We will continue the verse-by-verse study of Jeremiah chapter 30, starting at verse 12, then we will go on to a verse-by-verse study of Jeremiah chapter 31.

I want to repeat what I said at the beginning of Jeremiah chapter 30: This chapter is very important, so I didn’t want to skip it here, but the format used here (without my being able to use bold lettering for the verses that we are studying, or footnotes, italics, etc. may make it a little difficult to read for some readers. For one thing I had quite a few footnotes in the original paper, and I get into a lot of details. If you prefer you can go to my website and read this chapter (or the entire paper) in a format where I was able to use bold lettering, footnotes, italics, etc.

I’ll quote from the “New American Standard Bible,” 1995 edition, unless otherwise noted. Frequently I’ll make comments in the middle of quotations in brackets [ ] or [[ ]] to make them more obvious.

(12) ‘For thus says the LORD [Yahweh], “Your wound [see verses 14, 17] is incurable And your injury [see verse 15] is serious. [Verses 13-15 show that this "wound" and "injury" speak of the judgments God has inflicted on Israel and Judah as a penalty for persistent sin without meaningful repentance. Eventually, however, the end-time remnant of Israel/Judah will repent and submit to God and His new-covenant salvation in and through Christ Jesus, and they will be healed (see verse 17).] (13) There is no one to plead your cause; No healing for your sore, No recovery for you. [Compare Jer. 14:19. The healing/recovery cannot come in any full sense until the remnant of Israel/Judah repent and are healed of their rebellion by God's new-covenant salvation.]; (14) All your lovers have forgotten you [[The "lovers" here are the nations which Judah/Israel had looked to, and had improper relationships with, instead of God. And, significantly, these relationships with the nations often included worshipping the gods of the nations, instead of being faithful to God. As this verse shows, their lovers forgot them because they became undesirable after God had judged them intensely because their iniquity was great and their sins numerous. After Judah/Israel lost their fame, wealth, etc., they were no longer desirable to the nations.]], They do not seek you; For I have wounded you with the wound of an enemy [cf. Lam. 2:1-10], With the punishment of a cruel one ["I have struck you as an enemy would, and punished you as would the cruel" NIV.

Many of God's judgments against Israel/Judah came through cruel rulers of cruel nations, including the kings of Assyria and Babylon, and Antichrist is yet to come.], Because your iniquity is great And your sins are numerous. (15) Why do you cry out over your injury? Your pain is incurable. Because your iniquity is great And your sins are numerous, I have done these things to you. [[One key point that God makes in this verse, as He speaks to Israel/Judah, is that He is the One who has judged them severely. It wasn't the nations (or anyone or anything else, including blind chance) that had caused their serious wounds and injuries. He wanted to make it clear that He was the One who had been judging them (often judging them through the nations) for their great iniquity and sins. As the next verse shows, God can deal with the nations who had been devouring Israel/Judah at any time, and He will deal with them after Israel/Judah finally repents in the last days and is saved through new-covenant salvation.]] (16) Therefore all who devour you [cf. Jer. 10:25] will be devoured; And all your adversaries, every one of them, will go into captivity; And those who plunder you will be for plunder, And all who prey upon you I will give for prey. [See under verse 15.] (17) For I will restore you to health And I will heal you of your wounds [cf. Jer. 33:6; Hos. 6:1],” declares the LORD [Yahweh], “Because they have called you an outcast, saying: ‘It is Zion; no one cares ["Lit. is seeking" (margin of NASB)] for her.’ ” [See under verse 15, and see verses 3, 7-11, 18-22. God always has cared for Zion (Israel/Judah - true Israel), and He will demonstrate this care in a very substantial way when He saves Zion at the end of this age. However, when Israel/Judah was being severely chastened by God it looked as if He didn't care for Zion.] (18) ‘Thus says the LORD [Yahweh], “Behold, I will restore the fortunes of the tents of Jacob [cf. Jer. 30:3; 31:23] And have compassion on his [Jacob's] dwelling places [cf. Psalm 102:13; Isa. 60:10; and Zech. 1:12]; And the city will be rebuilt on its ruin [[((I had a footnote: "The word 'ruins' [The NIV translates "ruins"] is the well-known term tel (‘tell,’ ‘mound,’ ‘heap’), now used by Arabs for the ruined mounds of Palestine” (Charles Feinberg, “Expositor’s Bible Commentary,” Vol. 6, page 564). In a footnote Feinberg adds, “The Hebrew tel (tel, ‘mound’ of a ruined city) corresponds to the Arabic tell. New towns in the Near East were frequently built on the ruins of the previous settlements.

Notice how tel (tell) formed a part of place names: Tel Aviv (Ezek 3:15), Tell el-Amarna (in Egypt), Tel Assar (2 Kings 19:12), Tel Melah, and Tel Harsha (Ezra 2:59).”)) Compare Jer. 31:4-6, 12, 23, 38-40. Jerusalem was rebuilt after the return from the Babylonian exile (as were many other cities), but this prophecy looks (at least for the most part) to the end of this age when Jerusalem will be rebuilt, exalted, and glorified after God’s end-time judgment of the world (cf., e.g., Isa. 2:2-4; 60:1-22; and Zech. 14:8-21).]], And the palace will stand on its rightful place. [Apparently the "palace" is the dwelling place of the "ruler/leader" mentioned in verse 21. As we have seen, the Lord Jesus Christ is that ruler (the King-High Priest).] (19) From them will proceed thanksgiving And the voice of those who celebrate [cf. Isa. 12:1; 35:10; 51:3, 11; Jer. 31:4; and Zeph. 3:14]; And I will multiply them ["I will add to their numbers" NIV]; and they will not be diminished [[For one thing, God will add large number of Gentiles to His true Israel (the Gentiles who become part of true Israel by salvation through faith in Christ Jesus). (I had a footnote: Apparently many Gentiles will answer the gospel call after the mid-week rapture; they will become part of God's true Israel; they will become part of the elect end-time remnant of God's true Israel.)]]; I will also honor them and they will not be insignificant. [These verses speak of the people of Israel/Judah after they have been saved by the Lord Jesus Christ in the last days.] (20) Their children also will be as formerly [[It is probably better (with J. A. Thompson and the NEB, for example) to translate "sons" instead of 'children" here. Apparently children are not specifically mentioned in this verse. ((I had a footnote: Compare Isa. 60:22; 65:17-22; and Jer. 33:22. For the record (based on subsequent prophecy, especially the all-important book of Revelation), I believe all the members of God's true Israel will be glorified by the time the millennial kingdom begins. (Start with "A Study of Isaiah 65:17-25" at the end of the chapter dealing with Isaiah chapter 25 in my paper titled, "Verse-by-Verse Studies of Selected Eschatological Prophecies from the Book of Isaiah.") If that is true, the people of God's true Israel won't be having children in the millennial kingdom (cf. Luke 20:34-36), but (apparently) the remnant of the nations (e.g., Rev. 20:3) will continue to have children throughout the millennium.)) These verses are poetry in the Hebrew as indicated in the format of the NASB; NIV, for example, and the two lines "their sons also will be as formerly" and "And their congregation shall be established before Me" are parallel statements (with "their sons" being equivalent to 'their congregation'); parallel statements are very common in Hebrew poetry.]], And their congregation shall be established before Me [cf. Isa. 54:14]; And I will punish all their oppressors [cf. Jer. 30:11, 16, 23, 24]. (21) Their leader [the Lord Jesus Christ] shall be one of them [See verse 9.], And their ruler ["their ruler" is the equivalent of "their leader"] shall come forth from their midst; And I will bring him [Him] near and he [He] shall approach Me; For who would dare to risk his life to approach Me?’ declares the LORD [Yahweh]. [From our new-covenant perspective, we can see that this particular Ruler has a right to approach God the Father like no other person in the universe, being deity Himself, God the Son, who became the God-man, the Lamb of God, the only Savior from sin and death, and our great High-Priest.] (22) You shall be My people, And I will be your God.” ‘ [Compare Ex. 6:7; 19:5, 6; Jer. 32:38; Ezek. 36:28; Hos. 2:23; Zech. 13:9; and Rev. 22:3-5.] (23) Behold, the tempest of the LORD [Yahweh]! Wrath has gone forth, A sweeping tempest; It will burst on the head of the wicked. [Compare Jer. 23:19, 20; 25:30-38. God's wrath will go forth in His end-time judgment of the world. All the people (including the people of Israel/Judah) who are committed to wickedness (the unrepentant) will be removed by judgment.] (24) The fierce anger of the LORD [Yahweh] will not turn back [cf. Jer. 4:8] Until He has performed and until He has accomplished The intent of His heart; In the latter days you will understand this.” [Compare Jer. 23:20. In the latter days, God's people will be able to fully understand His plans to save and to judge, because these things will have fully come to pass (in accordance with His prophetic word).]
JEREMIAH CHAPTER 31

I’ll quote the introductory paragraph that F. B. Huey has for Jeremiah chapter 31. “The main theme of this chapter is that a restored and reunited Israel [including Israel/Ephraim and Judah] would enjoy a new covenant relationship with God. The people would be spiritually as well as physically restored. The theme is expressed succinctly in the first verse, which serves as an introduction to the chapter. Verses 2-22 speak of the future of the Northern Kingdom. Verses 23-26 anticipate the Southern Kingdom’s restoration. Verses 27-40 describe coming days of blessing for both Israel and Judah” (“Jeremiah, Lamentations” [Broadman Press, 1993], page 268). I’ll also quote a sentence from what Huey says under verses 7-9 (page 272), “This was to be a new exodus on a grander scale in which God would judge the nations, deliver and regather his people from the ends of the earth, and shepherd them through the wilderness into the promised land of rest.’ Huey has a footnote here, “R. E. Watts, ‘Consolation or Confrontation? Isaiah 40-55 and the Delay of the New Exodus,’ TB 41 (1990); 32-35. Cf. Isa. 27:12, 13; 35:1-19; 43:14-21; 48:20-21; 51:9-11; 52:11-12; Jer. 23:7; Hos. 2:14-23; 11:5-11; Amos 9:7-15.”

I’ll also quote part of what C. F. Keil says here. ” ‘All the families of Israel’ [verse 1] are the families of the whole twelve tribes – of the two kingdoms of Israel and Judah, separated since the death of Solomon. After this announcement of deliverance for the whole of Israel, the address turns first to Israel of the ten tribes, and continues to treat longest of them, ‘because, judging from appearances, they seem irrecoverably lost – for ever rejected by the Lord’ (Hengstenberg)” (“Commentary on the Old Testament,” Vol. 8 [Eerdmans, 1978 reprint], page 16).

” ‘At that time,’ declares the LORD [Yahweh], ‘I will be the God of all the families of Israel [referring to Judah and Israel/Ephraim], and they shall be My people [cf., e.g., Jer. 30:22; Ezek. 37:15-28].’ [[The words "at that time" refer to the time at the end of this age spoken of in the last verses of Jeremiah chapter 30. (I had a footnote: Some Hebrew manuscripts have this verse (Jer. 31:1) as the last verse of chapter 30.) God will have reduced the people of Israel/Ephraim and Judah to a repentant remnant (through a powerful end-time shaking that will begin about the time of Antichrist's abomination of desolation; through the ministry of the two prophets of Revelation chapter 11; etc.), and will have saved them (and He will have judged the nations and left a repentant remnant of the nations too). The time setting here is about the end of Daniel's 70th week (Dan. 9:27). I should point out that verse 1 is prose in the Hebrew and verses 2-22 are poetry, as indicated by the format of the NASB; NIV, for example.]] (2) Thus says the LORD [Yahweh], ‘The people who survived the sword [Compare "the remnant of Israel" in verse 7.] Found grace in the wilderness ["will find favor in the desert" NIV] – Israel, when it went to find its rest [cf. Jer. 16:14, 15; 23:7, 8; and Hos. 2:14, 15].’ [["The people who survived the sword" is the end-time remnant of Israel scattered across the earth. (Apparently the past tenses of verses 2, 3 are prophetic perfects in the Hebrew.) They are "in the wilderness" on their way to find rest in the land of Israel, building on the fact that Israel was "in the wilderness" after the exodus from Egypt on their way to the promised land.

Coming just after Jer. 30:1-31:1 and with Jer. 31:27-34, and considering verses like Jer. 3:18; 23:1-8; and 50:4, 5 (all five passages just cited speak of God's saving all Israel [Israel/Ephraim and Judah] at the end of this age), I expect “Israel” to refer to all Israel here in verse 2, but I have to agree with most of the commentators that verses 2-22 deal (at least for the most part) with God’s salvation of the northern kingdom (sometimes called Ephraim/Israel). (I had a footnote: Jeremiah 3:12-14 deal with God’s salvation of the end-time remnant of the northern kingdom.) Verses 4-6 (or at least verses 5, 6) are clearly addressed to (the end-time remnant) of the northern kingdom, and the name “Ephraim” (which is clearly associated with the northern kingdom) is used in verses 6, 9, 18, and 20. Furthermore, the fact that Judah (the southern kingdom) is given separate treatment in verses 23-25 further substantiates the idea that verses 2-22 deal (at least for the most part) with the northern kingdom. (I had a footnote: If it weren’t for the emphasis on the northern kingdom [Israel/Ephraim] in verses 2-22 and the use of Ephraim in verse 9, verses 7-17 would fit better with God’s end-time salvation of the entire nation [Israel/Ephraim and Judah].) “Zion” (a name associated with the temple mount and Jerusalem) is mentioned in verses 6, 12. It seems to be taken for granted that Judah will have been saved and God will be dwelling in Jerusalem when the end-time remnant of the northern kingdom come to Jerusalem to worship God, etc.

It was reasonable to put all the emphasis on God’s salvation of the northern kingdom in verses 2-22. The people of that kingdom (sometimes called Israel/Ephraim) departed from God first and were carried into captivity about a hundred years before Jeremiah’s ministry began, while Judah still existed as a nation dwelling in their land throughout most of Jeremiah’s ministry (before Jerusalem and the temple were destroyed by the Babylonians in 587/586 BC). Furthermore, the people of the northern kingdom did not return from captivity (at least not in substantial numbers) while many of the people of the southern kingdom did return from the Babylonian captivity after seventy years (as God had prophesied that they would). Then too, the northern kingdom embraced ten tribes while the southern kingdom embraced only two tribes, Judah and Benjamin (cf., e.g., 1 Kings 11:29-36; 12:21).]] (3) The LORD [Yahweh] appeared to him ["Lit. me" (margin of NASB); the Septuagint (Greek translation of the Hebrew Old Testament) has "to him"] from afar [probably meaning from Zion; cf. Jer. 30:10], saying, ‘I have loved you with an everlasting love [cf. Deut. 4:37; 7:8; and Mal. 1:2];

Therefore I have drawn you with lovingkindness [Compare Psalm 25:6; Jer. 9:24; 32:18; Lam. 3:32; and Dan. 9:4. God draws them to Himself to save them spiritually and to take them back to the land of Israel/Judah (cf., e.g., Jer. 30:3).] (4) Again I will build you and you will be rebuilt [cf. Jer. 24:6; 30:18; and 33:7], O virgin of Israel! Again you will take up your tambourines [Compare Ex. 15:20; 1 Sam. 18:6. J. A. Thompson translates, "Once again you will adorn yourselves with timbrels," and regarding timbrels, he says, "adornment with small pieces that tinkled in the dance was common all over the Near East in ancient times and still is today" ("Book of Jeremiah," page 567.], And go forth to the dances of the merrymakers [cf. Jer. 30:19]. (5) Again you will plant vineyards [cf. Isa. 65:21; Ezek. 28:26; and Amos 9:14] On the hills of Samaria [[The "hills of Samaria" here and the "hills of Ephraim" of verse 6 refer to land of the northern kingdom. This viewpoint is confirmed by the fact that the last words of verse 6 speak of the people living in the north going up to Zion (they go up to Zion/Jerusalem because the city is some 2,500 feet above sea level; cf. "height of Zion" [Jer. 31:12]) to Yahweh, their God. The fact that they go up to Zion shows that Judah will have been saved through the Lord Jesus Christ too and that Israel/Ephraim and Judah will have been reunited (cf., e.g., Jer. 30:3, 7-9, 18-22; 31:1).]]; The planters will plant And will enjoy them. [In the past God's people would often plant but others would end up enjoying the produce.] (6) For there will be a day when watchmen [I had a footnote: "the watchmen who were posted on the mountains, that they might observe and give notice of the first appearance of the crescent of the moon after new-moon, so that the festival of the new-moon and the feasts connected with it might be fixed..." (C. F. Keil, "Commentary on the Old Testament," Vol. 8 [Eerdmans,1978 reprint], page 19).] On the hills of Ephraim call out, “Arise, and let us go up to Zion, To the LORD [Yahweh] our God.” ‘ [See under verse 5.] (7) For thus says the LORD [Yahweh], ‘Sing aloud with gladness for Jacob [The names Jacob and Israel (God changed Jacob's name to Israel) can be confusing in that both names can be used for the entire nation (in that Jacob/Israel was the father of all twelve tribes of the nation), and they can also be used of the northern kingdom, as they (apparently) are in this verse.], And shout among [The Hebrew preposition "b" translated "among" by the NASB here could also be translated "for" (NIV, NRSV); the Hebrew preposition "l" was translated "for" earlier in this verse.] the chief [or, head] of the nations [[(This double bracket continues for several paragraphs.) Compare Amos 6:1. The chief/foremost of the nations (from God's point of view) is Israel/Jacob, referring to the whole nation (cf. Deut. 26:19), but most agree that the northern kingdom is spoken of here. Note that Ephraim (referring to the northern kingdom) is called God's "firstborn" in verse 9 (being God's firstborn nation and being the chief/head of the nations is comparable in meaning) - see under verse 9.

But who is God speaking to here in verse 7? Who is He telling to "sing aloud with gladness for Jacob" and "to shout among (or, for) the chief of the nations"? It isn't all that obvious, but I assume God is speaking to the nations (or, more precisely, to the end-time remnant of the nations, not including Israel/Judah) that He has left after His end-time judgment of the world. Note that He speaks to the nations (the end-time remnant of the nations) in verse 10 and tells them to declare Israel's salvation "in the coastlands afar off."

