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Introduction

The Bible seems to be a book that very few people really understand. Many do not even care to grasp the teachings of God’s Word, let alone acknowledge that it is God’s instruction to us. Many who claim to understand, have differing ideas and opinions about what it means. Why is this? How can we be sure that the Bible IS God’s Word, and that it speaks to us with divine authority?

Considering the history of the Bible, how can we know which books and passages belong in the inspired text and which do not? And who had the authority to make this kind of decision? How can we ascertain whether or not the translations from the original Hebrew and Greek texts are reliable? How can we even know whether the original texts have been faithfully preserved?

Can we truly understand the doctrines and prophecies of the Bible? Or did God intend to keep His Book a mystery to us? Did He intend that the “seven unopened seals” of Revelation remain unopened to our understanding?

Not at all! It does not have to be a mystery to us! We CAN TRULY UNDERSTAND the Bible!

This booklet is intended to guide you to an unwavering conviction that God’s Word—the Holy Bible—is true, and reliable, and infallible, and that it tells you, with authority—the authority of God Himself—what to believe and how to live.

Chapter 1 – Proofs About Bible Teaching

The original writings of the Bible are, in fact, God’s infallible Word. However, in the face of such a myriad of beliefs—all claiming the Bible as their source—most people dismiss the real authority of the Book that God has inspired.

Both Catholics and Protestants use the Bible as the basis for what they believe and teach. To this end, various translations and versions of the Bible are available, which, unfortunately, grossly differ in their accounts, thereby reflecting the bias of those organizations and individuals who have authored them.

The Bible Transcends Language and Translation

However, the Bible transcends both language and translation issues. For example, consider the record found in Acts 2, where the disciples on the Day of Pentecost were led by God’s Holy Spirit to proclaim the Gospel. In particular, note what occurred for those who heard this message:

“Then they were all amazed and marveled, saying to one another, ‘Look, are not all these who speak Galileans? And how is it that we HEAR, EACH IN OUR OWN LANGUAGE IN WHICH WE WERE BORN? Parthians and Medes and Elamites, those dwelling in Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya adjoining Cyrene, visitors from Rome, both Jews and proselytes, Cretans and Arabs—WE HEAR THEM SPEAKING IN OUR OWN TONGUES THE WONDERFUL WORKS OF GOD’” (Acts 2:7–11).

It is God who caused different languages to arise (compare Genesis 11:1–9), and He has also made it possible to understand His truth in the language of our birth! In addition, Jesus commissioned His Church to preach the Gospel all over the earth (compare Matthew 24:14). The Word of God has been translated and published in written form throughout the earth in our time!

Dismissing the Old Testament?

Aside from those who flatly reject the Bible as myth, many people claiming to practice Christianity dismiss the Old Testament (as well as some books of the New Testament, such as the Book of Revelation)—all of which are part of the enduring Word of God (compare Isaiah 40:8; Matthew 24:35; Psalm 119:89). In fact, many who embrace Jesus as their Savior have never even read the prophetic Scriptures about His first appearance, and they are, likewise, unaware of the dramatic prophecies concerning His return that are recorded throughout the Bible.

Add to this the fact that people READ INTO the Bible what they want to believe, usually based on what they were taught as a child. A very striking example of this is found in the observance of the Sabbath. Many choose to give credence to the doctrine orchestrated by the Catholic Church, on its own authority, when they changed the true Sabbath from the seventh day of the week to the first day of the week, Sunday, in direct opposition to Scripture. They quote Scriptures to justify this position, thereby rejecting the commandment of God, the example of Jesus Christ, AND the practice of the Church of God as documented in the New Testament. (For a more detailed account of this, please read our booklet, “God’s Commanded Holy Days.”)

How, then, can we know what is true and what is false?

The Bible Proves Itself

The answer to that question is simply, THE BIBLE PROVES ITSELF! Human interpretation is not the final authority when it comes to the Word of God! But that is exactly how those who selectively pick and choose what they want to believe, view the Bible. It is also the position taken by so many who simply reject the Bible.

So, again, how can we know what is true and what is false?

Jesus Christ made an utterly profound statement in answer to Pilate’s questioning: “Pilate therefore said to Him, ‘Are You a king then?’ Jesus answered, ‘You say rightly that I am a king. For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth. Everyone who is of the truth hears My voice’” (John 18:37). Jesus Christ Himself bore witness of the Word of God, and that included the Holy Scriptures—the Old Testament at that time. The prophecies of His birth, death and resurrection proved to be true!

Truth vs. Falsehood

Truth—as opposed to falsehood and deception—was the focus of what Jesus taught. He made this statement to the Jews of His day, many of whom were the religious leaders of the nation: “’And you shall know the truth, and the truth shall make you free’” (John 8:32).

Jesus very poignantly stated that the religious practices of the Jews did not stand in the truth—that they were no longer following the Word of God:

“‘Why do you not understand My speech? Because you are not able to listen to My word. You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it. But because I tell the truth, you do not believe Me. Which of you convicts Me of sin? And if I tell the truth, why do you not believe Me? He who is of God hears God’s words; therefore you do not hear, because you are not of God’” (John 8:43–47).

In another encounter, some of the scribes and Pharisees challenged Jesus: “‘Why do Your disciples transgress the tradition of the elders? For they do not wash their hands when they eat bread’” (Matthew 15:2).

The response by Jesus went straight to the heart of why these religious leaders were not teaching the truth: “He answered and said to them, ‘Why do you also transgress the commandment of God because of your tradition?’” (Matthew 15:3). Jesus adds this powerful indictment: “‘Hypocrites! Well did Isaiah prophesy about you, saying: “These people draw near to Me with their mouth, And honor Me with their lips, But their heart is far from Me. And in vain they worship Me, Teaching as doctrines the commandments of men”’” (Matthew 15:7–9).

In Matthew 23, Jesus very specifically reveals the hypocrisy of the scribes and Pharisees—the ones who were the religious leaders and who claimed to derive their authority and practices from the Word of God. In verse 3, Jesus pinpoints the problem: “‘…they say, and do not do.’”

Because they were unwilling to obey what God commanded, these people did not understand what was true in God’s Word. Caring more for what people thought of them, they lost their fear of God.

How to Understand

Christ reveals to us an important key for the proper understanding of the Word of God. He says in John 7:17: “‘If anyone wills to do His will, he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority.’” Christ adds in John 13:17: “’And if you know these things, blessed are you if you do them.’”

So we see, then, that in order to prove what is true in the Bible, we must begin with a reverence for God: “The fear of the LORD is the beginning of wisdom; A good understanding have all those who do His commandments…” (Psalm 111:10). Psalm 119, verse 100, adds: “I understand more than the ancients, Because I keep Your precepts.”

In a discussion with His disciples, Jesus asked what the public said about who He was. He then asked that question of them, and Peter answered: “‘…You are the Christ, the Son of the living God’” (Matthew 16:16). In Christ’s response, we find this stunning statement: “‘…Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father, who is in heaven’” (Matthew 16:17).

Revealed Knowledge

Jesus here speaks of knowledge that is REVEALED! By whom? His Father! This revealing transcends any knowledge that one might gain in reading any other book! To really understand the Bible, which is, by its own claim, the Word of God, understanding must come from God Himself. Paul taught this same truth to the Church as we read in 1 Corinthians 2:4–14:

“And my speech and my preaching were not with persuasive words of human wisdom, but in demonstration of the Spirit and of power, that your faith should not be in the wisdom of men but in the power of God. However, we speak wisdom among those who are mature, yet not the wisdom of this age, nor of the rulers of this age, who are coming to nothing. But we speak the wisdom of God in a mystery, the hidden wisdom which God ordained before the ages for our glory, which none of the rulers of this age knew; for had they known, they would not have crucified the Lord of glory. But as it is written:

“‘Eye has not seen, nor ear heard, Nor have entered into the heart of man The things which God has prepared for those who love Him.’

“But God has revealed them to us through His Spirit. For the Spirit searches all things, yes, the deep things of God. For what man knows the things of a man except the spirit of the man which is in him? Even so no one knows the things of God except the Spirit of God. Now we have received, not the spirit of the world, but the Spirit [which] is from God, that we might know the things that have been freely given to us by God. These things we also speak, not in words which man’s wisdom teaches but which the Holy Spirit teaches, comparing spiritual things with spiritual. But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned.”

Jesus Christ continued to teach His disciples the true meaning of God’s Word even after His resurrection. Luke records an account in which Jesus explained prophecies from the Old Testament to two of His disciples that even they had not understood: “And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself” (Luke 24:27).

Jesus appeared to these two men for the very purpose of revealing understanding to them. This account continues in verse 30: “Now it came to pass, as He sat at the table with them, that He took bread, blessed and broke it, and gave it to them. Then their eyes were opened and they knew Him; and He vanished from their sight. And they said to one another, ‘Did not our heart burn within us while He talked with us on the road, and while He OPENED THE SCRIPTURES TO US?’” (Luke 24:30–32).

After this occurrence, Jesus met with several more of His disciples. In preparation for the work He gave His followers to accomplish, Jesus provided this vital element: “And He opened their understanding, that they might comprehend the Scriptures” (Luke 24:45).

These disciples had undoubtedly read the Scriptures. At that time, Judaism was the vibrant religion of the nation. Synagogues existed throughout the region, and the Temple served as the focus of Jewish life. Yet even with this rich background, the true understanding of the Messiah had to be revealed!

Another account of the necessity for spiritual knowledge to be
revealed is found in the story of Philip being sent to preach to a faithful man from Ethiopia. Reading from Isaiah, this man was at a loss to understand the meaning: “So the eunuch answered Philip and said, ‘I ask you, of whom does the prophet say this, of himself or of some other man?’ Then Philip opened his mouth, and beginning at this Scripture, preached Jesus to him” (Acts 8:34–35).

Paul also understood that the Church of God had been given a special understanding and responsibility to preach the truth of God’s Word: “How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach unless they are sent?” (Romans 10:14–15).

Preaching is a grave responsibility, and it is not something that should be done by those who just decide, on their own, to preach—to represent God and to explain His Word: “And no man takes this honor to himself, but he who is called by God, just as Aaron was” (Hebrews 5:4). James offers this caution: “My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment” (James 3:1).

Right Attitude

Here is what God says is an absolute prerequisite for not only preaching, but also for understanding His truth: “‘…But on this one will I look: On him who is poor and of a contrite spirit, And WHO TREMBLES AT MY WORD’” (Isaiah 66:2).

An example of this kind of attitude is found in the record of individuals in Berea who had the Gospel preached to them by Paul and Silas: “These were more fair-minded than those in Thessalonica, in that they received the word with all readiness, and SEARCHED THE SCRIPTURES daily to find out whether these things were so” (Acts 17:11).

The fruits of this approach were that many believed the Gospel (compare Acts 17:12)!

By this example left for us, we understand that we must check up in our own Bible whether what is preached is true or not. A lie cannot be proven; however, people can be deceived. Paul warns us of those who would lie—of those people who would even falsely claim their authority from the Word of God:

“For such are false apostles, deceitful workers, transforming themselves into apostles of Christ. And no wonder! For Satan himself transforms himself into an angel of light. Therefore it is no great thing if his ministers also transform themselves into ministers of righteousness, whose end will be according to their works” (2 Corinthians 11:13–15).

The Bible also reveals a way for us NOT to be deceived but to prove what is only true: “To the law and to the testimony! If they do not speak according to this word, it is because there is no light in them” (Isaiah 8:20).

Jesus prayed for His followers, and He asked God to set them apart: “‘Sanctify them by Your truth. YOUR WORD IS TRUTH’” (John 17:17).

Paul reminded Timothy to stay anchored to God’s Word: “But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them, and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus. ALL SCRIPTURE IS GIVEN BY INSPIRATION OF GOD, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness…” (2 Timothy 3:14–16).

Deception Prophesied

However, there are those who set themselves apart FROM the Truth, and this kind of approach was prophesied to become prevalent just before the return of Jesus Christ to the earth: “Now the Spirit expressly says that in LATTER TIMES some will depart from the faith, giving heed to deceiving spirits and doctrines of demons, speaking lies in hypocrisy, having their own conscience seared with a hot iron” (1 Timothy 4:1–2).

Note this further warning from Paul to Timothy: “Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching. For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables” (2 Timothy 4:2–4).

Jesus answered His disciples when they asked about the time of the end, and He began His answer with this somber warning: “‘…Take heed that no one deceives you. For many will come in My name saying, “I am the Christ,” and will deceive many’” (Matthew 24:4–5). Also: “‘For false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect’” (verse 24).

Only the truth is contained in God’s Word, because God cannot lie (compare Titus 1:2). He even truthfully exposes the lies of Satan, demons, and certain people, but He makes it clear, of course, that we are not to follow those lies and fall prey to deception. The truth we are to embrace can be proven from the Bible! Nonetheless, God has clearly revealed that liars would arise and claim that what they teach is true. That has happened and it continues to happen, but we must use God’s Word as the only measure for the truth.

Here is a vital key for each of us to use to prove what is true in the Bible: “Be diligent to present yourself approved to God, a worker who does not need to be ashamed, RIGHTLY DIVIDING [or handling, compare the Revised Standard Version] THE WORD OF TRUTH”
(2 Timothy 2:15).

Chapter 2 – Validity and Reliability of Translations

Bible translations are most certainly the way we can understand the Word of God in our own language. The Bible offers proof of this fact, and it further reveals additional keys that will determine whether or not we have true understanding of what is written.

On the Day of Pentecost, miraculous events took place that included the giving of God’s Holy Spirit to the New Testament Church of God. Note again what occurred:

“And they were all filled with the Holy Spirit and began to speak with OTHER TONGUES, as the Spirit gave them utterance. And there were dwelling in Jerusalem Jews, devout men, from every nation under heaven. And when this sound occurred, the multitude came together, and were confused, because everyone HEARD THEM SPEAK IN HIS OWN LANGUAGE. Then they were all amazed and marveled, saying to one another, ‘Look, are not all these who speak Galileans? And how is it that we hear, EACH IN OUR OWN LANGUAGE IN WHICH WE WERE BORN? Parthians and Medes and Elamites, those dwelling in Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya adjoining Cyrene, visitors from Rome, both Jews and proselytes, Cretans and Arabs—we hear them speaking IN OUR OWN TONGUES the wonderful works of God.’ So they were all amazed and perplexed, saying to one another, ‘Whatever could this mean?’” (Acts 2:4–12).

Those assembled heard the Gospel being preached in their own language. They heard the truth of God in their own native language, or tongue, and as the account shows, there were many who came from other countries and spoke other languages.

The very fact that God caused this miracle in order to teach His truth also places great importance on the fact that people would be able to understand God’s Word as it was taught in their own native tongue. Remember, it is God who first caused a mixture of languages to be spoken (compare Genesis 11:7, 9).

On certain occasions, God has supernaturally enabled the disciples to speak in another language, which they had not studied before (compare Acts 10:46; 19:6). These miraculous occurrences served to reinforce what happened on the Day of Pentecost—that the Gospel would be taught in all of the world and in all languages.

Paul had apparently studied many different languages and was able to speak and understand them (compare 1 Corinthians 14:18)—including Hebrew, the ancient language used by the religious leaders of Judah (compare Acts 21:37–40). However, he made a point of explaining that the spoken words should be easy to understand:

“There are, it may be, so many kinds of languages in the world, and none of them is without significance. Therefore, if I do not know the meaning of the language, I shall be a foreigner to him who speaks, and he who speaks will be a foreigner to me” (1 Corinthians 14:10–11).

While no original manuscripts of the Bible—neither Hebrew nor Greek—are presently extant, we do have the faithfully preserved copies that have survived impossible odds over many, many centuries! None of the original writings from any of the writers of the New or Old Testaments are available today, yet we have the Bible after all these centuries. We have it because it was faithfully preserved and partly because it was translated into understandable languages.

Different Translations

An example is the Septuagint, a Greek translation from the Hebrew that was popular among Greek-speaking Jews around the time of Christ. It contains more books than the accepted Hebrew (Masoretic) text, but through careful scholarship, those have been classified as apocryphal and are not a part of the accepted books that comprise the Old Testament—at least not among translations that follow the pattern of those such as the Authorized Version or King James Bible. One reason is that the apocrypha contradicts the inspired and preserved Word of God—and we know that God’s Word cannot, and does not, contain errors or contradictions (compare John 10:35).

Early Christians were more familiar with the Greek and Aramaic languages than that of Hebrew. The online encyclopedia, Wikipedia, in an article about the New Testament, points out: “The common languages spoken by both Jews and Gentiles in the Holy Land at the time of Jesus were Aramaic, Koine Greek, and to a limited extent a colloquial dialect of Mishnaic Hebrew. Despite this, it is generally believed that the original text of the New Testament was most likely written in Koine Greek, the vernacular dialect in 1st century Roman provinces of the Eastern Mediterranean, and later translated into other languages, most notably, Latin, Syriac, and Coptic.”

Types of Translations

Bible translation has occupied entire lifetimes of countless individuals, and it has been the focus of various religious organizations, as well as kings and governments. Translations available to us today fall into three general categories: (1) a literal, word for word translation from the earliest known copies in Hebrew and Greek into modern languages—such as the Authorized Version and the New King James Bible; (2) so called “thought for thought” translations, or dynamic-equivalent versions, that focus on contemporary language usage in equivalent words and phrases—such as the New International Version; and (3) paraphrased editions that attempt to restate words and phrases with the introduction of added statements—such as the Living Bible.

While using all three types of translations when studying the Bible can be beneficial, only literally translated editions—such as the New King James Bible (for English)—should be depended upon for doctrinal clarity. Even so, there may be errors due to inaccurate translation. It is, therefore, necessary and important that a faithful minister of God explain and correct such errors (compare Romans 10:14–15).

Additional Study Tools

Available resources for Bible study are virtually unlimited and are useful in clarifying translation errors. Such resources include Bible dictionaries, and study Bibles, which provide added cross references and historical explanations. There are also computer programs with commentaries, as well as a myriad of translations that are instantly accessible in a variety of languages. For example, www.searchgodsword.com along with live.e-sword.net and www.biblegateway.com are some of the sites that expand our ability to research the Word of God online.

Yet for all of these remarkable resources, to truly understand the original meaning of Scripture, another dimension must be available to us! As we already saw in chapter 1, we must stand in awe of the true Author of the Bible, for it is God who has both inspired and then preserved His Word throughout man’s history. His Word also reveals the starting point for anyone who seeks to know about God and what He has written:

“The fear of the LORD is the beginning of wisdom; A good understanding have all those who do His commandments” (Psalm 111:10).

How and When Understanding Comes

Obedience to God is the unfaltering key that is necessary if we really do want to understand! In addition, it is God who decides WHEN to reveal certain aspects of His understanding.

Daniel was told by Michael, an archangel and spirit being of immense power and responsibility before God, “‘…Go your way, Daniel, for the words are closed up and sealed till the time of the end’” (Daniel 12:9). Daniel wrote about what he saw, but, at that time, he did not understand—nor could he (verse 8)! Compare also Matthew 13:16–17 and Ephesians 3:8–12.

More is explained by Peter about the fact that the Word of God has been preserved to reveal God’s will at the times of His choosing: “Of this salvation the prophets have inquired and searched carefully, who prophesied of the grace that would come to you, searching what, or what manner of time, the Spirit of Christ [which] was in them was indicating when [it] testified beforehand the sufferings of Christ and the glories that would follow. To them it was revealed that, not to themselves, but to us they were ministering the things which now have been reported to you through those who have preached the gospel to you by the Holy Spirit sent from heaven—things which angels desire to look into” (1 Peter 1:10–12).

Also note, in passing, that “no prophecy of Scripture is of any private interpretation, for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit” (2 Peter 1:20–21). Compare also Psalm 45:1.

As pointed out previously in chapter 1, we find that the disciples of Jesus Christ—those who had followed Him throughout His
ministry—did not understand certain prophecies in the Old Testament about Christ until He opened their minds: ”And He opened their understanding, that they might comprehend the Scriptures” (Luke 24:45).

On the other hand, Peter testified at one time that Jesus was “‘…the Christ, the Son of the living God’” (Matthew 16:16). How did he know? Jesus explained to him: “‘…Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father, who is in heaven’” (verse 17).

Paul understood that the record of God’s Word holds a tremendous purpose and that God is communicating to us through it: “Now all these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come” (1 Corinthians 10:11).

In the book of Revelation, we find this explanation about the purpose of the Book: “The Revelation of Jesus Christ, which God gave Him to show His servants—things which must shortly take place. And He sent and signified it by His angel to His servant John, who bore witness to the word of God, and to the testimony of Jesus Christ, to all things that he saw. Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near” (Revelation 1:1–3).

Consider how few really do understand the book of Revelation, or any of the books of the Bible for that matter! While estimates range into the billions of Bibles that have been printed and distributed all over the earth in all the major languages, still, understanding remains the issue, because people are not willing to obey what God says (compare John 7:17).

God can reveal His Will to you! He can do it through the voice of a true minister, through the example of a true follower of Christ; or through His written Word—even through words written about the Bible! To help you understand the momentous times we are now living in—referred to as the “end of the age” in the Bible—please read our free booklet, entitled, “Is That in the Bible?—The Mysteries of the Book of Revelation.”

Chapter 3 – A Complete Bible

The entire Word of God that was written down to become a part of what is called the “Bible,” has been preserved through various copies and translations and is available to us, today!

What to Include

However, the question arises as to which manuscripts should be included. Which manuscripts actually constitute the true Scriptures of the Bible? Major religions differ on this most vital consideration. For instance, the Jewish religion uses only those books commonly called the Old Testament, Hebrew Bible or Tanakh. Modern copies are primarily based on the Masoretic Text that dates from between the seventh and tenth centuries A.D. None of the New Testament books are accepted as a part of the Hebrew Bible.

A Greek translation of the Old Testament, called the Septuagint, was developed sometime during the 3rd and 2nd century B.C. While this was commonly used by Jewish communities throughout the Middle East, well past the time of the founding of the Church of God on Pentecost in 31 A.D., additional, spurious books (called the “Apocrypha”) were also translated and included in some copies. Of the 15 apocryphal books then extant, all appear in this Greek translation, with the exception of 2 Esdras. They were not included in the canonical Hebrew Bible (Masoretic Text).

The Jewish nation still looks for a Deliverer, not understanding the prophetic declarations from the Scriptures concerning the Messiah. However, the record of Jesus precisely and exactly fulfilling the messianic prophecies is revealed in the New Testament (compare Matthew 21:33–46; Acts 4:8–12). Jesus very boldly declared that HE fulfilled the promises of God, as recorded in the Old Testament (John 5:37–40; Luke 24:25–27, 44). Based on the fact the Jews have utterly rejected Jesus Christ as their Messiah, they have cut themselves off from parts of the written Word of God—they do not have the complete Bible!

Jews Preserved Old Testament Scriptures

On the other hand, let us also understand that the preservation of the Old Testament was a responsibility that was given to the Jews, and it is one that they have certainly fulfilled. Paul states, “What advantage then has the Jew, or what is the profit of circumcision? Much in every way! Chiefly because to them were committed the oracles [sayings, Scriptures] of God” (Romans 3:1–2).

We have this additional statement from Jesus regarding the role given to those of Judah (including Levites): “Then Jesus spoke to the multitudes AND TO HIS DISCIPLES, saying: ‘The scribes and the Pharisees sit in Moses’ seat. Therefore whatever they tell you to observe, that observe and do, but do not do according to their works; for they say, and do not do’” (Matthew 23:1–3). As mentioned, they did not include or preserve the apocryphal writings in the Old Testament Scriptures, showing that those writings are not part of the inspired Hebrew Bible.

In preserving the oracles of God, the Jews have also preserved the Hebrew calendar. True Christians who observe the annual Feast Days and the weekly Sabbath, still refer to the Jewish oversight of the Hebrew calendar in order to know when to observe these commanded Holy Days!

How the “New Testament” Came Into Existence

How about the New Testament? Is it complete, or have some important books been left out? Does the New Testament contain apocryphal additions like the ancient Septuagint? The Bible itself provides foundational answers to these questions! Consider what the apostle John wrote concerning his own account of Jesus Christ in the book of John:

“And truly Jesus did many other signs in the presence of His disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (John 20:30–31).

