, “Is That in the Bible?—The Mysteries of the Book of Revelation?,” and as will also be pointed out in Chapter 13 of this booklet, strong biblical evidence exists for the rebuilding of a temple in the modern Jewish nation of Israel.

It would also be possible that it is THAT temple which will survive the partial end-time destruction of the city of Jerusalem, which is described as the millennial temple in the book of Ezekiel.

Crowns on Joshua’s Head

We also read in verses 11 and 14 that crowns were placed on Joshua’s head. Even though the New King James Bible speaks of only one crown, the literal text says, “crowns,” but uses a SINGULAR, not a plural VERB, in relationship to the crowns, signifying unity and harmony.

John Gill’s Exposition of the Entire Bible states:

“… both the crown of the priesthood and the crown of the kingdom should meet in [Joshua’s] antitype Christ, who is said to have on [His] head many crowns [Revelation 19:12]… The double crown is placed on Joshua’s head, symbolizing that the true priesthood and the kingdom shall be conferred on the one Messiah… It was a thing before unknown in the Levitical priesthood that the same person should wear at once the crown of a king and that of a high priest…”

The Nelson Study Bible adds: “… In the Messiah the two offices of king and priest will be united…”

Albert Barnes’ Notes on the Bible emphasizes this important additional aspect in his comment to verse 13: “He shall be at once king and priest, as it is said, ‘Thou art a priest forever after the order of Melchizedec.’ When the Christ should reign, He should not cease to be our Priest…”

Crowns for a Memorial

We should also take note of the fact that certain named individuals from Babylon brought gifts of silver and gold (verses 10 and 11) to be used for the construction of elaborate crowns for Joshua. These crowns were URGENTLY made “the same day” “for a memorial” (compare verse 14).

Albert Barnes’ Notes on the Bible states in this context:

“They brought a passing gift, but it should be for a lasting memorial in their behalf… When Midian had been smitten before Israel, and not one of Israel had been slain, they brought all the gold which had accrued to them, and ‘Moses and Eleazar took the gold, and brought it into the tabernacle, a memorial for the children of Israel before the Lord’ [Numbers 31:50, 54]. So the angel said to Cornelius, ‘thy prayers and thy alms are come up for a memorial before God’ [Acts 10:4, 31].”

The Jamieson, Fausset and Brown Commentary adds: “… a memorial—deposited in the temple, to the honor of the donors; a memorial, too, of the coronation of Joshua, to remind all of Messiah, the promised antitypical king-priest, soon to come.”

Our work for God is never in vain (Revelation 14:13)—even though it might sometimes seem to us that way (compare Isaiah 49:4). God does remember our hard labor and diligent service (Malachi 3:16–18). They are in God’s memory—a memorial! He will not forget that we are “doers of the work” (James 1:25), and that through our work, we accelerate and HASTEN the coming of the LORD (2 Peter 3:12).

“Counsel of Peace Between Them Both”

We also read in Zechariah 6:13 that Christ shall be a priest on His throne and that “the counsel of peace shall be between them both.”

Albert Barnes’ Notes on the Bible points out:

“There is a counsel of peace between [Christ] and the Father whose templeHe builds. The Will of the Father and the Son is one. Both had one Will of love toward us, the salvation of the world, bringing forth peace through our redemption.

“God the Father ‘so loved the world, that He gave His Only-Begotten Son, that whosoever believeth in Him should not perish but have everlasting life’ [John 3:16]; and God the Son ‘is our peace, who hath made both one, that He might reconcile both unto God in one body by the Cross, and came and preached peace to them which were afar off and to them that were nigh’ [Ephesians 2:14, 16–17].”

Matthew Henry’s Commentary on the Whole Bible offers an additional explanation:

“… the counsel of peace shall be between… the Father and the Son… Or, rather,… Between… [the] priestly and kingly office of Jesus Christ…”

A similar explanation is given by the Jamieson, Fausset and Brown Commentary:

“Peace between the kingly and priestly attributes of Messiah implies the harmonizing of the [seemingly] conflicting claims of God’s justice as a King, and His love as a Father and Priest. Hence is produced peace to man… It is only by being pardoned through His atonement and ruled by His laws, that we can find ‘peace.’”

“Those From Afar Shall Build in the Temple”

We are also told that “Even those from afar shall come and build [in] the temple of the LORD” (compare Zechariah 6:15).