God appointed Jeremiah a prophet to the nations (see Jer. 1:5, 10) and he (like Isaiah the prophet) frequently spoke to the nations and/or prophesied about the nations in his prophecies (cf., e.g., Jer. 3:17; 4:1, 2; 6:18-21 [In Jer. 6:18-21 God called the nations His "congregation" and spoke to them of His bringing disaster on Judah because of their persistent sinfulness; He also called the nations His "congregation" in Psalm 82:1; cf. Psalm 7:7]; 12:14-17; 16:19-21; 18:7-10; 25:8-38; 27:1-11; 33:9; 36:2; 46:1-51:64.)

Why would the remnant of the nations rejoice because God (judges the world and) saves the repentant end-time remnant of Ephraim (and Judah)? Because at that time the end-time remnant of the nations will realize that the God of Israel/Judah (the God of true Israel) is God and that He has removed the unrepentant rebels (who were committed to continue in rebellion forever) from the earth and is offering salvation to the repentant remnant of the nations too. There are many prophetic verses that speak of God’s saving the repentant end-time remnant of the nations after His end-time judgment of the world and of their having a place in His millennial kingdom. ((See, for example, Psalm 47; Isa. 2:2-4; Jer. 3:17; 4:1, 2; 16:19-21; 33:9; 48:47; 49:6 [God calls Ammon a "backsliding daughter" in 49:4], 11, 38, 39; 50:2-8 [There is widespread agreement that Jer. 50:8 (cf. Jer. 51:9) shows that the peoples of other nations will be set free too (not just Israel/Judah) when God judges Babylon/the world and that His people will be able to lead them (eventually lead them to God). Verses like Jer. 50:4, 5, 20 demonstrate that God's end-time judgment of the world is in view.], Zech. 2:11; 8:22, 23; 9:10; and 14:16. [I had a footnote: Prophecies like Isa. 2:2-4 (and Mic. 4:1-5) had been given long before the days of Jeremiah. Three of my papers are especially relevant to the topic of God's salvation of the end-time remnant of the nations: "Verse-by-Verse Studies of Selected Eschatological Psalms"; "Verse-by-Verse Studies of Selected Eschatological Prophecies from the Book of Isaiah" and "A Verse-by-Verse Study of Six Important Eschatological Chapters of the New Testament: 1 Corinthians 15; Matthew 24, 25; and Revelation 20-22; this Paper Deals Extensively with the Topic of God's Ultimate Salvation Plans for the Nations." This last paper is split up into several parts on my internet site (Google to Karl Kemp Teaching).])) In fact, quite a few prophetic verses even speak of the repentant end-time remnant of the nations bringing the scattered sons of Israel/Judah to God at Jerusalem after His end-time judgment of the world (cf. Isa. 14:1, 2; 49:22 [cf. Isa. 11:10-12]; 60:4-9; 66:20-23; and Zeph. 3:8-11).]]; Proclaim, give praise and say, “O LORD [Yahweh], save Your people [[I prefer the translation, "The LORD [Yahweh] has saved His people.” The “Amplified Bible” has, ‘The Lord has saved His people”; the NEB; RSV have, “The LORD has saved his people”; J. A. Thompson and the “Jerusalem Bible” have, “Yahweh has saved his people”; and the NAB has, “The LORD has delivered his people.” ((I had a footnote: J. A. Thompson (“Book of Jeremiah,” page 568) has a footnote for the word “his,” “MT [The Hebrew Masoretic Text] has ‘your,’ LXX [the Septuagint] and Targ. [Jewish Targum] ‘his.’ ” Gerald Keown, Pamela Scalise, and Thomas Smothers (“Jeremiah 26-52″ [Word, Inc., 1995], page 11) have two footnotes regarding the text here. The first footnote mentions the LXX and Targum readings (that were mentioned by Thompson), then says, “Therefore, BHS ["Biblia Hebraica Stuttgartensia"] recommends revocalizing to the perfect…’saved’ [instead of the imperative "save"]. ….” The second footnote reads, “BHS follows LXX and Tg [Targum] again, recommending … ‘his people,’ as the object of the perfect [Hebrew] verb.”))]], The remnant of Israel.” [This is the repentant end-time remnant of the northern kingdom that is scattered across the earth (see verse 8). On God's saving the end-time remnant of Israel/Judah, compare, for example, Isa. 11:11, 16; 10:20-23; Jer. 3:14-18; 23:3; 30:3, 11; 50:20; Mic. 2:12, 13; and Rom. 9:27-29; 11:25-27.] (8) Behold, I am bringing them from the north country [cf., e.g., Jer. 3:18], And I will gather them from the remote parts of the earth [Compare, for example, Deut. 30:1-5; Jer. 23:8; 30:3; and Ezek. 34:13.], Among them the blind [cf. Isa. 42:16] and the lame [cf. Mic. 4:6], The woman with child and she who is in labor with child, together; A great company, they will return here [to the land of Israel/Judah]. (9) With weeping [tears of repentance and joy] they will come [cf. Jer. 50:4], And by supplication I will lead them ["they will pray as I bring them back" NIV]; I will make them walk by streams of waters [cf. Isa. 35:6-8; 43:20; and 49:10], On a straight path in which they will not stumble [cf. Isa. 63:13]; For I am a father to Israel, And Ephraim is My firstborn.’ [[See on "the chief [head] of the nations” under verse 7. Compare Deut. 7:6; 32:6-9; Isa. 64:8; Jer. 3:4, 19; and Hos. 11:1. Exodus 4:22 says, “Then you shall say to Pharaoh, ‘thus says the LORD [Yahweh], “Israel is My firstborn.” ‘ ” It is clear that “Israel” refers to all the tribes of Israel/Ephraim and Judah in Ex. 4:22, but it seems that both names, “Israel” and “Ephraim,” are used here in Jer. 31:9 of the northern kingdom. The northern kingdom (with its ten tribes) was an important part of the people of God. The point here is that Israel/Ephraim is God’s “firstborn son” in that is has a privileged position with respect to all the other nations, not that it was born or existed before all the other nations. And, significantly, Israel/Ephraim was not God’s firstborn son over, or apart from, Judah. ((I had a footnote: There is a sense in which Ephraim could be called the preeminent tribe of the twelve tribes (or thirteen if you include the tribe of Levi), but I don’t believe that sense is relevant here in Jer. 31:9. Judah became the dominant tribe.

I’ll quote 1 Chron. 5:1, 2, “Now the sons of Reuben the firstborn of Israel [Reuben was the firstborn son of the twelve sons of Jacob/Israel (see Gen. 29:31, 32)] (for he was the firstborn, but because he defiled his father’s bed [Gen. 35:22; 49:4], his birthright was given to the sons of Joseph [Joseph's firstborn son was Manasseh, then Ephraim was born] the son of Israel; so that he [Reuben] is not enrolled in the genealogy according to the birthright. Though Judah prevailed over his brothers, and from him came the leader, yet the birthright belonged to Joseph [and therefore to his son Ephraim]).” Genesis 48:13-20 explain how Ephraim (the second-born son of Joseph) came to be exalted over Manasseh, the firstborn son of Joseph.))]] (10) Hear the word of the LORD [Yahweh], O nations [See under verse 7.], And declare in the coastlands afar off [cf. Isa. 66:19], And say, ‘He who scattered Israel [the northern kingdom] will gather him And keep him as a shepherd keeps his flock [cf. Isa. 40:11; Jer. 3:16-18; 16:14, 15; 23:7, 8; 31:8; 50:19; Ezek. 34:11-16, 23, 31; and Mic. 2:12; 5:4].’ (11) For the LORD [Yahweh] has ransomed Jacob [the northern kingdom] And redeemed him from the hand of him who was stronger than he. [[Compare Isa. 43:1; 44:23; 48:20; Jer. 15:21; and 50:34. God redeems Jacob/Israel/Ephraim through the Lord Jesus Christ (based on His atoning death). God redeems him [Jacob/Israel/Ephraim (ultimately all the members of God's true Israel) from the hand of him [the ruler(s) of the kingdom(s) of this world (including the devil, the evil angels, and Antichrist) who was stronger than he (stronger than Jacob/Israel/Ephraim; cf. Psalms 18:17; 142:6).]] (12) ‘They [the repentant and saved end-time remnant of the northern kingdom] will come and shout for joy on the height of Zion [cf. Isa. 2:2; Jer. 3:14-18; 31:6; Ezek. 17:23; and Mic. 4:1], And they will be radiant over the bounty of the LORD [Yahweh] – Over the grain and the new wine and the oil [cf. Jer. 31:5; Hos. 2:22; and Joel 3:18], And over the young of the flock and the herd [cf. Jer. 31:24; 33:12, 13]; And their life will be like a watered garden [cf. Isa. 58:11], And they will never languish again. [Compare Isa. 35:10; 60:20. The last words of this verse confirm that God's saving of (the remnant of) Israel/Ephraim (and of Judah) at the end of this age is in view, which will eventually culminate in the eternal state of eternal glory with its new heaven, new earth, and new Jerusalem. The scene here shows that the people of Zion, Jerusalem, Judah (the southern kingdom) will have been saved at this time.] (13) Then the virgin will rejoice in the dance [cf. Psalm 30:11], And the young men and the old, together, For I will turn their mourning into joy And will comfort them and give them joy for their sorrow [cf. Isa. 51:11; 61:3; 65:19]. (14) I will fill the soul of the priests with abundance, And My people will be satisfied with My goodness [cf. Jer. 50:19],’ declares the LORD [Yahweh].

We’ll continue with this verse-by-verse study of Jeremiah chapter 31 with verse 15 in Part 4.

Copyright by Karl Kemp

http://www.karlkempteachingministries.com Karl Kemp worked as an engineer in the space field throughout the 60s. He became a born-again Christian in 1964. He received an MA in Biblical Studies in 1972. He has been a Bible teacher for 45 years. See the website for more info on his books, papers, etc.

Article Source: http://www.faithwriters.com-CHRISTIAN WRITER-MAKE A WEBSITE

Knowledge that is derived from truth that feeds our spirit; which is our source of life, is referred to as “the bread of life”.

John 6:47, 48 Verily, verily, I say unto you, He that believeth on me hath everlasting life.

I am that bread of life.

John 6:51 I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.

Our tendency, as Christians, is to feel as if we already have a “full knowledge” of truth, when the reality is that we may have only experienced truth in an “introductory phase” of God given knowledge. This is exemplified extremely well in the story of Nicodemus.
The Deception Lurking In The Phrase “I Know.”

John 3:2,3 The same came to Jesus by night, and said unto him, Rabbi, we know that thou

art a teacher come from God: for no man can do these miracles that thou doest, except God

be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.

Nicodemus tells Jesus that He is a teacher from God and that God is with Him. By stating,

I know who you are, where your from and why you can do these things, Nicodemus is claiming this, I know where you came from, where you are, and where your going; I know you. Jesus replies by letting Nicodemus know he doesn’t know what He thinks he does:

John 3:10 “Art thou a master of Israel, and knowest not these things”?
How Much Are We Willing To Give?

Nicodemus is being challenged by Jesus to know what he didn’t know, but thought he did.There is a deeper truth to be seen from the question in verse 10, that will most definitely challenge us. When we choose to be the master of our lives, we cannot conform to the winning formula that gives us life, and the knowledge of God. What is that formula? It’s this:

“And ye shall know the truth, and the truth shall make you free”.

Notice that the first part of this formula has the knowledge of the truth. Knowing the truth is God inspired and is a miracle in its development. Having spiritual knowledge and God given insight is an awe inspiring thing for which our inclination is to say, I know it now Lord, put me in the game! However, the formula suggests a metamorphous requiring and challenging us to give of ourselves. The words “truth shall make” requires an adaptation from a role where Gods truth was more of a receiving connection, to an affiliation of “being made”, which may feel like we’re receiving very little. This altering often feels like leaving what felt like being a master, to being a servant. The reality is that Jesus is graduating us from knowledge, to the application of that knowledge, which requires we draw on more of Gods truths and less on self. In this process its important to note that our relationship with the Lord is strengthening through the truth strengthening us. Gods truth doesn’t always line up with our reasoning, so to receive the freedom in truth we must exercise self denial and a “make over ” we can trust. The outcome, both here and in heaven, are crowns of life containing blessings we wouldn’t have thought to ask for; and an abundance of true knowledge!

To Know Truth; Truth Must Know You

Galatians 4:9 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?

Being “known of God” has in His character and design, a transfer of supernatural knowledge through a relationship with His Son. This supernatural knowledge begins in an awareness of entering a relationship and knowing someone who we previously did not. Being “of the truth” is a good expression of this awareness, meaning we have relationally entered into Gods family. Saying we are “of” Gods family is to say we are of the truth. A relationship with Jesus, containing the gifts of His love, has only one requirement to accept His proposal; we must see ourselves as needing Jesus to be willing to accept Him. The Christian journey needs to be a continuing of a willingness to accept Him by being willing to hand over our will, and receiving His will. The more we are persuaded do this within the relationship with Jesus, the more we are known of God. Being known of God generates a supernatural knowledge, which is the knowledge of His truth that increasingly enlightens us into His spiritual guidance and a knowledge of our purpose in Him.

To know our God given purpose in life, our purpose must be allowed to know us.

I have a desire to see the body of Christ edified. Within the broad spectrum of edification I feel there exists a great need and opportunity for spiritual education at foundational levels. Please contact me about speaking at your church. Dale Linton 410-378-5035 or dale@agapesolutions.org

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Matthew 18:2-4 – He (Jesus) called a little child to him and placed the child among them. And he said, “Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven. Therefore, whoever takes the lowly position of this child is the greatest in the kingdom of heaven.”

Imagine you were the child who Jesus summoned. Here is this man of whom you had heard your parents speak. You had heard of the wonders he had performed and might of perhaps witnessed one yourself. When you arrive to where he will be teaching, you hope that you might be able to get a glimpse of the great Teacher that some proclaim to be the Messiah. All of a sudden, you hear the sound of a calm baritone voice calling for a child. Before you can realize what is going on you are met face to face with Jesus. He places you in his lap and smiles a gentle smile at you. He then tells the crowd the words of Matthew 18:3-4.” You think to yourself, “He is using me as an example, he must be mistaken! No one even acknowledges me. I have no say in decisions. I must trust in my Father’s plan for me and follow in obedience.” Jesus looked down at you with a warm smile, kisses your forehead and leads you back to your parents. You know your life will never be the same.

Jesus calls us to be like children, in that we are to have the humble attitudes of the heart of a child. A child is utterly dependant upon their caregiver and understands that need. Therefore, they recognize that their greatness is reliant upon someone greater than themselves. Small children innately understand the concept of respect because they are physically smaller and weaker than others, thus making humility an easier concept to grasp.

As we grow into adulthood, we inevitably become more independent. That independence usually leads to pride. Pride is the antithesis to the kingdom of God. To admit we are sinners that need God’s grace and forgiveness (that is brought through Christ) takes humility. It takes humility to abandon our own wants and desires of this world and to be transformed by the renewing of our minds. Yet, when we are able to recognize what our true position is as humans compared to the glorious nature of God, humility can be found.

The challenge today is to evaluate where you are spiritually. While we were created in God’s image (Gen. 1:27) and we were able to have a relationship with Him, once sin entered into the world, that relationship was broken (Isa. 59:2). However, because God loved us so much, He sent His Son, Jesus, into the world to die for our sins, even while we were still sinning against God (John 3:16, Romans 5:8). Jesus lived a perfect and holy life in order to be a proper sacrifice (Romans 5:12). We must therefore, humbly admit that we are sinners and that we need Jesus to intervene for us and mediate our relationship with God. We must then turn from our life of sin and turn to God. (Luke 13:5) It is by our faith that we are saved. (Ephesians 2:8-9). God guarantees that whoever calls upon the name of the Lord will be saved (Romans 10:13).

Where are you spiritually? Do you have a personal relationship with God? Christianity is not about going to church or placing money in an offering plate or following a bunch of rules. It is about having a relationship with Jesus Christ. Once you trust in Christ as Savior, you receive the Holy Spirit as a Helper to guide you in your walk with the Lord. Repenting and believing are the first two steps to a lifestyle of discipleship.

Cortney Whiting graduated from Berry College with a Bachelors of Arts in Psychology and graduated from Dallas Theological Seminary with a Masters of Theology, concentrating on New Testament Studies.

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So the early Christian church was divided into two “camps”, unlike today.The followers of Jesus, led by his brother James, in one that took the very Jewish message to the Jews and the diaspora of Israel, proselyting Gentiles on the way; whereas Paul carried a very simple message of the Christ to the Gentiles and accepting Jews..no special observance of the Law, no circumcision, no special keeping of the sabbath, no concern for “unclean” food..making it easier for Gentiles to accept his teaching.

The gospel was essentially the same..the Kingdom of God would be established with the Christ at its head, and those who believe would be saved and look forward to great times and happy days. An aside, once in awhile in his writings you realize that Paul thought the Kingdom’s arrival was imminent. But, for that matter, so apparently did Jesus. Barnabas “separated” himself from Paul, claiming that he didn’t like the way his cousin, Mark was being treated..no details, but apparently Mark forgave Paul, because around ten years later he was with him in Rome. So, Paul set out on his own to bring his gospel throughout the Roman Empire to the Gentiles (used generic term “Greeks”). Now, here is where it gets a little tricky. True, they were essentially agreed on the message, even though their requirements differed. BUT, the Disciples of Jesus believed that there was the need to “do things” to earn their place in the Kingdom. James declared that faith by itself is “dead”, if there is no “works”. And that represented the general nature of the approach of all the other Apostles. Paul states very emphatically that we are saved through FAITH and faith alone. Paul states further that this is accomplished through the GRACE of God.

When determining what message applies to you, it’s simple..if you are a Gentile, the teaching of Paul is meant for you. There’s a passage that helps to understand better how this is accomplished..2 Timothy 2:15 tells us to rightly divide the truth (some bibles say “handle”, but that’s not what Paul intended). So Paul encourages us to read and enjoy any and all scripture, but when it come to determining the “truth” and what we should believe in..look to his writings. So, Paul says it is by the Grace of God that we are saved. What must we do to earn this Grace? By whose Faith are we saved?

An actor who wrote and has performed in a one-man play on the life of the Apostle Paul over 1100 times. He’s also portrayed Jesus over 300 times. His book, JESUS: THE FINAL JOURNEY seeks to discover His mind-set to determine the “why” of His actions during His last year on earth.

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Holy Father, we humble our hearts before you. We want to understand your word, and we want to live in line with your word. We want to be fully ready to stand before you at the end of this age. We pray in Jesus’ mighty, holy name! Amen!

I’ll always quote from the “New American Standard Bible,” 1995 edition unless otherwise noted. When I quote from my book, “The Mid-Week Rapture,” it uses the 1977 edition.