By John’s statement we understand that only certain aspects of the life and ministry of Jesus Christ were recorded—that many other things could have been written—but that what is written is for the purpose of revealing God’s plan of Salvation.

In the first generation of the Church of God, letters were written and circulated to the churches in various areas (compare Colossians 4:16; 1 Thessalonians 5:27; 2 Thessalonians 2:15; and 2 Peter 3:15–16). Some of these letters also now make up a part of the New Testament. Peter referred to Paul’s epistles as part of Scripture (compare again 2 Peter 3:16). By writing down the record of events about Jesus Christ and of His teachings, the authors were doing exactly what they were commissioned by Jesus to accomplish:

“‘But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth’” (Acts 1:8; also, compare Luke 24:46–48; Acts 10:39–43; 13:31).

More than One Gospel Account

We have four accounts, called the gospels, which introduce the New Testament. One reason for this might include a principle given in the Old and New Testament, “‘”…by the mouth of two or three witnesses every word may be established”’” (Matthew 18:16; compare Deuteronomy 17:6; 19:15; 2 Corinthians 13:1). Although this principle applies primarily to the words of men, Luke nevertheless refers to it in regard to Holy Scripture, thereby echoing the same objective for his account as we have already read from John:

“Inasmuch as many have taken in hand to set in order a narrative of those things which have been fulfilled among us, just as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, it seemed good to me also, having had perfect understanding of all things from the very first, to write to you an orderly account, most excellent Theophilus, that you may know the certainty of those things in which you were instructed” (Luke 1:1–4).

Even so, there arose certain individuals who sought to change the teachings of these witnesses. Paul warned that “‘…from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves’” (Acts 20:30; also, compare 2 Corinthians 11:13–15). False ministers also wrote counterfeit letters—even forging Paul’s name to them (2 Thessalonians 2:2). John was confronted by such a false leader who not only rejected him, but also many others who were brethren of his—the true followers of Christ (compare 3 John 9–10).

So then, who brought the New Testament writings together to form the New Testament as we know it today?

The Establishment of the New Testament Canon

As will be more fully discussed in chapter 6 of this booklet, it is the apostle John who is credited with ultimately assembling the final canon of the New Testament.

In Floyd Nolen Jones’ book, “Which Version Is The Bible?,” this remarkable statement is made: “The apostle John’s long life enabled him to bear apostolic witness to the true text of Scripture and canon until almost the year 100 at which time his hand-trained associates carried forward that same witness. Upon returning from his banishment to the isle of Patmos, John completed the sacred Canon by composing his Gospel, epistles and Apocalypse. Then combining these with the writings of the other Evangelists, he sanctioned them all with apostolic authority.”

While this quote reflects the studied opinion of the author following extensive research, his view is supported by Halley’s Bible Handbook, 24th edition, 1965, page 743, in which writers such as Clement of Rome (95 A.D.), Polycarp (110 A.D.) and Ignatius (110 A.D.) already quote various books that are a part of the New Testament canon.

John was most likely the last of the apostles to die, and he is the one who received the vision of the Book of Revelation—the final book of the New Testament (Revelation 1:1–2). Consider, though, that the true Church of God was being supplanted by a false Christianity, and those who remained faithful did so out of public, and for the most part, historical view.

Beware of False Teachings

While we don’t have many specific historical records beyond the books of the New Testament themselves concerning the writing of the New Testament, we do find many documents that date from after the time of the apostles and those who were their contemporaries. Later writers make reference to the books of the New Testament, but there are also many spurious or false writings claiming to have equal status. Examples of early apocryphal works are the Gospel of Thomas, the Epistle of Barnabas and the Epistle to the Laodiceans.

Partial copies of the New Testament proliferated in the centuries following the founding of the Church of God, along with an abundance of apocryphal writings—especially, the second and third centuries. Deciding what was true and what was false fell on issues of historical accuracy along with whether or not there was agreement with the doctrines of the Bible—both in regard to the Old and New Testaments.

John 17:17 states, “‘…Your word is truth.” Based on this consistent teaching throughout Scripture, there can be no example of opposing doctrines being taught. Christ emphasized that Scripture cannot be broken and that it cannot be contradictory (John 10:35). This fact has helped to rule out the inclusion of those fanciful stories and legends that arose from humanly conceived philosophies and religions.

A guiding admonition about the written Word of God is given in the Bible: “‘Whatever I command you, be careful to observe it; you shall not add to it nor take away from it’” (Deuteronomy 12:32; also, Deuteronomy 4:2).

Note, too, Revelation 22:18–19: “For I testify to everyone who hears the words of the prophecy of this book: If anyone adds to these things, God will add to him the plagues that are written in this book; and if anyone takes away from the words of the book of this prophecy, God shall take away his part from the Book of Life, from the holy city, and from the things which are written in this book.”

Those who break this solemn warning, not only bring judgment upon themselves, but they will be held accountable for deceiving others with their falsehoods. People who accept extraneous writings as inspired do not rely on and follow the complete Bible!

Remember what the purpose of the written Word of God is [and we have this promise from Jesus Christ—our way of proving what is “…that good and acceptable and perfect will of God” (Romans 12:2)]: “‘…If you abide in My word, you are My disciples indeed. And you shall know the truth and the truth shall make you free’” (John 8:31–32).

Also, as quoted before, note Christ’s statement in John 7:17: “If anyone wills to do His will, he shall know concerning the doctrine, whether it is from God or whether [someone speaks] on [his] own authority.”

Chapter 4 – The Preservation of the Bible

As we mentioned previously, God made sure that the Bible would be preserved throughout the history of mankind. In the previous chapter, we have already alluded to the fact that the Apostle John was given the ultimate authority to canonize the New Testament, while the Jews were authorized to preserve and canonize the Old Testament Scriptures, and we will explain this in more detail in the following chapters.

In this chapter, though, we will examine more closely just exactly how the Scriptures were preserved.

Again, we go back to the Bible itself for the answer to this question. There are numerous passages in the Old and New Testaments revealing how the Scriptures were preserved, in plain sight of all the people, so that alterations would be avoided.

Exodus 17:14; Deuteronomy 6:8–9 and Deuteronomy 11:20 all report that portions of the Old Testament were to be written down in books to be preserved.

Deuteronomy 17:18 commands the king to write down the law exactly as the LEVITES had preserved it, in accordance with God’s commission to do so. The king was not supposed to just copy the writings of a prior king, but rather, he had to write it down as it was preserved by the Levites.

Deuteronomy 27:2–8 reports that the Israelites had to write the Ten Commandments, the statutes and judgments on huge stones that would remain until the destruction of the nation. God’s writings were no secret that could be changed or modified; they had been written down publicly and openly for everyone to see!

Deuteronomy 31:19 shows that that particular portion of Scripture, relating to a new song, was written down by the people themselves, so that they all could sing this new song.

Isaiah 34:16 shows that the “book of the LORD” was accessible to the people.

Jeremiah 30:1–2 reports that Jeremiah was asked to write down for himself particular words of God in a book.

Jeremiah 36:4, 27–28, 32 reveals that certain writings, which had to be re-written after the king had destroyed the previous ones, would later be published, but not during the lifetime of the king who had burned the scrolls.

Matthew 17:10 shows that, at the time of Christ, the scribes were charged with the preservation and the copying of the Scriptures. They knew what the Scriptures said. They told the people what the Scriptures said. They were so diligent in the process of copying the Scriptures that they had to destroy a particular page or scroll if the scribe made an error. He had to recopy that scroll.

Acts 17:10–11 shows that the early New Testament Church was mainly Greek-speaking, at least many educated Christians in the Church spoke and understood Greek. Greek copies of both the New Testament and the (translated) Old Testament Scriptures were available in Berea. It was, therefore, possible for people outside the Church who had enough interest, to own and/or study the Scriptures in Greek. Those who spoke Greek became the preserver of the New Testament Scriptures. Of note is that neither the Catholic Church nor the Church of God was ever made responsible in that regard.

We see, then, that the New Testament Scriptures were publicly available for all who spoke Greek, while the Old Testament Scriptures were publicly available for all who spoke Hebrew, in order to preserve the Scriptures and to prevent changes and alterations.

Chapter 5 – The Preservation of the New Testament

What, exactly, is the New Testament? Why is there even such a collection of books and letters that report on events from the first century A.D.? Are these merely the random writings of an influential religious movement that have found their way into the literature of the present time?

Or, as the New Testament claims for itself, is this part of the inspired Word of God? When we understand who preserved the New Testament, it lends even more proof about the unquestionable authority of this part of the Bible that we now possess!

Catholic Church Did Not Establish Canon

In regard to the New Testament of the Bible, consider the following summary statement given in the “Illustrated Dictionary of the Bible,” Herbert Lockyer, Sr., Editor, 1986:

“…the second major division of the Bible. It tells of the life and ministry of Jesus and the growth of the early church. The word testament is best translated as ‘covenant.’ The New Testament embodies the new covenant of which Jesus was Mediator (Jer. 31:31–34; Heb. 9:15)…

“The 27 books of the New Testament were formally adopted as the New Testament canon by the Synod of Carthage in A.D. 397, thus confirming three centuries of usage by the church.”

This traditional overview of the New Testament places formal acceptance of the “books” as occurring some three hundred years after the lives of the apostles and of their contemporaries. However, this selection, done by what had become the Catholic Church, is merely an example of a religious organization choosing to accept what already existed—much as did later movements within “Christianity,” such as Protestantism.

The earlier history of the Church that was established by Jesus Christ, through His chosen ministry, also shows the source of the writings we now have in the canon of the New Testament. An important test of what truly constitutes the inspired Word of God is true for both the Old and the New Testaments:

“…the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness…” (2 Timothy 3:15–16).

False New Testament Teachers and Their Deceiving Doctrines

To this end, individuals inspired by God wrote the record of the life of Jesus Christ, the founding of the Church and the subsequent growth of the faith of Christianity, along with instructions concerning the doctrines of God. We must note that the New Testament also contains the record of false teachers with deceiving doctrines who began to infiltrate the body of true worshippers of God and Jesus Christ:

“I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel, which is not another; but there are some who trouble you and want to pervert the gospel of Christ. But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed” (Galatians 1:6–9).

Along with this stern rebuke from Paul, others whose letters became a part of the New Testament, recorded similar warnings and admonitions concerning a growing departure from the original faith (compare 2 Peter 2:1-3; 1 John 4:1–6; 3 John 9–12, and the letter of Jude).

Additionally, note carefully what Peter said, showing that in his lifetime it was necessary to warn the brethren—and this message was written down in order that it would endure beyond his own lifetime:

“For this reason I will not be negligent to remind you always of these things, though you know and are established in the present truth. Yes, I think it is right, as long as I am in this tent, to stir you up by reminding you, knowing that shortly I must put off my tent, just as our Lord Jesus Christ showed me. Moreover I will be careful to ensure that you always have a reminder of these things after my decease” (2 Peter 1:12–15).

While most people who study the history of the Bible agree that the canon—the entire New Testament as commonly accepted—is complete, and they agree that the preservation of these writings was first accomplished by the Church of God, which began on the Day of Pentecost with the giving of the Holy Spirit of God in 31 A.D. While the Church grew with powerful impact in the decades that followed, heresy, nonetheless, arose to such an extent that the next century records a much different kind of Christianity.

Note what Jesse Lyman Hurlbut states in his book, “The Story of the Christian Church,” 1967, page 33:

“For 50 years after… Paul’s life a curtain hangs over the church, through which we strive vainly to look; and when at last it rises about 120 A.D. with the writings of the earliest church fathers, we find a church in many aspects very different from that in the days of… Peter and… Paul.”

In fact, the true and faithful Christians all but disappeared from the annals of history in those times. These followers of the true faith depended on the copies of the letters that were to become a part of the New Testament, which they continued to preserve through hand-written documents. As already mentioned, the Roman Church was able to avail itself of pre-existing copies of the New Testament books several centuries later.

Multiple Copies

A very poignant example of multiple copies of a part of the New Testament being distributed among various congregations is found in the Book of Revelation. The resurrected Jesus Christ is quoted by John as saying: “‘…I am the Alpha and the Omega, the First and the Last,’ and, ‘What you see, write in a book and send it to the seven churches which are in Asia: To Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and to Laodicea’” (Revelation 1:11).

If we are to believe that John carried out what he was instructed to do, then we know that this information went to these churches—and, since they received this inspired “book” of Revelation, they then were instrumental in preserving it. The very intent of this book is primarily focused on the future and was to be preserved for our time—prophesying of events leading to the return of Jesus Christ (For further explanation, please read our free booklet: “Is That in the Bible—The Mysteries of the Book of Revelation!”).

Other letters were commonly circulated among the churches (compare 2 Peter 3:15–16; Colossians 4:16; 1 Thessalonians 5:27). However, not all of these “letters” were genuine (compare 2 Thessalonians 2:1–2). In fact, this very process of writing letters continued well past the lifetime of the first generation of the apostles. False writings made claims to inspiration on a par with that of the New Testament books; however, when closely examined for authorship and for agreement with foundational biblical teachings, these documents were eventually rejected.

The True Author and Preserver

Beyond the rather blurry record that marks the transition of the early Christian faith into history’s background and the subsequent emergence of the Roman Catholic Church, another factor supersedes in accounting for WHO preserved the New Testament. The real AUTHOR of the inspired writings of the New Testament has also sustained His written Word throughout the ages. The proof of this statement is found in the words of Jesus Christ, when He said, “‘Sanctify them [set them apart] by Your truth, Your word is truth’” (John 17:17); and, “‘Heaven and earth will pass away, but My words will by no means pass away’” (Matthew 24:35; also, compare parallel statements in 1 Peter 1:23, 25).

These Scriptures, along with many others, point to the fact that the New Testament record would be preserved. Another quote from Jesus shows that His teachings would come before all men in all generations: “‘He who rejects Me, and does not receive My words, has that which judges him—the word that I have spoken will judge him in the last day’” (John 12:48).

Consider one final answer as to who preserved the New Testament. The teachings of Christianity became a way of life for those who embraced what they learned! Note this statement by Paul: “For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe” (1 Thessalonians 2:13; also, compare a parallel statement in 1 John 2:5).

By taking to heart their calling to salvation, the faithful ones of countless generations have helped sustain and preserve a true understanding of the written Word of God. That same responsibility now falls upon us. We, too, must endeavor to uphold the teachings we have been given, just as those before us helped preserve the New Testament: “I know your works. See, I have set before you an open door, and no one can shut it; for you have a little strength, HAVE KEPT MY WORD, and have not denied My name” (Revelation 3:8).

Chapter 6 – The Canonization of the New Testament

In regard to how the Bible was put together, we may find something like the following narrative, as adopted from sources published on the Internet:

How The Story Goes…

The process of canonization was complex and lengthy. In the first three centuries of the Christian Church, there was no New Testament canon that was universally recognized. Nevertheless, by the 2nd century there was a common collection of letters and gospels that a majority of church leaders considered authoritative. These contained the four gospels and many of Paul’s letters. Justin Martyr, Irenaeus, and Tertullian (all 2nd century), held these to be on par with the Hebrew Scriptures as being divinely inspired. Other books were held in high esteem, but were gradually relegated to the status of New Testament apocrypha.

In about 170 A.D., Irenaeus cited 23 of the 27 New Testament books, omitting only Philemon, James, 2 Peter and 3 John. The Muratorian fragment, written about the same time, attests to the widespread use of all the New Testament books except Hebrews, James, 1 Peter and 2 Peter.

However, other “church fathers” had already cited those omitted books in various writings defending against Gnostic doctrines. The Codex Barococcio from 206 A.D. includes 64 of the 66 books of today’s Bible. Esther and Revelation were omitted, but they had already been declared as inspired Scripture by Justin Martyr, Irenaeus, Clement, Tertullian and the Muratorian Canon. In 230 A.D., Origen declared that all Christians acknowledged as Scripture, the four Gospels, Acts, the epistles of Paul, 1 Peter, 1 John and Revelation.

By the early 300s, all of the New Testament books were being used in the mainstream church body. The New Testament canon as it is now, including all 27 books, was first listed by Athanasius, Bishop of Alexandria, in 367, in a letter written to his churches in Egypt. The Synod of Hippo (393 A.D.) and the third Synod of Carthage (397 A.D.) also recognized these 27 books as canonical. In addition, during this time, the highly influential “church fathers,” Jerome (340–420 A.D.) and Augustine (354–430 A.D.), published their lists of 27 books completing the New Testament.

Certain books continued to be questioned, especially James and Revelation. As late as the 16th century, theologian and reformer Martin Luther questioned (but in the end did not reject) the Epistle of James, the Epistle of Jude, the Epistle to the Hebrews and the Book of Revelation. Today, German-language Luther Bibles are printed with these four books at the end of the canon.

This is how far the story goes.

However, even though many of those who claim that the canonization of the New Testament books took place as described above, they admit that the recognition of the sanctity of Scripture was not the result of any pronouncement by Roman Catholic Church officials in the late fourth century. Rather, they clarify that the canon was determined by the authoritative use of these books by the first and second century church. It is claimed that the New Testament canon was merely a process of formal recognition of already recognized Scripture.

Canonization at the Time of the Early Apostles

We do not believe that God gave the Roman Catholic Church the task to decide which books of the New Testament were inspired and should be included. Even though it RECOGNIZED their inspired status at a later date, the “canonization” took place much earlier—in the lifetime of the apostles Peter, Paul and John.

In 2 Timothy 4:13, Paul asked Timothy to “bring the cloak that I left with Carpus at Troas when you come—and the books, especially the parchments.” This appears to be a reference to letters which Paul had written, and which he wanted to be preserved. The commentary of Jamieson, Fausset and Brown states:

“He was anxious respecting these that he might transmit [the books] to the faithful, so that they might have the teaching of his writings when he should be gone… ‘especially the parchments’—containing perhaps some of his inspired Epistles themselves.”

In 2 Peter 3:16, Peter considered the letters of Paul, which can be found in the New Testament, as part of the Scriptures. He also stated in 2 Peter 1:15 that he was anxious to ensure that the brethren would “always have a reminder of these things after my decease,” referring to his death. He went on to explain in 2 Peter 1:18, in regard to the transfiguration on the mount, that “we heard this voice which came from heaven when we were with Him on the holy mountain.” Only three apostles were on the holy mountain when Christ was transfigured and when, in that vision, Elijah and Moses appeared. These disciples were Peter, John and James. By the time of Peter’s writing, James had died, and only John and Peter were still alive.

Peter continued, in verse 19, that “we have the sure word of prophecy” (Authorized Version). The use of the word “we” would include the two early apostles who were still alive at the time of Peter’s writing; that is, Peter and John. It would be Peter and John who preserved and would leave behind the inspired “word of prophecy” or “inspired writings.” Note that the word “prophecy” can also refer to inspired preaching. Peter said that John and he had, or possessed, the inspired writings—the New Testament. This referred to the writings of the New Testament which were already in existence at that time, but it also allowed for those writings that would still be added by the apostle John, before his death.

At the time of Peter’s writing, Paul had died, and Peter spoke of Paul’s letters as “Scripture,” showing that they were recognized as such. Who recognized them? Obviously, Paul must have recognized them before his death (as he did Luke’s writings, compare 1 Timothy 5:18 and Luke 10:7). Subsequently, these writings were recognized by the last remaining two original apostles, Peter and John, and they did so under godly inspiration.

After Peter’s death, John survived as the last of the early apostles. Before he died, he wrote the gospel of John, the three letters of John, and the book of Revelation, which concluded the sacred writings of the New Testament.

Revelation—the Last Book!

That the book of Revelation was meant to be the last and final book of the New Testament can be seen by its very claims. We read in Revelation 22:18: “For I testify to everyone who hears the words of the prophecy of this book: If anyone adds to these things, God will add to him the plagues that are written in this book.”

In other words, those who would claim that additional future writings should become part of the inspired Scriptures of the New Testament would have to face God’s punishment. We also read in verse 19 that punishment would befall those who would try to take away from the words of the book of Revelation—who would claim that portions of the book of Revelation, or the entire book, was not inspired.

We have every reason to believe that the books of the New Testament, as we have them today, were recognized as inspired by the apostles Paul, Peter and John, as they were guided by the Holy Spirit. God saw to it that the New Testament books would be preserved, as He also preserved the sacred writings of the Old Testament.

God’s Word Endures Forever!

Jesus Christ Himself promised that God would ensure that His Word would be preserved for all eternity. He said in Matthew 5:18: “… one jot or one tittle will by no means pass from the law till all is fulfilled.”

Peter explained that “the word of the LORD endures forever” (1 Peter 1:25). Paul instructed Titus to only ordain an elder if he would hold “fast the faithful word as he has been taught” (Titus 1:9), expecting, of course, that “the word” would be preserved. Jude challenged the brethren to “contend earnestly for the faith which was once for all delivered to the saints” (Jude 3). Again, true brethren were asked to stand up for the faith which had been taught and preserved in the sacred writings.

We read that God’s end-time disciples would keep His Word (Revelation 3:8)—which requires that God’s Word had been preserved and would be available in the end time. In fact, some living in the end time would even be killed for keeping the Word of God (Revelation 20:4).

Jesus is the personified Word of God (Revelation 19:13; John 1:1, 14; 1 John 1:1). As He is still alive today, so He made sure that His written Word—the entire Bible—would stay ALIVE as well. After all, the Word of God is “LIVING and powerful” (Hebrews 4:12).

Who canonized the New Testament? It was God, but He inspired His apostles Paul, Peter and John to pronounce the decision which books and letters should be considered as sacred and infallible. And so, God ultimately used the apostle John to canonize the writings of the New Testament.

Chapter 7 – The Apocrypha and the Bible

The Apocrypha is a collection of books that were written in Greek by various individuals from about 400 to 200 B.C. The Catholic Church considers some of these books as inspired Scripture.

At the Council of Trent (1546 A.D.), the Catholic Church declared that some apocryphal books, together with unwritten Catholic tradition, are of God. It was stated that those who disagreed with this decision were to be considered “anathema.”

The Roman Catholic Church (as well as the Greek Orthodox Church) consider the following books of the Apocrypha (also referred to as Deuterocanonical books) to be inspired:

Tobit or Tobias

JudithWisdom of Solomon

Jesus Sirach (Ecclesiasticus)

Baruch (including the letter of Jeremiah, Baruch 6)

First and Second Maccabees

Additions to Esther and Daniel [i.e., added chapters at the end of the book of Esther; and added chapters to the book of Daniel, including the Prayer of Azariah (Daniel 3:24–50); the Song of the Three Young Men (Daniel 3:51–90); Susanna (Daniel 13); and Bel and the Dragon (Daniel 14)].

The Catholic Church rejected as inspired the apocryphal books of Third and Fourth Maccabees, Psalm 151, First and Second Esdras, and the Prayer of Manasseh, as well as the so-called Pseudepigrapha, which were written between 200 B.C. and 100 A.D. and which contain, among other writings, the books of Enoch, Michael the Archangel, and Jannes and Jambres. There are additional Pseudepigrapha books, which were possibly written after Christ’s death and which were likewise rejected as inspired, such as the Assumption of Moses, the Apocalypse of Elijah, and the Ascension of Isaiah.

Hot Debate

When the Catholic Church decided in 1546 to treat some of the Apocrypha as inspired, their decision had been preceded by a hot debate among early “Church Fathers.” Hilary (bishop of Poictiers, 350 A.D.) rejected as inspired, the Apocrypha (Prologue to the Psalms, Sec. 15), and so did Epiphanius (360 A.D.). Referring to the Wisdom of Solomon and the book of Jesus Sirach, he said: “These indeed are useful books and profitable, but they are not placed in the number of the canonical.” In addition, Origen, Cyril of Jerusalem, Athanasius and Jerome spoke out against the inspiration of the Apocrypha.