The Ryrie Study Bible explains that this is a reference to the Millennium, when Gentiles will join in building the millennial temple.

However, Albert Barnes’ Notes on the Bible applies this reference to the spiritual temple, the New Testament church, stating:

“They who came from Babylon with offerings to God, became types of the Gentiles, of whom the Apostle says, ‘Now in Christ Jesus ye who sometimes were far off have become nigh through the blood of Christ’ [Ephesians 2:13];… and ‘the promise is to you and to your children, and to all that are far off, as many as the Lord our God shall call’ [Acts 2:39].”

A similar explanation is given by John Gill’s Exposition of the Entire Bible:

“And they that are afar off shall come… Into the temple; not the material temple… but into the spiritual temple, the church; and [it] is a prophecy of the calling of the Gentiles, who are said to be ‘afar off’…”

However, since the possibility of the building of a physical temple remains on the immediate horizon of prophetic events, occurrences may well happen that will lead to a more literal application of this prophecy. Indeed, the construction of the new Temple may be accomplished through the support of powerful groups outside of modern Israel. As it was in the time of Ezra and Nehemiah, there might be great opposition to the Jews when they were to undertake the rebuilding of such a symbolic representation of the Jewish claims to the city of Jerusalem and the land of Israel.

“And This Shall Come to Pass…”

As mentioned before, the phrase in verse 15, “Then you shall know that the LORD of hosts has sent Me to you…” refers to the Messiah, Jesus Christ. Ultimately, people will know that God the Father sent His Son to die for the world, and that it is He who will return as the all-powerful and glorious King of kings and Lord of lords. The remainder of verse 15 is also quite interesting. It says:

“And this shall come to pass if you diligently obey the voice of the LORD your God.”

Albert Barnes’ Notes on the Bible explains this phrase in this way:

“Not as though the coming of Christ depended upon their faithfulness, but their share in it. ‘Ye shall know (he had said) that the Lord of hosts hath sent me unto you;’ but whether this knowledge should reach to individuals, depends upon their obedience and their willingness to know…

“’For none of the wicked,’ Daniel says, ‘shall understand’ [Daniel 12:10]… So our Lord said, ‘If any man will do His will, he shall know of the doctrine, whether it be of God or whether I speak of Myself’ [John 7:17]…”

The coronation of the High Priest Joshua is a remarkable prophecy for the return of the Messiah and the beginning of His millennial rule here on earth. Not until then will true justice and mercy, as well as peace, become known to and experienced by all men. The time of man’s misrule, under the deception of Satan, will have ended.

Christ is still building His spiritual temple today, allowing fallible human beings to build IN His temple, under His guidance and leadership. He will soon return to this earth and especially to His spiritual temple “for salvation” (Hebrews 9:28).

He will be ruling as THE King and THE Priest—but He will be assisted by His spiritual temple—the immortal glorified members of the Church of God. At that time, true physical sacrifices will be brought “in righteousness” at a physical millennial temple in Jerusalem—a temple, which might have already been built just prior to Christ’s return.

Part 2 – Zechariah’s Additional Prophecies (Zechariah Chapters 7–14)

The First Coming of Jesus Christ

Before we specifically address those Messianic prophecies in the book of Zechariah that pertain to the First Coming of Christ, we will briefly summarize some other Old Testament Scriptures that give precise details about the appearance of the Messiah about 2,000 years ago.

These passages can be found throughout the pages of the Old Testament—a fact which, alone, proves the divine inspiration of the Holy Scriptures.

For instance, we find literally dozens of biblical references to Christ’s First Coming in the book of Isaiah. We will quote here just a few selected examples:

Isaiah 7:14 states that “the virgin shall conceive and bear a Son, and shall call His name Immanuel (which means, literally, God with us.)” This prophecy was fulfilled in Jesus, as Matthew 1:18–23 tells us.

Isaiah 6:9–10 foretells the fact that the people would not listen to the Messiah’s preaching and warnings (compare Matthew 13:14–15).

Isaiah 9:1–2 states that the Messiah would stay temporarily in the land of Zebulon and Naphtali (compare Matthew 4:13–16).

Isaiah 11:1 foretold that the Messiah would be a descendant of Jesse and David (compare Matthew 1:5–6, 25; Luke 3:23, 31–32).

Isaiah 29:13 foretold that the people had rejected the commandments of God and replaced them with the traditions of men (compare Matthew 15:7–9).