When we stopped last time, we were discussing “the nations” of Rev. 20:3. I’ll read Rev. 20:1-3; then we will further discuss “the nations.” “Then I saw an angel coming down from heaven, holding the key of the abyss and a great chain in his hand. (2) And he laid hold of the dragon, the serpent of old [see Genesis chapter 3], who is the devil and Satan, and bound him for a thousand years; (3) and he threw him into the abyss, and shut it and sealed it over him, so that he would not deceive the nations any longer, until the thousand years were completed; after that he must [according to the plan of God] be released for a short time.” Revelation 15:2-4 is an important cross-reference for God’s salvation of the remnant of the nations that He will leave at the end of Daniel’s 70th week. We will look at those verses when we discuss verse 4.

It is quite significant, but somewhat unexpected, based on most of the teaching of the New Testament, that “the nations” will still exist on the earth after God’s end-time judgment of the world, at the end of Daniel’s 70th week. See the section titled, “A Brief Discussion on what the Rest of the New Testament, Apart from the Book of Revelation, Has to Say Regarding the Millennial Kingdom and God’s Ultimate Salvation Plans for the Nations”; that section is in my paper on Revelation chapters 20-22 on my internet site. Based on a large number of prophecies in the Old Testament, however, God’s salvation of the remnant of the nations after His end-time judgment of the world is very much to be expected. For many examples of such prophecies, see my paper titled, “More Regarding God’s Salvation Plans for the Nations” on my internet site; and see my papers on the internet that deal with selected prophetic psalms and selected prophecies from the book of Isaiah. Matthew 25:31-46 is another important cross-reference that deals with God’s end-time salvation of the nations; see my paper on Matthew chapters 24, 25 on the internet site.

The end-time remnant of the nations will be awakened by the things that take place on the earth in the last days, including the ministry of the two prophets; the coming of Christ with the clouds of heaven and the rapture; God’s salvation of the end-time remnant of Israel after the rapture; His judgment and removal of Babylon the great harlot and His judgment and removal of Antichrist and the false prophet and the gigantic multitude who follow them to wage war against the Lord Jesus Christ and against His army; and very much including the fact that He (in His mercy) has left them as a remnant and is now offering them salvation through the Lord Jesus Christ. They will be repentant (at least most of them will be repentant), and they will submit to God the Father and the Lord Jesus Christ. They will become believers, but (as I understand it) they will not become part of God’s true Israel. Apparently that door will be closed by the end of Daniel’s 70th week.

Like I mentioned in the last article, the Bible doesn’t tell us everything we would like to know about God’s salvation plans for the nations. For one thing, we don’t need to fully understand this topic at the present time. God will take care of the details, and we will know more as time goes on. There is much room for difference of opinion on some of the details. One important detail is that true Israel will be distinct from the nations throughout the millennial kingdom (of Revelation chapter 20) and in the eternal state (of Revelation chapters 21, 22). All the members of true Israel will be glorified by the time the millennial kingdom begins, and true Israel will be reigning, including reigning over the nations throughout the millennial kingdom and in the eternal state.

The people of the nations will still be living in natural bodies in the millennium, and apparently they will still be having children at that time. Apparently they will live very long lives, but the potential for sin and for death will still exist for them, and we know that there will be a major rebellion by a very large number of the people of the nations at the end of the millennium. That rebellion may involve only the offspring of the remnant of the nations who enter the millennial kingdom. The people of the nations who stay faithful to God throughout their lives in the millennial kingdom will enter the eternal state in glorified bodies, and they will have a glorious existence as people of God. Revelation 21:27 makes it clear that the nations will have access to salvation and God’s new Jerusalem through the Lord Jesus Christ and His atoning death: Their names will be found written in the Lamb’s book of life.

The people of the nations will experience God’s glory in a very full dimension in the eternal state, but their glory will be on a lower level than the glory that God has prepared for the people of true Israel. This is not a matter of one group of people being superior to another group, or of inferiority or superiority complexes. Everything will work together for good because everything will be in divine order, including the worship, attitudes, motives, and priorities of all the beings in His eternal kingdom.

Let’s go on to Rev. 20:4. We’ll discuss this important verse in some detail. The time setting here is the end of Daniel’s 70th week. “Then I saw thrones, and they sat on them, and judgment was given to them. And I saw the souls of those who had been beheaded because of their testimony to Jesus and because of the word of God, and those [[I'll stop for a minute. The second use of the word "those" here confuses the meaning of this sentence. I would omit this word in the translation. The Greek doesn't have the word for "those" here, and the KJV, NKJV, and the NIV do not include this word. The entire sentence is speaking of the souls of the Christians who will be martyred because they stay faithful to God throughout the second half of Daniel's 70th week. I'll start the sentence again and omit this word.]] And I saw the souls of those who had been beheaded because of their testimony to Jesus and because of the word of God, and who had not worshiped the beast [Antichrist] or his image, and had not received the mark on their forehead and on their hand; and they came to life and reigned with Christ for a thousand years.”

Let’s discuss the words at the beginning of verse 4, “And I saw thrones, and they sat on them, and judgment was given to them.” The words “I saw thrones” probably build on Dan. 7:9. (Daniel 7:18, 22, and 27 go on to speak of the saints reigning. Daniel chapter 7 is discussed in some detail in chapter 6 of my book, “The Mid-Week Rapture.”) Ultimately all the saints (all the people of God’s true Israel) will reign on these thrones, and John sees many glorified saints seated on these thrones already, but as this verse continues it shows that some of the saints haven’t been resurrected and glorified yet, or begun to reign with the Lord Jesus Christ. The saints must be resurrected and glorified before they begin to reign.

The saints who are seated on the thrones and who are reigning already are the ones who were resurrected, glorified, and raptured in the middle of Daniel’s 70th week. (Of course the saints who are living on the earth when Christ returns in the middle of the seven-year period will not need to be resurrected.) As we have discussed, the book of Revelation shows that these saints have been reigning with the Lord Jesus Christ since the time of their glorification and rapture. But the book of Revelation also shows that some of the people of God’s true Israel (centering in the end-time remnant of the nation Israel) will not become Christians until after the rapture. They will go through three and one-half very difficult years, and there will be many martyrs, but the martyrs will be resurrected and glorified and begin to reign with the Lord Jesus Christ by the time the millennial kingdom begins. John goes on to speak of those martyrs as he continues with verse 4.

I’ll read the first part of the verse again, but this time I’ll give a more literal translation of the Greek, “Then I saw thrones, and they sat on them, and judgment was given to them, and the souls,” and he goes on to speak of the souls of the saints martyred during the second half of Daniel’s 70th week because they stayed faithful to God and would not worship Antichrist. The Greek (which just has the verb “I saw” once in this verse) shows that the glorified saints on their thrones are different people than the souls of the saints who haven’t been resurrected and begun to reign yet. As this verse continues, John tells us that these souls come to life (that is, they are resurrected and glorified), and he mentions that they begin to reign. After those members of God’s true Israel are resurrected and glorified at the end of Daniel’s 70th week, they will begin to reign along with the other members of God’s true Israel who began to reign in the middle of the seven-year period.

We still need to discuss another important group of people, the Christians (the members of God’s true Israel) who will still be alive on the earth at the end of Daniel’s 70th week. There is no doubting that the devil, Antichrist, and the false prophet would kill every Christian living on the earth during the second half of Daniel’s 70th week if they could (see Revelation chapters 12 and 13, for example), and we know that there will be many martyrs, but God will substantially limit the number of Christians they will be able to kill. See Rev. 12:6, 14-16 and 13:10. I’ll read those verses, Revelation 12:6, “Then the woman [The woman is God's true Israel. In this context, right after the birth and rapture of the male child in the middle of Daniel's 70th week in Rev. 12:5, the woman represents the Christians converted after the rapture.] fled into the wilderness where she had a place prepared by God, so that there she would be nourished for one thousand two hundred and sixty days [which equals the second half of Daniel's 70th week].” I’ll read Rev. 12:14-16, “But the two wings of the great eagle were given to the woman, so that she could fly into the wilderness to her place [which builds on the fact that God enabled Israel to escape from Egypt into the wilderness on her way to the promised land (see Exod. 19:4, which mentions God's bearing Israel on eagle's wings at the time of the exodus).], where she was nourished for a time and times and half a time [for three and one-half years], from the presence of the serpent [the devil]. (15) And the serpent poured water like a river out of his mouth after the woman, so that he might cause her to be swept away with the flood. (16) But the earth helped the woman, and the earth opened its mouth and drank up the river which the dragon poured out of his mouth.” And I’ll read Rev. 13:10 from the NIV, “If anyone is to go into captivity, into captivity he will go. If anyone is to be killed with the sword, with the sword he will be killed. This calls for patient endurance and faithfulness on the part of the saints.” Our sovereign God is the One who determines such things as who will be killed and who will not be killed. The fact that He permits some to die as martyrs does not at all mean that He cares less for those Christians, not at all. It isn’t defeat to die as a martyr in the will of God. God is glorified and it will work for good, including the good of the Christians martyred.

There are two cross-references that are especially helpful to show that all the members of God’s true Israel will be glorified by the time the millennium begins, very much including the saints who will still be alive on the earth at the end of Daniel’s 70th week. First we will look at Rev. 15:2-4; then we will look at Isa. 66:7, 8. (Revelation 15:2-4 are discussed in some detail in my book and in my paper on Revelation 14:6 through chapter 19 on my internet site; Isaiah 66:1-8 are discussed in chapter 16 of my book.)

I’ll read Rev. 15:2. “And I saw something like a sea of glass mixed with fire, and those who had been victorious over the beast and his image and the number of his name, standing on the sea of glass, holding harps of God.” The time setting is the end of Daniel’s 70th week. The victorious, now-glorified saints pictured here in heaven came off victorious over Antichrist by staying faithful to God to the end: to the time of their martyrdom, or to the end of seven-year period for those still alive at that time. There is no basis to limit the saints pictured here in Rev. 15:2 to martyrs. It will be very obvious that these saints were victorious over Antichrist when the scene pictured in 15:2 comes to pass. They will be in heaven before the throne of God, and Antichrist and his followers will have been removed by God’s judgment. Revelation 4:6 helps us understand that the “something like a sea of glass” that John saw here in 15:2 was before the throne of God. The fact that the sea of glass was mixed with fire probably pictures the refining fires that these believers had just come through. On the refining fires that these saints will endure throughout the second half of Daniel’s 70th week, see Dan. 12:7, 10; Zech 13:9, for example.

I’ll read Rev. 15:2 again, and this time I’ll also read verses 3, 4. Verses 3. 4, and especially verse 4, are important verses to confirm that God will leave a repentant remnant of the nations at the end of Daniel’s 70th week to enter the millennial kingdom. I won’t comment on verses 3, 4 here, but these verses are discussed in my book and in my paper on the internet site. “And I saw something like a sea of glass mixed with fire, and those who had been victorious over the beast and his image and the number of his name [the number 666], standing on the sea of glass, holding harps of God. (3) And they sang the song of Moses, the bond-servant of God, and the song of the Lamb, saying, ‘Great and marvelous are Your works, O Lord God, the Almighty; Righteous and true are Your ways, King of the nations! (4) Who will not fear, O Lord, and glorify Your name? For You alone are holy; For ALL THE NATIONS WILL COME AND WORSHIP BEFORE YOU, BECAUSE YOUR RIGHTEOUS ACTS HAVE BEEN REVEALED [my emphasis].’ ” God’s righteous acts of saving and judging will have been revealed.

I’ll read Isa. 66:7, 8 (These verses also demonstrate that all the members of God’s true Israel will be glorified by the time the millennial kingdom begins), “Before she travailed, she brought forth; Before her pain came, she gave birth to a boy. (8) Who has heard such a thing? Who has seen such things? Can a land be born in one day? Can a nation be brought forth all at once? As soon as Zion travailed, she also brought forth her sons.” These verses are extremely important! We have already discussed Isa. 66:7 when we discussed Rev. 12:5. The birth of the male child in Rev. 12:5 is the same glorious event as the giving birth to a boy here in Isa. 66:7. The male child embraces all the members of God’s true Israel who will have become believers before the time of that glorious birth. True Israel, the glorious woman of Revelation chapter 12, gives birth in the sense that those believers (those members of God’s true Israel) will be born into the fullness of the eternal life and glory of God’s eternal kingdom. All the believers (including the believers from Old Testament days and all true Christians) who will have died before the time of that glorious birth will follow the Lord Jesus Christ in that birth. He is called the “first born from the dead” in Col. 1:18; Rev. 1:5. The believers who will be living on the earth when the Lord returns will not need to be resurrected, but we will need to be born into the fullness of God’s eternal life and glorified. Galatians 4:26 says that Jerusalem above is our mother. As born again Christians we have already been born of heaven in a preliminary sense, but we will not be born into the fullness of the eternal life and glory of God until the Lord returns.

What do the words “before she travailed” and “before her pain came” here in Isa. 66:7 refer to? As we have discussed, many verses prophesy of the very difficult times that the saints living on the earth will have to endure throughout the second half of Daniel’s 70th week.

I’ll read the last line of Isa. 66:8 again, “As soon as Zion travailed, she also brought forth her sons.” For Zion (true Israel) to bring forth her sons at the end of Daniel’s 70th week refers to her sons being born into the fullness of the eternal life and glory with a birth exactly like the birth of the boy in Isa. 66:7. As we have discussed, the people who become Christians after the rapture will center in the elect end-time remnant of the nation Israel. They will be glorified at the end of Daniel’s 70th week. Those who have died before the end of the seven-year period will be resurrected and glorified (as pictured in Rev. 20:4). The Christians who will still be alive will be glorified. Many verses prophesy of the city of Jerusalem’s also being transformed and exalted (glorified) at the end of Daniel’s 70th week in preparation for the millennial kingdom (see, for example, Isa. 2:2-4; 11:1-10; 60:1-22; and Zechariah chapter 14).

Let’s go on to Rev. 20:5, 6, “The rest of the dead did not come to life until the thousand years were completed. This is the first resurrection. (6) Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years.”

First let’s discuss the words, “the rest of the dead.” The time setting here is the end of Daniel’s 70th week. All the believers (all the people of God’s true Israel) who will have died before the end of Daniel’s 70th week will have been resurrected. The “rest of the dead” embraces all the people who will have lived and died from the days of Adam and Eve until that time who were not part of God’s true Israel. As I have mentioned, true Israel embraces all the believers from Old Testament days and all true Christians. Gentile Christians have been grafted into God’s true Israel.

As verse 6 continues, it informs us that the “rest of the dead” will not come to life until the end of the millennium. For them to come to life means that they will be resurrected bodily; it does not mean that they will begin to partake of the life of God. Revelation 20:11-15 show that they will be resurrected at the end of the millennium to stand before God to be judged according to their works at the great-white-throne judgment. Those verses show that those whose names are not found written in God’s book of life will be cast into the lake of fire, which is the second death.

Now let’s discuss the words at the end of verse 5, “This is the first resurrection.” These words refer to the resurrection of the believers, the people of true Israel. They will be resurrected first; that is, they will be resurrected before the “rest of the dead” are resurrected at the end of the millennium. The first resurrection is contrasted with the resurrection at the end of the millennium. There is no way we can limit the first resurrection to the resurrection of the martyrs at the end of Daniel’s 70th week that we read about in verse 4. The first resurrection definitely includes the resurrection of the very large number of saints who will be resurrected in the middle of Daniel’s 70th week. Those resurrected saints are seated on their thrones in verse 4. Those seated on the thrones in verse 4 also include us believers who will still be alive when the Lord returns. We will not need to be resurrected, but we will be glorified and raptured when Christ returns in the middle of Daniel’s 70th week, and we will begin to reign at that time.

In a fuller sense the first resurrection includes the resurrection of the Lord Jesus Christ and the resurrection of the select number of saints who were resurrected shortly after He was resurrected (see Matt. 27:52, 53). I’ll read 1 Cor. 15:20, 21, and 23, “But now Christ has been raised from the dead, the first fruits of those who are asleep. (21) For since by a man [Adam] came death, by a man also came the resurrection of the dead. (23) But each in his own order: Christ the first fruits, after that those who are Christ’s at His coming.”

I’ll read Rev. 20:6 again, “Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years.” I’ll read Rev. 20:14, 15 (These verses explain the second death of Rev. 20:6.), “Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. (15) And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire.”

The people of God’s true Israel will be functioning as priests to the nations, along with reigning, throughout the millennium (see Rev. 1:6; 5:10). We probably will continue to function as priests to the nations to some extent in the eternal state, but the people of the nations will be glorified when they enter the eternal state, and apparently they will have direct access to God. Revelation 22:5 makes it clear that we (true Israel) will reign forever and ever in the eternal state.

Let’s go on to Rev. 20:7-9, “When the thousand years are completed, Satan will be released from his prison, (8) and will come out to deceive the nations which are in the four corners of the earth [in other words, worldwide], Gog and Magog, to gather them together for the war; the number of them is like the sand of the seashore. (9) And they came up on the broad plain of the earth and surrounded the camp of the saints and the beloved city [Jerusalem], and fire came down from heaven and devoured them.” And I’ll read Rev. 20::3 again, “and he threw him [the devil] into the abyss, and shut it and sealed it over him, so that he would not deceive the nations any longer, until the thousand years were completed; after these things he must be released for a short time.”

It is hard to understand how so many people could be so sinful after having the opportunity to learn of God in the millennial kingdom, but it is clear that people who are willing to follow the devil in rebellion against God don’t love Him, His truth, or His righteousness. They wouldn’t want to be part of His heavenly kingdom on His terms, not that they will want the alternative (the lake of fire). It is easy to see why verse 3 said that the devil (according to the plan of God) must be released for a short time at the end of the millennium. God knew what was in the hearts of these people, and He lets them be tested to manifest that they are rebelsthey don’t love Him, His truth, or His righteousness. The devil tempts people and deceives them with clever lies, but there is no excuse for rejecting God and His truth and righteousness for the lies, rebellion, and wickedness of the devil. We must always reject the devil’s lies and temptations.

From the beginning to the end, the Bible emphasizes the serious depth of the sin problem in the heart of man. We must humble ourselves before Him and submit to His plan of salvation. He paid an infinite price in the sacrifice of His Son to sanctify the hearts and lives of those who submit to Him and the gospel in faith.