In his preface to the Wisdom of Solomon, Jerome (340–420 A.D.) rejected the Apocrypha as godly inspired, stating: “As the Church reads the books of Judith and Tobit and Maccabees but does not receive them among the canonical Scriptures, so also it reads Wisdom and Ecclesiasticus for the edification of the people, not for the authoritative confirmation of doctrine.”

According to Edward Hills in “The King James Version Defended,” page 98, other famous Catholics with this viewpoint included Augustine (354–430 A.D., who at first defended the Apocrypha as canonical), Pope Gregory the Great (540–604 A.D.), Cardinal Ximenes, and Cardinal Cajetan.

Protestants Reject Apocrypha

The Protestant Churches have rejected as inspired all of the Apocrypha. It has been said that the translators of the early King James Bible (Authorized Version) felt that some of the books of the Apocrypha were inspired, but this is incorrect. It is true that in early editions of the King James Bible, the Apocrypha was placed between the Old and New Testaments. But this was done as an appendix of reference material. The Apocrypha began to be omitted from the Authorized Version in 1629 A.D.

Luther stated: “Apocrypha—that is, books which are not regarded as equal to the holy Scriptures, and yet are profitable and good to read” (compare, “The King James Version Defended,” page 98). Calvin wrote: “I am not one of those, however, who would entirely disapprove the reading of those books.” His objection was to “placing the Apocrypha in the same rank” with inspired Scripture (“Antidote” to the Council of Trent, pp. 67, 68).

WE MUST STATE THAT THE APOCRYPHA ARE NOT INSPIRED WRITINGS.

Although there are many reasons why this is the case and why the Apocrypha must not be viewed as inspired, we are setting forth several striking examples for this conclusion:

Hebrew Canon Without Apocrypha

The Jewish Canon never included the Apocrypha. This is important, as Romans 3:1–2 tells us that the Jews were given the godly responsibility to preserve the “oracles,” including the Hebrew Scriptures.

The Jewish scholars of Jamnia (90 A.D.) rejected the Apocrypha as divinely inspired. Philo, a Jewish teacher from Alexandria (20 B.C.–40 A.D.), quoted extensively from virtually every canonical Hebrew book but never once quoted from the Apocrypha.

Josephus (30–100 A.D.) said that the prophets wrote from the time of Moses to that of Artaxerxes, and that no writing since that time had the same authority. In fact, the Jewish people reportedly destroyed the Apocrypha after the overthrow of Jerusalem in 70 A.D.

The Jewish Talmud teaches that the Holy Spirit departed from Israel after the time of the prophet Malachi, who lived about four centuries before Christ. While the proof of this assertion is not directly stated in the Word of God, the evidence is that no further inspired writings were given by God until Jesus Christ established the New Testament Church of God.

Jesus Confirmed Hebrew Canon

Jesus Himself confirmed the inspired canon of the Hebrew Bible and its correct order (which is divided into the Law, the Prophets and the Psalms). When speaking about the violent death of righteous people, He said in Luke 11:51: “… from the blood of Abel to the blood of Zechariah who perished between the altar and the temple…” The death of Abel is recorded in Genesis, the first book in the Hebrew canon. The death of Zechariah is included in 2 Chronicles 24:20–22, the last book of the Hebrew canon.

No New Testament Scripture Quotes Apocrypha

It is also worthy to note that the New Testament never quotes from ANY of the Apocrypha, while it quotes extensively from EVERY section of the Old Testament Scriptures, which Jesus referred to as “ALL the Scripture” (Luke 24:27). In fact, there are allegedly 263 quotations and 370 allusions to the Old Testament in the New Testament and not one of them refers to the Apocrypha.

Apocrypha Does Not Claim Inspiration

While the inspired Scriptures make the claim for themselves that they ARE inspired and infallible, the Apocrypha does NOT make this claim for its own writings.

For instance, the author of 2 Maccabees writes:

“… At this point I shall bring my work to an end. If it is found to be well written and aptly composed, that is what I myself aimed at; if superficial and mediocre, it was the best I could do” (2 Maccabees 15:37–38, Revised English Bible).

Apocrypha Contradicts Itself

The Apocrypha contains blatant contradictions, but God’s inspired Word does not contradict itself (compare John 10:35). For example, in the two books of the Maccabees, Antiochus Epiphanes dies three different deaths in three different places.

Apocrypha Contradicts Holy Scripture

The Apocrypha includes teachings, which contradict the doctrines of the Holy Scriptures, showing that the Apocrypha could not possibly be inspired. For instance, 2 Maccabees 12:42–45 states in the New Revised Standard Version, that 2,000 drachmas of silver were sent to Jerusalem for a sin-offering and to “pray for the dead,” so that “atonement” or reconciliation for the dead could be made, so that “they might be delivered from sin.” The Revised English Bible translates that they were praying and giving the silver drachmas “to free the dead from their sin.” This concept of praying and paying for the dead is contrary to the teaching of the Hebrew Scriptures (and to the teaching of the New Testament).

A terrible example of wrong teaching is included in Tobit 6:5, 8, where the “angel Azariah” gave the following “healing” advice: “Cut open the fish and take out the gall, heart, and liver… For its gall, heart, and liver are useful medicines… As for the fish’s heart and liver, you must burn them to make a smoke in the presence of a man or woman afflicted by a demon or evil spirit, and every affliction will flee away and never remain with that person any longer.”

We must, therefore, conclude that the Apocrypha is NOT inspired, and that it does not belong in the Bible. This is not to say that it must never be read. Especially historical records, for instance the first two books of the Maccabees, can give us valuable information. But as is the case with every book other than the inspired writings contained in the Holy Bible (the writings of Josephus, for example, are of historical value, but they are not “inspired”), we need to be aware that we will be reading, to a larger or smaller degree, truth mixed with error.

Chapter 8 – The Book of Enoch and the Bible

The book of Enoch belongs to the so-called Pseudepigrapha books and was apparently written during the first century B.C.—even though some claim that it was written before then.

What Are Pseudepigrapha Books?

The term “Pseudepigrapha” was given to Jewish writings, which were attributed to authors who did not actually write them, but who misappropriated the names of famous people by pretending that they were the authors of those writings. Known “Pseudepigrapha books” include “the Apocalypse of Abraham,” which was probably written in the second century A.D.; “the Apocalypse of Adam,” which was perhaps written in the first or second century A.D.; the “Fourth Book of Ezra (2 Esdras),” which was probably written between 95 and 100 A.D.; and “the Testament of Moses” (or, “Assumption of Moses”), which was written in the first century A.D.

The Pseudepigrapha books also include the Book of Enoch, which is a compendium of four or five Jewish apocalypses, all of which were composed before the destruction of the Second Temple. The book of Enoch is now usually designated as I Enoch, to distinguish it from the later II Enoch, or the “Secrets of Enoch.” The book of Enoch was written by many different writers in different time periods. The whole book is found only in an Ethiopic language, but parts of it have been discovered in Greek and in Aramaic.

In addition, the Pseudepigrapha books include the book of the Secrets of Enoch (2 Enoch or Slavonic Enoch), which is a Jewish apocalypse from the time before the destruction of the Temple. Closely connected to it is the Books of Giants, a writing allegedly associated with Enoch, relating the deeds of the giants who were born by the daughters of men (descendants of Cain) to the sons of God. It is known from fragments found at Qumran and was written before 100 B.C.

Catholics and Protestants Reject Pseudepigrapha Books

In chapter 7, we discussed the reasons why the Apocrypha is not to be considered as inspired. Similar reasons exist for the Pseudepigrapha books, including the book of Enoch. In addition, unlike the Apocrypha which is, to an extent, considered as inspired by the Catholic Church, none of the Pseudepigrapha books are considered inspired by either Protestants or Catholics.

From the evidence provided by the Dead Sea Scrolls, we see that this religious Jewish community located at Qumran had writings that included much of the Old Testament. However, other non-biblical books were also discovered, and this included 1 Enoch along with Tobit, Ecclesiasticus and Baruch 6.

Jude Did Not Regard Book of Enoch as Inspired

The book of Enoch was quoted in the apocryphal book of Baruch, and in several early writings, including the “epistle of Barnabas,” as well as by Tertullian and Clement of Alexandria. Some have speculated that Jude 14–15 is a quote from the book of Enoch and concluded that Jude regarded Enoch as inspired Scripture. The following two quotes compare Jude 14–15 to the suspected passage in the book of Enoch:

Jude 14–15 reads: “… Behold, the Lord comes with ten thousands of His saints, to execute judgment on all, to convict all who are ungodly among them of all their ungodly deeds which they have committed in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him.”

Enoch 1:9 reads: “…Behold he comes with ten thousands of his saints, to execute judgment upon them, and destroy the wicked, and reprove all of flesh for every thing which the sinful and ungodly have done, and committed against him.”

Even though both passages are close, they are not identical. Jude says that God will “convict” all of the ungodly, but Enoch says that they will be “destroyed.” The rest of the two passages disagree in wording in minor ways.

Therefore, it is not compelling to conclude that Jude quoted from the book of Enoch. Even if he did, he would not have been particularly careful in quoting it verbatim. But apart from the inconsistencies between the letter of Jude and the book of Enoch, and assuming that Jude had quoted from the book of Enoch, this still does not mean that he felt that the entire book had to be inspired.

Biblical Reference to a Book Does Not Make it “Inspired”

For an example, Paul quoted a Cretan prophet (whom scholars have identified as Epimenides) in Titus 1:12, but that does not mean that Paul considered the writings of that prophet as godly inspired, or that we should give any additional authority to his writings. Other New Testament quotations from, or allusions to, non-biblical works include Paul’s quotations of some Greek poets in Acts 17:28 (one of those poets has been identified as Aratus).

In fact, both the Old and the New Testament mention quite a number of books which were not preserved, but which were known to the particular biblical author at the time of his writing. It is obvious that God did not see fit to preserve those books, and they never became part of the canonized Holy Scriptures.

For instance, Numbers 21:14–15 mentions “the Book of the Wars of the Lord.” Joshua 10:13 and 2 Samuel 1:18 refer to and quote from the “Book of Jasher.” 1 Kings 11:41 refers to the “book of the acts of Solomon.” 1 Chronicles 29:29 refers to the “book of Samuel the seer,” “the book of Nathan the prophet,” and “the book of Gad the seer.” 2 Chronicles 12:15 refers to “the book of Shemaiah the prophet” and of “Iddo the seer.” The “book of Jehu the son of Hanani” is mentioned in 2 Chronicles 20:34.

We can deduce from 1 Corinthians 5:9 that Paul wrote another letter to the Corinthians which was not preserved. There is also a reference by Paul to a letter which the Corinthians wrote to him, which is likewise not preserved (compare 1 Corinthians 7:1). Paul makes reference in Colossians 4:16 to an unpreserved “epistle from Laodicea,” which he even instructed the Church at Colossae to read. Luke makes reference to “many” who wrote down events pertaining to the life of Jesus (Luke 1:1–4).

The fact that reference is made in Scripture to some other book or a statement within another book does not mean that those writings were inspired. The same is true for Jude 14. Assuming that Jude quoted from Enoch 1:9, then this still does not indicate that he thought the entire book was inspired or true. All it means is that the particular quoted verse was true.

Jude May Have Just Quoted Enoch’s Words

It is more likely, however, that Jude did not even quote from the book of Enoch. No scholar believes that the book of Enoch was written by the Enoch of the Bible. But it is obvious that the words of Enoch, as quoted by Jude, were something that the true Enoch prophesied. Jude related the prophecy of Enoch, as it had been preserved orally. Notice that Jude introduces Enoch’s words as follows, in verse 14: “Now Enoch, the seventh from Adam, prophesied about these men also, SAYING…’” This introduction is then followed by the exact wording of Enoch’s oral prophecy, as quoted in verses 14 and 15.

Note, too, that Jude is not even referring to the book of Enoch in the context. He is just making the point that Enoch had made an oral prophecy, under godly inspiration. That one of the authors of the book of Enoch wrote down the substance of Enoch’s prophecy (even though with slight changes) does not render the book of Enoch inspired.

Consider the additional fact that Moses is quoted in Deuteronomy 33:2, using a similar statement as that of Jude: “’…The LORD came from Sinai, And dawned on them from Seir; He shone forth from Mount Paran, And He came with ten thousands of saints; From His right hand Came a fiery law for them.’”

While this quote does not reference Enoch, it does verify the same truth of what Jude wrote about.

Pseudepigrapha Books Not Inspired

We can safely say, then, that the Pseudepigrapha books, including the book of Enoch, are NOT inspired writings.

As is the case with the Apocrypha, the Jews never considered any of the Pseudepigrapha books inspired. And as we pointed out in chapter 7, God entrusted the Jews with preserving the “oracles of God,” including the INSPIRED Old Testament writings. They did not include the book of Enoch in the Hebrew canon.

In addition, many parts of the Pseudepigrapha contain heresies that are condemned in the Old Testament. Especially the book of Enoch preaches falsehood and doctrinal error; for instance, that allegedly angels married humans, and that the giants became evil spirits dwelling on earth (Book of Enoch, chapter 15, verses 8–10).

The Pseudepigrapha books also abound in even more historical errors than the Apocrypha.

Finally, the book of Enoch was not included by the apostles in the canonized New Testament Scriptures. As we saw in chapter 6 of this booklet, the Apostles Paul, Peter and John canonized the New Testament Scriptures, but the book of Enoch was not one of those books.

Chapter 9 – The Epistle of Barnabas and the Bible

The “Epistle of Barnabas” is not inspired. It was clearly not written by the Apostle Barnabas. Mosheim states in his “Ecclesiastical History” that the author “must have been a very different person from the true Barnabas, who was St. Paul’s companion.”

The epistle contains numerous Scriptural errors and should therefore not be considered as inspired. It was never referred to by Jesus or any of the New Testament writers as Scripture, and it was not included in the New Testament by the apostles. As we have explained before in chapter 6, the Apostles Paul, Peter, and John canonized the New Testament Scriptures, but the Epistle of Barnabas was not one of those books.

When the Epistle of Barnabas Was Written

The Catholic Encyclopedia explains that a reference in the Epistle of Barnabas (in chapter 4, verse 4) pertains to a command given by Adrian in A.D. 130 for the reconstruction, in honor of Jupiter, of the Temple at Jerusalem, which had been destroyed by Titus. Adrian had also forbidden the Jews to practice circumcision. The epistle must, consequently, have been written in A.D. 130–131—long after the canonization process of the New Testament writings was completed.

It is further explained that “the extremely allegorical character of the exegesis leads to the supposition that the author of the letter was an Alexandrian. His way of constantly placing himself and his readers in opposition to the Jews makes it impossible to believe that either he or the larger part of his readers were of Jewish origin. Besides, he is not always familiar with the Mosaic rites… The history of the epistle confirms its Alexandrine origin. Up to the fourth century only the Alexandrians were acquainted with it…”

Some Interesting Concepts

Even though the Epistle of Barnabas is clearly not inspired, it does contain some interesting concepts. For instance, the author speaks out against abortion. It says in chapter 19, verse 5 (We should note that some divide the epistle in different chapters than the ones given in this booklet): “thou shalt not kill a child by abortion, neither shalt thou destroy it after it is born…”

Abortion is indeed wrong. For more information, please read our free booklet, “Are You Already Born Again?,” pages 13–15.

In addition, the author seems to refer to the correct biblical belief of a 7,000 year plan—the concept that God assigned man six “days” of 1,000 years each to rule himself, followed by the Millennium or the seventh “day” of one-thousand years, which is referred to in the book of Hebrews as a “Sabbath” rest (compare Hebrews 4:1–10).

We read in chapter 15 of the Epistle of Barnabas: “(15:3) He speaketh, too, of the sabbath in the beginning of the creation: And God made in six days the works of his hands, and finished them on the seventh day, and rested in it and sanctified it. (15:4) Consider, my children, what signify the words, He finished them in six days. They mean this: that in six thousand years the Lord will make an end of all things, for a day is with him as a thousand years. And he himself beareth witness unto me, saying: Behold this day a day shall be as a thousand years. Therefore, my children, in six days, that is in six thousand years, shall all things be brought to an end. (15:5) And the words, He rested on the seventh day, signify this: After that his Son hath come, and hath caused to cease the time of the wicked one, and hath judged the ungodly, and changed the sun and the moon and the stars, then shall he rest well on the seventh day.”

Doctrinal Errors

However, the doctrinal errors contained in the Epistle of Barnabas are quite striking, showing that this book could not possibly be “inspired” by God. We are setting forth below some of its major errors:

Error #1—“Replacement of the Sabbath”

The Epistle of Barnabas alleges that the Seventh-Day Sabbath has been replaced by the “eight day” Sunday, on which “Jesus rose from the dead.”

Quoting from the 1885 translation of the “Apostolic Fathers, Charles H. Hoole,” we read in chapter 15, verses 8 and 9:

“(15:8) And, further, he saith unto them, Your new moons and your sabbaths I cannot endure. See, now, what he meaneth. The sabbaths, that now are, are not acceptable unto me, but that which I have made is, even that in which, after that I have brought all things to an end, I shall make a beginning of the eighth day, which thing is the beginning of another world. (15:9) Wherefore we keep the eighth day as a day of gladness, on which also Jesus rose from the dead, and after he had appeared ascended unto heaven.”

Nowhere does the Bible teach that the Sabbath was replaced by Sunday; nor, that Sunday is the “eighth day”; nor, that Christ rose from the dead on Sunday. For more information, please read our free booklets, “Jesus Christ—a Great Mystery,” and “God’s Commanded Holy Days.”

Error #2—“No Literal Application of Dietary Laws”

The Epistle of Barnabas alleges that the dietary laws (as contained, for instance, in Leviticus 11 and Deuteronomy 14) were never meant to be understood literally and that they were never binding, in their literal application, on anyone, including Jews or Christians.

We read in chapter 10, verses 1–9:

“(10:1) But in that Moses said, Thou shalt not eat the swine, nor the eagle, nor the hawk, nor the crow, nor any fish that hath not scales in itself… The commandment of God is not, therefore, that they should not eat; but Moses spake in a spiritual sense. (10:3) He spake of the swine with this meaning: Thou shalt not cleave, he meaneth, unto men of this sort, who are like unto swine, for when they become wanton they forget their Lord, but when they are in want they think upon the Lord; even as the swine when it eateth knoweth not its lord, but when it is hungry it crieth, and when it hath received it is again silent. (10:4) Nor shalt thou eat of the eagle, nor of the hawk, nor of the kite, nor of the crow. Thou shalt not, he meaneth, cleave to, nor be like to men of this sort, who know not how to provide sustenance for themselves by labour and sweat, but in their iniquity seize the property of others, and, as though they walked in innocence, watch and observe whom they shall plunder, through their covetousness; even as these birds alone provide not sustenance for themselves by means of toil, but, sitting idle, seek out how they may eat the flesh of others, being destructive by reason of their wickedness.

“(10:5) And thou shalt not eat, he saith, of the lamprey, or the polypus, or the cuttle-fish. Thou shalt not, he meaneth, cleave to or become like unto men of this sort, who are impious unto the end, and have been already condemned to death, even as these accursed fish alone swim in the depth, not floating as the others do, but dwelling in the earth below the depth of the sea. (10:6) Thus, he saith, Thou shalt not eat the hare, meaning thou shalt not indulge in unnatural lusts; (10:7) nor shalt thou eat the hyaena, meaning thou shalt not be an adulterer; (10:8) nor shalt thou eat the weazel, meaning thou shalt not do uncleanness with thy mouth concerning food; (10:9) therefore Moses spake in the spirit these three doctrines. But they, according to the lusts of their flesh, received them as being about meat.”

This is utter nonsense and totally contradicted by Scripture. For more information, please read our free booklet, “And Lawlessness Will Abound.”

Error #3—“Mischaracterization of the Azazel Goat”

The Epistle of Barnabas alleges that the “Azazel” goat to be sent alive into the wilderness at the time of the annual Day of Atonement was a symbol of Christ, not of Satan. We read in chapter 7, beginning in verse 6:

“(7:6) How, then, did he give his commands? Attend ye. Take ye two goats, fair and like each other, and offer them up. And let the priest take one of them as a whole burnt offering for sin. (7:7) But what shall they do with the other? Let the other, he saith, be accursed. Now attend ye, how the type of Jesus is made manifest. (7:8) And do ye all spit upon it and pierce it, and put scarlet wool around its head, and so let it be cast out into the wilderness… One is brought to the altar, the other is accursed, and the accursed one is crowned, because they shall see him in that day, who had the scarlet robe about his flesh, and they shall say, Is not this he whom once we set at naught and crucified, and spat upon and pierced? Truly this was he who at that time said that he was the Son of God.”

The Azazel goat was NOT a symbol for Christ, but for SATAN. For more information, please read our free booklet, “The Sacrificial System and the Tabernacle in the Wilderness.”

Error #4—“Defamation of the Early Apostles”

The Epistle of Barnabas alleges that the Twelve Apostles were the most unrighteous of all people prior to their conversion. It says in chapter 5, verse 9:

“But when he chose out his own Apostles, who were about to preach his gospel, they were men unrighteous beyond all sin, that he might show that he came not to call the righteous but sinners to repentance.”

Nowhere do we read anything like this in Scripture. To state that the apostles Peter, John and James, for example, were more unrighteous men than others—in fact, “beyond sin”—is utterly ridiculous.

For all the foregoing reasons, we must in no way view the Epistle of Barnabas as inspired. It is a book, which contains some truth and many errors, and should not be viewed as a manual for Christian living or doctrine.

Chapter 10 – The “Apostles’ Creed” and the Bible

We do not consider the “Apostles’ Creed” as inspired—neither in the form used by the Roman Catholic Church, nor in its numerous variations used by Protestant churches. Some claim that the “Apostles’ Creed” is the oldest of all the Christian creeds. It is considered the basis of all other creeds in non-Catholic churches. As fairy tales would have it, some allege that each of the apostles supplied one article to the Creed. This claim is totally without merit. The apostles had nothing to do with formulating this Creed.

When the Apostles’ Creed Was Written

In “The Lost Books of the Bible,” the following is explained:

“Mr. Justice Bailey says [in Mr. Justice Bailey’s Common Prayers, 1813]: ‘It is not to be understood that this Creed was framed by the Apostles, or indeed that it existed as a Creed in their time,’ and after giving the Creed as it existed in the year 600… he says, ‘how long this form had existed before the year 600 is not exactly known…’ The most important ‘addition,’ since the year of Christ 600, is that which affirms, that Christ ‘descended into hell.’ This has been proved… to have been an invention… after the time of Eusebius.”

The Cambridge Encyclopedia, Volume 6, explains that the Apostles’ Creed is “a statement of Christian faith widely used in Roman Catholic and Protestant Churches, and recognized by the Orthodox Churches. It stresses the (incorrect) trinitarian nature of God (as Father, Son, and Holy Spirit)… In its present form, it dates from the 8th [century] but its origins go back to the 3rd [century].”

The encyclopedia continues:

“Many Lutheran sources label the Apostles’ Creed as ecumenical since the essential tenets of the creed are held in common by all Christians, though its practical use appears to be limited to Churches whose rituals are derived from the Latin rite (i.e. The Apostles’ Creed holds a special place in Roman Catholic tradition as the ‘ancient Baptismal symbol of the Church of Rome’)…

“Many hypotheses exist concerning the date and nature of the origin of the Apostles’ Creed. The earliest known concrete historical evidence of the creed’s existence as it is currently titled (Symbolum Apostolicum) is a letter of the Council of Milan (390) to Pope Siricius…”

In its present form, the Apostles’ Creed, as used by the Roman Catholic Church, reads as follows:

“I believe in God, the Father almighty,

creator of heaven and earth.

I believe in Jesus Christ, his only Son, our Lord.

He was conceived by the power of the Holy Spirit

and born of the Virgin Mary.

He suffered under Pontius Pilate,

was crucified, died, and was buried.

He descended to hell.

On the third day he rose again.

He ascended into heaven,

and is seated at the right hand of the Father.

He will come again to judge the living and the dead.

I believe in the Holy Spirit [or Holy Ghost],

the holy catholic Church,

the communion of saints,

the forgiveness of sins,

the resurrection of the body,

and the life everlasting. Amen.”