Isaiah 42:1–4 foretold the exact manner of the Messiah’s preaching (compare Matthew 12:16–21).

Isaiah 49:8–9 [and also Isaiah 61:1–2] foretold that the Messiah would preach the gospel and proclaim spiritual liberty (compare Luke 4:16–19).

Isaiah 50:6 prophesied that Christ would be beaten and spit on (compare Matthew 27:26, 30).

Isaiah 53:1 prophesied that the people would not believe the report or warning message brought by the Messiah (compare John 12:37–38).

Isaiah 53:3–5 prophesied that the Messiah would heal people, due to His own physical suffering and the stripes, which He would receive from the Romans (compare Matthew 8:16–17).

Isaiah 53:8 stated that He would be “taken from prison and from judgment,” foretelling that His “trial” and “conviction” would be illegal even according to human law (For more information on these startling prophecies, see Part 4 of our free booklet, “Jesus Christ—A Great Mystery,” pages 41–65).

Isaiah 53:12 foretold that He would pray for the transgressors at the time of His death (Luke 23:34).

Isaiah 53:12 also stated that “He was numbered with the transgressors.” This was fulfilled in more than one way, by the two robbers crucified with Him, and by His own disciples, compare Matthew 27:38 and Luke 22:35–38.

Isaiah 53:12 also foretold that He would bear “the sin of many,” which found its obvious fulfillment in Christ’s death (compare Hebrews 1:1–3; 1 Peter 2:24).

The Psalms are also filled with prophetic references to Christ’s First Coming, a few of which are presented below:

Psalm 8:2 foretold that children would greet and welcome the Messiah at His First Coming (compare Matthew 21:16).

Psalm 16:10 foretold that the Messiah would not stay in the grave, but that He would be resurrected soon after His death so His body would not see corruption (Acts 2:25–35).

Psalm 22:7 revealed in advance that He would be ridiculed, while dying on the cross (Matthew 27:39–44).

Psalm 22:14, 17 prophesied that the Messiah would be crucified (Matthew 27:26; John 12:32–33).

Psalm 22:18 stated that soldiers would cast lots and divide His garment among themselves (Matthew 27:35).

Psalm 34:20 foretold that none of Christ’s bones would be broken (compare John 19:33, 36).

Psalm 41:9 foretold that the Messiah would be betrayed by one of His friends who would eat bread with Him (Luke 22:21; John 13:18).

Psalm 69:21 prophesied that He would be given vinegar to drink for His thirst (John 19:28–30).

Psalm 78:2 foretold that the Messiah would speak in parables (compare Matthew 13:34–35).

Psalm 118:22–23 prophesied that the Messiah would be rejected by the builders, but that He would become the chief cornerstone for His Church (compare Matthew 21:42; Ephesians 2:19–22; 1 Peter 2:6–10).

Psalm 118:26 foretold in advance the exact words with which the people in Jerusalem would greet the Messiah (compare Matthew 21:9).

We find in the book of Numbers (24:17) that, in relationship to the birth of the Messiah, a star would come out of Jacob (compare Matthew 2:2).

In addition, a striking prophecy can be found in the book of Micah (5:2), referring to Christ’s birth: “But you, Bethlehem Ephrathah, Though you are little among the thousands of Judah, Yet out of you shall come forth to Me The One to be Ruler in Israel, Whose goings forth are from of old, From everlasting.” (Compare the record of the fulfillment of this prophecy in Matthew 2:1–12.)

Hosea 11:1 foretold that the Messiah, as a child, would stay temporarily in Egypt (compare Matthew 2:14–15).

Jeremiah 31:15 told us in advance about the horrible murder of the Jewish children at the time of Herod (compare Matthew 2:16–18).

Malachi 3:1 prophesied the appearance of a messenger just prior to the manifestation of the Messiah’s First Coming to prepare a people for Him. This prophecy found its fulfillment in John the Baptist, preaching a baptism of repentance for the remission of sins (compare Matthew 11:7–10; Mark 1:2–4).

While the book of Zechariah deals primarily with the time of Christ’s return—the Second Coming of the Messiah—it also contains several references to events that took place at the time of His First Coming.

Zechariah 9:9 reports that Christ—the just King offering salvation—would appear lowly, “riding on a donkey, A colt, the foal of a donkey.” The fulfillment of that prophecy is recorded in John 12:14–15.