Verse 9 shows that the devil-inspired rebels will come from across the world to attack “the camp of the saints and the beloved city [Jerusalem].” It also shows that God will quickly deal with those rebels with fire from heaven. This has much in common with the enemies of God who were gathered to Har-Magedon (or, we could say, Armageddon) near the end of Daniel’s 70th week to wage war against the Lord Jesus Christ and His people. They too were quickly dealt with by the judgment of God. I agree with the widespread viewpoint that this war at the end of the millennium builds on Ezekiel chapters 38, 39. It is significant, for one thing, that those chapters speak of “GOG of the land of MAGOG” and Rev. 20:8 mentions “GOG and MAGOG.” On the fire from heaven, see Ezek. 38:22; 39:6. Ezekiel chapters 38, 39 are discussed on pages 144-146 of my book, “The Mid-Week Rapture.”

I’ll read the first part of verse 9 again and comment on a detail that has caused some confusion. “And they came up on the broad plain of the earth and surrounded the camp of the saints and the beloved city.” It seems that “the broad plain of the earth”it would probably be better to translate “the broad plain of the land”refers to the broad plain around Jerusalem, but there is no broad plain around Jerusalem, at least not at the present time. Apparently this verse anticipates the transformation of Jerusalem and the land around Jerusalem that will take place about the time the millennial kingdom begins (see Zech. 14:10). That verse prophesies of a rather large amount of land around Jerusalem being changed into a plain and of Jerusalem being raised up.

We’re finished with this article, and this is the last article in this series on the Mid-Week Rapture. We have covered many very important passages of Scripture in these articles, and many more passages (including the entire book of Revelation) are discussed in my book, “The Mid-Week Rapture,” and/or in my papers on my internet site. I recommend getting a copy of the book and spending some time on my internet site (Google to Karl Kemp Teaching). I also recommend reading these 24 articles (or hearing the 24 audio files that contain the same information, which are available on my internet site) before you read the book; they serve as a good introduction for the book, which is packed with important details. God bless you!

Copyright by Karl Kemp

http://www.karlkempteachingministries.com Karl Kemp worked as an engineer in the space field throughout the 60s. He became a born-again Christian in 1964. He received an MA in Biblical Studies in 1972. He has been a Bible teacher for 45 years. See the website for more info on his books, papers, etc.

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My name means “peace” but I am known for my great wisdom as well. I followed my father’s footsteps and became king of Israel after him. One of my greatest accomplishments was building the first Temple to the God of Israel in Jerusalem.

In addition to the Temple, I wrote three of the Books in the Old Testament. One of my famous verses is, “Train up a child in the way he should go; even when he is old he will not depart from it.” Who am I?

Here is a great way to share the stories and people of the Bible. This is a great conversation starter for reaching children as well. Pass it on to your family and friends to see if they know the answer. Have a great day!

Chris is the author of the inspirational book “Spiritual Basic Training” Learn more at http://www.spiritualbasictraining.com to complete missions for a Spirit-filled life.

God Bless

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God, the Powerful Originator,

The Alpha and Omega,

The Heavenly Architect,

God, the Universe Dancer,

The Cosmos Designer,

The Master Builder,

God, the Messiah and Savior,

The Wonderful Counselor,

The Earthly Carpenter,

God, the King of Jews,

The Author of Salvation,

The Biographer of the Bible,

Poured His enormity

Into Jesus, His son

And walked this earth

Among fallen humanity

Poured His mission

Into Jesus, the son

And sacrificed Himself

To save flawed human beings

Poured His compassion

Poured His forgiveness

Poured His mercy

Poured His grace

On Jews and Gentiles

Swallowed our sins

As He drank from death’s cup

And climbed on the life-giving cross

Swallowed the grave

As red blood flowed

And Jesus’ heart was resuscitated

There is no greater love than the Creator who laid down life for His treasured creatures, human beings. I cannot fathom the deepness of God’s affection. The cross was the way of redemption and salvation. Yes, the Pharisees, the Sadducees, and the Romans played a role in the death of Jesus, but God designed the plan. God who crucified Himself to save me, to love me, and to give me life.

Melissa writes about the God and human connection and condition.

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“Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new”! (2Cor 5:17). But the New Creation is ONLY In Christ, nowhere else, and we MUST BEHOLD IT! From being found In Him, as Paul said in Philippians, we have Good News. In Him there IS Good News. The verse I am thinking of is Isaiah 52:7, “How beautiful upon the mountain… .” This Mountain represents Mount Zion, and Mount Zion represents believers found In Christ, and here is where they are being changed into that same image from glory to glory/strength to strength, from one creation to an altogether Other “New Creation”! (2Cor 3:18; Ps 84:7). From being In Zion, In Christ, we have Good News, because Here (and only Here in Christ) there is only Good News, there is only the New Creation to behold. And this is what we declare, speak, publish, etc… .
2Cor 5:17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.

Isa 52:7 How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!

2 Cor 3:18 But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.

Ps 84:7 They go from strength to strength, every one of them in Zion appeareth before God.

Jimmy Ned Collins is a bilingual Bible Teacher, writer, and editor at the C.M.I. Bible Research Center in Leslie, Arkansas. For more Christ-centered writings, audio and video teachings from Jimmy Ned Collins and fellow laborers in Christ, visit http://www.cmintl.org

email at: crosseyedned@gmail.com

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Holy Father, we humble our hearts before you. We’re making it a top priority to understand your Word. We want to understand it. We want to live it. We want to be fully ready to stand before you. We pray in Jesus’ mighty name. Amen!

I’ll always quote from the New American Standard Bible, unless I mention otherwise. Sometimes I make comments in the middle of quotations using brackets [ ] or [[ ]] to make them more obvious.

Last time when we stopped we were on page 148 of my book, “Holiness and Victory Over Sin: Full Salvation Through the Atoning Death of the Lord Jesus Christ.” We are in the middle of a study of the Greek noun “aphesis,” which is a very important word. We were discussing Col. 1:9-14 at the end of the last article, which is a very important passage on the topic of holiness and victory over sin. We finished discussing verses 9-13 in the last broadcast, and we are ready to discuss verse 14, a verse that uses aphesis.

Before I read Col. 1:14, I’ll read verses 9-13 with a few comments for review. What the apostle Paul said in verses 9-13 helps us understand what he went on to say in verse 14. These verses are strongly tied together in the Greek. Verses 9-14 are all part of the same sentence in the Greek. There is a very strong emphasis in these verses on our being delivered from the authority of the kingdom of the darkness and bondage to sin and of our being transferred to the kingdom of the Lord Jesus Christ, which is the kingdom of the light, and of our being made saints who walk in a manner worthy of the Lord to please Him in all respects by the authority and power of God.

“For this reason also, since the day we heard of it, we have not ceased to pray for you and to ask that you may be filled with the knowledge of His will in all spiritual wisdom and understanding, so that you may walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God; strengthened with all power, according to His glorious might, for the attaining of all steadfastness and patience; joyously giving thanks to the Father, who has qualified us [or, "who has made us fit"] to share in the inheritance of the saints in light [better yet, "in the light"; the definite article is included in the Greek], For He rescued us from the domain [or, "from the authority"] of darkness [of the darkness], and transferred us to the kingdom of His beloved Son [Now I'll read verse 14], in whom [in Christ Jesus] we have redemption [we have the redemption], the forgiveness of sins [Greek aphesis].”

The Greek noun aphesis is typically translated “forgiveness” or the equivalent in this verse, but as we have discussed and will further discuss in some detail, I don’t believe this is an adequate way to translate aphesis in this verse and in several other verses. A translation like, “in whom we have the redemption, the release from sins [with the guilt and the penalties]” is required. This other translation says so much more, and it agrees perfectly with what the word redemption means and with what the apostle Paul said in the preceding verses. The Lord Jesus Christ didn’t just bear our sins with the guilt so we could be forgiven, as important as that is. He bore our sins with the guilt and with the penalties in His atoning death (very much including the penalties of spiritual death and bondage to sin), so He could forgive us and redeem us out of the kingdom of the darkness, with its spiritual death and bondage to sin. He bore our spiritual death, so we could be redeemed out to the kingdom of spiritual death and be born again. He bore our bondage to sin, so we could be redeemed out from under that evil taskmaster and be made righteous and holy with the very imparted righteousness and holiness of God.

Now we’ll get into the details of Col. 1:14. I’ll be reading from my book, which uses the New American Standard Bible, 1977 edition; sometimes I modify what is written in the book for these articles. We’ll start with the words, “in whom we have redemption.” I would translate “the redemption.” The definite article is included in the Greek. God’s redemption through Jesus Christ is the redemption in that it is the theme of much Old Testament prophecy and is at the center of new-covenant salvation. Also, the apostle does not first come to the idea of redemption at Col. 1:14; he has been speaking of the redemption, using different words, in the preceding verses, especially verse 13. On the redemption see under Rom. 3:24 in chapter 6 of my book, “Holiness and Victory Over Sin.”.

I’m going to turn back to page 80 and read part of what I said there in chapter 6. We’re discussing the words “through the redemption which is in Christ Jesus” of Rom. 3:24. “I believe these words rather strongly confirm that (in Rom. 3:24) “being justified” includes the ideas of being set free from the authority and power of sin (and spiritual death) and being made righteous. Sin formerly reigned (see Rom. 5:21, for example), and we were slaves of sin (see, for example, Rom. 3:9-20; 6:6, 17-22; 8:2, 5-8; and John 8:31-36), but now we have been redeemed out of the kingdom of sin (and spiritual death) through the atoning death of the Lord Jesus Christ.

The word redemption conveys the idea of buying a slave to set him free. We were slaves of sin (according to the New Testament), but we have been redeemed out of the kingdom of sin; we are no longer under the authority and power of sin, and we are no longer to serve our old master of sin (by sinning). If we were forgiven but were still slaves of sin, we would not be redeemed. Let’s briefly consider several passages that deal with the redemption in Christ Jesus, passages that emphasize the transformation to righteousness and holiness.

First we’ll look at 1 Cor. 6:18-20. “Flee immorality. Every other sin that a man commits is outside the body, but the immoral man sins against his own body. (19) Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? (20) For you have been bought with a price; therefore glorify God in your body.” We were bought with the price of Jesus’ blood. His precious blood redeemed us out of the kingdom of sin, Satan, and spiritual death.

Now I’ll read Titus 2:11-14 from the NIV, “For the grace of God that brings salvation has appeared to all men. (12) It teaches us [and, I might add, it enables us] to say ‘No’ to ungodliness and worldly passions and to live self-controlled, upright and godly lives in this present age, (13) while we wait for the blessed hope – the glorious appearing of our great God and Savior, Jesus Christ, (14) who gave himself for us TO REDEEM us from all wickedness [or, lawlessness] and to purify for himself a people that are his very own, eager to do what is good.” (I mentioned that Titus 2:11-14 are briefly discussed later in this chapter of my book.).

Now 1 Peter 1:14-19, which is another passage that speaks of redemption and puts a very strong emphasis on the need for Christians be set apart from all sin for God. “As obedient children, do not be conformed to the former lusts which were yours in your ignorance [back before you became Christians], (15) but like the Holy One who called you, be holy yourselves also in all your behavior; (16) because it is written, ‘YOU SHALL BE HOLY, FOR I AM HOLY.’ (17) And if you address as Father the One who impartially judges according to each man’s work, conduct yourselves in fear during the time of your stay upon earth [We must be afraid to sin against God; that's a healthy fear and a necessary fear according to the Bible, both the Old and New Testaments.]; knowing that you were not REDEEMED with perishable things like silver or gold from your futile [and I might add, sinful] way of life inherited from your forefathers, (19) but with precious blood, as of a lamb unblemished and spotless, the blood of Christ.” “Christians have been redeemed from their former futile, sinful way of life by the atoning blood of Christ. (First Peter 1:13-19 are discussed in the last chapter of this book.)

Now I’ll turn back to page 148 and continue to quote what I said under Col. 1:14, Now we’ll discuss the words “the forgiveness [aphesis] of sins” of Col. 1:14. As I have mentioned, I can’t live with the translation “forgiveness” for aphesis here. I would translate “the release from sins [with the guilt and the penalties],” or the equivalent. With these words, which are in apposition with the words “we have [the] redemption,” the apostle expands on what he means by “the redemption.”

Formerly we were under our sins with the guilt and the penalties. (See chapters 1, 2, 3, 4 and 6 of my book.) To be under our sins with the penalties included being under the authority of sin, spiritual death, Satan, and the darkness. These enemies gained authority over us through our sins, especially Adam’s one great transgression (see Rom. 5:12-21).

God sent His Son to bear our sins with the guilt and the penalties, and He delivered (rescued) us from the authority of the darkness (see Col. 1:13). The deliverance (rescue) of Col. 1:13 refers to the same basic gospel reality as do the expressions “the redemption” and “the release from [our] sins [with the guilt and the penalties]” of verse 14. All these expressions include the forgiveness of the guilt of sin, but they also include much more. We were not just redeemed from the guilt to sin. We were redeemed out of the kingdom of sin. This means, among other things, that we are no longer required to (or supposed to) serve our former master of sin by sinning. This is very good news! This is what we want, isn’t it?

Isaiah chapter 53 (which is discussed in this book) is a very important passage to show by what means we are released from our sins with the guilt and the penalties. That chapter deals with the all-important atoning death of the Lord Jesus Christ. The other passages that we are studying in this chapter of my book are all important illustrations of this concept of being released from sins with the guilt and the penalties. Since this concept is so important, and since it is not widely understood, let’s consider several more illustrations:

First we’ll look at Psalm 130:8. I’ll read the verse, “And He will redeem Israel From all his iniquities.” Iniquities is a translation of the plural of the Hebrew noun “awon.”. I believe this Hebrew noun is used here (as it very often is) of the iniquities with the guilt and the penalties. (Chapter 2 of my book deals with the meaning of this Hebrew noun.) Israel needs to be redeemed from her iniquities with the guilt and with the penalties. Psalm 130:8, understood in its ultimate sense, prophesies of full salvation in the Lord Jesus Christ. The concept of being redeemed from iniquities with the guilt and the penalties in Psalm 130:8 is essentially the same thing as “the redemption, the release from sins [with the guilt and the penalties]” of Col. 1:14.

Now we come to the subheading, “Several Commentators on Psalm 130:8.” J. J. S. Perowne (“Commentary on the Psalms,” a 1989 reprint by Kregel), commenting on the words, “[He will redeem Israel] from [all] his iniquities” says (in part), “The redemption includes the forgiveness of sin, the breaking of the power and dominion of sin, and the setting free from all the consequences of sin.”

F. Delitzsch (Volume 5 of the Keil and Delitzsch commentaries on the Old Testament) says (in part), “…He, in the fullness of the might of His free grace, will redeem Israel from all its iniquities, by forgiving them and removing their unhappy inward and outward consequences. With this promise the poet comforts himself. He means complete and final redemption, above all, in the genuinely New Testament manner, spiritual redemption.”

Now we’ll take a quick look at Psalm 39:8, “Deliver me from all my transgressions; Make me not the reproach of the foolish.” The word transgressions was translated from the plural of the Hebrew noun “pesha.” I believe the idea is “Deliver me from all my transgressions [with the guilt and with the penalties],” or just, “Deliver me from the penalties of my transgressions.” The first chapter of my book deals with the meaning of the Hebrew noun pesha, and Psalm 39:8 is discussed in that chapter.

Now Matthew 1:21, another verse that will help us understand the concept of being saved from our sin [with the guilt and with the penalties]. “And she will bear a Son; and you shall call His name Jesus, for it is He who will save His people from their sins.” That is, He will save His people from their sins [with the guilt and the penalties]. Note the preposition “from” in Matt. 1:21 (“He will save His people from their sins [with the guilt and the penalties]“), and note the preposition “from” in the next verse listed here, Rev. 1:5. I’ll read Rev. 1:5, “To Him who loves us, and released us from our sins [released us from our sins with the guilt and with the penalties] by His blood.” I should mention that the preposition “from” was also used in Psalm 130:8 and Psalm 39:8, verses we just looked at.

Now 1 Peter 2:24, 25, “and He Himself bore our sins [He Himself bore our sins with the guilt and the penalties] in His body on the cross, that we might die to sin and live to righteousness, for by His wounds you were healed. (25) For you were continually straying like sheep, but now you have returned to the Shepherd and Guardian of your souls.” The Lord Jesus Christ, the Lamb of God, bore our sins with the penalties of spiritual death and bondage to sin so that we might be born again and live in the very righteousness and holiness of God, as His born-again children.

Now we come to the subheading, “Two commentators on Colossians 1:14.” Adam Clarke, who was an associate of John Wesley (in his commentary on the Bible abridged by Ralph Earle, published by Baker in 1967), commenting on the words “the forgiveness of sins,” said, ” ‘The taking away of sins’; all the power, guilt, and infection of sin.”

R. C. Lucas (“The Message of Colossians and Philemon,” published by Inter-Varsity Press in 1980) has an interesting discussion regarding the meaning of “the forgiveness of sins.” I’ll quote the major part of his primary paragraph on this topic, “The blessing of forgiveness has sometimes been devalued, as though it were no more than the wiping of the slate clean. But sin is always a power that holds people in thrall [in bondage], so, in Paul’s teaching forgiveness must include the breaking of that power. It is inconceivable that God should forgive the past, and then send us back incapable of living a new life. Pardon without deliverance would be a mockery, and it is never so contemplated in the New Testament. We ought not speak of ‘mere forgiveness’ as though this were but an initial blessing of the gospel. The gospel is precisely the offer of freedom because of the forgiveness of our sins. (E.g., Acts 13:38, 39.) That forgiveness flows from the cross where Christ not only cancelled our debt but also disarmed our enemy (see Colossians 2:14, 15).”

I appreciate these words by R. C. Lucas, but I’ll make two brief comments. Most Christians don’t use the word forgiveness in the full sense presented in this quotation, and I don’t believe they ever will. Secondly, I believe a translation like

“release from sins [with the guilt and the penalties]” more accurately reflects the meaning intended for aphesis here in Col. 1:14, and in several other verses.

That completes our study of Col. 1:9-14, now we come to the heading “Ephesians 1:7 and the Meaning of ‘Aphesis.’ ” I’ll read Eph. 1:7, “In Him [in Christ] we have redemption through His blood, the forgiveness [aphesis] of our trespasses, according to the riches of His grace.”