As mentioned, this Creed, as used by the Catholic Church, is not substantially different from the versions of many of the Protestant churches. It is widely used by a number of Christian denominations for both liturgical and catechetical purposes, most visibly by liturgical Churches of Western tradition, including Lutheranism, the Anglican Communion, and Western Orthodoxy. It is also used by Presbyterians, Methodists, Congregationalists and many Baptists.

Most even use the term “catholic” in the phrase, “I believe in the… holy catholic Church,” with the exception of a few Lutheran churches, especially those in Germany, which have replaced the word “catholic” with “Christian.” Those who have maintained the word “catholic” in their version of the Creed claim that it just means “universal.”

Apostles’ Creed Refers to Numerous False Doctrines

The doctrinal problems with the “Apostles’ Creed” are numerous.

First of all, it clearly suggests the belief in the Trinity—a belief which is a human invention and which cannot be found in the Holy Scriptures. For more information, please read our free booklet, “Is God a Trinity?”

It also suggests that Christ went to “hell,” while He was dead and in the grave for three days and three nights, apparently, so it is said, to preach to demons. This concept is false—Christ had NO CONSCIOUSNESS while in the grave, and He did not go anywhere. For more information, please read pages 26–28 of our free booklet, “Do We Have an Immortal Soul?”

Rather than following human attempts to create an “Apostolic Creed,” you might want to review our Statement of Beliefs, which is set forth as an Appendix at the end of this booklet, summarizing the essential doctrines of the Bible, which Christians should believe in and adhere to.

Chapter 11 – The Sure Word of Prophecy

There are indeed many biblical prophecies which were written sometimes thousands of years ago, and which were fulfilled exactly as predicted. This shows, of course, the INSPIRATION of God’s Word. It also shows that prophecies for the end time and beyond, which have not yet been fulfilled, will come to pass as well.

Proof #1—Old Testament Prophecies Christ’s First Coming

As we explain in much more detail in our free booklet, “The Book of Zechariah—Prophecies for Today!” there are numerous Scriptures in the Old Testament that give precise details on the appearance of the Messiah about 2,000 years ago. Those passages can be found throughout the pages of the Old Testament, and this fact alone, proves the divine inspiration of the Holy Scriptures.

Just to give a few selected examples here:

Isaiah 7:14 states that “the virgin shall conceive and bear a Son, and shall call His name Immanuel (which means, literally, God with us.)” This prophecy was fulfilled in Jesus, as Matthew 1:18–23 tells us. Isaiah 6:9–10 foretells the fact that the people would not listen to the Messiah’s preaching and warnings (compare Matthew 13:14–15). Isaiah 9:1–2 states that the Messiah would stay temporarily in the land of Zebulun and Naphtali (compare Matthew 4:13–16).

Isaiah 11:1 foretold that the Messiah would be a descendant of Jesse and David (compare Matthew 1:5–6, 25; Luke 3:23, 31–32). Isaiah 29:13 foretold that the people had rejected the commandments of God and replaced them with the traditions of men (compare Matthew 15:7–9). Isaiah 42:1–4 foretold the exact manner of the Messiah’s preaching (compare Matthew 12:16–21). Isaiah 49:8–9 [and also Isaiah 61:1–2] foretold that the Messiah would preach the gospel and proclaim spiritual liberty (compare Luke 4:16–19).

Isaiah 50:6 prophesied that Christ would be beaten and spit on (compare Matthew 27:26, 30). Isaiah 53:1 prophesied that the people would not believe the report or warning message brought by the Messiah (compare John 12:37–38). Isaiah 53:3–5 prophesied that the Messiah would heal people, due to His own physical suffering and the stripes He would receive from the Romans (compare Matthew 8:16–17). Isaiah 53:8 states that He would be “taken from prison and from judgment,” foretelling that His “trial” and “conviction” would be illegal, even according to human law (For more information on the illegality of Christ’s “trial” and “execution,” please read our free booklet, “Jesus Christ—A Great Mystery.”)

Zechariah 9:9 reports that Christ, the just King offering salvation, would appear lowly, “riding on a donkey, A colt, the foal of a donkey.” The fulfillment of that prophecy is recorded in John 12:14–15. Zechariah 9:9 also shows that His entrance in Jerusalem would be triumphant, as we read: “Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem!” This prophecy was fulfilled just prior to Christ’s betrayal and arrest, compare Mark 11:8–10.

In Zechariah 11:12–13, we are told that Jesus would be betrayed for thirty pieces of silver (compare Matthew 26:14–16), and that the money would be thrown into the house of the LORD—the temple—for the potter. This was fulfilled, exactly as stated; compare Matthew 27:3–10.

Zechariah 13:7 foretells that all of Christ’s disciples would leave Him at the time of His arrest, prior to His crucifixion and resurrection: “… Strike the Shepherd, And the sheep will be scattered…” Compare, for the exact fulfillment of that prophecy, Matthew 26:31–32 and Mark 14:27–28.

Just as Christ came as a humble servant to die for us, so He WILL come again as the KING of kings to rule for, and with us (Revelation 5:8–10; 20:4, 6; Daniel 7:13–14, 26–27; compare also 1 Corinthians 6:2–3). He said, time and again, that He WILL return—and soon (John 14:3; James 5:8–9; Revelation 22:12, 20).

Proof #2—Fall and Rise of Europe

As we explain in our free booklet, “Is That in the Bible—The Mysteries of the Book of Revelation,” there are prophecies about the fall and rise of Europe, some of which have been partly fulfilled, and others that are awaiting a final fulfillment in our time.

In Revelation 13:1, John sees, in a vision, a fantastic beast rising out of the sea, which has seven heads and ten horns, and on his head ten crowns. The beast was like a leopard, with the feet of a bear and the mouth of a lion (Revelation 13:2). In the book of Daniel, chapters 2, 5, 7 and 8, we are told that, beginning with the ancient Babylonian King Nebuchadnezzar, there would arise four world-ruling empires on this earth. These are identified as: The Babylonian Empire (Daniel 2:36–38); the Medo-Persian Empire under Cyrus, Xerxes and others (Daniel 5:28); the Greco-Macedonian Empire under Alexander the Great and his generals (Daniel 8:21–22); and finally, a fourth Empire (Daniel 2:33; 7:7). In Daniel 7:3–24, these four empires or kingdoms are compared with a lion, a bear, a leopard with four heads, and a terrible beast with ten horns (Daniel 7:7).

Comparing these four beasts in the book of Daniel with the one beast in Revelation 13, we can see that the beast in Revelation is a
conglomeration of those four beasts in Daniel. It has seven heads because it combines the head of the lion, the head of the bear, the four heads of the leopard, and the head of the fourth beast with ten horns. Virtually all Bible scholars confirm the historical fact that this fourth beast was the Roman Empire. It was to be divided (Daniel 2:41). This division happened in 286 A.D. under Diocletian. By the fourth century, the Roman Empire had two capitals—one in Rome and one in Constantinople.

According to Daniel 7:24, ten kings were to arise out of the Roman Empire; that is, the Roman Empire would have ten successive resurrections or revivals. Revelation 13:3 explains that one of the seven heads of the beast would be mortally wounded and then be healed. This is a reference to the head of the fourth beast in the book of Daniel—the Roman Empire—which was all but destroyed, but which was subsequently healed, or revived. None of the previous three empires or kingdoms in the book of Daniel were restored after they had been destroyed. They just ceased to exist. It was different, however, with the fourth beast—the Roman Empire. It would receive a deadly or mortal wound, but it would be healed.

The deadly wound refers to the fall of Rome in 476 A.D. But as we saw, that mortal wound would be healed. The ancient Roman Empire “died”—but it re-appeared on the world scene in successive revivals. The first three resurrections, or revivals, of the Roman Empire after its fall, occurred under Geiseric of the Vandals; Odoacer of the Heruli; and Theodoric of the Ostrogoths. But they did not yet “heal” the deadly wound. Rather, historians refer to these three initial revivals as the “transition age” of the Roman Empire. They temporarily “revived” the Roman Empire to an extent, but they did not bring it back to its earlier power and influence.

The actual “healing” of the deadly wound signifies the fourth resurrection of the ancient Roman Empire, which occurred in 554 A.D., when Justinian, who was heavily influenced by his Roman Catholic wife, defeated the Ostrogoths and marched into Rome. He united the Eastern and Western parts of the ancient Roman Empire and restored the entire Empire. Historians refer to this event as the “Imperial Restoration.” The fifth resurrection occurred under Charlemagne in 800 A.D.; the sixth under Otto the Great in 962 A.D.; the seventh under Charles V of Habsburg in 1530 A.D.; and the eighth under Napoleon (which lasted from 1804 A.D. until 1814 A.D., when Napoleon abdicated at the battle of Leipzig). Following Napoleon, two more resurrections were to occur, as the fourth beast in Daniel 7 and the beast in Revelation 13 had TEN horns. The ninth resurrection happened under Mussolini and Hitler. We are observing right now the beginning of the tenth, and final, resurrection of the ancient Roman Empire in continental Europe.

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What Are The Odds?

A former Chairman of the Departments of Mathematics and Astronomy, Peter Stoner (1888–1980), set out to compute the odds of  “one man,” namely Jesus, fulfilling prophecies written well in advance of His birth. Mr. Stoner took only 48 fulfilled prophecies and conservatively assigned probabilities to them. His work was vetted by nearly 600 students from 12 classes and then further examined by skeptics and scientists before submitting it for review to a committee of the American Scientific Affiliation. It was concluded that the calculations met the criteria for dependability and accuracy.

His findings? Conservatively, the odds that “one man” could have executed all that was predicted about him, much of which was beyond human control, is 1 in 10¹⁵⁷. This number is beyond astronomical, when one considers that the estimated total number of electrons in the universe is only 10⁷⁹!

What makes the Bible even more amazing is the fact that some have counted over 450 prescient references to the first coming of Christ. Combine this with all the other foretold events in the Bible that have come true, and we cannot help but see the divine inspiration of the Bible.

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Proof #3—Fall and Rise of European Religious Power

As we explain in our free booklet, “Europe in Prophecy,” the Bible prophesied that the seven last resurrections of the ancient Roman Empire were influenced by a religious power.

Revelation 17 describes a fallen woman who sits on a scarlet-colored beast with seven heads. Revelation 17:18 explains: “And the woman whom you saw is that GREAT CITY which reigns over the kings of the earth.” Again, in Revelation 18:10, 16, 18, 19, 21, Babylon is identified as a prosperous and wealthy “great city” and a “mighty city” (compare, too, Revelation 14:8). Revelation 17:9 says: “Here is the mind which has wisdom: The seven heads are seven mountains on which the woman sits.”

According to Strong’s Exhaustive Concordance of the Bible, the Greek word for “mountain,” “oros,” means “mountain” or “hill” (see Strong’s No. 3733). Young’s Analytical Concordance to the Bible agrees, defining the Greek word used in Revelation 17:9 as “mountain, mount, hill.”

The Living Bible gives the following interpretation of the verse: “And now think hard: his seven heads represent a certain city built on seven hills where the woman has her residence.”

Verse 10 of Revelation 17 explains that the seven mountains, or hills, symbolize seven kings—seven military and political rulers. They describe the seven last resurrections of the ancient Roman Empire—with the last king, or revival, of the Roman Empire still to appear in the near future (compare verse 10).

Matthew Henry’s Commentary on the Whole Bible states: “Seven mountains – the seven hills on which Rome stands…”

Albert Barnes’ Notes on the Bible agrees: “The seven heads are seven mountains—Referring, undoubtedly, to Rome—the seven-hilled city—Septicollis Roma.”

He adds, in his comments to Revelation 12:3: “Rome was built, as is well known, on seven hills… and was called the seven-hilled city (Septicollis)… Tertullian: ‘I appeal to the citizens of Rome, the populace that dwell on the seven hills’ (Apol. 35). And again, Jerome to Marcella, when urging her to quit Rome for Bethlehem: ‘Read what is said in the Apocalypse of the seven hills.’…”

Halley’s Bible Handbook points out: “This description of Babylon the Great Harlot, Seated on the Seven-Headed Ten-Horned Beast, while it may have ultimate reference to a situation yet to appear, Exactly fits Papal Rome. Nothing else in World History does fit.”

Unger’s Bible Handbook states: “The revived Roman Empire with its end-time emperor (the beast) appears as the agent of the harlot’s destruction… The revival of the Roman power under the beast will occasion great wonder and deception… The woman (ecclesiastical Babylon) has her headquarters in the beast’s capitol… which is the seven-hilled city of Rome… He rules over a ten-kingdom federation… and makes war against the Lamb… The harlot who has dominated and exploited the peoples of the earth… and who has ridden into last-day power on the beast, shall find the beast turning against her at the end to utterly destroy her… Destruction is her judgment… because of her evil desire to dominate earthly rulers for her own selfish and deceptive interests.”

Note that it is the seven last revivals of the Roman Empire that are ridden by the woman, a religious power.

The first of the seven last resurrections of the Roman Empire occurred under Justinian in A.D. 554. He was the one mainly responsible for wiping out the barbarian tribes, but he did so at the behest of a succession of Roman popes.

The second of the seven last resurrections occurred under Charlemagne or Charles the Great, who was crowned in A.D. 800 by Pope Leo III.

The third of the seven last resurrections occurred under Otto the Great, under whose name the “Roman Empire of the German Nation” was coined. He was crowned in 962 by Pope John XII.

The fourth of the seven last resurrections occurred under Charles V Habsburg, who was crowned in 1530 by Pope Clement VII. By this time, the name “Holy Roman Empire” was in popular usage because of the close contact between the state and the so-called Holy Roman Church.

Then the fifth resurrection of the last seven occurred under Napoleon Bonaparte, who was also crowned by a pope (in fact, Napoleon took the crown from the pope and placed it himself on his head).

The sixth of the last seven resurrections occurred under Hitler and Mussolini. Although neither Hitler nor Mussolini were crowned by a pope, a close partnership existed between the city of Rome under Pope Pius XI and Italy and Germany. In this partnership, Mussolini signed the Lateran Treaty with the papacy in 1929, establishing papal sovereignty over Vatican City. This event affirmed Roman Catholicism as the only religion of Italy and, in turn, the papacy officially recognized Mussolini as the rightful Italian governor. Later, Mussolini would proclaim that he had revived the Roman Empire and would call himself a Roman emperor. Also, the Vatican signed a concordat with Hitler in 1933, protecting the rights of the church under the Nazi regime. This gave Hitler’s government an outward semblance of legitimacy.

The seventh and last resurrection of the Roman Empire, though yet ahead of us, is already beginning. As with the previous six resurrections, the woman—the papal city of Rome—will “ride” or cooperate and to an extent direct the activities of the seventh resurrection as well.

Proof #4—Biblical Modern Identity of the House of Israel

As we explain in our free booklets, “The Great Tribulation and the Day of the Lord,” and “The Fall and Rise of Britain and America,” the Bible prophesied that the ancient house of Israel (and especially the two leading tribes, the two sons of Joseph—Ephraim and Manasseh) would survive and play an important role in our time. The aforementioned booklets explain the modern identity of these tribes of Israel. They are indeed very powerful nations today, but their power is in steady decline, which was also prophesied in Scripture.

After the Assyrian captivity, the ancient house of Israel did not return to the Promised Land. They migrated to other areas—to a new land. In prophetic context, God said to King David: “…I will appoint a place for My people Israel, and will plant them, that they may dwell in a place of their own and move no more; nor shall the sons of wickedness oppress them anymore, as previously…” (2 Samuel 7:10). When David wrote these words, ancient Israel had already taken possession of the Promised Land. But God inspired David to write that God would, in the future, appoint a place for the house of Israel from which they would no longer have to move. Where was this place to be located? “Listen, O isles (Ephraim)…Behold, these [tribes] shall come from far: and, lo, these from the north and from the west…” (Isaiah 49:1, 12, Authorized Version).

Keep in mind that geographical references are always to be judged from the location of Jerusalem. That is, when we read that someone appears “from the north,” we understand that the meaning is “north of Jerusalem.” The appointed place was northwest of Jerusalem in the “isles of the sea;” that is, the British Isles (compare Isaiah 24:15 in the Authorized Version).

God prophesied that He would uproot the house of Israel from the Promised Land and “scatter them beyond the [Euphrates] River” (1 Kings 14:15). But they would not stay there. Rather, God’s Word was to be proclaimed in these last days to God’s people “toward the north” (Jeremiah 3:11–12). They would come back to the Promised Land, in the future, “from the north and the west” (Isaiah 49:12). That is, from an area “northwest” of Jerusalem. We are also told that Israel would have migrated to the west: “Ephraim… pursues [or follows] the east wind” (Hosea 12:1), the wind that comes from the east and blows west. David was also inspired to write that his throne would be established “over the sea” (Psalm 89:20, 25).

Also, Jeremiah 31:8 (Authorized Version) states that God would, in the future, gather modern Israel from “the north country, and gather them from the coasts of the earth,” and that He wants His Word proclaimed in “the isles afar off” (verse 10). Isaiah 41:1 addresses modern Israel (compare verse 8) in saying: “Keep silence before me, O islands (Authorized Version).”

If we were to take a world map and draw a line from Jerusalem in a northwest direction, it leads us to the British Isles, where the throne of David would be located. But we are also told that once some of the ten tribes of the house of Israel, especially Ephraim and Manasseh, had reached the British Isles, they would continue to colonize other countries, to possess land and sea gates—strategically important ports and passages—controlling crucial military and trade routes, such as Gibraltar, the Suez and Panama canals (compare Genesis 22:17). And so we see that the modern tribe of Manasseh settled in the United States of America, while those from the modern tribe of Ephraim migrated to Australia, New Zealand, Canada, South Africa and other nations.

Yair Davidy wrote in his book, “The Tribes: The Israelite Origins of Western People”: “In the course of time they [some of the tribes of Israel] reached the British Isles and north-west Europe.”

Even Christ told His early apostles to go to the lost sheep of the house of Israel (compare Matthew 10:6). It is interesting that historical records prove that the apostles Peter, Simon the Zealot, and James actually preached the gospel in Britain.

For instance, Caves wrote in Antiquitates Apostlicae that Peter stayed for a long time in Britain; that Simon the Zealot preached in Britain; and that James reached England and Ireland. Eusebius reports in Evangelical Demonstrations that some of the apostles preached the gospel in the British Isles. Jesus most certainly knew where the lost ten tribes were located, and so did the early apostles. James wrote his letter “to the twelve tribes which are scattered abroad” (James 1:1). He undoubtedly knew where they were and felt confident that his letter would reach them.

So we can actually trace the migration of ancient Israel—under the names of Celts, Scythians and Anglo-Saxons—from Assyria (northeast of Jerusalem in what is now Iraq), passing northwest through Europe, and centuries later, to the British Isles. Ultimately, part of ancient Israel would then migrate to the United States of America. So the “lost” ten tribes are not lost at all. They are identifiable if one follows the records of history and the biblical accounts.

The tribes of Ephraim and Manasseh settled in the British Isles. But later, the tribe of Manasseh emigrated to the New World, which is today known as the United States of America.

The fact that the Bible prophesied thousands of years ago where the modern descendants of the ancient house of Israel would live in these last days, proves that the biblical writings are divinely inspired.

Proof #5—The Throne of David

As mentioned, the Bible also prophesied that the ancient throne of David would still exist today, and that Jesus Christ would take over that existing throne when He returns.

The throne of David does, indeed, exist on the earth. To show where it is located today, let us consider the following facts:

1. We are told that the scepter—a symbol of kingship (compare the margin in the New King James Bible) was given to Judah. Genesis 49:10: “The scepter shall not depart from Judah… Until Shiloh [the Messiah, Jesus Christ] comes.”
2. We are told that David’s “seed” or descendants would rule or have dominion over Israel. This could be fulfilled in ANY of the tribes of “Israel”—the name given to Jacob by God (compare Genesis 32:28; 35:10). We are specifically told that God would establish the throne of David’s kingdom forever over Israel, in his son Solomon (2 Samuel 7:12–13; 2 Chronicles 13:5; Psalm 89:4).
3. When Christ returns, He will take over and sit down on an existing throne of David, here on earth (compare Luke 1:32).
4. Until the last King of Judah—Zedekiah—the descendants of David ruled as kings over the house of Judah. The house of Judah consisted of the tribes of Judah, Levi and part of Benjamin. They are the “Jews” and are called “Jews” in the Bible.
5. The Babylonians killed all the sons of Zedekiah and placed Zedekiah into captivity. Since then, there has never arisen a descendant of David to rule as king over the house of Judah, the Jews. Today, the state of Israel is not ruled by a king. Where, then, is the throne of David today? In which country do we find a descendant of David ruling as king?
6. The prophet Jeremiah lived at the time when the Babylonians enslaved the house of Judah, and when King Zedekiah—the last king of the house of Judah—was captured. God gave Jeremiah the commission to uproot the throne of David, but also to plant it (Jeremiah 1:10).
7. God gave Jeremiah a prophecy regarding the kingship or throne of David, which was to be transferred from the nation or house of Judah to the house of Israel. [The house of Israel, the “Northern Kingdom,” consisted of descendants from the other sons of Israel or Jacob, including Joseph, and his sons, Ephraim and Manasseh. It had been taken into captivity by the Assyrians more than 100 years prior to Jeremiah. They never returned to the Promised Land and subsequently became known as the “Lost Ten Tribes.”]

Jeremiah 33:17, 21, 26 states: “David shall never lack a man to sit on the throne of the house of Israel… he shall [always] have a son to reign on his throne… [David’s] descendants [will be] rulers over the descendants of Abraham, Isaac and Jacob.”

Jeremiah was to be instrumental in uprooting the throne over the house of Judah, and to plant it over the house of Israel. As mentioned above, David’s descendants were to rule over Israel or Jacob; that is, over ANY descendants of Jacob. That INCLUDED the house of Judah, of course. But from the time of Jeremiah’s prophecy, David’s descendants were to rule over the HOUSE of Israel—which EXCLUDED the house of Judah.

Jeremiah “uprooted” the throne of David over the house of Judah by bringing the last remaining descendants of King Zedekiah—his DAUGHTERS [compare Jeremiah 43:6]—to IRELAND [where, as was mentioned before, some of the “lost tribes” of the house of Israel had settled].

According to historical records of Ireland, one daughter, Tea, married the Irish king—who was a descendant of Judah, but not of David. In this way, through the son of the king and the daughter of Zedekiah, Jeremiah “planted” the throne of David and the scepter of Judah over a tribe of the house of ISRAEL—in Ireland. The historical records confirm that subsequent kings of Ireland KNEW that they were descendants of King David!

Zedekiah’s other daughter, Scota, married into a noble family and gave the name Scotland to the land where they settled.

(a) The throne of David was to be transferred three times before Christ would return to occupy it. Ezekiel 21:27 states: “Overthrown, overthrown, I will make it [the crown, compare verse 26] overthrown!” The crown or throne of David was overthrown first in Judah and transferred to or planted in Ireland.

(b) The throne or rule of David’s descendants was later overthrown in Ireland and transferred to Scotland [where some of the tribes of the house of Israel had settled]. It was transferred to the royal house of the descendants of David in Scotland—to the offspring of Scota, the other daughter of Zedekiah.

(c) Thirdly, it was overthrown in Scotland and transferred to England, where the Stewart line of David had settled around 1600, in the person of James I. Also, descendants of Ephraim and Manasseh, the sons of Joseph, had settled there. The subsequent royal rulers in England all descended from King David, and so the throne of David is today in England. Queen Elizabeth sits on that throne, and Prince Charles or his firstborn son are expected to sit on it soon.

Nowhere else could the existing throne of David be today, but in England. It is not in the state of Israel [which is part of the house of Judah], nor is it vacant. Jesus Christ will occupy it when He returns (compare Luke 1:32; Isaiah 9:6–7). He has not occupied it thus far. It is a literal throne here on the earth—not somewhere in heaven. Christ—from the house of Judah—will come back to this EARTH, and it says that He will then SIT on the throne of His father David, here on earth. Jesus will once again establish rule over Israel, in Jerusalem (compare Zechariah 1:17; 2:12). Remember, the scepter would not depart from Judah.