Zechariah 9:9 also shows that His entrance into Jerusalem would be triumphant, as we read: “Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem!” This prophecy was fulfilled just prior to Christ’s betrayal and arrest, compare Mark 11:8–10.

In Zechariah 11:12–13, we are told that Jesus would be betrayed for thirty pieces of silver (compare Matthew 26:14–16), and that the money would be thrown into the house of the LORD—the temple—for the potter. This was fulfilled, exactly as stated (compare Matthew 27:3–10). Please note that Matthew 27:9 says that Jeremiah, too, gave this prophecy in advance. But it says that Jeremiah the prophet SPOKE those words, apparently, without writing them down in the book of Jeremiah. The prophecy was RECORDED, however, in Zechariah 11:13, as we have seen.

Zechariah 12:10 refers to the fact that the Messiah would be pierced. We are told in the New Testament that a soldier pierced Christ’s side with a spear, causing His death on the cross (John 19:34–37). (For the exact manner of Christ’s death, please read our free booklet, “Jesus Christ—a Great Mystery,” pages 78–79.) The passage in Zechariah 12:10 is quoted in Revelation 1:7, referring to Jesus Christ.

Another possible reference to the piercing of Christ’s hands at the time of His crucifixion (compare John 20:25) can be found in Zechariah 13:6, where we read, in the Authorized Version: “And one shall say unto him, What are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends.”

Finally, Zechariah 13:7 foretells that all of Christ’s disciples would leave Him at the time of His arrest, prior to His crucifixion and resurrection: “… Strike the Shepherd, And the sheep will be scattered…” Compare, for the exact fulfillment of that prophecy, Matthew 26:31–32 and Mark 14:27–28.

It is truly remarkable how these and many other Old Testament prophecies were fulfilled in Jesus Christ at the time of His First Coming. Jesus Himself insisted that ALL prophecies written about His earthly life were, and had to be fulfilled (Luke 24:25–27, 44–46; compare Matthew 26:51–56).

Based on this testimony of Scripture regarding things that are in the past, we can have complete and total confidence in the infallibility of prophecies dealing with the future. As Christ came as a humble servant to die for us, so He WILL come again as the KING of kings to rule for and with us (Revelation 5:8–10; 20:4, 6; Daniel 7:13–14, 26–27). He said time and again that He WILL return—and soon (John 14:3; James 5:8–9; Revelation 22:12, 20).

Terrible Godly Punishment on the Modern Houses of Israel and Judah

Many prophecies in the book of Zechariah deal with the Second Coming of the Messiah. Just prior to the return of Jesus Christ, God will inflict terrible punishment on the MODERN descendants of the ancient houses of Israel and Judah.

We understand that the modern descendants of the houses of Israel and Judah include the peoples of the USA, Great Britain, Canada, Australia, New Zealand and South Africa, as well as the modern Jews, who live both inside and outside the present day state of Israel. (For more information, please read our free booklet, “The Fall and Rise of Britain and America.”)

The Bible contains many prophecies dealing with the sins and punishment of these nations. However, we will limit our discussion here to the book of Zechariah.

When God challenged ancient Judah at the time of Zechariah, to get involved in the Work of God, He explained to them that they were suffering at that time because of their SINS. God’s values have not changed; therefore, His anger toward ancient Judah and Israel because of their sins applies equally to modern Israel and Judah today, as they are engaged in the same kinds of sins and transgressions.

God spoke through Zechariah to ancient Israel and Judah, saying that He had been very angry with their fathers. He cautioned them not to be like their fathers, to whom the former prophets preached, encouraging them, but without success, to repent. God also stated that His laws and commandments “overtook” them (compare Zechariah 1:2–6).

Amazingly, ancient Judah did finally repent in response to that challenge (verse 6, second half), even though their repentance was short-lived. It is to be hoped—though very unlikely—that MODERN Israel and Judah will also repent of their evil ways when they hear the Word of God proclaimed through God’s modern-day servants.

God also explained that when He was “a little angry” with Zion and Jerusalem, nations “helped—but with evil intent,” so that God became “exceedingly angry” with those nations (verse 15). Again, this prophecy is certainly dual and applies to our day and age as well.