Now we’ll discuss the words, “In Him we have redemption through His blood.” As in Col. 1:14, I would translate “the redemption.” The definite article is included in the Greek in both verses. We discussed “the redemption” in some detail when we discussed Col. 1:14. The words “through His blood” speak of the all-important atoning death of the Lord Jesus Christ (see, for example, Rom. 3:24, 25; Titus 2:14; Heb. 9:12-15; 1 Pet. 1:18. 19; and 2:24, 25).

Now we’ll discuss the words “the forgiveness [Greek aphesis] of our trespasses” of Eph. 1:7. As in Col. 1:14, these words are in apposition with the words “the redemption,” and they expand on the meaning of “the redemption.” And, as in Col. 1:14, I would translate “the release from our trespasses [with the guilt and the penalties],” or the equivalent. “The trespasses [with the guilt and the penalties]” here in Eph. 1:7 is the equivalent of “the sins [with the guilt and the penalties]” in Col. 1:14.

“The redemption through His blood, the release from our trespasses [with the guilt and the penalties]” includes our being set free from sin, Satan, and spiritual death. On our being set free from sin and being made righteous and holy, see Eph. 1:4; 2:1-10; 3:14-21; and 4:1-6:20. On our being set free from the authority of Satan, see Eph. 1:20-2:10; 4:8-10, 27; 5:8; and 6:10-18. (Although Satan has no legal authority over true Christians, we must still resist him. The warfare has not ceased, but we need not, and should not, be defeated.) On our being set free from spiritual death by the indwelling Spirit of life, see Eph. 1:13, 14; 2:5, 18; and 3:6.

Now we come to the subheading, “Several Commentators on Ephesians 1:7.” First I’ll quote several sentences from Francis Foulkes (“Epistle of Paul to the Ephesians,” published by Eerdmans in 1963). “His death means that blood has been shed as a sacrifice for sin; it may also be described in terms of sin’s defeat and so the release of man from its bondage. The sacrifice is thus the means of redemption which is the forgiveness of sins. Sin involves the bondage of mind and will and members, but forgiveness is freedom, and aphesis, the word used here, means literally the loosing of a person from that which binds him.” I very much appreciate what the commentator says here, but he is using the word forgiveness in a much fuller sense than most Christians do. Typically forgiveness is understood to mean the cancellation of the guilt of sin.

Next I’ll quote several sentences from Henry Alford (“New Testament for English Readers,” volume 3; this reprint was published by Baker in 1983). Commenting on the words “the (or, our) Redemption,” he says (in part), “[redemption] from that which brought us under God’s wrath, the guilt and power of sin, Matthew 1:21.”

Later in his discussion of Eph. 1:7, Alford comments of the meaning of the words “the remission [or, forgiveness]…of our transgressions.” He says, “explanation of the words, our Redemption: not to be limited, but extending to all riddance from the practice and consequences of our transgressions.” Then he comments on the meaning of the words, “according to the riches of His grace,” He says, “This alone would prevent the word ‘remission’ applying to merely the ‘forgiveness’ of sins. We have in this grace not only redemption from misery and wrath, not only forgiveness, – but we find in it the liberty, the glory, the inheritance of the children of God, – the crown of eternal life; compare 2 Corinthians 8:9.” I’ll read 2 Cor. 8:9, “For you know the grace of our Lord Jesus Christ, that though He was rich, yet for our sake He became poor, so that you through His poverty might become rich.”

The last commentator I listed here was John Wesley. I’ll quote part of what he said under Eph. 1:7 in his “Explanatory Notes Upon the New Testament. “…we…Who believe, have from the moment we believe, redemption from the guilt and power of sin, through his blood – Through what he hath done and suffered for us.”

That completes our study of Eph. 1:7 and the Greek noun aphesis. We’ll go on to a study of Eph. 1:3, 4. We won’t finish this study today; we’ll finish it in the next article. I’ll be quoting from my paper that includes verse-by-verse studies of Ephesians chapters 1 and 4 that is on my internet site. I highly recommend that you take a look at this paper. For one thing, it has a lot to say about holiness and victory over sin.

I’ll read Eph. 1:3, 4. “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, (4) just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him.” The verse continues with the words, “In love.” We’ll discuss those important words when we come to them.

Verse 3 starts with the word “Blessed.” I’ll read what I said in a bracket regarding this word, The NIV has “Praise (be to).” God the Father is to be blessed/praised (with thanksgiving) for the blessings He has bestowed on us in Christ Jesus. This sentence, which continues through verse 14 in the Greek (what a glorious sentence!), puts a strong emphasis on praise to God for His gracious and glorious plan of salvation. In verse 6 the apostle Paul speaks of “the praise of the glory of His grace, which He freely bestowed on us in the Beloved [in Christ Jesus],” and in verses 12 and 14 he speaks of “the praise of His glory.” In verse 7 he speaks of “the riches of His grace, which He lavished upon us.” In verse 5 he speaks of “the kind intention [or, good pleasure] which He [God the Father] purposed in Him [or, probably better, "which He purposed in Himself"].”

I’ll read verse 3 again, then comment further on the meaning of these words, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ.” The apostle goes on to speak of these spiritual blessings as he continues this long sentence. The primary blessings are spiritual, but the blessings are not limited to the spiritual dimension. Some of these blessings are available now, and some of them are reserved for the future (see Eph. 1:14, for example). Even now we have the victory “in the heavenly places” by virtue of our being “in Christ.” On “the heavenly places,” see Eph. 1:20; 2:6; 3:10; and 6:12. Note that the words “in Christ,” or equivalent words (like “in Him” and “in the beloved”) are repeatedly used in this long sentence (and in a large number of other passages in the New Testament), referring to the glorious union believers have with the Lord Jesus Christ (see verses 3, 4, 6, 7, 9, 11, and 13). Verse 5 shows that we are adopted as sons through Jesus Christ.

Now we come to Eph. 1:4, “Just as He [God the Father] chose us in Him [in Christ] before the foundation of the world [I have a lengthy discussion here, but I'm going to skip down to the next words for this article], that we would be holy and blameless before Him….” As I pointed out under verse 1, the Greek adjective translated “holy” here in verse 4 was translated “saints” in verse 1 (the adjective was plural in verse 1). Saints are holy (set apart) people. The call and enablement to be holy and blameless is a major feature of the present spiritual blessings given to us in Christ Jesus. Our living in God’s righteousness and holiness (by His grace) is the bottom line of Christianity (see, for example, Eph. 2:8-10; 3:14-6:17; Rom. 6:1-23; 8:1-14; 1 Pet. 1:13-25; 2:24; 4:1-6; Rev. 2:1-3:22; and 22:12-15).

Through the atoning death of the Lord Jesus Christ (see Eph. 1:7), and by the work of the Holy Spirit (see Eph. 1:13, 14, for example), Christians are enabled (by grace through faith) to live in a state of holiness and blamelessness – set apart by God for God, and living in the center of His will, with the victory over all sin. This is the ideal state that we can (and should) be living in as born-again Christians. Holiness is not optional for Christians (see Heb. 12:14, for example; I’ll read Heb. 12:14 from the NIV, “Make every effort to live in peace with all men and to be holy; without holiness no one will see the Lord.”) We must make living in a state of holiness a top priority. Christians aren’t automatically holy. The only way we can live in a state of holiness is by grace (which includes all the work of the Holy Spirit) through faith (a faith that is based on the good news spelled out in the New Testament).

In closing I’ll read what I said in a parenthesis here. It’s true, of course, that forgiveness is a foundational part of the Christian gospel. This truth is typically well understood by Christians, but there is a major problem when, as it so often happens, most of the emphasis is put on forgiveness and right standing. I believe we should put about ten percent of the emphasis on forgiveness and right standing and about ninety percent on being righteous and holy through the atoning death of the Lord Jesus Christ in the power of the Holy Spirit, by grace through faith.

We’ll come back to Eph. 1:4 in the next broadcast. God bless you! His name be glorified! His will be done! His will be done in each one of us!

Copyright by Karl Kemp

http://www.karlkempteachingministries.com Karl Kemp worked as an engineer in the space field throughout the 60s. He became a born-again Christian in 1964. He received an MA in Biblical Studies in 1972. He has been a Bible teacher for 45 years. See the website for more info on his books, papers, etc.

Article Source: http://www.faithwriters.com-CHRISTIAN WRITER-MAKE A WEBSITE

I’ll read from the New American Standard Bible, 1995 edition, unless I mention otherwise. Sometimes I make comments in the middle of quotations using brackets [ ] or [[ ]] to make them more obvious.

Holy Father, we humble our hearts before you. We want to understand your Word, including end-time prophecy, and we want to live in line with your Word, by your sufficient grace. We thank you for full salvation in the Lord Jesus Christ. We pray in His mighty name. Amen!

We are in the middle of a verse-by-verse study of Daniel chapter 12, which is one of the most important chapters in the Bible dealing with end-time prophecy. One thing that makes this chapter so important is that it enables us to see that the short great tribulation of Dan. 12:1 and Matt. 24:21, 22 will be over by the middle of Daniel’s 70th week, and that the Lord Jesus Christ will return, and the resurrection, glorification, and rapture will take place at that time.

As we have discussed, the short great tribulation will start about the time of Antichrist’s abomination of desolation, and it will be over before the Lord Jesus Christ returns in the middle of Daniel’s 70th week. And as we have discussed, Dan. 12:11 is of crucial significance, in that it enables us to see that Antichrist will initiate the abomination of desolation some thirty days (a month) before the middle of the seven-year period. The most important cross-reference to understand what the short great tribulation is all about is Rev. 9:13-21, the verses that deal with the sixth trumpet of the book of Revelation. These verses prophesy of very intense warfare that will take place in that part of the world that includes Israel. That warfare, which will undoubtedly use weapons of mass destruction, will be so intense that one-third of mankind will be killed in less than a month. The sixth trumpet will sound about the time of Antichrist’s abomination of desolation; then the seventh and last trumpet will sound right in the middle of Daniel’s 70th week, and the Lord Jesus Christ will return, and the resurrection, glorification, and rapture will take place.

Daniel chapter 12 focuses on the people of Israel, starting about the time of Antichrist’s abomination of desolation, when the short great tribulation will take place. In verse 1 of this chapter, we learn that Michael the archangel will arise to protect the elect of Israel during the days of the short great tribulation. This verse makes it clear that Michael will only be protecting the elect people of Israel, those whose names will be found written in God’s book of life. Through Michael’s intervention, the elect of Israel will escape being destroyed during the days of the short great tribulation, and they will be left as a remnant for God in the middle of Daniel’s 70th week

Many verses prophesy of this end-time remnant of Israel, including Joel 2:32; Zech. 13:8; 14:2; and Rev. 11:13. This remnant will be repentant, and they will be ready to submit to the Lord Jesus Christ when He comes to them (see Zech. 12:10-13:1; Matt. 23:37-39, for example). As we have discussed, He will come to them shortly after the rapture, when He comes to the Mount of Olives (see Zech. 12:10; 14:1-5; and Acts 1:9-11). One of the primary things that will lead to the repentance of the end-time elect remnant of Israel, and to their being ready to submit to the Lord Jesus Christ when He comes to them, will be the ministry of the two prophets of Revelation chapter 11 that will take place throughout the first half of Daniel’s 70th week (see Mal. 4:5, 6).

When we stopped last time, we were discussing Dan. 12:5-7. I’ll read the verses; then we will further discuss these verses, “Then I, Daniel, looked and behold, two others were standing, one on this bank of the river and the other on that bank of the river. (6) And one said to the man dressed in linen, who was above the waters of the river, ‘How long will it be until the end of these wonders [or, until the end of these astonishing things]?’ (7) I heard the man dressed in linen, who was above the waters of the river, as he raised his right hand and his left toward heaven, and swore by Him who lives forever that it would be for a time, times, and half a time, and as soon as they finish shattering the power of the holy people, all these events [or, things] will be completed.”

I’ll read verse 5 again, “Then I, Daniel, looked and behold, two others were standing, one on this bank of the river and the other on that bank of the river.” Based on Dan. 10:5, the river undoubtedly refers to the Tigris River. The two others who were standing on the banks of the river undoubtedly were angels, good angels.

I’ll read verse 6 again, “And one said to the man dressed in linen, who was above the waters of the river, ‘How long will it be until the end of these wonders [or, until the end of these astonishing things]?’ ” The one who asked the question of the man dressed in linen was one of the two angels mentioned in verse 5. But who was the man dressed in linen? We spent quite a bit of time discussing His identity in the last article, and this topic is discussed in some detail in my book, “The Mid-Week Rapture.” As I mentioned, I cannot be dogmatic on this point, but I am confident that the man dressed in linen is God the Son, the One who always existed with God the Father and God the Holy Spirit, the preincarnate Christ, the One who became the Lord Jesus Christ through the virgin birth. This Person was clearly distinguished from God the Father in the Old Testament, but quite a few verses in the Old Testament show that He was deity too. For one thing, He was called Yahweh several times in the Old Testament, which would be blasphemous if He were not deity with God the Father. Quite often this glorious Person was called the Angel (or, Messenger) of Yahweh in the Old Testament, but it must be understood that He was not a created angel. The New Testament has a lot to say about the Persons of God the Father, God the Son, and God the Holy Spirit.

I won’t comment further on the identity of the man dressed in linen, except to remind you that the “man dressed in linen” also appeared in Dan. 10:4-6 and in Ezekiel chapters 9, 10. The Lord Jesus Christ appeared to the apostle John in Rev. 1:10-20. The fact that His glorious appearance there corresponds so closely with the man dressed in linen of Dan. 10:4-6 is very strong evidence that the same Person appeared to the prophet Daniel and to the apostle John. I believe the man dressed in linen of Ezekiel chapters 9, 10 was God the Son too. (See my book for the details.)

Here in verse 6, the man dressed in linen is asked how long it will be until the end of these astonishing things. The astonishing things refer to the astonishing things associated with Antichrist. At the time the question is asked, several astonishing things associated with Antichrist have already taken place, including the abomination of desolation and the short great tribulation of Dan. 12:1. The man dressed in linen answers the question of verse 6 in verse 7; His answer shows that there are three and one-half years yet to go before Antichrist is destroyed and these astonishing things come to an end.

It is significant that the man dressed in linen comes on the scene, in an exalted position above the waters of the river and answers the question at a time corresponding with the very time that the Lord Jesus Christ will return with the clouds, and the resurrection, glorification, and rapture will take place, right in the middle of Daniel’s 70th week.

I’ll read verse 7 again, “I heard the man dressed in linen, who was above the waters of the river, as he raised his right hand and his left toward heaven, and swore by Him who lives forever that it would be for a time, times, and half a time; and as soon as they finish shattering the power of the holy people, all these events [or, all these things (all these astonishing things)] will be completed.”

Assuming the man dressed in linen is God the Son (which I do assume), He swears by the triune God, or (more likely) He swears by God the Father, that there are three and one-half years yet to go before Antichrist is destroyed and these astonishing things come to an end. The Bible shows that God the Son is subordinate to God the Father in some ways (see 1 Cor. 15:27, 28, for example). And I should mention that God raised His hand in Deut. 32:40-43 and swore (based on the fact the He is God and lives forever) that He was going to judge the world and save His repentant people. Also, Heb. 6:13 speaks of God swearing by Himself, since He could swear by no one greater.

I’ll read a paragraph that I have in my book under the words, “and as soon as they finish shattering the power of the holy people” of Dan. 12:7. First I listed many important cross-references that will help us understand these words. I’ll read several of these cross-references. I’ll read Dan. 7:21, 25, and 26. “I kept looking and that horn [Antichrist] was waging war with the saints and overpowering them.” [As verse 25 (and other verses) show, Antichrist will be waging war against the saints, and in some ways overpowering them, throughout the second half of Daniel's 70th week.] (25) He will speak out against the Most High and wear down the saints of the Highest One, and he will intend to make alterations in times and in law; and they [the saints] will be given into his hand for a time, times, and half a time [which equals three and one-half years]. (26) But the court will sit for judgment and his dominion will be taken away, annihilated and destroyed forever.” I’ll read Rev. 12:17. “So the dragon [the devil] was enraged with the woman, and went off to make war with the rest of her seed, who keep the commandments of God and hold to the testimony of Jesus.” As we have discussed, the devil will give Antichrist his power and his throne and great authority right after he is thrown down to the earth in the middle of Daniel’s 70th week. He will then use Antichrist to wage war against Christians throughout the second half of the seven-year period. (Those Christians will center in the end-time elect remnant of Israel.) And I’ll read Rev. 13:5 and the first part of verse 7. “There was given to him [to Antichrist] a mouth speaking arrogant words and blasphemies, and authority to act for forty-two months was given to him. (7) It was also given to him to make war with the saints and to overcome them….” Dan. 12:10 shows that the end-time elect remnant of Israel will be purged, purified, and refined during those very difficult years, when the devil and Antichrist are waging war against them. Zechariah 13:9 prophesies of God’s bringing the end-time elect remnant of Israel into the refining fire (referring to the refining fire of the second half of Daniel’s 70th week). I’ll read Zech. 13:9 from the NIV. “This third [referring, in context, to the elect end-time remnant of Israel] I will bring into the fire; I will refine them like silver and test them like gold. They will call on my name and I will answer them; I will say, ‘They are my people,’ and they will say, ‘The LORD [Yahweh] is our God.’ ” (See under Zech. 13:8, 9 in this book for the details.) Another very important cross-reference is Isa. 66:7, 8; these verses prophesy of these same three and one-half very difficult years. These verses (which we have discussed already in these articles) speak of the travail of Zion (Israel) that will begin at the time of the mid-week resurrection, glorification, and rapture. At the end of this time of travail, the end-time remnant of Israel will also be glorified (see under Isa. 66:7, 8 in my book for the details). And lastly, in Rev. 15:2-4 we see these saints as they reach their destination of heavenly glory, about the time of the end of Daniel’s 70th week. They have just come through the “fire” and they have come off victorious over Antichrist (Rev. 15:2-4 are discussed in my book).

Now we’ll go on to Dan. 12:8. I’ll read Dan. 12:8, “As for me, I heard but could not understand; so I said, ‘My lord, what will be the outcome of these events.’ ” The New American Standard Bible has the word “events” in italics. I believe it would be better to translate, “what will be the outcome of these things” (referring to these astonishing things of verse 6). Daniel apparently asked for more information regarding what would take place after “these astonishing things” have come to an end, but there can be no doubting that he also had questions regarding the astonishing things themselves, etc. Daniel already knew something about what would take place after the 70th week had come to an end (compare Dan. 7:9-27; 9:24, 27; and other prophecies that had already been written that he was aware of, such as those by Isaiah and Jeremiah).