All of these events and fulfilled prophecies clearly show the Godly inspiration of the Bible.

Chapter 12 – The Modern Identity of Biblical Nations

The Bible contains end-time prophecies, involving many modern nations and peoples, referring to them with ancient names.

The following is a very brief summary and only relates, in passing, a few pieces of the biblical, historical or archeological evidence, to raise interest and curiosity:

Ephraim and Manasseh

The ancient tribe of Manasseh, son of Joseph, is dominant in the United States of America. Ephraim, another son of Joseph, basically constitutes the English-speaking, Anglo-Saxon member countries of the Commonwealth of Nations (formerly known as the British Commonwealth). This includes modern countries such as Australia, Canada, New Zealand, the United Kingdom, as well as part of South Africa. There are actually many proofs which establish these facts.

As discussed before, we read in the Bible that a descendant of the house of David would always rule over the house of Israel, throughout all generations, until the return of Jesus Christ (who will then, as a descendant of David, rule over the house of Israel forever). In Ireland, tradition marks the arrival in the first half of the sixth century B.C. of a small group of people led by a white-haired prophet, known as Ollamh Fodhla. Irish tradition identifies this man as the prophet Jeremiah. The traditional belief of the kings of Scotland and England is that the house of David was transferred, through Jeremiah, to northwestern Europe from Palestine. When Jerusalem fell, Jeremiah brought with him the daughter of the last king of Judah—Zedekiah—who then became queen of Ireland. Today, the throne of David can be found in England.

Judah

The tribe of Judah (the Jews) is scattered among all nations, with a large number now living in the modern state of Israel.

Other ancient tribes of the house of Israel seem to be located in the following areas:

Other Tribes from the House of Israel

Reuben can be found today in parts of modern France; Dan in Ireland and part of Denmark; Benjamin in Norway and Iceland; Zebulon in the Netherlands; Issachar in Finland; Gad in Switzerland; Asher in Belgium and Luxembourg; and Naphtali in Sweden. We are unable to determine the modern identity of Levi and Simeon, as they were prophesied to be scattered among the rest of the tribes of Israel (compare Genesis 49:7). Strong evidence suggests that many in Wales are descendants of Levi, and some Scots—especially around Glasgow—are descendants of Simeon, as well as of Levi.

We should mention, of course, that people from many other countries have joined with and settled among all of the above-mentioned nations. This means that not everyone living in the United States, for example, is a descendant of the tribe of Manasseh.

American Indians

Some have claimed that the American Indians are the descendants of the “lost tribes” of the ancient house of Israel. This is incorrect. Biblical research, history and archeology reveal that the American Indians are descendants of Tiras, son of Japheth, one of the three sons of Noah. Tiras was one of Noah’s grandsons. Tiras is referred to in Genesis 10 and in 1 Chronicles 1:5. He became the most isolated branch of Noah’s grandsons. The American Indians are closely related to groups of Asiatic peoples in eastern Asia, who likewise descended from Japheth. Certain American Indian tribes are also closely related linguistically to peoples of northeastern Asia. We find the name “Tiras” preserved among various New World Indian tribes, such as, Tauri, Taras, Turas, Dures, Dorasques, and Atures.

Chaldeans and Babylonians

Ancient Chaldeans or Babylonians can be found today in central and northwestern Europe. Some of the ancient Chaldeans were driven northward out of the Near East by the Assyrians and Medes prior to 610 B.C. They headed west into the Roman Empire. They settled in northern Italy, southeastern France, and parts of Spain and northern Africa. The ancient Chaldeans of Babylonia were also sent into exile to Syria in the Greek period. The Latin Romans often bought these people as slaves; afterward, their descendants were freed.

Assyrians

The ancient Assyrians can be found today among some of the Germans, Austrians and other German-speaking countries. Small portions of ancient Assyrians can also be found today in Iraq and other Middle Eastern countries. The Assyrians had settled, around 550 B.C., at the southern shores of the Black Sea, and then moved north. They migrated into Central Europe. Historical works point out that Germanic tribes had migrated into Europe from the countries around the Black Sea.

The ancient tradition of the city of Trier has it that the city was founded by the Assyrian king Trebeta, son of Ninus. Josef K.L. Bihl writes, “In Deutschen Landen”: “The inhabitants of Trier maintain that their city is the oldest in all Europe… Trier was founded by Trebeta, a son of the famous Assyrian king Ninus. In fact, one finds… in Trier the inscription reading, ‘Trier existed for 1300 years before Rome was rebuilt.’”

Poles

The modern people of Poland are descendants of Elam, a son of Shem. The Elamites named the most famous mountain in their land Elwend. The Germans used to refer to the Poles as “Wends.”

Other Modern Nations

In addition, strong evidence suggests, or proves, depending on the case, that the following biblical terms describe, or may prophetically refer to these modern nations:

Amalek — PLO

Ammon — Jordan

Aram — Syria

Cush — India, Sri Lanka, Ethiopia

Elam — Iran

Esau or Edom — Turkey, perhaps also, in some instances, Palestinians

Ishmael — Saudi-Arabia

Javan — Greece

Lot — Jordan

Magog — China

Moab — Jordan, perhaps also Western Iraq

Pathros — India

Put — Libya

Shinar — Iraq

Teman — Turkey

Togormah — Siberia

Tubal — Russia

Bible prophecy clearly speaks of many nations which will be the focus of end-time events. These nations can be traced through both the foundation of the biblical record and the verification of secular history. National identities are being revealed in our generation by those who actually fulfill the very events that God foretold. Therefore, it is especially important that we continue to carefully watch world events in order to fully understand their true meaning, along with the identity of individuals and nations spoken of by God in the remarkable prophecies of the Bible!

For further information, please read our free booklet, “The Great Tribulation and the Day of the Lord.” If you can read and understand German, you may also want to download from our German webpage (www.aufpostenstehen.de) our free German booklet, “Deutschland in der Prophezeiung.”

Chapter 13 – Understanding Biblical Prophecy

Bible prophecy is clearly an inspired part of the Holy Bible. The following sets forth important principles helping us to understand prophecy.

1. We must study the Bible (compare 2 Timothy 2:15; 3:16; Isaiah 28:9–13).
2. We must be careful when we study, that we do not read something into Scripture by trying to uphold our own understanding of what should happen (compare 2 Timothy 3:7; Proverbs 3:5–7).
3. We must be obedient to God’s Word. Truth is not in those who do not keep God’s Word (compare John 8:31–32; 1 John 2:3–4).
4. We must be converted and led by God’s Spirit, as the Holy Spirit makes prophecy known to us (compare John 16:13; John 14:26). God will reveal the understanding of prophecy to us, if we ask Him (compare Matthew 7:7). Today, God does not generally reveal understanding of prophecy to us through an angel, but directly through His Holy Spirit. The testimony of Christ is the spirit of prophecy, compare Revelation 19:10).
5. We must listen to God’s true servants for the basic prophetic understanding. We cannot understand unless someone teaches us (compare Romans 10:13–17; John 13:20).
6. The Bible interprets the Bible (compare Revelation 1:16, 20; Revelation 12:3, 9).
7. We must understand the meaning of certain key prophetic phrases:

(a) When the term “the latter days” is used (in Hebrew, acharith), it refers to the end of this age, the resurrection, and the beginning of the Millennium (compare Daniel 10:14; Daniel 2:28).

(b) When the term “the last days,” is used (in Hebrew, acharith or acharon, and in Greek, eschatos), it is basically describing what the “latter days” talk about (compare Isaiah 2:2—acharith; Job 19:25—acharon; 2 Timothy 3:1—eschatos; compare John 11:24)

(c) When the term “the time of the end” is used (in Hebrew, eth), it describes the end of this age. In the New Testament, the phrase is, “the end of the world,” but it is a reference to the end of this age (aion in Greek), and the beginning of a new age, under God’s rulership (compare Daniel 11:40; 12:4, 9–10; Matthew 24:3, where the Greek word sunteleia is used, which means, “full end,” compare Matthew 28:19–20).

(d) When the term “the day of the Lord” is used, it is a reference to God’s intervention in the affairs of this world, just prior to the establishment of His kingdom here on earth, and the events at and after Christ’s return.

(e) When the terms “in that day” or “the day,” or, “that day,” or “the last day” are used, they refer to the time just prior to Christ’s return, including the time at and after Christ’s return (compare Isaiah 2:11, 20).

(f) When the term “time of trouble for Jacob” is used, it refers to the time beginning with the Great Tribulation. The Great Tribulation will be followed by the heavenly signs and the Day of the Lord. The time order of these three events is described in Joel 2:10–11, 30–31; 3:14–16.

(g) We must also understand the prophecies regarding the future of the modern houses of Israel and Judah. This would require, of course, an understanding that many of the statements about Israel and Judah were meant for our time today.

(h) Some claim that all the blessings and curses (Leviticus 26; Deuteronomy 28) were already fulfilled in ancient times and that all the prophecies to Abraham, as to how his descendants would be blessed, were fulfilled at the time of Solomon.

(i) But notice Genesis 49:13 and Deuteronomy 33:18–19. Any map will show that ancient Zebulon was not situated at the sea at the time of Solomon. But modern Zebulon would be—as mentioned before, Zebulon today is the Netherlands.

(j) Also notice Genesis 48:19. Under Solomon, Ephraim was only one tribe; Ephraim was not then a multitude of nations, but it was to become a multitude, according to the blessing that Jacob gave to Ephraim in Egypt.

(k) Some of the prophecies regarding Israel and Judah were fulfilled in ancient times, but most have not yet come to pass. And of those, which have been fulfilled already in ancient times, there may very well be a dual future fulfillment. This brings us to the final point:

(l) Many prophecies are given with the principle of DUALITY. For instance, we know of a first Adam and a second Adam; a first Elijah and a second Elijah; two witnesses at the time of Zechariah, and two witnesses at the end time, described in the book of Revelation; a first ancient Babylon and a new, modern Babylon, referred to in the book of Revelation; a Jerusalem here on earth and a heavenly Jerusalem; and a local tribulation around 70 AD, directed at the house of Judah, and an all-encompassing Great Tribulation, directed at the modern houses of Israel and Judah at the very end of this age.

(m) For more information on the coming two witnesses, modern Babylon, and the Great Tribulation, please read our free booklet, “Is That in the Bible—The Mysteries of the Book of Revelation.” For further information on the earthly and heavenly Jerusalem, please read our free booklet, “Paul’s Letter to the Galatians—How to Understand it.”

The Real Purpose of Prophecy

All prophecy is given for the ultimate goal that man can be changed into a God being. God has always fulfilled His promises and prophecies, and He will always do so. He has given us many examples of fulfilled prophecy in the past, so that we can know that God will do what He has promised (compare Joshua 23:5–10, 14–15; 1 Kings 8:56; Romans 4:20–21; Hebrews 10:35–37).

The greatest of all prophecies is going to be fulfilled in the lifetime of most of us. Notice Christ’s unshakable and unalterable promise in John 14:3 and Acts 1:9–11.

Fulfilled prophecy is a proof of divine inspiration of God’s Word. And so, we can rely on the fact that future events will occur exactly as prophesied.

Chapter 14 – The Original Order and Number of the Books of the Bible

Virtually none of the English Bibles we have today accurately set forth the order or divisions of the biblical books, as originally maintained and inspired by God.

The Old Testament

The Hebrew Bible of the Old Testament consisted originally of 24 books. It was divided into three sections: The Law, the Prophets, and the Writings. The Writings are sometimes also referred to as “the Psalms.” The New Testament endorses and confirms the following division (Luke 24:44; Acts 26:22; Acts 24:14):

1. The Law (5 books of Moses)
2. The Prophets (8 books)

• The former prophets—Joshua, Judges, Samuel, Kings (4 books)
• The latter prophets—Isaiah, Jeremiah, Ezekiel, 12 Minor Prophets (4 books)

3. The Writings (11 books)

• Psalms, Proverbs, Job, Song of Songs (4 books)
• Ruth, Lamentations, Ecclesiastes, Esther (4 books)
• Daniel, Ezra/Nehemiah, and Chronicles (3 books)

It is fairly established today that the Hebrew Bible originally consisted of 24 books (Compare, The Bible as Literature, The Barnes & Noble Outline Series, p. 19; The Jerusalem Bible, p. xii: “The Jewish Bible thus consists of ‘twenty-four books’”; Prof. Felix Just, of Loyola Marymount University: “Jews count 24”; Encyclopedia Britannica, copyright 1959, under “Bible”: “The 24 books of the Hebrew Canon have become 39… in the English Bible, by treating each of the Minor Prophets as a separate book, by separating Ezra from Nehemiah and subdividing Samuel, Kings and Chronicles.”)

Some erroneously claim that the Old Testament consisted originally of only 22 books. They say that Joshua and Judges were originally only one book; and that Samuel and Kings were originally only one book.

However, no evidence has been found confirming that Joshua and Judges were ever treated as one book.

When considering the books of Samuel and Kings, let us take note of this quote from the Nelson Study Bible, on page 449: “First and Second Samuel were originally one book, ‘The book of Samuel’ in the Hebrew Scriptures. When these Scriptures were translated into Greek, around 150 B.C., Samuel and Kings were brought together into a complete history of the Hebrew monarchy. This unit of Scripture was divided into four sections: First, Second, Third, and Fourth Kingdoms. Samuel and Kings were later separated again, but the divisions of the Greek translation persisted. The result was a First and Second Samuel and a First and Second Kings.”

We see then that, originally, Samuel and Kings were TWO books, not just one.

Others refer to Josephus for their claim that the Old Testament consisted originally of only 22 books.

In his work, “Flavius Josephus against Apion,” Josephus states, under Section 8 (page 609): “For we have not an innumerable multitude of books among us, disagreeing from and contradicting one another, but only twenty-two books, which contain the records of all the past times… and of them, five belong to Moses…, the prophets, who were after Moses, wrote down what was done in their times in thirteen books. The remaining four books contain hymns to God, and precepts for the conduct of human life.”

We can see from this quote that Josephus’ numbering of 22 books, by speaking of 13 prophetic books [as distinguished from 8] and 4 writings [as distinguished from 11], is clearly different from the Hebrew Bible, as maintained by the Jews.

Eerdmans’ Handbook to the Bible, p. 71, points out:

“There is a strong Jewish tradition that it was Ezra the scribe who arranged the canon, although collections of the Pentateuch and some of the prophets existed long before his time. The books of the Hebrew canon were arranged in three groups – the Law, the Prophets and the Writings (which included the wisdom literature [i.e., the books of Job, Proverbs, Ecclesiastes and Psalms], some historical works such as Ezra, Nehemiah and Chronicles, and one prophetic work, Daniel). The prologue to the apocryphal Book of Sirach or Ecclesiasticus (about 130BC) contains evidence of this threefold grouping, but no indication of the contents of each section… Josephus, the first-century AD historian, acknowledged 22 books; the Apocalypse of Ezra (about AD 100) acknowledged 24. If Josephus included Ruth with Judges and Lamentations with Jeremiah the two agree.”

This suggests that Josephus was also referring to a different order of the books, not just a different number.

Halley’s Bible Handbook confirms this conclusion, stating: “The Hebrew Old Testament contains exactly the same books as our English Old Testament, but in different arrangement… these 24 books are the same as our 39. Josephus further reduces the number to 22, to make it correspond to the Hebrew alphabet by combining Ruth with Judges, and Lamentations with Jeremiah.”

Inasmuch as the numbering of 22 books corresponds with a change of the established order of the Hebrew Scriptures, its evidentiary value must be rejected.

The available evidence strongly supports the conclusion that the Hebrew Bible was arranged by Ezra and delivered to us in the order as listed in the beginning of this chapter, consisting of 24 books.

The New Testament

The Greek New Testament consisted originally of 27 books. They are to be divided into five sections, i.e. the four gospel accounts, the book of Acts, the general [a/k/a Catholic] epistles (James; 1 and 2 Peter; 1, 2 and 3 John; Jude), the epistles of Paul, and the book of Revelation.

Note how the oldest manuscripts of the New Testament have maintained the order of the books.

1. The Codex Sinaiticus was copied about 330 A.D. It is one of the oldest copies of the New Testament. It was written in Greek and is now being maintained in the British museum.

It contains, in this order:

The four Gospels according to Matthew, Mark, Luke, and John; the Catholic [or general] Epistles (namely, James, First and Second Peter, First, Second and Third John, and Jude); the Pauline Epistles (in this order: Romans, First and Second Corinthians, Galatians, Ephesians, Philippians, Colossians, First and Second Thessalonians, Hebrews, First and Second Timothy, Titus, and Philemon); Acts; and the book of Revelation. (It also includes the uninspired works of the Epistle of Barnabas and the Shepherd of Hermas.)

2. The Codex Vaticanus was copied in the middle of the fourth century. It is now being maintained in Rome. It contains, in this order, the four Gospels; Acts; the Catholic [or general] Epistles; and most of the Pauline Epistles. The last book is Hebrews, following 2 Thessalonians.
3. The Codex Alexandrinus was copied around 400 A.D. It was written in Byzantine and Alexandrian. It contains, in this order, the four Gospels; Acts; the Catholic [or general] Epistles; the Pauline Epistles (Hebrews following 2 Thessalonians); and the book of Revelation (It also includes the uninspired works of 1 and 2 Clement).
4. The Codex Ephraemi was copied in the 400’s A.D. It contains, in this order, the four Gospels; Acts; the Catholic [or general] Epistles; the Pauline Epistles (Hebrews following 2 Thessalonians); and the book of Revelation.
5. The Council of Laodicea (about AD 363) lists, in Canon 60, all of the New Testament books (with the exception of the book of Revelation), in this order:

The four Gospels; the Acts of the Apostles; seven catholic or general Epistles; and the fourteen Epistles of Paul (Hebrews following 2 Thessalonians).

6. E.W. Bullinger writes in “The Church Epistles,” under “Importance of their Order”:

“In all the hundreds of Greek manuscripts of the New Testament, the order of these seven epistles addressed to churches is exactly the same [i.e., Romans, First and Second Corinthians, Galatians, Ephesians, Philippians, Colossians, and First and Second Thessalonians. Note that these are actually nine epistles, not seven, but Bullinger counts First and Second Corinthians as one epistle, as he does First and Second Thessalonians, in order to reach the number “seven.”].

Bullinger continues:

“We have examined the five most ancient in existence, viz., the Codex Vaticanus (Cent. IV.), the Codex Sinaiticus (Cent. IV.), the Codex Alexandrinus (Cent. V.), the Codex Ephraemi (Cent. V.) and the Codex Bezae (Cent. V. or VI.) [Note that the Codex Bezae contains only a portion of the New Testament Scriptures, i.e., the four Gospels; the ending of 3 John; and Acts]. The general order of the books of the New Testament takes the form of groups, viz., (1) the Four Gospels, (2) the Acts, (3) the General Epistles, (4) the Pauline Epistles, and (5) the Apocalypse…”

It appears that the most likely order of the New Testament Scriptures, as originally inspired, is as follows:

• The four gospel accounts according to Matthew, Mark, Luke, John
• Book of Acts
• General or Catholic Epistles: James; 1 and 2 Peter; 1, 2 and 3 John; Jude
• Pauline Epistles: Romans; 1 and 2 Corinthians; Galatians; Ephesians; Philippians; Colossians; 1 and 2 Thessalonians; Hebrews; 1 and 2 Timothy; Titus; Philemon
• Book of Revelation

Chapter 15 – Authorship of the Books of the Bible

In this chapter, we want to briefly list the authors of the Old and New Testament Scriptures, keeping in mind, of course, that the real Author is God Himself.

Old Testament

The Old Testament Scriptures were written by the following authors:

Moses wrote the books of Genesis, Exodus, Leviticus, Numbers, Deuteronomy (called Torah, or Pentateuch). Christ quoted Exodus and referred to it as a book of Moses (Mark 12:26). It is possible that the section about the death of Moses and a few comments, such as the one in Numbers 12:3, were added, under inspiration, by Joshua or somebody else.

Joshua wrote the book of Joshua. It is possible that Samuel might have included a few sections, compare Joshua 24:29.

The prophet Samuel wrote the book of Judges.

Samuel is also considered to be the author of the first 24 chapters of the first book of Samuel. It is possible that Isaiah wrote the rest of the first book of Samuel and the second book of Samuel, as well as the two books of Kings, excluding, however, the ending of the second book of Kings. Isaiah might have done so as a historic introduction to his book, named Isaiah, which followed the books of Kings in the Hebrew order.

The prophets wrote the books that claim their authorship.

David wrote most of the Psalms, but others wrote a few Psalms as well, including Moses and Solomon.

Ezra wrote the book of Ezra, and Nehemiah wrote the book of Nehemiah.

The two books of Chronicles were most likely written by Ezra.

Ezra also arranged the books of the Old Testament in the order in which we have them today in the Hebrew Bible (but not in the English Bible, see chapter 14).

New Testament

The New Testament Scriptures are, for the most part, written by those persons named as the authors. The only book that does not mention an author is the book of Hebrews, but it is widely believed that the Apostle Paul wrote this book as well. This was at least the undisputed conclusion in the past until the modern phenomenon of “Bible criticism” began to sometimes question this understanding.

The New Testament writings are referred to as Scripture, just such as the Old Testament writings are; compare 1 Timothy 5:18; 2 Timothy 3:15; and 2 Peter 3:15–16.

Conclusion

The Bible is a unique book! Nothing can remotely compare with it! It SPEAKS with authority to us! GOD tells us what we need to know to inherit ETERNAL LIFE! He tells us what will happen to this world. He tells us what our human potential is—why we were born; AND He tells us how we must live to reach our potential.

We hope that the careful study of this booklet has shown you that the Bible is God’s Word. In living by every word of it, great treasures beyond your wildest imagination will be waiting for you!

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Appendix – Statement of Beliefs

The Holy Bible

Our doctrines and practices are based upon a literal understanding of the teachings revealed in the entire Bible. We believe that the Scriptures of both the Old and New Testaments are God’s revelation of His Will to man, inspired in thought and word, and infallible in the original writings; that said Scriptures are the supreme and final authority in faith and life, the source of Truth and the foundation of all knowledge.

Doctrinal Foundation

The major doctrines of the Church are those, which were taught by Herbert W. Armstrong, derived from the Biblical teachings as followed by God’s faithful servants, and originally established by Jesus Christ through the founding of His Church in the time of His chosen early apostles. Since we are to increase in the knowledge of Jesus Christ, we are committed to review and alter any of our teachings, if and when proven to be wrong by the Bible.

Church Government

We believe that the proper form of government within the Church is “hierarchical,” as explained in many Scriptures in the Bible, such as 1 Corinthians 12:12–30; Ephesians 2:19–21 and Ephesians 4:11–16. God the Father is above all, and Jesus Christ, the Head of the Church, is under the Father. Christ appoints those under Him who are to serve, lead and guide the Church on a human level.

The Church is a Spiritual Organism

We believe that it is not a building that constitutes “the Church,” but that the Church is a spiritual organism; that Christ is the Head of the Church; and that the Church is composed of members who have living within them the Holy Spirit of God (1 Corinthians 12:12–13,17). We believe that Church members must be called by God (John 6:44) and when they have truly repented and believed, they are baptized by immersion and, after the laying on of hands by one of God’s true ministers, receive the Holy Spirit (John 6:44; Acts 2:38,47).

The Church’s Commission

We believe that it is the Church’s commission to preach the gospel of the Kingdom of God to all nations as a witness, to warn all nations, and especially the lost tribes of the house of Israel (mainly in the United States, Great Britain, certain Commonwealth nations and nations in Northwestern Europe) of impending danger, and to feed the flock of Christ—the Church—spiritually and physically.

God is a Family

We believe that God is a Kingdom or a Family, the Kingdom or Family of God (Ephesians 3:14–15); that God consists of the Father and the Son Jesus Christ, but with the potential of Man to become part of God’s very Family (Ephesians 3: 16–19); that God the Father created everything through Jesus Christ (Colossians 1:16; Hebrews 1:1–2).