God explained very clearly, in Zechariah 7:4–14, WHY He was angry with ancient Israel and Judah, and, at the same time, He tells us today WHY He is angry with the modern descendants of these ancient houses:

He says: “(4) Then the word of the LORD of hosts came to me, saying, (5) ‘Say to all the people of the land, and to the priests: “When you fasted and mourned… did you really fast for Me—for Me? (6) When you eat and when you drink, do you not eat and drink for yourselves? (7) Should you not have obeyed the words which the LORD proclaimed through the former prophets when Jerusalem and the cities around it were inhabited and prosperous… (9) Execute true justice, Show mercy and compassion Everyone to his brother. (10) Do not oppress the widow or the fatherless, The alien or the poor. Let none of you plan evil in his heart Against his brother. (11) But they refused to heed, shrugged their shoulders, and stopped their ears so that they could not hear. (12) Yes, they made their hearts like flint, refusing to hear the law and the words which the LORD of hosts had sent by His Spirit through the former prophets. Thus great wrath came from the LORD of hosts. (13) Therefore it happened, that just as He proclaimed and they would not hear, so they called out and I would not listen, says the LORD of hosts. (14) But I scattered them with a whirlwind among all the nations which they had not known. Thus the land became desolate after them, so that no one passed through or returned; for they made the pleasant land desolate.”’”

Again, this prophecy is dual. It applied to ancient Israel and Judah, and it applies to us today. As God scattered ancient Israel and Judah “with a whirlwind”—invasion and war—“among all the nations,” so God will scatter the modern houses of Israel and Judah.

In speaking of OUR present day, God tells us that the modern nations of Israel and Judah WILL repent, but only AFTER they have been held captive by foreign invaders.

We read in Zechariah 8:7–15: “(7) Thus says the LORD of hosts: ‘Behold, I will save My people from the land of the east And from the land of the west; (8) I will bring them back, And they shall dwell in the midst of Jerusalem. They shall be My people, And I will be their God, In truth and righteousness… (10) For before these days… There was no peace from the enemy for whoever went out or came in; For I set all men, everyone, against his neighbor… (13)… just as you were a curse among the nations, O house of Judah and house of Israel, So I will save you, and you shall be a blessing… (14) Just as I determined to punish you When your fathers provoked Me to wrath… And I would not relent, (15) So again in these days I am determined to do good to Jerusalem and to the house of Judah… (16) These are the things you shall do; Speak each man the truth to his neighbor; Give judgment in your gates for truth, justice, and peace; (17) Let none of you think evil in your heart against your neighbor; And do not love a false oath. For all these are things that I hate…’”

Another aspect of God’s anger today over sinful Israel and Judah is their willingness and eagerness to fight wars—wars that are not approved of nor endorsed by God. However, God says that this will be changed, by Jesus Christ: “I will cut off the chariot from Ephraim [Great Britain] And the horse [symbolic for war machines like tanks] from Jerusalem [the state of Israel]; The battle bow shall be cut off…” (Zechariah 9:10).

God also pronounces His punishment against the religious leaders of ancient and modern Israel and Judah, in Zechariah 10:3: “My anger is kindled against the shepherds, And I will punish the goatherds [leaders]…” The context with verse 2 indicates that those religious leaders were engaged in (and that they approved of) idolatry, divination and the preaching of a false hope.

God continues to explain that He allowed His people to be defeated in war and become captives of war. This prophecy is most certainly dual and refers also to our time and age, as God points out that He will free them from their captivity and bring them back to the Promised Land. This did NOT happen in history, as the tribe of “Joseph” never returned.

Notice Zechariah 10:6–10: “(6) I will strengthen the house of Judah, And I will save the house of Joseph [the modern English-speaking nations of the USA and the British Commonwealth]. I will bring them back [out of captivity and slavery], Because I have mercy on them. They shall be as though I had not cast them aside… (9) I will sow them among the peoples, And they shall remember Me in far countries; they shall live together with their children, And they shall return. (10) I will also bring them back from the land of Egypt And gather them from Assyria [modern German-speaking peoples]… (11) Then the pride of Assyria shall be brought down, And the scepter of Egypt shall depart.”

Another remarkable prophecy for our time, which is directed against the modern English-speaking nations (and the religious and political leaders) of the USA and the British Commonwealth, and their future captivity and slavery, can be found in Zechariah 11, beginning with verse 4:

“Thus says the LORD my God, ‘Feed the flock for slaughter, (5) whose owners slaughter them and feel no guilt; those who sell them say, ‘Blessed be the LORD, for I am rich; and their shepherds do not pity them. (6) For I will no longer pity the inhabitants of the land, says the LORD. But indeed I will give everyone into his neighbor’s hand and into the hand of his king. They shall attack the land, and I will not deliver them from their hand.’”