Daniel’s question was not answered in any full sense by the “man dressed in linen,” but verses 9-13 do contain very important information. Daniel knew as much as he needed to know, as do all of God’s people who look to Him in faith. God has ways of always making everything work together for good for those who love Him and look to Him in faith.

I’ll read Dan. 12:9, “He said, ‘Go your way, Daniel, for these words are concealed and sealed up until the end time [I would translate, "until the time of the end"].” This verse makes it very clear that Daniel was not supposed to fully understand this revelation. “These words” will not be understood by the elect of Israel until the time of the end. See Dan. 12:4; 8:26.

I’ll read Dan. 12:10, “Many will be purged, purified, and refined, but the wicked will act wickedly; and none of the wicked will understand, but those who have insight will understand.” As we have discussed, the elect end-time remnant of Israel will be purged, purified, and refined through the intense shaking and refining fires that they will pass through in the time of the end. We discussed the words “those who have insight” under Dan. 12:3.

I have a sub-heading here, “A greater purifying,” which I’ll read. In the light of much Scripture, especially from the New Testament, we know that there will be another much more basic, much more powerful dimension to the purifying of the end-time remnant of Israel. Like every Christian, they will be purified through new-covenant salvation in the Lord Jesus Christ, based on His atoning death, and in the power of the outpoured Holy Spirit. (See, for example, Zech. 12:10-13:1; Isa. 52:13-53:12; Jer. 31:31-34 [quoted in Heb. 8:6-13; 10:15-18]; Ezek. 36:25-27; Dan. 9:24; John 1:29; 8:31-36; Rom. 6:1-23; 8:1-17; 2 Cor. 5:17, 21; Titus 2:11-14; Heb. 9:13, 14; 1 Pet. 1:3-25; 2:24, 25.) As we have discussed, the end-time elect remnant of Israel will be repentant and ready to submit to the Lord Jesus Christ when He comes to them shortly after the rapture.

Now we come to Dan. 12:11. As I have mentioned, this verse is extremely important in that it enables us to see that the abomination of desolation will take place some thirty days (a month) before the middle of Daniel’s 70th week. I’ll read Dan. 12:11. “From the time that the regular sacrifice is abolished and the abomination of desolation is set up [or, is initiated], there will be 1,290 days.” The 1,290 days is somewhat surprising, but this is very important information. Based on Dan. 9:27, which prophesies of Antichrist abolishing the sacrifices in the middle of Daniel’s 70th week, we tend to expect 1,260 days here in Dan. 12:11, which would refer to the second half of Daniel’s 70th week. (Revelation 11:3 and 12:6 both mention 1,260 days, referring to half of Daniel’s 70th week. Revelation 11:3 refers to the first half of Daniel’s 70th week, and Rev. 12:6 refers to the second half of the seven-year period. Also see Dan. 7:25; Rev. 11:2; 12:14; and 13:5. They all refer to the second half of Daniel’s 70th week except Rev. 11:2, which refers to the first half of the seven year period.)

I’ll quote part of what I said under the words, “but in the middle of the week he will put a stop to sacrifice and grain offering” of Dan. 9:27. The correct understanding of the words “in the middle of the week” is crucial to an accurate interpretation of many of the more important end-time prophecies. It may seem obvious that these words locate the time at which Antichrist “will put a stop to sacrifice and grain offering” (which is part of his abomination of desolation) right in the middle of Daniel’s 70th week. However, I believe the word “middle” is being used here in an imprecise (approximate) sense and that Antichrist will stop the sacrifices, etc. a month before the middle of the seven-year period. We will discuss the basis for this viewpoint in the following paragraphs.

The Hebrew noun “chatsi,” which is translated middle here, is frequently used in a very imprecise sense. For example, in Exod. 12:29; Judg. 16:3; and Ruth 3:8, “chatsi” is used of the “middle” of the night. In Psalm 102:24 the psalmist prays that he may not be taken away (by death) in the midst of his days. Also see Jer. 17:11. My point is not that chatsi was never used in a precise sense. Hopefully there was some precision when they measured half a cubit. My point is that chatsi was frequently used in an imprecise sense in the Old Testament, and I believe that includes Dan. 9:27.

Antichrist will go into the temple, stop the sacrifices, etc. in the approximate middle of Daniel’s 70th week, a month before the precise middle of the seven-year period. To help put this in perspective, this approximate middle is only 2.38 percent off of the precise middle of the seven-year period. (Thirty days is 2.38 percent of 1,260 days.)

A primary reason for locating the abomination of desolation a month before the precise middle of Daniel’s 70th week is Dan. 12:11. I’ll quote the verse again; then comment on this verse. “From the time that the regular sacrifice is abolished and the abomination of desolation is set up [or, better, and the abomination of desolation is initiated], there will be 1,290 days.”

When do the 1,290 days come to an end? They will come to an end at the end of Daniel’s 70th week. Many passages show that Antichrist’s reign and his waging war against the saints will continue to the end of Daniel’s 70th week (see, for example, Dan. 7:21, 22, 25-27; 8:13, 14; 9:24-27; 12:6, 7; Rev. 12:6, 13-17; 13:5-7; 19:19-20:6). If we count backward 1,290 days from the end of Daniel’s 70th week, it brings us back to a point thirty days (a month) before the precise middle of Daniel’s 70th week, which shows that Antichrist will stop the sacrifices in the temple and initiate the abomination of desolation a month before the middle of the seven-year period.

I’ll read part of what I said regarding the content of the abomination of desolation. (I frequently modify what I said in the book for these articles.) I believe the abomination of desolation will center in the fact that Antichrist will enter the (rebuilt) temple at Jerusalem, stop the sacrificial offerings, and demand that he, and he alone, be worshiped (see 2 Thess. 2:3, 4; Dan. 11:36-38; Matt. 24:15; and Mark 13:14). What Antichrist will do is abominable, is it not? And that abomination will lead to great desolation. There is no mention of a statue, or sacrificial altar, etc. in conjunction with Antichrist’s abomination of desolation. As we have discussed, the image of the beast of Rev. 13:14, 15 will be later than the abomination of desolation, and it doesn’t seem that the image of the beast will even be located in the temple at Jerusalem.

I’ll quote 2 Thess. 2:3, 4 from the NIV, “Don’t let anyone deceive you in any way, for that day [referring to the day of the Lord, which the apostle Paul just mentioned at the end of verse 2; I should mention that the day of the Lord will begin when the Lord Jesus Christ returns in the middle of Daniel's 70th week.] will not come until the rebellion occurs and the man of lawlessness is revealed [or, manifested], the man doomed to destruction. [Antichrist is the "man of lawlessness"; he will lead a major rebellion against God; but he is doomed to destruction. Antichrist will be revealed (or, manifested) as Antichrist, as the next verse shows, when he enters the temple and demands that he alone be worshiped.] He will oppose and will exalt himself over everything that is called God or is worshiped, so that he sets himself up in God’s temple, proclaiming himself to be God.” Although Antichrist will not be manifested as Antichrist until his abomination of desolation, many Christians will know his identity long before the time of his abomination. For one thing, he will either make, or confirm, the seven-year treaty of Dan. 9:27; for another thing (as we have discussed), the number of his name (the number 666) will apparently help confirm his identity long before the abomination of desolation.

I have a sub-heading in my book, “Discussion of the verb ‘set up’ in Daniel 12:11.” I’ll read part of what I said under this sub-heading. The BDB Hebrew Lexicon has “give, put, set” for the basic meaning of this often used verb (“nathan”). This verb was used about two thousand times in the Old Testament, and it is translated many different ways. In Dan. 11:31, which speaks of the abomination of desolation of Antiochus Epiphanes, “set up” is an appropriate way to translate this Hebrew verb. That abomination of desolation, which was set up in 167 BC and was in place for three years, consisted of a pagan sacrificial altar built on top of the sacrificial altar in the temple at Jerusalem. (See pages 94, 95 of my book for the details.) In Dan. 12:11, which speaks of Antichrist’s abomination of desolation, assuming that his abomination centers in the person of Antichrist himself (as he enters the temple, stop the sacrificial offerings, and demands worship), a translation like “is initiated” seems much more appropriate than “is set up.”

I’ll read Dan. 12:11 again and make a few summarizing comments. “From the time that the regular sacrifice is abolished and the abomination of desolation is initiated, there will be 1,290 days.” As we have discussed, the 1,290 days will begin at the time of Antichrist’s abomination of desolation, which will be initiated some thirty days (a month) before the middle of Daniel’s 70th week, and the 1,290 days will terminate at the end of the seven-year period, when Antichrist and his followers are destroyed by the Lord Jesus Christ (see Rev. 19:20, 21).

I’ll make one last point before we go on to the next verse. Even if we didn’t have Dan. 12:11, I would still teach that Antichrist’s abomination of desolation will take place a short while before the middle of Daniel’s 70th week. And as a matter of fact, I taught that viewpoint for some ten to fifteen years before I fully appreciated what Dan. 12:11 is saying. I based that viewpoint (for the most part) on a few basic facts that I was sure of. For one thing, I was sure, and I still am sure (based in large part on Rev. chapters 11-13), that the Lord Jesus Christ will return, and the resurrection, glorification, and rapture will take place, right in the middle of Daniel’s 70th week, at the time of the sounding of the seventh and last trumpet of the book of Revelation. For another thing, I was sure, and I still am sure, that Matthew chapter 24 shows that there must be time for the short great tribulation of verses 21 and 22 (at least a week or so) between the abomination of desolation of verse 15 and the mid-week return of the Lord Jesus Christ and the rapture, both mentioned in verses 30 and 31. I can still picture one of my professors at Covenant Theological Seminary (Dr. Wallis) emphasizing this point.

Daniel 12:12, “How blessed is he who keeps waiting and attains to the 1,335 days.” All of God’s people must stay faithful in each generation, as they wait (in faith) for their full and final salvation. And I listed some verses from the Old Testament that use the same Hebrew verb for wait. I’ll read one of those verses, Isa. 30:18. I’ll read this verse from the NIV, “Yet the LORD [Yahweh] longs to be gracious to you; he rises to show compassion. For the LORD [Yahweh] is a God of justice, Blessed are all who wait for him.” I also listed two passages from the New Testament. I’ll read one of those passages, 1 Thess. 1:6-10. “You also became imitators of us and of the Lord, having received the word in much tribulation with the joy of the Holy Spirit, so that you became an example to all the believers in Macedonia and in Achaia. For the word of the Lord has sounded forth from you, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth, so that we have no need to say anything. For they themselves report about us what kind of a reception we had with you, and how you turned to God from idols to serve the living and true God, and to wait for His Son from heaven, whom He raised from the dead, that is Jesus, who rescues us from the wrath to come.” We must wait (as we press on, by grace, through faith) until He comes, or until the time of our death. Those Christians who die before the Lord Jesus Christ returns will still have to wait for the time of their glorification, but their time of trials and testings will be over.

Here in Dan. 12:12 we should probably just think of the believers who will be living on the earth during the very difficult years of the reign of Antichrist, throughout the second half of Daniel’s 70th week. And I listed two verses here. I’ll read those verses, Rev. 13:10 (from the NIV), “If anyone is to go into captivity, into captivity he will go. If anyone is to be killed with the sword, with the sword he will be killed. This calls for patient endurance and faithfulness on the part of the saints.” And I’ll read Rev. 14:12, “Here is the perseverance of the saints who keep the commandments of God and their faith in Jesus.”

We’ll come back to Dan. 12:12 in the next article. We thank you, Father, for the truth. We are making it a top priority to know the balanced truth of what your Word teaches. God bless you!

Copyright by Karl Kemp

http://www.karlkempteachingministries.com Karl Kemp worked as an engineer in the space field throughout the 60s. He became a born-again Christian in 1964. He received an MA in Biblical Studies in 1972. He has been a Bible teacher for 45 years. See the website for more info on his books, papers, etc.

Article Source: http://www.faithwriters.com-CHRISTIAN WRITER-MAKE A WEBSITE

Holy Father, we humble our hearts before you; we want to rightly divide your Word; we want to understand it; we want to live in line with your Word by your sufficient grace. Thank you for full salvation in the Lord Jesus Christ. We pray in His mighty name. Amen!

Last time when we stopped we were discussing 1 John 1:8. This is a very important verse. Most Christians, something like 80-90 percent of Christians, believe this verse proves we can never stop sinning in this life. As I have mentioned, I believe they are making a serious mistake. The apostle John wrote 1 John 1:8 against the Gnostic heretics, not against Christians who thought they could have the victory over sin. The Gnostic heretics denied that sin was the problem, and they denied that the blood of Jesus is the answer. They denied they were sinners, and they denied the atoning blood of the Lord Jesus Christ. I’m very sure that John was dealing with the Gnostic heretics in 1 John 1:8.

I’m going to turn back to 1 John 1:5-7 and read these verses and make several comments for a brief review. “And this is the message we have heard from Him [from the Lord Jesus Christ] and announce to you, that God is light, and in Him there is no darkness at all. [God's light includes His truth, His righteousness, and His holiness.] (6) If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth [These words were aimed at the Gnostic heretics. They claimed to have fellowship with God; they claimed that they had received the true gospel from God, but they were walking in the darkness; they didn't have God's truth, or His righteousness or holiness.]; (7) but if we walk in the light as He Himself is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin.” If we are walking in the light with God, we will have fellowship with one another, with the other Christians walking in the light, and that certainly excluded the Gnostic heretics, who were not walking in the light.

“AND THE BLOOD OF JESUS HIS SON CLEANSES US FROM ALL SIN.” These words at the end of verse 7 are extremely important. Most Christians interpret these words to mean our past sins are washed away and now we have a clean slate with God. That much is true, and forgiveness is provided for Christians when they repent, but I’ll guarantee you that these words mean more than that. We discussed these words in some detail last time. The Greek verb translated “cleanses” here is “katharizo.” Last time we looked at three verses in the New Testament (but there are more than three verses) where this Greek verb is used of a transforming/sanctifying type cleansing or purifying. In other words, the blood of Jesus is so powerful that is can cleanse our hearts and lives so we stop sinning. That cleansing/purifying of our hearts and lives is a dominant theme of the New Testament. 1 Peter 2:24, for example, “He bore our sins in His body on the cross [He bore our sins with the guilt and the penalties, including the major penalties of spiritual death and bondage to sin], that we might die to sin and live to righteousness.” Or, Romans chapter 6. The dominant theme of Romans chapter 6 is that we are called to walk in the righteousness and holiness of God through the atoning death of the Lord Jesus Christ. We have that great privilege. A walk in the righteousness and holiness of God is not automatic, but by grace through faith, we are enabled to walk in the righteousness and holiness of God. Or, Romans chapter 8. The same good news: because of the atoning death of Christ and through the Holy Spirit, we are set free from spiritual death and from being slaves of sin, and now we are called, enabled, and required to live in the righteousness and holiness of God. I’ll read thee glorious words at the end of 1 John 1:7 one more time, “and the blood of Jesus His Son cleanses us from all sin.”

1 John 1:8. “If we say that we have no sin [That's exactly what the Gnostic heretics would say in response to what the apostle John just said at the end of verse 7: "We don't need the blood of Christ; we don't believe in that. We are not sinners; we don't have sin; that isn't our problem."], we are deceiving ourselves, and the truth is not in us.”

Now I’m going to turn to page 203 of my book. This is where we stopped last time. We were ready to discuss the words, “we are deceiving ourselves and the truth is not in us.” These strong words were aimed at the heretics, not Christians who thought that they were living in victory over sin. The heretics were deceived and they were trying to deceive others (1 John 2:26; compare 1 John 3:7) I’ll read 1 John 2:26, “These things I have written to you concerning those who are trying to deceive you.” The Gnostic heretics were trying to get the true Christians to join them in their heresy. I also referred to 1 John 3:7 here, which is a very important reference, “Little children [John was speaking to all the true Christians.], let no one deceive you; the one who practices righteousness [or, the one who is doing righteousness] is righteous, just as He [God] is righteous.” We’ll discuss 1 John 3:7 later.

I’ll continue to read what I said under the words “we are deceiving ourselves, and the truth is not in us” of 1 John 1:8. The truth was not in them (the Gnostic heretics); they were in the darkness, as the apostle says repeatedly in this epistle. To me it seems obvious that the apostle John intended these words of 1 John 1:8 to apply to the heretics. This epistle was written to refute this particular heresy, and every chapter deals to a significant extent with this heresy. There is widespread agreement in our day that the First Epistle of John deals with the Gnostic heresy, but the problem is that most Christians don’t apply this information at 1 John 1:8.

We come to a sub-heading, “Commentators on 1 John 1:8.” It is common for those who write from a holiness/victory over sin perspective to agree that 1 John 1:8 does not teach that Christians cannot have the victory over sin. In addition to John Wesley and the two commentators I’ll quote below (after 1 John 1:10), see, for example, Charles Finney in Finney’s Systematic Theology, chapter 36. I wrote this book some 19 years ago. If I were writing it now I would add quite a few more commentators.”

1 John 1:9. “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness [or, from all wrongdoing].” “If we confess our sins.” I believe these words, which build on 1 John 1:5-8, were meant to apply to the heretics. They have a general application, but I believe the apostle John was thinking of the heretics when he wrote these words. They were not confessing their sins; they were denying that they needed to be cleansed by the blood of Jesus Christ (see 1 John 1:6-8, 10; 3:7; and 5:6).

“and to cleanse us from all unrighteousness [or, wrongdoing].” “To cleanse” is a translation of “katharizo,” the verb used in 1:7. We discussed this very important verb in some detail under 1:7. “To cleanse [or, to purify] us from all unrighteousness” is to transform us/make us righteous. This cleansing goes far beyond the forgiveness of sins, which was mentioned earlier in 1:9. The Greek noun “adikia,” which is translated “unrighteousness” here, could just as well be translated “wrongdoing” or “wickedness.” To be cleansed from all adikia is to be transformed/made righteous. God who is righteous (“dikaios”) removes the unrighteousness (adikia) from the hearts and lives of those who submit to Him through the gospel and makes them righteous (dikaios).

On being righteous see, for example, 1 John 2:29 and 3:7. I’ll read 1 John 3:7 again. It is a very important verse. “Little children, let no one deceive you; the one who practices righteousness (or, the one who is doing righteousness) is righteous, just as He is righteous.” The one who is doing righteousness is righteous. Christians are called to walk in the very righteousness of God, which certainly includes walking with the victory over all sin. Christians walk in the righteousness of God by grace through faith, in accordance with the terms of the new covenant. There is a strong emphasis in this epistle on the fact that true Christians live in righteousness and holiness (see 1 John 1:6, 7; 2:1, 3-11, 15-17, 28, 29; 3:1-24; 4:7-21; 5:1-5, 16-21).