Belief in Jesus as the Messiah

We believe that Jesus of Nazareth is the Messiah, the Christ, the divine Son of God the Father; that He was in the beginning with God the Father (John 1:1), that He became Man (John 1:14), born in the human flesh of the virgin Mary; that He lived a sinless life; that He was crucified and died for us, thereby paying the penalty for our sins; that He was buried and dead in the grave for three days and three nights; that He was resurrected and ascended into the Heavens, where He sits at the right hand of God the Father; that He is now the High Priest of true Christians, intervening for them before God the Father; that He will come back at the “end time” to establish the Kingdom and Government of God here on earth, by sitting on the throne of David (presently in Great Britain), and to rule all nations (Luke 1:32–33; Daniel 7:14).

The Holy Spirit of God

We believe in the Holy Spirit which is the power of God, both of the Father and of the Son, given by God to a truly repentant person at the time of baptism; and that through this power, God the Father resurrected Christ from the dead and will likewise resurrect us from the dead (1 Corinthians 6:14; Romans 8:11). We believe that we are not true Christians, if the Holy Spirit of God does not dwell in us (Romans 8:9).

Man’s Part in God’s Family

We believe that it is the potential of Man to become a born-again immortal and divine member of the God-Family; that God is in the process of reproducing Himself through Man; and that those who have received God’s Holy Spirit are already the children of God, but they are not glorified yet (1 John 3:1–3; Romans 8:12–17). We believe that Jesus Christ, the “Logos” or “the Word of God” or “the Spokesman” (John 1:1; 1 John 1:1–3; Revelation 19:13), the second divine member of the God Family, became Man, in order to overcome sin in the flesh and to die for us (Romans 8:3), so that Man, accepting the sacrifice of Christ and letting Christ live His life in him, could become a divine member of the God Family as well.

Angels

We believe in the existence of holy angels, who faithfully serve God. We also believe that there are “fallen” angels who are in rebellion to God, and who are referred to in scripture as Satan and his demons.

Human’s Mortal Nature

We believe that humans are mortal and subject to death, and that they can only obtain immortality through a gift from God.

Human Spirit

We believe that every human being has in himself or herself a “human spirit” given by God, that distinguishes man from animals (1 Corinthians 2:11), and that goes back to God when man dies (Ecclesiastes 12:7)

Law, Sin, and Love

We believe that sin is the transgression of the Law, and hence we strive to keep the Law as summed up in the word, “love.” (Romans 13:10). Love involves two great principles of love towards God and love towards neighbor. The Ten Commandments compose the ten points of the Law (Matthew 22:37–39; James 2:8–11).

Tithing

We believe in the godly institution of tithing to enable the Church to carry out its commission of preaching the gospel and feeding the flock. We believe that needy members are to be helped and taken care of, including through the tithing system described in the Bible, by other members of the Church (Luke 3:11; 1 Timothy 5:8; James 2: 15–16).

Grace and Works

We believe that true Christians are saved by God’s grace, not according to their works (Ephesians 2:8–9), but that their reward is dependent on the good works they perform (Matthew 16:27; Revelation 22:12).

Observation of God’s Commanded Holy Days

We believe that we are to observe certain weekly and annual Holy Days, during which time we are to attend Church services and to refrain from secular labor, including school, college or university attendance, and which time we are to dedicate and devote to worship, spiritual study, prayer, fellowship with Church members, and physical rest. These weekly and annual Holy Days are:

Weekly Sabbath

The seventh-day weekly Sabbath from Friday sunset to Saturday sunset. The day symbolizes God’s resting on the seventh day, after having recreated the surface of the earth in six days, and the forthcoming Millennium which is also referred to as a Sabbath lasting for 1,000 years (Leviticus 23:3; Exodus 20:8–11; Hebrews 4:3–11).

Passover

The Passover once a year in the evening by engaging in a footwashing service as an example of humility in accordance with Christ’s example, and partaking of the unleavened bread and wine, symbolizing physical and spiritual healing and forgiveness of sin. The entire service symbolizes a remembrance of Christ’s death (Leviticus 23:5, Luke 22:14–20; John 13:1–5; 1 Corinthians 11:20–29).

The Days of Unleavened Bread

The Days of Unleavened Bread once a year by not partaking of any food prepared with leaven for a period of seven days following the Passover. The partaking of the unleavened bread symbolizes the commitment to live a sinless life (Leviticus 23:6–8; Acts 20:6; 1 Corinthians 5:7–8).

Pentecost

The Feast of Pentecost once a year. This day symbolizes the coming of God’s Holy Spirit for the purpose of converting those called by God at this time (Leviticus 23:15–16, 21; Acts 2:1–4; 20:16; 1 Corinthians 16:8).

The Feast of Trumpets

The Feast of Trumpets once a year. This day symbolizes the soon coming return of Jesus Christ to this earth (Leviticus 23:24–25; 1 Corinthians 15:52; 1 Thessalonians 4:16), and our resurrection or change to immortality, to be born again into the Kingdom or Family of God (1 Corinthians 15:50–54, 42–49; 1 Thessalonians 4:16–17; John 3: 3, 5–8).

Atonement

The Day of Atonement once a year by refraining from partaking of any and all solid food or liquid for a period of 24 hours. This day symbolizes those called by God during this life, having received at-one-ment with God; those who can receive at-one-ment with God after Christ’s return; and the transfer of sin to Satan as the one who is ultimately responsible for all sin (Leviticus 16:1–34; Leviticus 23:27–32; Acts 27:9).

The Feast of Tabernacles

The Feast of Tabernacles once a year, for seven consecutive days, by attending one of the Church’s designated sites around the world. This period symbolizes the reign of Christ for 1,000 years, together with His saints made immortal, during which time Satan will be bound and the entire world will be living under the government of God (Leviticus 23:33–35; Daniel 7:27; John 7:2–8, 10–14; Revelation 20:4).

The Last Great Day

The Last Great Day which immediately follows the Feast of Tabernacles, once a year. This day symbolizes a 100-year period called the “Great White Throne Judgment,” during which all persons who have ever lived and who were never called by God for salvation during this life, will have their first opportunity to accept Christ as their Savior (Leviticus 23:36; John 7:37; Revelation 20:11–12). At the end of that period, there will be a judgment during which all people who have ever lived and who have refused to accept Christ as their Savior, will be finally condemned to eternal death and destroyed in Gehenna fire (Revelation 20:13–15).

Unclean Meats

We believe that we are to refrain from eating meats which the Bible instructs not to eat and designates as unclean in passages such as Leviticus 11:1–47; Deuteronomy 14:3–20; and Acts 10:1–21, 28.

Relationship with God

We believe that a Christian’s duty to God is of a superior and higher nature than our duty arising from any human relationship (Acts 4:18–20; 5:27–29). We therefore, following Biblical commands and principles, do not participate in voting for national elections or jury duty, and we do not join the military. On the other hand, we do not object to participation in civil service. If compelled by governments to enlist, we refuse to serve in any capacity that would violate the spirit of the sixth commandment against murder (Exodus 20:13; Matthew 5:43–48; Romans 12:17–21).

Proselytizing

We do not believe in proselytizing. Therefore, we do not seek members by having people standing on street corners or going around neighborhoods knocking on doors. We carry out our various projects in an effort to freely give to all people regardless of their race, nationality, or religious affiliation. We believe in the godly way of helping others by providing the financial means by tithing and voluntary contributions.

Civic Government

We believe that we are to be subject to the government of our country and its laws (Romans 13:1–5; 1 Peter 2:13–17); that we are to pay our taxes (Matthew 22:17–21; Mark 12:14–17; Romans 13:6–7); that we are to pray for leaders of government (1 Timothy 2:1–3); and that we are to honor those leaders (1 Peter 2:17; Romans 13:7).

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Introduction

Our focus in this booklet is on Paul’s letter to the Galatians, which is perhaps one of the most misunderstood writings in the Bible. We have presented this subject in the style of an in-depth Bible study, which we think students of the Bible will find very interesting and revealing.

Before starting our study of Galatians, though, we will briefly address the equally misunderstood concepts of salvation, justification and righteousness. The correct understanding of these foundational concepts is vital in order to fully comprehend and appreciate Paul’s letter to the Galatians.

Rather than introducing each section with a definition of the biblical terms, “salvation,” “justification” and “righteousness,” we are presenting these concepts in such a way that their true meaning will ultimately emerge.

Part 1 – The Mystery of Salvation

Many professing Christians do not seem to understand exactly what salvation is, how to attain it, and whether it can be lost. In order to correctly understand what salvation is, one needs to put aside any preconceived ideas and study the scriptural references that God Himself has provided for our learning.

Luke 18:25–26 makes it very clear that only God can grant us salvation. Salvation belongs to God, and therefore, salvation can only come from God (Revelation 7:9–10; 19:1).

The Bible tells us that it is God the Father who is our Savior and who grants us salvation (compare 1 Timothy 4:10). At the same time, we are told that God the Father grants us salvation through His Son Jesus Christ. No one can come to Christ unless the Father draws that person (John 6:44), and no one can come to the Father except through Jesus Christ. There is no salvation in any other but in Jesus (Acts 4:12). He is the only door to salvation (John 10:9, 1).

As the Father sent Jesus Christ as Savior into the world, so both the Father and Jesus Christ are our Saviors (John 3:16–17; 1 John 4:14;
1 Timothy 1:4; 4:10; Titus 1:3; 2:10; Jude 25).

The Bible teaches that God the Father wants all men to be saved (1 Timothy 2:3–5). He offers us salvation by His grace—undeserved pardon (Ephesians 2:4–5, 8–9; Titus 2:11–14). Salvation is a GIFT—it is not anything that we can earn.

Salvation comes through the hearing of the Word of God—the gospel message of the Kingdom of God (Acts 11:13–14; 1 Corinthians 15:1–2; Ephesians 1:13; 2 Timothy 3:14–15).

But hearing alone is not enough. We must also believe the gospel message of our salvation (1 Corinthians 1:21; Luke 8:4–5, 11–12; Romans 1:16; Hebrews 10:39; Acts 16:25–34). BUT we must have living and obedient faith, not dead and disobedient faith (Hebrews 5:9; James 2:14–17; Romans 1:5; 16:25–27; Acts 6:7).

Once we hear and believe the gospel message, we are commanded to be baptized for the remission of our sins (Mark 16:15–16; Luke 1:76–77). Baptism is an outward sign of our repentance, and when we are properly baptized, we will receive the gift of the Holy Spirit (Acts 2:38)—the down payment or guarantee or earnest or deposit of our salvation (Ephesians 1:13–14; 2 Corinthians 5:5).

The Ryrie Study Bible includes the following annotation to Ephesians 1:13–14: “earnest = deposit, down payment. The presence of the Spirit is God’s pledge that our salvation will be consummated.”

Salvation is a process. The Bible tells us that we were saved; that we are being saved; and that we will be saved. Let’s understand.

First, we were saved and are saved. Romans 8:23–24 says that “we ARE saved by hope”; that is, for a certain hope—the redemption of our body. 2 Timothy 1:9 says that God “hath saved us and called us with an holy calling, not according to our works, but according to his own purpose and grace.”

We also read in Titus 3:4–7 that God “saved us” by His mercy through baptism, and that He gave us the Holy Spirit, that “being justified by his grace, we should be made heirs according to the hope of eternal life.”

To indicate the ongoing process of our salvation, we also read that we are being saved.

Acts 2:47 says, in the correct rendering of the New King James Bible, that “the Lord added to the church daily those who were being saved.” Compare also, in the correct rendering of the New King James Bible, 1 Corinthians 1:18 (“who are being saved”); and 2 Corinthians 2:15 (“who are being saved”).

But the Bible also tells us that our salvation is still in the future; that is, that we shall be saved in the future (Matthew 10:22; 24:12–13; Mark 13:13). This shows that “salvation” is not static, but that it is a process.

Romans 5:8–10 says that we were reconciled to God by Christ’s death, and that we shall be saved by His life. It is our potential to inherit salvation in the future (Hebrews 1:14), at the time of Christ’s return (Hebrews 9:28; 1 Peter 1:5).

This means, then, that WE CAN forfeit our salvation. We can judge ourselves unqualified or disqualified to inherit salvation (compare Hebrews 2:1–3; Luke 13:23–27; compare also the admonition in Philippians 2:12 to work out our own salvation with fear and trembling).

Our salvation deals with what we were saved from, and what we will be saved for.

We were saved from sin and being a sinner (Matthew 1:21; 1 Timothy 1:15), and from the penalty for sin, which is death (James 5:19–20; Romans 6:23).

But as we mentioned, this is an ongoing process.

We were saved from sins that are past (Romans 3:25: “… Whom God hath set forth to be a propitiation [atoning sacrifice] through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God.”).

We are also becoming righteous in that we are no longer habitual sinners as we were in the past, no longer practicing those things which are contrary to God’s way of life [for a definition and thorough discussion of righteousness, see part 3 of this booklet]. It is actually the living Christ in us who fulfills the righteous requirements of the law in and through us (Romans 8:3–4, New King James Bible).

But this does not mean that we become sinless overnight—that we will not slip and fall on occasion. We will sin from time to time, but when this happens, we can again claim the sacrifice of Christ and obtain forgiveness of our sins on a continuing basis. This process shows how we are being saved (1 John 1:8–9).

When Paul sinned after his conversion, he recognized that he had to be saved or delivered from his body of death through Jesus Christ (Romans 7:24–25).

Our salvation also deals with what we are being saved for; namely, everlasting and eternal life (1 Timothy 1:16) in the Kingdom of God. Matthew 19:16–30 shows that ultimate salvation, eternal life and entering the Kingdom of God are synonymous and identical expressions to describe our future.

Herbert W. Armstrong, “What Do You Mean—Salvation,” copyright 1961, 1973, described the process of our salvation in these words, on page 21:

“Salvation is a matter of what you become—not where you shall go! God’s purpose is to change you—from your vile character to HIS glorious character—not to change the place where you are!…

“You have been converted—changed in mind, concept, attitude, direction of way of life—you are begotten as a child of God—you have now eternal life abiding in you—as long as you continue in contact and fellowship with God (I John 1:3)—all by God’s grace as His gift, and not anything you have earned by your works; and now if you continue overcoming, growing spiritually—and all this actually through God’s power—you shall inherit the Kingdom of God, and be made immortal to live forever in happiness and joy!”

Part 2 – The Mystery of Justification

Why are people confused about the biblical teaching of justification—the concept of becoming right with God? Why do people think that they are justified by and because of their conduct—because they earned it or deserved it? Why do others think that our justification has nothing to do with how we live?

The Bible shows us that no law—and none of our deeds and works— can justify us. If we violate just one of the Ten Commandments, we have thereby sinned and incurred the penalty for lawbreaking. Sin is the transgression of the law (1 John 3:4), and the penalty for sin is death, as Romans 6:23 tells us.

Let us assume that a person commits murder—a crime deserving of the death penalty. His subsequent righteous acts do not eradicate or abolish the death penalty. He can only be delivered from execution by a pardon through the governor or other governmental authority.

By the same token, all of us have sinned (Romans 5:12–14; 3:9, 19, 23). No matter how perfectly we may have kept God’s law after we broke it, the death penalty for our sins is still hanging over our heads. Our law-keeping of today cannot justify or annul our law-breaking of yesterday. The law does not justify us. Only God’s GRACE—the forgiveness of the death penalty—can do that.

The Bible does not teach that we don’t have to keep the law of the Ten Commandments anymore—just the opposite is true. But the Bible does tell us that the curse for our breaking the law—the death penalty—has to be removed from us—and that cannot happen through the law, but only through GRACE.

Let us understand that the natural or carnal person CANNOT keep the law—or live without sin (Romans 8:7). Even after our conversion, we still sin because we have not yet fully overcome our sinful carnal nature (Romans 7:14–19).

Each sin brings a curse on us—the curse of death (Galatians 3:10). We are cursed and guilty of death if we break only one of the commandments of the law. The Living Bible renders Galatians 3:10: “Cursed is everyone who at any time breaks a single one of these laws that are written in God’s book of the Law.”

Our past sins are not justified by our righteous acts of today (Galatians 2:16; 3:21). But it was never the purpose of any of God’s laws to justify us. NO law can do that.

Rather, as Romans 3:20 points out, by the law is the knowledge of sin. The Living Bible says: “…for the more we know of God’s laws, the clearer it becomes that we aren’t obeying them; his laws serve only to make us see that we are sinners.”

The purpose of the law is to reveal to us what sin is. It defines sin for us (Romans 2:18). In the rendering of the Living Bible: “Yes, you know what he wants; you know right from wrong and favor the right because you have been taught his laws from earliest youth.”

We read in Romans 7:7 that Paul could not have known sin except through the law. The New International Version says: “For I would not have known what coveting really was if the law had not said, Do not covet.”

To repeat, no law can justify us. It does not forgive us of the sins we have committed by breaking the law. Man cannot justify himself. As Galatians 5:4 tells us: if we try to become justified by law, we fall from grace. Only God can justify us through grace.

HOW, then, does God justify us through grace?

Upon repentance and belief in the sacrifice of Jesus Christ, God forgives us our sins, thereby removing the curse of the death penalty from us.

We read in Romans 4:25 that Christ died for our offenses and was raised FOR our justification (so also, in addition to the Authorized Version, the Revised Standard Version and the New International Version).

Romans 5:8–10 adds that we were justified and reconciled to God through Christ’s death, but that we will be saved by His life. It is Christ’s life in us that continues to justify us and that saves us.

We read in Romans 3:24–26, in the New King James Bible, that we are “being justified.”

Romans 2:13 points out this ongoing process of justification, stating that the doers of the law shall be justified—in the future, as explained in this booklet.

However, our law-keeping—regardless of what law we are talking about—does not justify us. To repeat, the reason is that our law-keeping today does not justify our lawbreaking of yesterday. This not only applies to our past sins prior to our conversion—it applies to us today as well. Every time we sin, we need forgiveness—which we can only receive by GRACE.

No one can be justified by the physical works of bringing physical sacrifices or engaging in other physical rituals, such as certain washings. And no one can be justified either by keeping God’s spiritual law—the Ten Commandments—because one violation brings upon us the penalty of death. That death penalty can only be removed by faith, through GRACE—the unmerited forgiveness of our sins through our belief in the sacrifice of Jesus Christ.

In other words, we must have faith that God will remove the penalty for our sin—which is ETERNAL death—which we have incurred and which we are incurring every time we sin. This forgiveness is strictly BY a GIFT—not by anything which we do—apart from our being truly sorry that we have violated God’s law and by accepting Christ’s FREE sacrifice for our forgiveness.

However, even though we are not justified by works, good works or good deeds (same word in the Greek) are important when it comes to our future (compare Romans 2:6–8).

We are no longer obligated today to keep the sacrificial ritual works of the law. We are, however, obligated to keep the spiritual commands or works of the Spiritual Law—the Ten Commandments. But that all by itself does not justify us.

Some have concluded that since we are not justified by good works, we are not obligated to perform good works.

But this conclusion is in error. Let us read James 2:14–20 in the Living Bible:

“Dear brothers, what’s the use of saying that you have faith and are Christians if you aren’t proving it by helping others. Will THAT kind of faith save anyone…? Faith that doesn’t show itself by good works is no faith at all—it is dead and useless… Without good works you can’t prove whether you have faith or not; but anyone can see that I have faith by the way I act… Faith that does not result in good deeds is not real faith.”

We must have living and obedient faith in order to be justified, and that on a constant basis. Paul says in Romans 4:12 that we must “walk in the steps of that faith of our father Abraham.”

Faith, which is necessary to be justified, does not void or annul God’s command to keep His laws. Paul says in Romans 3:31 that we do not make void the law through faith. The Revised Standard Version renders the last phrase as, “We uphold the law.” We can only keep the law of love because God’s love is in us (Romans 5:5).

Christ justifies us on a continuing basis. But we must believe in Him and His power—we must believe that He lives in us; that He can and will justify us; that we CAN keep the law through Him; and that we can obtain forgiveness when we fail and slip.

We read in Galatians 2:16–17, 20:

“(16) Knowing that a man is not justified by the works of the law, but by the faith OF Jesus Christ, even we have believed IN Jesus Christ, that we might be justified [again, notice the process!] by the faith OF Christ, and not by the works of the law, for by the works of the law shall no flesh be justified… (17) We seek to be justified by Christ… (20) I am crucified with Christ; nevertheless I live; YET NOT I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith OF the Son of God, who loved me, and gave himself for me. I do not frustrate the GRACE of God; for if righteousness comes by the law, then Christ is dead [died] in vain.”

But how does Christ’s faith in us justify us?

We need Christ’s faith—a strong unshakable conviction that we WILL obtain forgiveness when we sin and repent and claim Christ’s sacrifice as payment for our sins; KNOWING that His sacrifice is necessary and sufficient for our forgiveness and justification.

Let us allow Christ to fulfill in us the MYSTERY of our justification.

Part 3 – The Mystery of Righteousness

Christ justifies us when we sin, but He also gives us His righteousness. To understand this relationship, we must realize that the Greek words for justification and righteousness are related.

The important point to realize is that Christ must make us righteous. We read in Romans 9:31–32; 10:3, that the ancient Israelites tried, unsuccessfully, to make themselves righteous. But in doing so, they rejected God’s righteousness. They tried it on their own, apart from God, but they failed.

Righteousness has everything to do with obeying God’s law. Christ freed us from the penalty of the law—not from the law itself. We are expected to keep the law. But humans are incapable of keeping the law. They must have help from God to do so. The fact that the living Jesus Christ, dwelling in us through the Holy Spirit, is keeping the law in and through us is expressed in Romans 8:4. Luther translates Romans 8:4: “…so that the righteousness, demanded by the Law, would be fulfilled in us.”

It is actually Christ, dwelling in us, who fulfills the law through us—if we allow Him to do so, and if we don’t resist His lead.

The Living Bible translates Romans 8:4–9:

“So now we CAN obey God’s laws if we follow after the Holy Spirit and no longer obey the old evil nature within us… those who follow after the Holy Spirit find themselves doing those things that please God… You are controlled by your new nature if you have the Spirit of God living in you. (And remember that if anyone doesn’t have the Spirit of God living in him, he is not a Christian at all).”

We can only keep the righteous requirements of the law, IF Christ lives in us through the Holy Spirit, and IF we follow Christ’s lead. Christ must keep the law in and through us. He condemned sin in His flesh—and we must allow Him to condemn sin today in our flesh.

Romans 3:21–22 talks about the “righteousness of God which is by faith OF Jesus Christ unto all and upon all them that believe.”

We need to believe in Jesus; that Jesus is the Son of God; that He died for us; that His sacrifice forgives our sins and removes our death penalty—but that belief is just the beginning. The faith necessary for salvation is Christ’s faith—the faith OF Christ—living in us and enabling us to keep the law.

The Bible teaches that the faith of Christ—Christ’s faith in us—makes us righteous. Those who believe in Christ must have the faith OF Christ living IN them.

Philippians 3:9 says: “… and be found in him, not having my own righteousness, which is from the law, but that which is through faith OF Christ, the righteousness which is from God by faith.”

2 Corinthians 5:21 clarifies that we are to become the righteousness of God in Christ.

It is only through Christ living in us that we can keep the righteous requirements of the law. Faith in Jesus and His sacrifice is just the beginning. Belief in Christ’s sacrifice deals with justification and forgiveness of sin. But to live righteously, we must have the faith of Christ living in us, which is making us righteous. True righteousness is a GIFT from God. We need to seek God’s righteousness—not our own—and it is THAT godly righteousness which God offers to us—by GRACE—and in which we have to walk.

We are to seek the Kingdom of God and HIS righteousness (Matthew 6:33)—the righteousness of God (2 Corinthians 5:21). We read in Isaiah 54:17 that the righteousness of the servants of the LORD is from God. As mentioned, Philippians 3:9 explains that Paul’s righteousness is not his own, but through the faith OF Christ—the righteousness which is of God by faith.

Romans 5:17 says that we receive righteousness and grace as a gift. Compare also Romans 5:18–19, 21.