Notice that this is written in a future tense and for a future time. It pronounces events which will still occur, and it was written AFTER both ancient Israel and Judah had already gone into captivity, and AFTER the tribe of Judah had already returned to Jerusalem and had begun to build the temple.

Notice the continuation of this prophecy, beginning in verse 8, referring to three powerful religious and/or political leaders: “(8) ‘I dismissed the three shepherds in one month. My soul loathed them, and their soul also abhorred me…’ (14) Then I cut in two my other staff… that I might break the brotherhood between Judah and Israel.”

This indicates that in the times just ahead of us, the close relationship between the USA and Britain on the one hand, and the state of Israel on the other hand, will cease. The future will have to show who the three shepherds will be who will be “dismissed” “in one month.”

God goes on to prophesy that a worthless shepherd—a political or religious leader—will arise apparently just after the dismissal of the three shepherds and just prior to Christ’s return. This worthless shepherd will only care for himself.

We read, beginning in verse 16: “For indeed I will raise up a shepherd in the land who will not care for those who are cut off, nor seek the young, nor heal those that are broken, nor feed those that still stand. But he will eat the flesh of the fat and tear their hooves in pieces. (17) Woe to the worthless shepherd, Who leaves the flock! A sword shall be against his arm And against his right eye; His arm shall completely wither, And his right eye shall be totally blinded.”

When God intervenes, He will cleanse the inhabitants of Jerusalem from their sin and uncleanness (Zechariah 13:1). He will wipe out idolatry and cause the false prophets and their evil demonic spirits to depart from the land (verse 2). This shows the depth of deprivation that will have overtaken the land prior to Christ’s return, and WHY God made the following terrible pronouncement for our time and age: “(8) And it shall come to pass in all the land, Says the LORD, That two-thirds in it shall be cut off and die, But one-third shall be left in it: (9) I will bring the one-third through the fire, Will refine them as silver is refined and test them as gold is tested.”

Continuing in Zechariah 14:2: “For I will gather all the nations to battle against Jerusalem; The city shall be taken, The houses rifled, And the women ravished. Half of the city shall go into captivity.”

But then, we are told, beginning in verse 3, that God will intervene and fight for the inhabitants of Jerusalem and the modern peoples of Israel and Judah who have been brought into slavery and captivity because of their terrible sins, which cry to high heaven. God’s warnings are sure and certain, and they WILL come upon all of us very soon—unless we repent.

Even though the modern nations of Israel and Judah will not, in all probability, repent in time to prevent defeat in war and captivity, individuals can be spared. Those who turn to God and are willing to follow His direction in obedience to His law, have been promised protection from the evil and terrible times to come. And we DON’T mean some kind of supernatural secret rapture to heaven—a concept which the Bible does NOT teach. (For more information, please read our free booklets, “The Great Tribulation and the Day of the Lord,” and, “Is That in the Bible?—The Mysteries of the Book of Revelation!”)

It is up to each and every one of us to heed God’s warning and to act accordingly, so that we can be “counted worthy to escape all these things that WILL come to pass” (Luke 21:36).

The Fate of the City of Jerusalem at the Time of Christ’s Return

As mentioned, the book of Zechariah includes numerous prophecies relating to the return of Jesus Christ. What may be surprising to some is the fact that His return is closely connected with the city of Jerusalem.

Many passages in the book of Zechariah and in other places in the Old and New Testaments reveal that the city of Jerusalem will be facing a terrible time of destruction, but also that it will be subsequently blessed beyond human comprehension.

Jesus stated in Luke 21 that Jerusalem will be surrounded by Gentile armies which will make the city “desolate” (verse 20).  He added that the city will be “trampled by Gentiles until the times of the Gentiles are fulfilled” (verse 24). We read in Daniel11:41 that the “king of the North”—a military leader—will “enter the GloriousLand” and “plant the tents of his palace between the seas and the glorious holy mountain” (verse 45)—apparently establishing the city of Jerusalem as his new headquarters.