1 John 1:10. “If we say that we have not sinned, we make Him a liar, and His word is not in us.” God is on record saying that all have sinned (see, for example Acts 4:12; 17:30, 31; Rom. 3:9-20, 23; 11:32; and Gal. 3:22). These heretics, however, denied that hey had sinned. They clearly were not basing their opinion on the Scriptures. True Christians would not say we have not sinned. This verse helps confirm that 1 John 1:8 and 9 were also dealing with the heretics, not with true Christians. God is on record saying that all men are sinners and need to be saved from sin through the Lord Jesus Christ and His atoning blood; but as far as I know, He is not on record saying that Christians will necessarily continue to sin. That’s a very important point!

Now we come to the heading, “Several Quotations regarding 1 John 1:7-10.” I’ll quote part of what Adam Clarke said under 1 John 1:7, 8 and 9, “Adam Clarke’s Commentary on the Bible,” abridged by Ralph Earle, published by Baker in 1967. Adam Clarke was an associate of John Wesley in the 1700s. Under 1 John 1:7 he says (in part), and he is commenting on the words, “the blood of Jesus Christ.” “The meritorious efficacy of His passion and death has purged our consciences from dead works, and cleanseth us, ‘continues to cleanse us,’ that is, to keep clean what it has made clean. And being cleansed from all sin is what every believer should look for, what he has a right to expect, and what he must have in this life in order to be prepared to meet his God. Christ is not a partial Savior; He saves to the uttermost, and He cleanses from all sin.” Adam Clarke comes on pretty strong. I’ll read a sentence that I have later on the page, “I should mention that in the days of Adam Clarke, who died in 1832, the controversy regarding holiness and victory over sin was quite heated.”

Under 1 John 1:8 Adam Clarke says (in part); he is commenting on the words, “If we say that we have no sin.” “This is tantamount [or, the equivalent] to verse 10: ‘If we say that we have not sinned.’ ‘All have sinned and come short of the glory of God’ [Rom. 3:23]; and therefore every man needs a Saviour, such as Christ is. It is very likely that the heretics, against whose evil doctrine the apostle writes, denied that they had any sin or needed any Saviour. [At least they denied they needed a Savior from sin.] Indeed the Gnostics even denied that Christ suffered [In other words, they denied the atoning death of the Lord Jesus Christ.] Now he comments on the words, “we deceive ourselves.” “By supposing that we have no guilt, no sinfulness, and consequently have no need of the blood of Christ as an atoning sacrifice.”

Under 1 John 1:9, Adam Clarke says (in part); he is commenting on the words, “And to cleanse us from all unrighteousness,” “Not only to forgive the sin, but to purify the heart. As all unrighteousness is sin, so he that is cleansed from all unrighteousness is cleansed from all sin. To attempt to evade this, and plead for the continuance of sin in the heart through life, is ungrateful, wicked, and even blasphemous [Like I said he comes on pretty strong]; for as he who says he has not sinned, verse 10, makes God a liar, who has declared the contrary through every part of His revelation; so he that says the blood of Christ either cannot or will not cleanse us from all sin in this life gives also the lie to his Maker, who has declared the contrary, and thus shows that the word, the doctrine of God is not in him. Reader, it is the birthright of every child of God to be cleansed from all sin, to keep himself unspotted from the world, and so to live as nevermore to offend his Maker. All things are possible to him that believes, because all things are possible to the infinitely meritorious blood and energetic Spirit of the Lord Jesus.”

I’ll quote part of what Leo Cox said in a subsection titled “Failure to Be in the Light Brings Self-Deception” (he is discussing 1 John 1:6, 8, and 10); “Wesleyan Bible Commentary,” volume 6 of the 6 volume set, published by Hendrickson, it is a 1986 reprint. “Though his words may be misinterpreted, the writer is not contradicting himself in verses 7 and 8. He has claimed the cleansing of the blood for all sin (in verse 7). To state that claim is not the denial of sin; it is the acknowledgment of the sin, and of the full victory over it. Careful exegesis will avoid applying the condemnation of verse 8 to those who make humble claim of the promise in verse 7. When a Christian obtains the victory of full cleansing, and gives God the glory for this victory, he is not deceiving himself; he is honoring the blood of Christ that cleanseth from all sin. Again, it is erroneous to apply this statement [of 1 John 1:8] to those who claim God’s victory over their sin by His grace. Christians do not deny the possibility of sinning, or the need for their ‘Advocate with the Father’ [referring to 1 John 2:1]. Christians do not claim that they have not sinned; they know that they have. However, they rely upon the grace of God that now keeps them from sinning and will keep them from sinning. Of course, Christians do not boast of sinlessness; they boast of Jesus Christ, and His victory for them and in them.”

I’ll also quote several sentences from what Leo Cox said under the subheading, “Confession Brings Forgiveness and Cleansing” (referring to 1 John 1:9). “One should never lay any limitation upon God’s power to accomplish in His children the promise of full cleansing from sin through the blood of Christ. Any excuse for or allowance of the continuance of sin in the life of the believer is contrary to God’s will for Christians and places a limitation upon the power of the cross of Jesus.” I’ll say Amen! to that.

1 John 2:1, 2. (I’m on page 206 of my book. First I’ll read the verses. I used the New American Standard Bible, 1977 edition in my book.) “My little children, I am writing these things to you that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; (2) and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world.”

I’ll comment on the words, “I am writing these things to you that you may not sin” of 1 John 2:1. These words are very important. As many have pointed out, the aorist tense of the Greek verb for sin here helps show that the apostle’s meaning is, THAT YOU MAY NOT COMMIT AN ACT OF SIN. That sounds good, doesn’t it? That’s what we want, isn’t it? I’ll read part of endnote 10 on pages 218, 219; Donald W. Burdick, “Letters of John the Apostle,” published by Moody press in 1985 says the following regarding the meaning of the words, “that you may not sin.” “Rather than to permit or encourage sin, John’s purpose was to combat it. The Greek verb used here (from the verb “hamartano,” which means “I sin”) is an ingressive aorist indicating that the apostle does not want his readers ever to commit even one act of sin. John isaiming at the eradication of every act of sin.” That’s very important. In 1 John 2:1 the apostle John was exhorting his readers to never commit another act of sin. That’s the ideal, and it is not some way out, unrealistic ideal.

Now I’ll turn back to page 206 of my book. As many have pointed out, the aorist tense of the Greek verb for sin here helps show that the apostle’s meaning is that you may not commit an act of sin. Verses like 1 John 2:3-6; 2:28-3:12; and 1:6, 7, and 9 help confirm this interpretation. These words in 1 John 2:1, by themselves, should probably suffice to show that the apostle was not denying the possibility of full victory over sin in 1 John 1:8. That’s a weighty point

Now we’ll discuss the words, “And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous,” of 1 John 2:1. I pointed out that the NIV has “But” in place of “And” here. As in the first part of this verse, the verb for sins is in the aorist tense. Here the apostle deals with the possibility (certainly not the necessity) of a Christian committing occasional acts of sin. The full restoration after any such act of sin comes through our Advocate, the Lord Jesus Christ, on the basis of His atoning death, when we repent.

Under 1 John 2:2 I said, “the Lord Jesus Christ died for all men (see 1 Tim. 2:3-6, for example), but each person must appropriate the benefits of His atoning death through repentance and faith.

1 John 2:3-6. “And by this we know that we have come to know Him, if we keep His commandments. (4) The one who says, ‘I have come to know Him,’ and does not keep His commandments, is a liar, and the truth is not in him; (5) but whoever keeps His word [which includes keeping His commandments], in him the love of God has truly been perfected. By this we know that we are in Him: (6) the one who says he abides in Him ought to walk in the same manner as He walked.” Did you hear that? “The one who says he abides in Him [in the Lord Jesus Christ] ought to walk in the same manner as He walked.” We can all agree that the Lord Jesus Christ did not sin. These verses strongly confirm that Christians are called, enabled, required, and privileged to walk in the righteousness and holiness of God, with the total victory over sin. Talk about good news! These verses also further demonstrate that the heretics didn’t really know God, no matter what they claimed for themselves.

I commented on 1 John 2:3, 4. The apostle John makes it clear in these verses that true Christians do keep God’s commandments. They walk in His righteousness (see, for example, 1 John 2:5, 6, 29; 3:3-12, 22-24; 5:2-4, 18, 19; John 14:15, 21; 15:10; Rom. 8:4; 2:26, 27). Surely John had the heretics in mind in verse 4, “The one who says, ‘I have come to know Him,’ and does not keep His commandments, is a liar, and the truth is not in him.” The heretics claimed to know God, but the fact that they didn’t keep His commandments demonstrated that they didn’t really know Him.

I’ll read 1 John 2:5 again, “but whoever keeps His word, in him the love of God has truly been perfected. By this we know that we are in Him.” First I commented on the words, “whoever keeps His word.” To keep God’s word here in verse 5 is probably the equivalent of keeping His commandments in verses 3 and 4. (Compare the use of the words “word” and “commandments” in 1 John 2:7, 8 and in the Gospel of John 14:15, 21, 23, and 24.) The primary commandment is to walk in love (see, for example, 1 John 2:7-11; 3:10-12, 14-24; 4:7-21; 5:1-3; Matt. 22:34-40; John 13:34, 35; 15:12, 17; Rom. 13:8-10; Gal. 5:13-15; and James 2:8). Christians must love God, but they must also love the children of God. This epistle of John emphasizes both of these aspects of love.

“in Him the love of God has truly been perfected” (1 John 2:5). 1 John 4:12 helps us understand the meaning of these words, “if we love one another, God abides in us, and His love is perfected in us.” (Also see 1 John 4:7.) God’s love is in Christians by His indwelling Spirit. Remember that the first fruit of the Holy Spirit listed by the apostle Paul in Gal. 5:22, 23 is love. To the extent Christians walk by God’s Word and by His Spirit (which they are called to do on a continuous basis), they will manifest God’s love; His love is perfected in them.

God’s love has always been perfect, but it is not perfected in the Christian until the Christian walks in love on a continuous basis. A walk by the Holy Spirit is not automatic. Remember Gal. 5:16; Paul’s exhorts His born-again Christian readers to always walk by the Holy Spirit so they will not sin. When we become Christians we are enabled, and required, by covenant (the new covenant) to always walk by the Spirit through faith. The apostle John is not speaking of some unattainable level of love, but of a level that even a newly converted Christian can walk in, being enabled by God’s grace and Spirit. This walk in love is a major part of the ideal state of righteousness and holiness that we are discussing in this chapter of my book.

I’ll read 1 John 2:6 again, “the one who says he abides in Him ought to walk in the same manner as He walked.” The apostle John undoubtedly wrote these words (at least in part) to help show that the heretics were not really abiding in God, no matter what they claimed for themselves (see, for example, 1 John 1:6; 2:3-5; and 3:6). It would be difficult to imagine a higher call to holiness and righteous living than the call expressed in this verse. Every true Christian is called to abide in God and to walk in the same manner that Jesus Christ walked. (See, for example, 1 John 3:3-7; 4:17.) All true Christians will agree that Jesus walked above sin.

What a powerful statement of the fact that Christians are called and enabled to walk with total victory over sin. This one verse by itself should suffice to show that the apostle John was not saying in 1 John 1:8 that if Christians say they are walking with the total victory over sin they are deceiving themselves. And, significantly, this epistle is filled with similar verses. For example, in 1:7 the apostle spoke of the blood of Jesus cleansing, or purifying, us from all sin. And as we discussed, the Greek verb used for cleansing/purifying in 1:7 is often used in the New Testament (as it is used in 1:7) of a sanctifying type of cleansing of the hearts and lives, which enables us to live in the righteousness and holiness of God. And the same verb is used the same way in 1:9, where John spoke of God’s forgiving us AND cleansing us from all unrighteousness, or wrongdoing. In 2:1 the apostle said he was writing these things so his Christian readers would not commit an act of sin, that is, so that they would not sin at all. In chapter 2, verses 3 and 4 John emphasized the point that true Christians keep God’s commandments. In 2:5 he spoke of true Christians keeping God’s Word and of His love being perfected in them. In 2:29 he spoke of the fact that born-again Christians practice, or do righteousness, the very righteousness of God their Father. In 3:3 the apostle John spoke of our purifying ourselves just as God is pure. And in 3:7 he spoke of Christians practicing or doing righteousness, just as God is righteous. There are quite a few more similar verses in this epistle, but I’ll just take time to read 1 John 3:8-12; I’ll read these verses from the NIV, “He who does what is sinful is of the devil, because the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the devil’s work. No one who is born of God will continue to sin, because God’s seed remains in him; he cannot go on sinning, because he has been born of God. This is how we know who the children of God are and who the children of the devil are. Anyone who does not do what is right is not a child of God; nor is anyone who does not love his brother. This is the message you heard from the beginning: We should love one another. Do not be like Cain who belonged to the evil one and murdered his brother. And why did he murder him? Because his own actions were evil and his brother’s were righteous.”

God bless you! His name be glorified! His will be done in each one of us! In Jesus’ mighty name! Amen!

Copyright by Karl Kemp

http://www.karlkempteachingministries.com Karl Kemp worked as an engineer in the space field throughout the 60s. He became a born-again Christian in 1964. He received an MA in Biblical Studies in 1972. He has been a Bible teacher for 45 years. See the website for more info on his books, papers, etc.

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The requirements of one seeking the truth of God on matters such as hell, takes a well committed individual that seeks God through his word; The Holy Bible. Both old and new Testiments need to be deeply investigated in order for one to get a clearer understanding of God and his desire for his creation to receive righteousness. Not all humankind have the abilities to conceive the wisdom that is offered here. It takes commitment to God through our Lord Jesus Christ, which begins upon what Christians call rebirth. Seek ye first the kingdom of God. From Jesus’ own lips, came the command for those who would overcome the temptations of life by dedicating their love to him because of their new found life of a forgiven sinner.

Knowing God’s everlasting righteousness, and that he is the only God with true love for all creation, one would understand that he does not desire anyone to be thrown into hell. He sent his only son Jesus into this world out of love for us, to give his life in death for our salvation.

Why are we constantly reminded that we can have but one God? If we serve any other God we are doomed to this place called Hell. Back up to the place where I mentioned that God is about love, where he is the God of righteousness. His desire is no different than a normal parent whose child raising years are stressed to mold that child into one who does good. When that child is disobedient to that parent what happens? And why? God knows that hell exists. He knows why it was made. He is the one in control and all should know that good always prevails over evil.

I am a 41 year old Christian man from Michigan. Married and no kids, yet. I haven’t always been on the good path. but through it all God found me and continues to teach me his ways, as I’ll learn each day that he allows me to live.

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The ten commandments given to Israel by God in the book of Exodus stand out among many ancient codes of law as a set of governing principles that have stood the test of time. The ten commandments have done more to influence the tenants of government around and societal norms across the globe than any other body of law. A study of the ten commandments can reveal much to modern readers about the way humanity is meant to function in a perfect world.

Duty to God in the Ten Commandments

The first four of the ten commandments (Exodus 20:1-11) deal with humanity’s duties to God. In the first commandment, God states, “I am the Lord your God…You must not have any other god but me.” The second commandment is an extension of the first: “You must not make for yourself an idol of any kind.”

The third commandment is often misunderstood by modern believers. The New King James translation renders the third commandment as “You shall not take the name of the Lord your God in vain.” The New Living Translation sheds more light on this statement by translating it as “You must not misuse the name of the Lord your God.” The Amplified Bible reveals that the verb used in this context refers to using God’s name lightly, frivolously, in false affirmations or profanely, which extends the prohibition given by this commandment far beyond a certain two-word phrase.

The fourth commandment is a call to remember the Sabbath day and keep it holy. God created the Heavens and the Earth in six days, and rested on the seventh. Not only does resting one day per week honor God as our creator, it is also proven to be physically, mentally and emotionally healthy to set aside one day per week for relaxation.

Social Duty in the Ten Commandments

Commandments five through ten deal with humanity’s duties to each other, setting forth the precepts necessary for peaceful coexistence and social harmony.

The fifth commandment reads, “Honor your father and mother.” The second part of this commandment promises a long, full life, which has been commonly misunderstood. Parents too easily point to this commandment to warn their children of God’s wrath against disobedient kids, but this antecedent phrase carries deep, practical meaning for all ages. Proverbs 22:6 reads, “Direct your children onto the right path, and when they are older, they will not leave it.” The fifth commandment speaks about the fact that obeying parents’ guidance as a child can instill good habits and tendencies, keeping people out of trouble and danger throughout their lives.

The sixth commandment warns readers not to commit murder, which is a serious crime in all developed nations. The seventh commandment prohibits readers from committing adulterycommonly understood as sex outside of marriage–and the eighth reads, “You must not steal.” Notice how each of these commandments ties in to each other in some way. Not following parents’ guidance, for example, can lead someone to steal or sleep with someone else’s spouse, which can then lead to murder.

The ninth commandment states, “You must not testify falsely against your neighbor.” This commandment has generally been understood to be forbidding lying in general. God’s word speaks against lying in general in a number of places, but it is important to note that this commandment deals specifically with knowingly accusing someone of something they did not doa very specific type of lie. The final commandment sums up all of the previous four by stating, “You must not covet your neighbor’s house…or anything else that belongs to your neighbor.” In Luke 10:25-37, Jesus gives the parable of the good Samaritan in answer to the question, “Who is my neighbor?” implying that everyone is our neighbor, not only those who live next to us.

Dave Ingram writes for multiple online publications, focusing on Bible Studies and issues in Business Management.

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Galatians 5:22-23 lists the fruit of the spirit as “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self control. In the Bible, the word “fruit” is frequently used to refer to the results of someone’s labor, behavior or attitudes. Thus, the fruit of the spirit consists of those traits which manifest themselves in believers’ lives as a result of leading a Spirit-filled life and continually seeking after God. In John 16:7-15, Jesus explains that He is about to send His Holy Spirit as an advocate and guide to the believers until Jesus’ return. Guided by the Holy Spirit, each of our lives can begin to display all nine characteristics of the fruit of the spirit.