Christ’s faith and love in us enable us to keep the righteous requirements of God’s law, and they thereby declare us to be righteous.

Romans 8:10 says that if Christ lives in us, the Spirit is life because of righteousness.

It is the love of God which is “shed abroad in our hearts” by the Holy Spirit (Romans 5:5), which fulfills the law in and through us. After all, the love of God is defined as the keeping of God’s law (1 John 5:3). So, again, it is God’s love, which enables us to fulfill or keep His law. And as long as we keep the law of love, we remain in the state of righteousness. We read in Deuteronomy 6:25 that this IS our righteousness that we keep His commandments.

When we slip and fall, we obtain forgiveness, after repentance, so that we can continue on our path toward salvation, justification and righteousness.

How does Christ’s faith in us make us righteous? In the same way that it made Abraham righteous. We already saw that when we sin, Christ’s faith in us justifies us. It makes or declares us to be righteous or just. But it also enables us to stay righteous by not sinning.

This is a process. Let’s consider Abraham.

Abraham had to grow in faith. He had to become strong in faith. He was not perfect in faith from the very beginning. Abraham sinned at times because of lack of faith. He lied because he was afraid to tell the truth. He took matters into his own hands, rather than waiting in faith for God to act for him.

At first, he did not have, or he did not use abundantly, the faith of Christ, which motivates us to keep God’s law. First, the faith of Christ worked with him, and then, after his conversion, it worked in him. Yes! Abraham was converted—he changed and became more and more obedient to God. (For further proof that Jesus Christ was indeed the Being within the God Family who dealt directly with Abraham and ancient Israel, please read our free booklet, “God Is A Family.”)

The faith of Christ in us is a living, obedient faith, which brings forth good works. We are called upon to uphold the OBEDIENCE of the faith (Romans 1:5; 16:26). It is the kind of faith, which Abraham had. His faith started with faith in God, but it had to grow—in effect, the faith OF Christ had to join his faith, so that his faith became more and more the faith OF Christ. Abraham’s human faith had to be superseded more and more by godly faith.

But he had to grow in that faith, which he did. He grew in learning how to totally and completely rely on God, in faith, knowing that whatever God promises, He can and WILL do.

Romans 4:20–21 remarks about Abraham, in the Revised Standard Version, that “… he grew strong in his faith as he gave glory to God, fully convinced that God was able to do what he had promised.”

The Living Bible says: “He believed God, for his faith and trust grew ever stronger…”

The more he grew in faith, that is, the more he allowed Christ’s faith in him to guide and lead and motivate him, the more he became obedient to God’s law. And the more he kept God’s law, the more he grew in faith. Another way to say it is that Abraham became more and more convinced that he did not have to sin, that God would help him stay obedient.

In fact, Abraham became more and more convinced, as the apostle Paul was (Galatians 2:20), that it was no longer he who was living his life, but rather it was the living Christ dwelling in him who lived His life in him. And the more he LET Christ live in him—the more he allowed Christ’s faith to live in him—the more he overcame his sins and faults and shortcomings.

This is how Christ’s faith in him enabled him to keep the law and to thereby remain in the state of righteousness. But since Christ was doing it, Abraham lived the righteousness of God—not his own righteousness.

That is how Christ’s faith in us makes us righteous, enabling us, inspiring us, motivating us and encouraging us to keep the righteous requirements of the law—by allowing Jesus Christ to do it for and through us. We become righteous and we are able to stay righteous, IF we allow Christ to let His love in us flow out of us, toward God and toward others, thereby fulfilling God’s law of love.

If we do this, then the mystery of righteousness is being fulfilled in us.

Part 4 – The Mystery of Paul’s Letter to the Galatians

Paul’s letter to the Galatians has been quoted over the centuries for proof that the Ten Commandments are no longer in effect. As we will show in this verse-by-verse Bible study, nothing could be further from the truth.

The exact date when the letter was written is somewhat unclear, though it could have been penned as early as 52 or 53 A.D., or perhaps around 58 A.D.

As we will explain, the purpose of Paul’s letter is to show, among other issues, how we can obtain justification. The purpose was not to show that the Ten Commandments were abolished. Rather, Paul was determined to prove that we cannot earn justification or salvation through our works.

Let us study together the entire letter to understand what Paul is saying.

Galatians, Chapter 1

We read Paul’s words in Galatians 1:1–5, as follows:

“(Verse 1) Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;) (Verse 2) And all the brethren which are with me, unto the churches of Galatia: (Verse 3) Grace be to you and peace from God the Father, and from our Lord Jesus Christ, (Verse 4) Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: (Verse 5) To whom be glory forever and ever. Amen.”

We see that at the very beginning, Paul identifies himself as an apostle. He was made an apostle by Jesus Christ—not by man—but this is not to say that God did not use men to ordain him to the office and rank of apostle (see Acts 13:1–3; 14:4, 14; 1 Timothy 2:7). Christ established His Church, and ministerial ranks within the Church, for the purpose of teaching and preaching the truth, ordaining others, baptizing new converts, laying hands on them, anointing the sick, along with many other responsibilities.

In verse 3, Paul emphasizes the role of God the Father. As Christ said, we are to pray to the Father, for His is the glory forever. The Father is “greater” than Christ (John 14:28), and Christ came not to do His own will, but the will of God the Father.

In verse 4 Paul shows that Christ, in accordance with the will of the Father, is willing to deliver us from this evil world or age—this present evil civilization or society. There are three worlds or ages mentioned in Scripture: the world which once existed but was destroyed in the flood (2 Peter 3:5–6); this present evil world; and the world to come (Hebrews 2:5; Ephesians 1:20–21).

And, Paul introduces his overall theme at the very beginning of his letter. In verse 3, he mentions GRACE—which is God’s unmerited pardon for us. It is because of GRACE that we can obtain forgiveness; be delivered from the present evil world; and inherit salvation and eternal life in the Kingdom of God.

Continuing with Galatians 1:6–7:

“(Verse 6) I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: (Verse 7) Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.”

Paul is addressing here, not necessarily the gospel about Christ, but the gospel OF Christ—that is, Christ’s gospel; the gospel, which He brought and preached.

He went on to explain, in Galatians 1:8 and 9:

“(Verse 8) But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. (Verse 9) As we said before, so say I now again, if any man preach any other gospel unto you than that ye have received, let him be accursed.”

Paul insists that the gospel that He preached was the very same gospel that Jesus Christ brought and preached. What was the gospel that Jesus Christ preached?

Clearly, Christ preached the gospel of the Kingdom of God (compare Mark 1:1, 14–15; Matthew 9:35; Luke 4:43; 8:1; 9:11; Acts 1:3).

It was the same gospel that Paul preached (compare Acts 14:21–22; 19:8; 20:25; 28:23, 30–31).

It was also the same gospel that the other apostles and elders and deacons preached (see Luke 9:2; compare also Luke 9:60; Acts 8:12).

Finally, it is that same gospel that is to be preached to the world just prior to Christ’s return (compare Matthew 24:14).

Paul goes on to say in Galatians 1:10:

“(Verse 10) For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.”

Paul addresses the important fact that we cannot be men pleasers and God pleasers at the same time, when there is a conflict.

Continuing in Galatians 1:11:

“(Verse 11) But I certify you, brethren, that the gospel which was preached of me is not after man.”

That is, the gospel of the Kingdom of God is not invented by man. It is a message from God the Father that has to be revealed. In Paul’s case, Christ taught him directly, as is stated in verse 12—apparently, while he lived in Arabia (see below, in verse 17).

Paul states in Galatians 1:12–14:

“(Verse 12) For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ. (Verse 13) For ye have heard of my conversation [conduct] in time past in the Jews’ religion, how that beyond measure I persecuted the church of God, and wasted [tried to destroy] it: (Verse 14) And profited in the Jews’ religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.”

The term, “Jews’ religion” is rendered as “Judaism” in the New King James Bible. This term is only used twice in the Bible—and both times in the book of Galatians. Paul identifies it with the “traditions of my fathers.” This terminology is used in Matthew 15:1–9 and in Mark 7:1–13.

Paul, as a Pharisee, had thought that he could earn justification and righteousness by keeping the traditions of the fathers; that is, the “Jews’ religion” or Judaism. This term does not refer to Old Testament laws, but to traditions, invented by the Pharisees, such as ritual washings and other man-made regulations.

We present here a few examples of the regulations that the Pharisees had come up with regarding Sabbath keeping, which show what a burden they were on the people. For instance, it was prohibited to carry any food which weighed as much as a dried fig. Only the weight of half a dried fig or an olive was allowed (Talmud: Tractate Shabbath, Folios 28a, 70b, 71a). It was also prohibited to carry a piece of paper, or more than one swallow of milk, or enough oil to anoint a small part of the body (Shabbath, 78a, 76b). If a fire broke out on the Sabbath in a person’s home, he could only carry out the necessary food for the Sabbath and only “necessary” clothes (Shabbath 120a).

Surprisingly perhaps, Orthodox Judaism today still imposes similar restrictive and burdensome Sabbath regulations. Notice the following article from ABC News, which reported on October 26, 2009:

“Rabbinical ruling causes havoc as Orthodox Jews debate fate of Sabbath elevators… The Jewish day of rest has become a bit more labor-intensive for Yosef Ball. The Orthodox Jew and his wife are no longer using elevators custom-built for the Jewish Sabbath, ever since a rabbinical ruling last month outlawed them. Instead, they have been hiking up seven flights of stairs to get home each Saturday, lugging with them their five young children and a double stroller…

“Jewish law, or halacha, forbids the use of electrical items on the Sabbath. But for decades rabbis have allowed special elevators that automatically stop at every floor without the riders pushing any buttons, permitting Orthodox Jews to ride them and live in high-rise buildings. The ruling last month by one of Israel’s leading rabbis, calling the elevators a no-go, has reignited a vigorous debate over the lifts, forcing Orthodox Jews living on top floors to decide if they’re up for the steep hike home from synagogue on Saturdays.

“The Orthodox community has long been divided over the elevators. Opponents say that while the riders push no button, the weight of the passengers still increases the amount of electricity required to power the lift, thus violating Jewish law…

“The ruling, decreed last month, is the latest in a series by Israeli rabbis on the minutiae of applying Jewish law to daily life. Top rabbis can count tens of thousands of followers who abide by their rulings. Rabbi Yosef Shalom Elyashiv, the revered 99-year-old scholar who signed the elevator ruling, has been behind other controversial decisions before. In September, he proclaimed Jews could not wear Crocs shoes on Yom Kippur, the Day of Atonement, because they were deemed too comfortable for the somber fasting holiday…

“The elevators are just one of several electric devices that rabbis have found loopholes for, allowing their use. Religious families can use timers for their lights and special hot plates to warm food as long as those hot plates were not switched on or off during the Sabbath.”

No wonder that Jesus chastised the religious rabbinical leadership of His time for having made the Sabbath a burden through their pharisaical rulings. What would He say today? Obviously, He would not approve of such modern twisted unbiblical Sabbath decrees either.

Paul makes clear that following these kinds of rules can never impress God. In fact, in zealously obeying and following these kinds of rules, Paul was motivated to persecute the true church of God (verse 13).

He continues in Galatians 1:15:

“(Verse 15) But when it pleased God, who separated me from my mother’s womb, and called me by his grace”

Paul had been known by God since or before his birth. The same is true for Jeremiah and David. The same is true for true Christians today. God says that all those who are called in this day and age were predestined before their birth to be called (compare Romans 8:28–30). This does not mean that they are automatically saved. They are only called for salvation—their opportunity is today—but they are still to overcome and qualify for the gift of eternal life.

Paul knows that God called him by His grace—by His unmerited pardon. Paul did not DESERVE to be called. Nobody deserves to be called. God calls according to His plan—and when someone is not called by God, he cannot come to Christ (compare John 6:44, 65).

Continuing in Galatians 1:16:

“(Verse 16) To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:”

Paul understands that God called him to reveal His Son IN Paul; that is, Christ would live IN Paul and guide and direct him. How would He live in Paul? Through the power of the Holy Spirit of God, as we read in Acts 9:17–18.

And with the power of Christ’s Spirit in him, Paul preached mightily the gospel of the Kingdom of God to the Gentiles (compare Acts 20:22–25; 26:15–18).

Paul goes on to say in Galatians 1:17–24:

“… (Verse 17) Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus. (Verse 18) Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days. (Verse 19) But other of the apostles saw I none, save James the Lord’s brother. (Verse 20) Now the things which I write unto you, behold, before God, I lie not. (Verse 21) Afterwards I came into the regions of Syria and Cilicia; (Verse 22) And was unknown by face unto the churches of Judea which were in Christ: (Verse 23) But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed. (Verse 24) And they glorified God in me.”

It appears that Paul was instructed personally by Jesus Christ, when dwelling in Arabia (verse 17). In verse 19, Paul identifies James, the brother or half-brother of Jesus Christ, and the author of “the letter of James,” as an “apostle.” He then relates that Christians glorified God who is living in Paul, for preaching “the faith.”

“Preaching the faith” includes the message that we must believe or have faith in the gospel. And the gospel of the Kingdom of God includes, of course, the message that we must have faith in God and His power, because it is impossible to please God without faith.

Galatians, Chapter 2

Paul continues his narrative in Galatians 2:1–2:

“(Verse 1) Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also. (Verse 2) And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.”

After he had seen Peter and James, and after he had visited the regions of Syria and Cilicia, Paul was inspired to return to Jerusalem, together with Barnabas and Titus, to communicate with the apostles regarding his preaching. Paul did not regard himself as having an understanding of everything. He knew that the Christian way of life requires growing in the grace and knowledge of Jesus Christ (2 Peter 3:18), so he conferred with the other apostles to make sure that he understood and preached the truth of the gospel correctly—and as we saw, there is only ONE gospel.

Continuing in Galatians 2:3–5:

“(Verse 3) But neither Titus, who was with me, being a Greek, was compelled to be circumcised: (Verse 4) And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: (Verse 5) To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you.”

Paul begins here to introduce the issue of physical circumcision. That issue had been decided and settled during the ministerial conference in Jerusalem, as reported in Acts 15. It was understood and decreed that a Gentile did not need to be circumcised to become a baptized member of the Church of God.

But some Jews, claiming to be Christians but who were instead “false brethren” (verse 4), continued to insist that circumcision was still necessary. Apparently, they also taught that other ritual temporary laws contained in the Book of Moses had to be kept as well, and it seems they also taught that the Jews’ religion or Judaism—the tradition of the fathers—had to be upheld.

Paul says in verse 4 that they came to spy out the liberty in Christ. He refers to the liberty from sin; the liberty or freedom from the curse or the penalty for breaking the law, which is death; real freedom which Jesus promised all of us when He said: “When the Son of Man makes you free, you are free indeed” (compare John 8:31–36). But as Peter points out, in 1 Peter 2:16, our freedom cannot be used as justification for sinful conduct. We are freed from the penalty of the law, not from the need to obey the law.

Paul insists, in verse 4, that false brethren had come in and taught wrong doctrines to bring true members into bondage. Peter warned in 2 Peter 2:18–19, that while those false brethren were promising “liberty,” they were slaves of corruption and in bondage to sin.

Having received God’s true liberty and walking in liberty does not mean ignoring or transgressing the law of God. Quite to the contrary! Psalm 119:45 says: “For I will walk at liberty, For I seek Your precepts” (New King James Bible).

Paul says that these false brethren were determined to bring others into “bondage.” That Greek word is also used in 2 Corinthians 11:20. It means, “to enslave thoroughly.”

The context of the use of the word “bondage” is the falsely alleged, continued need for physical circumcision. What Paul wants to convey in this context is the following idea:

If we think we have to be circumcised and have to fulfill certain temporary Old Testament rituals and have to follow Judaism and the traditions of men in order to obtain justification and righteousness, then Christ died in vain for us. His sacrifice did not do us any good and we are still in our sins—still in bondage to sin—not really free from the penalty of sin, which is death.

Peter said in Acts 15 not to place a yoke on Gentiles and not to trouble them by insisting that they must be circumcised and must keep all of the temporary rituals in the law of Moses. He pointed out that the Gentiles were receiving repentance (Acts 11:18) and salvation from God through grace—just as the converted Jews had obtained repentance through God’s grace—and grace is not of works.

Continuing in Galatians 2:6–14:

“(Verse 6) But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man’s person:) for they who seemed to be somewhat in conference added nothing to me: (Verse 7) But contrariwise, when they saw that the gospel of [better: for, compare New King James Bible] the uncircumcision was committed unto me, as the gospel of [for] the circumcision was unto Peter; (Verse 8) (For he that wrought effectually in Peter to the apostleship of [better: to, compare New King James Bible] the circumcision, the same was mighty in me toward the Gentiles:) (Verse 9) And when James, Cephas [Aramaic for Peter], and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. (Verse 10) Only they would that we should remember the poor; the same which I also was forward [eager] to do.

“(Verse 11) But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. (Verse 12) For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. (Verse 13) And the other Jews dissembled [played the hypocrite] likewise with him; insomuch that Barnabas also was carried away with their dissimulation [hypocrisy]. (Verse 14) But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?”

The truth of the gospel requires no separation between Jews and Greeks. All are to be ONE in Christ. God is not a respecter of persons, compare Acts 10:34–35; Romans 2:11; 1 Peter 1:17.

But Peter set the wrong example. As it is stated in verse 12, he still feared those who were of the circumcision. The understanding prior to the conference in Acts 15 had been that a Jew was not to eat with uncircumcised Gentiles (compare Acts 10:28; 11:2–3). But God had revealed to Peter that that understanding was wrong and that it had no place in the Church of God.

What does Paul mean, in verse 14, that Peter was compelling Gentiles to live as Jews?

Peter was “compelling them” by first sitting and eating with Gentiles—thereby living after the manner of Gentiles—but then separating from the Gentiles when Jews came, as IF there still WAS a separation and as if there still WAS a need for Gentiles to be circumcised and to keep all the Jewish rituals. That is, he was inducing them or coercing them to think that they should perhaps adopt those customs and be circumcised.

Paul continues in Galatians 2:15:

“(Verse 15) We who are Jews by nature, and not sinners of the Gentiles…”

The law and the covenants [both the Old Covenant at Mount Sinai and the New Covenant] and the oracles [certain oral understanding that had been preserved; for example, the Hebrew calendar and the structure of the seven-day week] had been given to Israel and the Jews. The Jews had the law of the Ten Commandments and could therefore understand what sin was, which is defined as the transgression of the law (1 John 3:4). They should have lived by the law, which they did not.

Jesus had said to them: You have the law, but no one keeps the law (compare John 7:19). And Paul said that even though the Jews had the law, they dishonored God by transgressing the law (Romans 2:23).

Continuing in Galatians 2:16:

“(Verse 16) Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.”

Paul makes very clear that no kind of law-keeping can justify us or make us righteous. The reason is, that just one sin we commit makes us unrighteous, and only the blood of Christ can justify us or make us righteous again, by forgiving that sin.

But note carefully that Paul speaks in verse 16 about the faith IN Christ and the faith OF Christ.

Not only our faith in Christ is required for our justification, but also the faith of Christ. It is Christ’s faith that lives in us that makes us righteous.

It is of course true that we must have faith in Christ—including in His name, identity, role and function, His message, and His sacrifice (Acts 3:16; 20:21; 24:24; John 3:14–15; 5:24; 11:24; 12:46). Before we receive the Holy Spirit, which God gives us only after repentance, belief, proper adult baptism (Acts 2:38) and the laying on of hands through God’s true ministers (Hebrews 6:2; Acts 8:14–20)—our faith IN Christ is the ONLY kind of faith we can have.

But even this is not a “dead” faith, but a “living” faith—it is that kind of faith that manifests itself through works of OBEDIENCE (James 2:14, 17, 22, 26; Romans 1:5; 16:26; Acts 6:7). John 3:36 reads, correctly translated: “He who believes IN the Son has everlasting life; and he who does not OBEY the Son shall not see life, but the wrath of God abides on him” (compare Revised Standard Version). In fact, without living, obedient faith in God the Father and Jesus Christ, we cannot even receive the Holy Spirit (Acts 5:32).

Once we receive God’s Holy Spirit, and with it a “measure of faith” (Romans 12:3), Jesus Christ’s living FAITH begins to reside in us. As we allow Christ to lead and direct our lives more and more, we also allow His faith in us to become more and more powerful. Not that Christ’s perfect and boundless faith needs to grow or become more effective, but WE grow to the extent that we allow Him and His faith in us to motivate us and lead us.

Remember that Jesus could not do many miracles because of the lack of faith of the people (compare Mark 6:5–6; Matthew 13:58). It is through Christ’s faith in us that we can become more and more obedient and perfect. But if we refuse to take advantage of and use Christ’s faith in us, we will not grow toward perfection.

Returning to Galatians 2:16, please note that the New King James Bible, as well as most other modern translations, including the New International Version, the Revised Standard Version and the Living Bible, incorrectly use the words “faith IN Christ,” rendering the passage as follows:

“… knowing that a man is not justified by the works of the law but by faith IN Jesus Christ, even we have believed IN Christ Jesus, that we might be justified by faith IN Christ and not by the works of the law” (New King James Bible).

This false rendition is very damaging, as it totally clouds the biblical truth that we must have the faith OF Christ in us, and it is the faith OF Christ, which justifies us. It is the living Jesus Christ, dwelling in us through the Holy Spirit, who makes us perfect through HIS faith. OUR faith IN Christ, even though necessary, could NEVER accomplish this.

Therefore, the rendering of Galatians 2:16 in the Authorized Version, as quoted above, is accurate.

Additional passages also show that we must have the faith OF Christ, LIVING IN US, in order to inherit eternal life.

Note, for example, Galatians 3:22, which is rendered incorrectly in the New King James Bible and other modern translations, but which is translated correctly by the Authorized Version:

“But the scripture hath concluded all under sin, that the promise by faith OF Jesus Christ might be given to them that believe.”

Ephesians 3:12 reads, in the Authorized Version (note that many modern translations, including the New King James Bible, again mistranslate this passage): “In whom we have boldness and access with confidence by the faith OF HIM.” The Greek word for “HIM” is in the genitive (expressing possession or origin), so that the translation “OF HIM” is correct.

It is Christ, through His Spirit, who dwells in our hearts through faith (compare Ephesians 3:16–17). He is the author and finisher of faith (compare Hebrews 12:2; please note that the word “our” in “our faith” was added by the translator and is not in the original).

Another passage that has been mistranslated in most modern versions, including the New King James Bible, but that has been accurately rendered in the Authorized Version, is Philippians 3:9:

“And be found in him, not having mine own righteousness, which is of the law, but that which is THROUGH THE FAITH OF CHRIST, the righteousness which is of God by faith.”

Notice too that the New King James Bible translates James 2:1 correctly, as follows: “My brethren, do not hold the faith OF our Lord Jesus Christ, the Lord of glory, with partiality.” This rendering is correct, as the Greek words for “Lord Jesus Christ” are in the genitive.

Notice also Revelation 2:13. Christ says to the church in Pergamos: “I know your works… And you hold fast to My name, and did not deny MY FAITH…”

Notice, too, Revelation 14:12: “Here is the patience of the saints; here are those who keep the commandments of God and the faith OF Jesus.”

In this instance, the New King James Bible and the Revised Standard Version render the passage correctly—while other modern renditions mistranslate this passage as well. Those, then, who KEEP God’s commandments AND the faith OF Jesus Christ, which dwells in them, will be saved. It is absolutely necessary that Christ’s faith dwells in us and motivates us to endure, persevere, and continue in our godly walk to inherit the Kingdom of God and eternal life.

The difference between our faith in Christ and Christ’s faith or the faith of Christ in us is one of degree. OUR faith is not free from doubt or fear, while CHRIST’S FAITH knows no doubt or fear. It is, therefore, important to let Christ’s faith in us guide and lead our life. Christ is making us perfect—if we let Him—and perfect love casts out fear (1 John 4:18).

In addition, Paul states in Galatians 2:16 that we cannot be justified by the works of the law. In this context, Paul is referring to physical labor or the hard works of rituals under the Mosaic law. He is not speaking here of the Ten Commandments, which are not physical, but spiritual (Romans 7:14). Those Old Testament rituals, such as washings, which were required three times a day, were a substitute for the Holy Spirit. They taught the Israelites the habit of obedience.