Paul adds in 2 Thessalonians 2:4 that the “man of sin” or the “lawless one”—a religious leader—will sit “as God in the temple of God,” claiming to be God. His powers will be given to him by Satan (verse 9). This passage indicates that a physical temple will be built in Jerusalem, and that the “lawless one” will be sitting in that temple. That an end-time temple may be built can also be seen in Zechariah 6:15.

Revelation 11:1–2 seems to confirm that a physical temple will be built in Jerusalem, and that the Gentiles will tread the HolyCity underfoot for forty-two months; that is, for three-and-a-half years. They will kill God’s “two witnesses” (verses 3, 7–8) in Jerusalem—a city which, by that time, is compared with the city of Sodom (verse 8). But God will resurrect the two witnesses, and an earthquake will strike the city, destroying a tenth part of it, and 7,000 people will die in that earthquake (verse 13).

We also read that sacrifices will be given in Jerusalem until the king of the North, the man of sin and the Gentile armies put a stop to them (Daniel 11:31; 8:9–14).

Joel 3:2, 11–14 reveals that at the time of Jesus Christ’s return, ALL nations—referring to their armies—will move to the Valley of Jehoshaphat, just outside Jerusalem, in order to fight there. Revelation 16:14, 16 tells us that they will first assemble at a place called Armageddon—but, according to the book of Joel, they will then move toward Jerusalem. At that time, the modern nations of Israel and Judah will have already been defeated in war and will have become captives of Gentile powers (Joel 3:1, 6; compare Jeremiah 30:10). The book of Joel informs us further that Jesus Christ will return to Jerusalem to fight for it—and THEN “Jerusalem shall be holy” (verse 17). He and His saints will overcome all of God’s enemies, including the king of the North, the man of sin and their armies, and their attempt to fight Christ and His saints will be defeated (Revelation 17:14).

With this brief background, let us now focus on what is stated in the book of Zechariah, regarding the return of Jesus Christ and the end-time fate of Jerusalem.

The LORD or Jesus Christ, the Messiah, tells us that He will return to Jerusalem with MERCY, and that His house shall be built in it (Zechariah 1:16). He assures us that Jerusalem will be inhabited without walls—that is, it will be peaceful (2:4). When God dwells in Jerusalem, it shall be called the “City of Truth, The Mountain of the LORD of hosts, The Holy Mountain’” (8:3). Then, “Old men and old women shall again sit In the streets of Jerusalem… The streets of the city Shall be full of boys and girls Playing in its streets…” (8:4–5). The captives of Israel and Judah will be brought back to Jerusalem “from the land of the east and from the land of the west… And they shall dwell in the midst of Jerusalem. They shall be My people, And I will be their God, In truth and righteousness” (8:7–8).

As the modern nations of Israel and Judah will become a curse among the nations just prior to Christ’s return, so they will become a blessing when Christ saves them (8:13). Christ is determined to do good to Jerusalem in the end (8:15). Then, “many peoples and strong nations Shall come to seek the LORD of hosts in Jerusalem And to pray before the LORD” (8:22). The Jews will be respected at that time—rather than still harboring anti-Semitic feelings, Gentile nations will ask the Jewish people to show them the way to the God of Abraham, Isaac and Jacob (8:23).

In Zechariah 9:9–10, we read about Christ’s First AND Second coming to Jerusalem. At His First Coming, He rode peacefully on a donkey (verse 9). At His Second Coming, He will also bring peace to the city—by DESTROYING all the weapons of war (verse 10)—and by DESTROYING those who want to destroy the city.

Just prior to His return, Christ will make Jerusalem a cup of drunkenness to all the surrounding peoples, when they lay siege against it (12:2). Verses 3 and 4 tell us: “And it shall happen in that day that I will make Jerusalem a very heavy stone for all peoples; all who would heave it away will surely be cut in pieces, though all nations of the earth are gathered against it. In that day… I will strike every horse with confusion, and its rider with madness… and will strike every horse of the peoples [soldiers] with blindness.”

Verses 8, 9 and 11 continue: “In that day the LORD will defend the inhabitants of Jerusalem… It shall be in that day that I will seek to destroy all the nations that come against Jerusalem… In that day there shall be great mourning in Jerusalem…”

When Christ returns to Jerusalem, He will “cut off the names of the idols from the land” and He will “cause the [false] prophets and the unclean spirit to depart from the land” (13:2). We also read that two-thirds of all the inhabitants of the land of Judah will die, and that the remaining one-third will be refined in fire; that is, they will repent during the “Great Tribulation” and the “Day of the Lord,” and become converted (13:8–9).