Emotional Health Love, Joy, Peace

When asked to list the greatest commandment in the law, Jesus answered in Matthew 22:37-39, “Love the Lord your God with all your heart and with all your soul and with all your mind… And the second is like it: Love your neighbor as yourself,” quoting Deuteronomy 6:4-5 and Leviticus 19:18. The ability to love others is a sure sign that Christ is at work in someone’s life.

Philippians 4:4 reads, “Rejoice in the Lord always. I will say it again: Rejoice!” Joy is a crucial component of a healthy emotional state, superseding temporary circumstances to keep believers truly at peace, resting in the assurance of God’s grace and free to truly experience unbridled joy.

In what has come to be known as the Beatitudes, Jesus promises that peacemakers will be blessed by being called the sons of God (Matthew 5:9). Those who have love in their hearts and joy in their lives can extend love and joy to others, promoting peace everywhere they go.

Christian Duty Patience, Kindness, Goodness

In Matthew 18:22, Jesus answers Peter’s question of how many times one should forgive another by saying “..not seven times, but seventy times seven.” Jesus modeled perfect patience for us on Earth, patiently enduring persecution and the pain of the cross for our sake, for the forgiveness of humanity’s sins. Long-enduring patience is a sure sign of the Spirit at work in someone’s life.

Paul urged the church at Ephesus to be kind and tender to one another just as God in Christ is kind to us (Eph 4:32). Hurting others or doing downright mean things takes on a new light when we consider that Christ gave his life for our sins, rising from the dead three days later to assure our eternal salvation in His kingdom. Contemplating the depth of God’s love and kindness can cause kindness to manifest in our lives, as well.

The Bible does not use the word “goodness” more than a few times, depending on the translation, leaving only a few verses to analyze. In Psalm 31:19, the psalmist declares “O, how abundant is your goodness, which you have stored up for those who fear you and worked for those who take refuge in you, in the sight of the children of mankind!” (ESV). Experiencing God’s goodness first hand can cause a believer to manifest goodness and decency in his or her own life.

Christian Integrity Faithfulness, Gentleness, Self Control

Proverbs 28:20 encourages readers that a faithful man will abound in many blessings. Ephesians 2:8 encapsulates the entire New Testament by asserting that “by grace you have been saved through faith.” Faith is the foundation of Christian doctrine. Salvation through Jesus Christ comes through faith alone, so that no one has any right to boast except in the Lord (Jer 9:23-24).

Gentleness is grouped with mercy and peace in James 3:17, reiterating the fact that true gentleness can only come through the indwelling of the Holy Spirit and a genuine seeking after God.

The famous saying “turn the other cheek” has its origins in Matthew 5:38-39, where Jesus encourages all people to display self control in interpersonal conflicts. Self-control is the end result of combining all eight traits mentioned above, making it the ideal final entry in this list. Self-control is the result of a mature faith, love for God and people, inner joy and peace, patience, true kindness, goodness, gentleness and faith in Christ.

Dave Ingram writes for multiple online publications, focusing on Bible Studies and issues in Business Management.

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Christianity today seems to have lost its real meaning. Countless churches and denominations claim to be the only true followers of Jesus. Are any of them worth joining?

In my view, if a church or denomination wants to be a true follower of Christ, first of all it must get rid of all traditions that have their roots in Pagan customs and habits like Easter and Christmas. It should clearly distance itself from such non-Scriptural legends, theories and beliefs, as the Holy Grail, the Trinity and Saints and condemn all sins committed by or in the name of the Church throughout history, such as the Crusades, the Mediaeval Inquisition, the Church’s involvement in warfare etc. As a next step, it must free itself from the bondage of Jewish customs and traditions.

There are millions of people all over the world who claim to be Christians. They are members or sympathizers of numerous Churches and countless denominations. They have their church leaders or pastors who interpret for them the message of the Bible. However, it is by no means certain that these top churchmen understand correctly what the Bible says. These leaders or pastors may have certificates testifying to their knowledge of theology. They are surely well-versed in the Bible. Nevertheless, it is far from certain that all this is enough. There are also top theologians that I call media theologians bathing in the limelight of the mainstream media who are also well-versed in the Bible, give lectures and interviews, partake in public debates, publish articles and books. Their activity is useful in the sense that they call the attention of Christians to what the Bible teaches. Nevertheless, let me warn you that it doesn’t hurt to check what they say, as the Bereans did (Acts 17:11: ” they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”).

There are several branches of Christianity:

The so-called traditional churches they and their teachings are well-known to most people, they are full of traditions and Pagan-rooted customs and habits (just look at the fish-mouth cap worn by Catholic priests, which is a Pagan symbol of fertility and consider their celebration of religious feasts in combination with Pagan fertility symbols, such as Easter eggs and bunnies and Christmas trees and drink and meat offerings, which was an abomination to Yahweh in the Old Testament (Ezekiel 20:28: “[For] when I had brought them into the land, [for] the which I lifted up mine hand to give it to them, then they saw every hill, and all thick trees, and they offered there their sacrifices, and there they presented the provocation of their offering: there also they made their sweet savor, and poured out there their drink offerings.” Idolatry remained an abomination to Jesus too (see Acts 15:20 below);

Denominations that prefer to emphasize the Jewish roots of Christianity, including an insistence on the Ten Commandments, especially on keeping the Sabbath holy it seems that they cannot decide if they should follow the Ten Commandments, and thus the Jewish religion, or the Two Commandments of Jesus complemented with Acts 15:20: “But that we write unto them, that they abstain from pollutions of idols, and [from] fornication, and [from] things strangled, and [from] blood.” To follow both is not reasonable. In fact, it is nonsensical. Some of these denominations are against papal infallibility and others are also against Pagan-rooted Christian feasts, such as Easter and Christmas, and against Jesus’ Sunday resurrection and many of them agree with the doctrine that Jesus was three days and three nights, i. e. 72 hours, in the tomb, however they teach that the Crucifixion happened on a Wednesday or Thursday and that the Resurrection was on a Saturday or Sunday, being silent about the exact calendar day, month and year when these momentous events happened. They seem to have a problem with determining this so important date. They sometimes mention the year 30 AD as a “probable” year. Jesus abolished the Ten Commandments by including them in His Two Commandments. He also said that He was the Lord of even the Sabbath day (see Mat 12:8 below).

Some denominations have problems with their identity, which they do not readily admit. These denominations strictly adhere to the Ten Commandments that were given by God to the Hebrews. Sabbatarianism is a one-way street. Furthermore, Sabbatarians, despite their claims to the contrary, cannot be the true followers of Jesus, who stated clearly in Mat 12:8: “For the Son of man is Lord even of the Sabbath day.” You can twist this sentence however you like, but what Jesus says is unambiguous. The problem with these denominations is that they favor the Old Testament (OT) over the New Testament (NT) but they claim to follow the teachings of both of them. They might as well belong to the Jewish religion that does not accept Jesus as Savior, in fact they hold Him to be a liar and an impostor. They feel entitled to talk about Jesus in such a disrespectful manner because they claim that He was a Jew. I do not think He was one. (I have a readily available 491-character theory about this issue, which I do not wish to include herein, not being the subject of this article).

In the light of this, it is even more difficult (at least for me) to understand the determination with which some Judeo-Christian denominations cling to Jewish roots. They even try to make use of Christians’ imperfect knowledge of the Bible, (which is not only their fault). Namely, they try to connect the OT and the NT through the death and resurrection of Jesus. They refer to Leviticus and Exodus where God gave instructions to the Hebrews on how to celebrate their feasts. In so doing, they make a confusing amalgam of OT instructions and NT events. They say that Jesus died on Wednesday and was resurrected on Saturday, which is in harmony with the OT, namely, Leviticus 23:11 says: “And he shall wave the sheaf before the LORD, to be accepted for you: on the morrow after the sabbath the priest shall wave it.” They say that Jesus died on Abib or Nisan 14 and Nisan 15 was the Feast of the First Fruits (barley). They misinterpret the word “morrow”, the correct interpretation being that this feast of the First Fruits was held on the second day (the day after tomorrow) after the Sabbath. The Sabbath referred to was Nisan 14, which was simultaneously the Day of Passover and the First Day of the Feast of Unleavened Bread. The Feast of the First Fruits was on Nisan 16. However, Deuteronomy 16:9 says: “Seven weeks shalt thou number unto thee: begin to number the seven weeks from [such time as] thou beginnest [to put] the sickle to the corn.”

Lev 23:8 says: ” But ye shall offer an offering made by fire unto the LORD [Yahweh] seven days: in the seventh day [is] an holy convocation: ye shall do no servile work [therein].” Please note that the ban on doing any servile work on the last day (Nisan 21) is specifically mentioned again. Exodus 12:18 says: ” In the first [month,] on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even.” This verse clearly define the last day of the 7-day Feast of Unleavened Bread being the twenty-first (21st) of Nisan, thus, IF WE COUNT BACK SEVEN FULL DAYS FROM THE EVENING OF NISAN 21, WE COME TO THE EVENING OF NISAN 14(!), AN ANNUAL SABBATH BEING THE DAY OF PASSOVER AND THE FIRST DAY OF UNLEAVENED BREAD AT THE SAME TIME(!). Some claim that Jesus ate the Passover on Nisan 13 in the evening. Thereby, however, He would have violated the injunction of God to eat the Passover on Nisan 14 in the evening. Jesus had to meet God’s commandment even if this was not in harmony with the “postphecy” of some religious groups of our days.

This, Deuteronomy 16:9 mentioning the sickle, clearly refers to the day of Jesus’ death. Accordingly, this means that the barley sheaf was harvested and taken to the temple on Nisan 15 but the priest offered this sheaf as an offering on Nisan 16. It is all very straightforward. Jesus died on Nisan 15, thus the attempt made to connect the day of His death with His being the First Fruit from the dead on Nisan 16, i. e. the next day, is rather problematic. He rose from the dead on Nisan 18, thus we can rule out any correlation between the day of His resurrection and the Feast of the First Fruit on Nisan 16. Some denominations claim that the resurrection of Jesus on a Saturday has a correlation with God’s day of rest. This is impossible, since He was resurrected on a Friday, thus posing a problem for the Sabbatarians’ belief in a Saturday resurrection.

With Jesus’ death, His followers ceased to follow the Jewish traditions as regards sacrificing animals. The last occasion in the NT that refers back to the OT is when at the time of Pentecost, to fulfill Jesus’ promise, 120 people, including the 12 apostles in the upper room, were filled with the Holy Spirit. We may debate whether it was selected by God as a ritual date or just as a time marker for future readers of Scripture. Whatever the truth may be, that was one of the last references made to OT feasts, maybe complemented with such part of the Acts, which refers to the Feast of Unleavened Bread before Paul traveled to Philippi and Troas.

Pentecostal denominations are not really acceptable to me since, according to Scripture, after the Apostles, miracles ceased to occur. Thus, all “evident” miracles cannot be of divine origin. These Pentecostal denominations also tend to connect the Jewish religion with Christianity through the death of Jesus. They, as some other similar denominations, have a problem with their identity and cannot decide if they should make friends with religious Jews who hate Jesus and hold Him to be a liar and an impostor, or follow Jesus and do not make friends with those who hate Him.

You may have noticed that I have not mentioned any Christian Church or denomination by name. This is a deliberate choice. The only denomination I mention here by name is the Jehovah’s Witnesses. I feel entitled to speak of them since I attended their gatherings and congresses from 1991 to 2001, though I was not baptized by them as I always had questions (which they could not answer). Thus, our parting was inevitable. I still sympathize with them, though there are quite a few things I do not agree with them about. In my view, their organization is divine. They have a problem with filling that divine framework with appropriate content. Their biblical literature is amazing, both in terms of volume and content. Without those ten years of contact with them and without their literature I would not have been able to come to my conclusions.

What I have noticed in general is that the members of no church or denomination are striving to determine the exact calendar date (day, month and year) of the death of Jesus. Thereby, they ignore the only possible solution to the issue of the three days and three nights. I could understand their point of view about celebrating the Last Supper and Passover in harmony with the Jewish celebrations. I could do so right until the point when I was privileged to establish the exact date of Jesus’ death and announce it as widely as I was able. From that moment, the chains of Jewish religion and Pagan customs were loosened and now we are “free” to throw off of those shackles with ease. Why should we continue celebrating the Last Supper in the shadow of the Jewish Passover and Pagan Easter? We can now celebrate our unique Christian feast, the Last Supper, as the disciples, and through them we, were instructed by Jesus. Now we can do that after sunset on March 24, every year, whatever day it may fall on.

In this regard, I recommend reading my article entitled “Should Christians Celebrate Easter as a Moveable Feast?” available on the web.

Now we have once more come to a point where we would need “redeeming”.

The situation is rather complicated. We have a great many Bible translations that more or less differ from one another and from the original Scripture alike. Even the first sentence of the Bible is problematic and not rendered precisely in any Bible version that I have encountered thus far. (“In the beginning, God created the heaven (or heavens) and the earth.” In a literal translation, it reads: “In the beginning, gods [plural] created [singular(!) this contradiction does not appear in English because there is only one form of the verb in the simple past] the sky and the earth.”) Not to speak of the rest! Without a Bible translation that renders the Scriptures as literally as possible, indicating the various possible meanings as footnotes, we shall not be able to get closer to understanding the real content of the Bible. We shall be compelled to believe what the Christian leaders and/or theologians tell us. But, what if they are mistaken. Then, we shall also miss our target, i. e. salvation. We should bear in mind Galatians 1:10: “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.”

Let me give you an example:

Some years ago, I examined the issue of the three days and three nights that Jesus was in the tomb (Mat 12:40). To make a long story short (please read my article entitled “How Could Jesus Spend Three Days and Three Nights in the Tomb?” available throughout the web), I established and supported by historical and biblical evidence that Jesus was three days and three nights in the tomb and not about 33 hours from Friday afternoon till the early hours of Sunday. The only way to establish correctly exactly which day of the week it was that Jesus died on was to determine the calendar day He died on. At first, it seemed to be a “mission impossible” but I felt it my duty to prove Jesus’ prophecy, especially when it came to my notice in the meantime that some “intellectual militants” of other non-Christian religions claim that Jesus was a liar as He foretold that He would be three days and three nights in the tomb but He was there no more than 33 hours. And, what is more, these people were quoting from Mat 12:40(!).

To be frank, at first I could not understand why nobody had dealt seriously with this issue. After some years’ work, I discovered that Jesus died on March 25, 31 CE [Common Era], at 3.00 p. m. on a Tuesday and was resurrected on March 28, 31 CE, at about 6 p. m. on a Friday. In my view at least, there can be no other solution! Using calculations based on biblical prophecy, I also determined Jesus’ exact date of birth: September 26, 4 BCE [Before Common Era], at 3.00 p. m. (there was no birth during the night) and of His baptism: September 26, 27 CE, at 3.00 p. m.

I also explained the apparent discrepancy between Luke’s Bethlehem story and that of Matthew, by pointing out that the events in Luke’s Gospel happened six months before the events described in Matthew’s Gospel. We should not simply stop at Luke 2:40 but go on and read Luke 2:41, where we learn that Joseph and Mary, after returning to Nazareth with the child Jesus, went to Jerusalem every year for the Passover. And that’s the point where Matthew’s story begins. The magi who visited Him found Him already in a house and not in a manger. Then came the flight into Egypt and the return after Herod’s death to Nazareth. It is as simple as that I am sure you were not aware of this. Ask any theologian or clergyman or pastor or even Pope Benedict XVI about this! I do not think anyone of them would be able to explain these things by using reasonable evidence. They would probably “argue” by questioning the credibility of the person (me) who presents this doctrine and would underrate its importance. There are some denominations that believe and proclaim the doctrine of three days and three nights but they differ in determining which day of the week Jesus died and was resurrected on. Some say that the Crucifixion/Resurrection happened on Wednesday/Saturday, others say on Thursday/Sunday. The only possible way to determine this is to identify the exact calendar day, month and year of Jesus’ death. There is no other way around it!

You may ask if all this is of any importance to anyone. After all, God and Jesus did not instruct us to determine the exact calendar date of Jesus’ death. This is true. On the other hand, neither God, nor Jesus instructed us not to do so. Determining this date is closely related to determining what day of the week Jesus died on. It is important for us to know this, so that we can prove that Jesus fulfilled what He had foretold about His being three days and three nights in the tomb. If we cannot prove this, Jesus would remain the target of a false accusation. We should feel it our duty to clear His name. We should be able to say: No, Jesus was not a liar. He fulfilled His own prophecy. He was three days and three nights (exactly 72 hours) in the tomb. Only proclaiming this is not enough. We should present proper and credible evidence from the Bible and from secular history alike. I have already done this for you. You may, however, think this pointless. Well, is it not worth investigating this date just in order that some non-Christians can be convinced that their accusation is false? That’s not the main reason, however. No matter how important that is, there is something that is even more important. Namely, this issue of three days and three nights is connected with what Jesus called “the sign of Jonah”. No sign would be given to this generation (both that in Jesus’ day and that in our day) other than the sign of Jonah. It is clear that God will bless those who believe in the sign of Jonah! Those who do not may find themselves in an uncertain position with regard to their salvation.

Most probably, an appropriate yardstick for Jesus to “measure” our faith in Him and His Father can be whether we believe what He, in His capacity as the Son of God who resurrected Him, foretold about His fulfilling Jonah’s sign. It may not be sufficient to just say: “Yes, I believe in the sign of Jonah.” If such belief were not supported by a firm conviction, these words, lacking true belief, would ring hollow. My advice to you is that if you want to give yourself more chance of salvation, you should take the trouble to study this issue. You may ask your pastor about this but be careful, since people are only “human” and they may feel it is their duty to try to persuade you that this issue is not important for your salvation or try to underrate its importance and relevance (even the writer in person, without knowing him) or try to mention some “arguments” against this “new” doctrine, maybe even without having read it (!), but do not allow them to distract you from your target!

So many Pagan customs and habits, idolatries, lies and false accusations have stuck to the name “Christian” and to the notion “Christianity” that it is time to recover the original content of these terms. Let us celebrate our unique and only feast, i. e. the Last Supper, after sunset on March 24 every year, whichever day it may fall on.

I ask you to examine the above and make your decision at your own discretion and responsibility. For this, I can only wish you much insight.

By Sandor Balog

Word Count: 3400

Copyright: free

URL: http://www.magyarbattila.hu

Sandor Balog (pen name: Attila B. Magyar), author of Palm Wednesday. Seen several Bible-related sites. Asks and tries to answer unasked biblical questions, writes articles. A non-denominational follower and modern-day disciple of Jesus.

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