The last chapter of the book of Zechariah (chapter 14) gives us, without doubt, the great crescendo or final climax of the fate of the city of Jerusalem—picturing first its terrible future destruction, and then its subsequent glorious destiny.

Note these highlights from chapter 14, which bring into focus, in a coordinated fashion, the various statements quoted in this chapter that pertain to Jerusalem’s future: “(1) Behold, the day of the LORD is coming, And your spoil will be divided in your midst. (2) For I will gather all the nations to battle against Jerusalem; The city shall be taken, the houses rifled, And the women ravished. Half of the city shall go into captivity, But the remnant of the people shall not be cut off from the city. (3) Then the LORD will go forth And fight against those nations, As He fights in the day of battle. (4) And in that day His feet will stand on the Mount of Olives, Which faces Jerusalem on the east. And the Mount of Olives shall be split in two, From east to west, Making a very large valley… (5) Then you shall flee through my mountain valley… As you fled from the earthquake In the days of Uzziah king of Judah. Thus the LORD my God will come, And all the saints with [Him]… (7) It shall be one day Which is known to the LORD [God the Father]…

“(12) And this shall be the plague with which the LORD will strike all the people who fought against Jerusalem: Their flesh shall dissolve while they stand on their feet, Their eyes shall dissolve in their sockets, And their tongue shall dissolve in their mouths. (13) It shall come to pass in that day That a great panic from the LORD will be among them. Everyone will… raise his hand against his neighbor’s hand; (14) Judah will also fight at [better: against] Jerusalem [speaking of those Jews who escaped captivity by supporting the Gentile armies, compare Daniel 11:32]… (15) Such also shall be the plague On the horse and the mule, On the camel and the donkey, And on all the cattle that will be in those [military] camps. So shall this plague be.”

But Christ also tells us in the 14th chapter of the book of Zechariah what will happen AFTER His return—when He begins to RULE in Jerusalem, sitting on the throne of David (compare Luke 1:31–33):

“(Zechariah 14:8) And in that day it shall be that living waters shall flow from Jerusalem… (9) And the LORD shall be King over all the earth… (10) Jerusalem shall be raised up and inhabited in her place… (11) The people shall dwell in it; And no longer shall there be utter destruction, But Jerusalem shall be inhabited… (16) And it shall come to pass that everyone who is left of all the nations which came against Jerusalem shall go up from year to year to worship the King, the LORD of hosts, and to keep the Feast of Tabernacles. (17) And it shall be that whichever of the families of the earth do not come up to Jerusalem to worship the King, the LORD of hosts, on them there will be no rain. (18) If the family of Egypt will not come up and enter in, they shall have no rain; they shall receive the plague with which the LORD strikes the nations who do not come up to keep the Feast of Tabernacles. (19) This shall be the punishment of Egypt and the punishment of all the nations that do not come up to keep the Feast of Tabernacles.

“(20) In that day ‘HOLINESS TO THE LORD’ shall be engraved on the bells of the horses… (21) Yes, every pot in Jerusalem and Judah shall be holiness to the LORD of hosts. Everyone who sacrifices shall come and take them and cook in them. In that day there shall no longer be a Canaanite [an unconverted, rebellious person] in the house of the LORD of hosts.”

The entire book of Zechariah, with all its visions and prophecies, point to this most important event in the history of man—the return of Jesus Christ, the Messiah. He will come to establish the righteous and peaceful Kingdom of God on this war-stricken earth. May God speed THAT day, and let us pray, “Your Kingdom COME,” while making sure that we are coming out of spiritual Babylon, lest we “share in her sins, and lest [we] receive of her plagues” (Revelation 18:4).

Conclusion

We hope you now have a better appreciation of the book of Zechariah—a book that many consider to be “ancient” and of no significance to us. We would like to encourage you to go back and spend some time reading the message God has sent through the prophet Zechariah, incorporating what you have just learned, and giving prayerful consideration to the tremendous value of God’s message to us, both as a nation and to you, personally.

The RETURN of the Messiah—as prophesied in the pages of the book of Zechariah thousands of years ago—is NEAR! Very much nearer than many may think today!

God speaks to us through the Bible and reveals to us things that will surely and SHORTLY come to pass. He speaks with authority and certainty as to what HE WILL DO!

The question remains: What will YOU DO with this priceless understanding?

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