However, it is also true that we cannot be justified by our works or deeds of the law of the Ten Commandments.

Continuing in Galatians 2:17:

“(Verse 17) But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid.”

Sin is the transgression of the law. The fact that we still sin from time to time shows that Christ must justify us continuously.

Also, some say that in the Greek it reads: “If we WERE found sinners [that is, in the past, prior to our conversion], is Christ therefore a minister of sin?” In that case, Paul conveys the idea that Jesus justified us by forgiving us our past sins.

In either case, Christ does not become a minister of sin in that He forgave our past sins prior to conversion and that He forgives our present sins after conversion; rather, He justifies us by forgiving and taking away our sin.

Paul goes on to say in Galatians 2:18:

“(Verse 18) For if I build again the things which I destroyed, I make myself a transgressor.”

Paul is trying to convey the thought that when he again breaks the law, which he broke before, then he is again a transgressor, as sin is the transgression or the breaking of the law.

In addition, Paul is also emphasizing here that the church had understood that physical circumcision was no longer necessary, and that the wall of separation between Jews and Gentiles had been broken down. When Peter appeared to build up again that wall of separation, which had been destroyed, he became a transgressor—he sinned against his Gentile brother by causing him offense.

Continuing in Galatians 2:19:

“(Verse 19) For I through the law am dead to the law, that I might live unto God.”

The law of the Ten Commandments teaches us what sin is. Through the law comes the knowledge of what sin is (Romans 3:20). Through that knowledge of the law, we realize that we have broken it. We realize that we deserve death. But Christ came to die for us. In accepting His sacrifice, we no longer are under the power of the law to execute us.

A better translation of the original Greek in verse 19 is: “I died to the law” (compare New King James Bible); that is, Paul says that he died to its PENALTY. The law had no more power or claim over him to execute him, as the penalty for law-breaking—DEATH—had been forgiven. Paul had been pardoned. Christ died for Paul so that Paul could have forgiveness of sin, and so that he could live for Christ and God the Father in newness of life.

Paul is explaining that he achieved or accomplished none of this on his own, but that it was granted to him through the grace of God—through the power and help of Jesus Christ.

Paul tells us in Romans 3:19 that those under the law; that is, under its penalty, are guilty. When we don’t break the law, we are not under the law—we are not subject to its penalty—we are not guilty. The law tells us what sin is. The law is made for the sinner so that the sinner can cease sinning (compare 1 Timothy 1:8–16).

In 1 Corinthians 15:31, Paul says that he dies daily; that is, he dies daily to sin and his desires to sin, so that he can live in righteousness.

In Romans 6:1–2, Paul says again that we died to sin (again, sin is the transgression of the law) in order to live in righteousness. We are no longer under the law—under its penalty. We died to the law. We are now under grace, which is God’s favor or unmerited pardon.

Paul then says in Galatians 2:20:

“(Verse 20) I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.”

Paul says that he was crucified with Christ. He DIED in baptism. He was resurrected to live a new life in Christ. He now lives “by the faith OF Christ.” It is now Christ’s faith that lives in him. And that new life is separate from the way of sin. We are dead to sin to live for righteousness. Compare Romans 6:3–14.

In regard to the phrase, “faith of the Son of God,” in Galatians 2:20, the original Greek here is a little bit more complicated. Literally translated, it says, according to “Interlinear”: “… yet I live, no longer I, but lives in me Christ; but which I now live in flesh, in faith I live, that of the Son of God.”

Some say that the rendering should be, “in faith I live, IN that of the Son of God,” adding the word “IN” to imply that we live through OUR faith IN the faith OF Christ. But the word “IN” is not in the original. It is more compelling, from the context and the structure of the sentence, to state that we live in faith WHICH IS the faith of the Son of God. Notice again the literal rendering, word for word: “in faith I live, THAT OF the Son of God.”

Continuing in Galatians 2:21:

“(Verse 21) I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.”

Righteousness does not come through the law. It comes through God’s grace, in at least two ways: When we sin, God makes us righteous again or justifies us through the forgiveness of our sin upon repentance. Since forgiveness is by grace, righteousness does not come through the law.

Also, Christ IN us fulfills the righteous requirements of the law in us when we follow the lead of the Holy Spirit (compare Romans 8:3–4). And it is also by God’s grace—not by the law—that Christ lives in us through the Holy Spirit. Therefore, righteousness does not come through the law, but by Christ living in us, as our merciful LIVING High Priest. He gives us the power to overcome sin and to remain righteous.

We are righteous as long as we keep the law. We become unrighteous when we break the law, and it is Christ’s shed blood which justifies us or makes us righteous, when we repent of our sin and obtain forgiveness. Compare 1 John 1:6–10.

Galatians, Chapter 3

Having explained how we can—and cannot—obtain justification and righteousness, Paul continues the theme in Galatians 3:1–9:

“(Verse 1) O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? (Verse 2) This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? (Verse 3) Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? [i.e., by your our own doing?] (Verse 4) Have ye suffered so many things in vain? if it be yet in vain.

“(Verse 5) He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith? (Verse 6) Even as Abraham believed God, and it was accounted to him for righteousness. (Verse 7) Know ye therefore that they which are of faith, the same are the children of Abraham. (Verse 8) And the Scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. (Verse 9) So then they which be of faith are blessed with faithful Abraham.”

Paul explains that faith is important for our justification and righteousness. But he is not speaking of dead faith—faith without works—but he is emphasizing living faith—faith, which is evidenced by works. It requires obedience to the truth (compare verse 1).

Paul explains that we do not receive the Holy Spirit by our works, but by faith in God the Father and in His Son Jesus Christ. We do not receive the Holy Spirit by the physical ritual works of the law, either. But true faith WILL RESULT in good works. God does not give the Holy Spirit to those who refuse to OBEY HIM (Acts 5:32).

In James 2:21, we read that Abraham was justified by works, and James 2:24 adds that a man is justified by works, and not by faith only. However, Paul says in Romans 4:2–3 that Abraham was not justified by works, but by faith.

Is there a contradiction?

No, but we must understand that Paul and James talk about two different things.

James condemns theoretical, esoteric, dead faith which is not accompanied and manifested by works or good deeds. He condemns that kind of faith which even the demons have (James 2:19). That dead faith which does not show good works will justify nobody (James 2:17–18, 20, 22).

Although James emphasizes deeds or works, he is really trying to show the difference between dead faith and living faith (verse 26). Only living faith (faith accompanied by works) can justify us. When James says that man is justified by works and not by faith only, he means to say that man is justified by living, practical, outflowing, obedient faith, and not by dead, useless, theoretical, loveless, disobedient faith.

To put it differently, James addresses people who think that their intellectual, theoretical faith in God and Jesus is enough, and that nothing further—no good works and no obedience to the law—needs to accompany their faith.

Paul, on the other hand, addresses people in Romans 4:2–3, and in Galatians 3:5–9, that had fallen into the other ditch—the opposite extreme. They believed that their good works would justify them and make them righteous; that they could obtain justification on their own, by how they lived—that they did not need God or faith in Christ’s sacrifice to obtain forgiveness and justification.

That Paul and James agree on the necessity of LIVING obedient faith for our justification has been clearly understood by Rienecker, Commentary to the Bible, stating:

“… the works through which faith becomes perfect and without which it is dead [according to James] are the same works for which we were created in Christ so that we should walk in them [according to Paul, compare Ephesians 2:10]. The one who refuses to grant necessary help to his neighbor [according to James] has also in Paul’s judgment denied the faith [see his statement in 1 Timothy 5:8].”

Paul continues in Galatians 3:10:

“(Verse 10) For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.”

Paul conveys the thought that nobody kept all the physical works of the law, including all of its rituals, washings or sacrifices. In addition, nobody even kept all of God’s spiritual commandments of the Ten Commandments and its judgments and statutes. Therefore, everybody is under the curse or penalty of the law, which is the second death for spiritual sin or which might be physical death or other physical penalties for civil or criminal infractions.

But Paul is not saying here that the entire law is no longer binding on us. He is just talking about the means of justification.

Note the context of the passage that Paul quotes when he says: “Cursed is everyone that does not continue in all things written in the book of the law.” We find that passage in Deuteronomy 27:2–3, 8, 15–26.

When reading that passage, it is obvious that there is nothing wrong with those injunctions listed therein. They are clearly still binding on Christians today.

In verse 10 of Galatians 3, Paul also refers to the “book of the law.” That book included the spiritual timeless law of the Ten Commandments, the statutes and judgments, but also the temporary passing law of the sacrificial system and the rituals (as substitutes for Christ’s sacrifice and for the Holy Spirit). That book of the law is also mentioned in Deuteronomy 31:24–26.

The book of the law included permanent and temporary laws. Old Testament Israel had to keep them all. But we are no longer obligated today to keep the temporary laws, but we are still very much obligated to keep the spiritual laws.

Continuing in Galatians 3:11:

“(Verse 11) But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.”

Paul explains that Christ will justify us when we have faith that He will, and we will then live by faith; that is, by HIS faith living in us.

Continuing in Galatians 3:12:

“(Verse 12) And the law is not of faith: but, The man that doeth them shall live in them.”

However, just one act of disobedience will incur the death penalty, and the man who strictly lives in the law, without faith in God’s forgiveness for his repented sins, will cease “living”—he will die with that unrepented sin.

Continuing in Galatians 3:13:

“(Verse 13) Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:”

The curse of the law is the penalty for breaking or violating the law. Christ redeemed us from the curse or penalty of the law—not the law—as He became a curse for us, in that He took our sins upon Himself and paid the penalty for our sins on our behalf. He thereby redeemed us or set us free from the penalty of death, which we brought upon ourselves by sinning—breaking the law.

Paul continues in Galatians 3:14–19:

“(Verse 14) That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. (Verse 15) Brethren, I speak after the manner of men; Though it be but a man’s covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. (Verse 16) Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.

“(Verse 17) And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. (Verse 18) For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. (Verse 19) Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.”

This passage has confused quite a few commentators and scholars. What law does Paul refer to here in verse 17, which was “430 years after” the covenant was made? The covenant is the one of promise to Abraham (Genesis 17:1–2), so the approximate time frame for this law “430 years after” the covenant, refers to the time just after Israel’s exodus from Egypt (Exodus 12:40). But what law does Paul have in mind?

Paul is not talking about the law of the Ten Commandments, which was in existence since Adam and Eve.

The Bible consistently teaches that people transgressed the Ten Commandments long before the “law” mentioned in Galatians 3 came into existence.

We read in 1 Timothy 2:14 that “Adam was not deceived, but the woman being deceived, fell into transgression.” Eve sinned when she violated God’s law. This means that God’s law of the Ten Commandments was already in effect long before Abraham or Moses, because Paul tells us in Romans 4:15, “…where there is no law there is no transgression.” And when we sin, we are “convicted by the law as transgressors” (James 2:9).

Adam and Eve transgressed the law of the Ten Commandments when they took of the forbidden fruit. They sinned by disobeying God, by stealing from Him and by lying to Him about it. They also committed idolatry by following Satan, desiring to have something that was not theirs. Later, Cain sinned by murdering his brother Abel (Genesis 4:7–8). The men of Sodom were “sinful” against God (Genesis 13:13) in violating His commandments and principles pertaining to marriage (Genesis 18:20).

God prevented two pagan rulers, both referred to as Abimelech, from sinning against Him by having an adulterous relationship with Abraham’s and Isaac’s wives (Genesis 20:6; Genesis 26:10). Later, Joseph refused to commit adultery with Potiphar’s wife, knowing that this would be a sin (Genesis 39:7–9). Jacob sinned by deceiving, or lying to, his father Isaac (Genesis 27:35). Jacob knew that stealing was sinful (Genesis 30:33; 31:39). Joseph later explained that kidnapping a person was stealing and therefore sinful (Genesis 40:15). His brothers understood, too, that stealing was sinful (Genesis 50:17; Genesis 44:8).

Fornication was understood to be a sinful act long before God spoke the Ten Commandments to Israel (Genesis 34:7, 31; 38:24). Murder also was declared to be sinful (compare also Genesis 49:6–7), and the midwives refused to kill the Israelite baby boys because they feared God (Exodus 1:16–17).

Prior to arriving at Mount Sinai, God clearly identified the observance of the seventh-day Sabbath as a law that had to be obeyed (Exodus 16:4–5, 22–30). After all, it had been in effect since Adam and Eve were created (Genesis 2:2–3).

We see, then, that the Ten Commandments were in force and effect since the creation of man. In breaking them, man sinned and fell into transgression. And because of such transgression, another law was later added, as we read in Galatians 3:19.

This (temporary) law was ADDED because of transgression—but where there is no law, there is no transgression. The law of the Ten Commandments was transgressed, and because of that, another law—that of the sacrificial system and the washings and rituals—was added, AFTER the Israelites had transgressed against God by building a golden calf.

Paul tells us the same in Romans 5:13–14, which reads in the New King James Bible: “For until the law sin was in the world, but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam, who is a type of Him who was to come.”

Paul tells us clearly that there was already sin in the world BEFORE “the law” came. Sin, we know, is the transgression of the LAW. Therefore, there was a law in effect that was broken before this additional “law” came. So, the law that came or was added must have been different from the law that was already broken. In fact, this particular law [the law of sacrifices] was added because another law [the Ten Commandments] had been transgressed.

We also read, in Romans 5:14, about the transgression of Adam. Adam sinned—sin being the transgression of the law. Others sinned too—although perhaps not to the same degree that Adam sinned—because we read in Romans 5:14 that death reigned from Adam to Moses. Romans 6:23 tells us why death reigned: “For the wages of sin is death.” When we sin or transgress God’s law, we have to pay a penalty—death. This is confirmed by the apostle James in James 1:15: “…sin, when it is full-grown, brings forth death.”

Please also note that Paul says in Galatians 3:19 that the law which was added because of transgression was ordained by angels. The Ten Commandments were not ordained by angels: When God spoke the Ten Commandments from Mount Sinai, He spoke them directly, not through angels. But apparently, the sacrificial system and washings were given to Moses through angels.

Continuing in Galatians 3:20:

“(Verse 20) Now a mediator is not a mediator of one, but God is one.”

While the law of the sacrifices and other rituals was apparently given to the mediator Moses through angels, the law of the Ten Commandments was given directly by God. It was God who taught the Ten Commandments directly to Adam and Eve before they sinned, and it was God who uttered the Ten Commandments directly to Moses and the people of Israel. Paul makes the point that God did it Himself—not through the help of mediators.

Continuing in Galatians 3:21:

“(Verse 21) Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.”

No law—whether it is a spiritual or a temporary law—can GIVE life. The purpose of the law—any law—is to define for us (spiritual) sin or physical transgressions or infractions.

Continuing in Galatians 3:22–23:

“(Verse 22) But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. (Verse 23) But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.”

Paul says that the Jews were kept under the law. A better rendering can be found in the New King James Bible which says that we—the Jews—were “kept under guard by the law.” That is, ancient Israel and Judah were kept under guard by the ritual law of physical works, washings, and sacrifices.

Continuing in Galatians 3:24–25:

“(Verse 24) Wherefore the law was our schoolmaster [or tutor] to bring us unto Christ, that we might be justified by faith. (Verse 25) But after that faith is come, we are no longer under a schoolmaster.”

Paul is saying that we are no longer under the tutor or that we are no longer kept under guard by the law of sacrifices and washings.

Paul explains in Hebrews 10:1–10 that the Old Testament sacrifices were given to bring sin to remembrance (verse 3)—not to forgive sin. But when faith in Christ’s sacrifice came, which brings forgiveness, sacrifices and washings were no longer necessary (compare Hebrews 9:9–10).

In addition, Paul makes the point that we must be justified by faith. Our law-keeping—regardless of whether it is the keeping of the sacrificial system or the keeping of the Ten Commandments—can’t justify us. Only faith in Christ’s sacrifice and God’s forgiveness for our sins—as well as Christ’s faith in us—justify us.

Paul goes on to say in Galatians 3:26–28:

“(Verse 26) For ye are all the children of God by faith in Christ Jesus. (Verse 27) For as many of you as have been baptized into Christ have put on Christ. (Verse 28) There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.”

Paul emphasizes again this all-important point: We have all been baptized into Christ and have put on Christ (compare Romans 6:1–6). There is no more separation between Jew and Greek—physical circumcision is not necessary for Gentiles to be accepted by God.

Paul concludes the chapter as follows, in Galatians 3:29:

“(Verse 29) And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.”

Christ is Abraham’s Seed. If we are Christ’s, then we, too, are Abraham’s seed, through Christ. And as Abraham’s seed, we are heirs together with Abraham. As James 2:5 explains, we are heirs of eternal life in the Kingdom of God when we love God. And the love of God is defined as keeping His commandments (1 John 5:3).

To be Abraham’s seed and heirs, we also must have Abraham’s faith—which was actually the faith OF Christ dwelling IN Abraham.

Obviously, we have not entered into our inheritance yet. We are heirs, but not inheritors. Still, we are to be living in such a way that we are no longer subject to this evil world, as Paul continues to point out in the subsequent chapters in his letter to the Galatians.

Galatians, Chapter 4

Paul states in Galatians 4:1–3:

“(Verse 1) Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; (Verse 2) But is under tutors and governors until the time appointed of the father. (Verse 3) Even so we, when we were children, were in bondage under the elements of the world:…”

Some commentaries interpret this passage to mean that Paul is attacking the Ten Commandments, saying that they kept us in bondage. However, this is clearly not what Paul is talking about. He is not talking about any Old Testament laws here, but that we all were in bondage “under the elements” or “rudiments” of the “WORLD”—that present evil world that he had referred to in the first chapter of Galatians.

He makes similar statements in Colossians 2:8, 20 and also in Galatians 4:9, again talking about the elements or rudiments of the world, which he describes as “philosophy” and “empty deceit,” and the “tradition of men.”

Paul is talking about the way we lived before we were converted—following the rules, regulations, customs, traditions and philosophies of the world, which is presently ruled by Satan the devil.

Continuing in Galatians 4:4–5:

“(Verse 4) But when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, (Verse 5) To redeem them that were under the law, that we might receive the adoption of sons.”

Christ had to be made UNDER the law—subject to its penalty—as Christ never sinned. He never was under the law—its penalty—due to His conduct; rather, He had to be placed or made under the law, so that He could pay the penalty of sin for us. We came under the law—its penalty—through our conduct, so Christ had to be MADE UNDER the law, in order to redeem us who were under the law—its penalty.

And why?

To give us SONSHIP! The Authorized Version translates verse 5, erroneously, as “adoption” (compare, too, Romans 8:15), but the correct rendering is “sonship.” God is not only “adopting” us “as sons,” by granting us certain privileges and possessions, but He is reproducing Himself—His very divine nature (2 Peter 1:4)—in us. When we receive His Holy Spirit, we are BEGOTTEN sons and daughters of God, and when we are changed into spirit at the time of Christ’s return, we are then BORN AGAIN children of God—not just adopted children, but children with the very same NATURE and MIND of God (Philippians 2:5).

Continuing in Galatians 4:6–8:

“(Verse 6) And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. (Verse 7) Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ. (Verse 8) Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.”

Paul is not talking here about Jews, but he is discussing Gentiles who served idols, which by nature are not gods. It is God’s nature to BE God. It will be our nature—as His very children—to BECOME God. But those idols are not and will never be “gods,” by nature. People might declare them to be gods, and worship them as such, but they are not gods by nature.

Paul continues in Galatians 4:9–10:

“(Verse 9) But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? (Verse 10) Ye observe days, and months, and times, and years.”

Paul is not talking here about Old Testament laws. The Galatians never kept these. But Paul said in verse 9 that they wanted to return AGAIN to the weak and beggarly elements of the WORLD. He says in verse 9 that they desired again to be in bondage to them. What he means is, they desired again to serve those beggarly elements or rudiments—but in doing so, it would bring them again into bondage to them (compare Romans 6:16).

Paul then states in verse 10 that they returned to their former practice of observing days, months, times and years. These Gentiles had come to a knowledge of the true God upon conversion, but after that initial understanding, they returned to those “beggarly elements” (compare Galatians 4:9) that they had originally worshipped, by observing again “days and months and seasons and years” (verse 10). This practice cannot refer to God’s Sabbath and Holy Days, as those had not even been known, let alone observed, by the Gentiles before their conversion. Rather, Paul is talking here about pagan festivals and practices, which are known today as, or associated with, such observances as Christmas, Easter or Halloween.

In addition, Paul would not be addressing God’s Sabbath and Holy Days here, as those days do not come from “beggarly elements,” but were, in fact, initiated by GOD. Paul would NEVER have said that the Sabbath or the Holy Days were derived from “beggarly elements.”

Some claim that the converted Gentiles in Galatia had begun to keep the Sabbath and the Holy Days only because Jews allegedly induced them to do so, and that Paul was now opposing this practice. This claim is false, however, because we read in verse 9 that the Galatians turned AGAIN to the weak and beggarly elements. The Galatians had RETURNED to what they had done BEFORE they became Christians. Jewish influence on them AFTER their conversion is clearly NOT what Paul is addressing here.

Some commentators point out that the “observation” that Paul is addressing here, is done in a superstitious way, which just does not fit when talking about God’s Sabbath and the Holy Days. It does, however, fit in connection with astrology and Gnostic speculations. Looking at it from that point of view, we can see that Paul was talking about an observation of times and seasons that were controlled by heavenly bodies and spirits.

When speaking of observation of times, Paul was aware of the following passages:

In Leviticus 19:26, we read: “Ye shall not eat anything with the blood: neither shall ye use enchantment, nor observe times.” We find the same prohibition in Deuteronomy 18:10: “There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch.” (Compare, too, Deuteronomy 18:14).

Literally, it means, “to observe the clouds.” The study of the appearance and motion of the clouds was a common way of foretelling good or bad fortune.

This superstitious observation of times was often accompanied by lighting candles and decorating the doors with garlic. Its connection was clearly demonic. Note 2 Chronicles 33:6: “[Manasseh] caused his children to pass through the fire in the valley of the son of Hinnom; also he observed times, and used enchantments, and used witchcraft, and dealt with a familiar spirit [a demon], and with wizards: he wrought much evil in the sight of the Lord, to provoke Him to anger.”

Paul also rebuked the Galatians for observing days. The Greeks, for example, did observe days to worship their dead. On those days, no work was to be done. Actually, both the Greek and the Roman calendars designated one-third of all the days as days of misfortune. On those days, one could not perform any political or legal activities, and the people were supposed to abstain from any private pleasures. One was not to engage in war on those days, or marry, or travel.

Paul also addressed the superstitious practice of observing months. The pagan world had set aside certain months for the worship of their gods. Pagan festivals were kept during the months of April and October to honor the goddess Apolla, while the highest Greek god, Zeus, was worshipped during the months of February and June. The month of April was also set aside for the worship of the god Artemis. The wine god, Baccus or Bacchus, was honored during the month of January.

Finally, Paul rebuked the Galatians for the observance of years. Indeed, certain years had been set aside for worship activities by the Greeks and the Romans. For example, the Olympic Games were celebrated at that time in certain yearly intervals, but they were accompanied with pagan worship and rites.

Paul continues in Galatians 4:11–12:

“(Verse 11) I am afraid of you, lest I have bestowed upon you labor in vain. (Verse 12) Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all.”

What does Paul mean in verse 12 with, “As I am”? Well, Paul did not worship idols and did not observe pagan practices. He says, according to the Authorized Version’s rendition: “I am as ye are”; but the word “are” was supplied by the translator, so the phrase would be better rendered as: “I am as ye should be”; that is, you should stay away from observing pagan practices, as I am not observing them either.

When Paul says, “Ye have not injured me at all,” he refers to the fact that when he came to them to preach the gospel, they did not reject him or did not inflict any harm on him. Why would Paul have even mentioned that possibility? The very next verse provides the answer—he is referring to his appearance.

He states in Galatians 4:13:

“(Verse 13) Ye know how through infirmity of the flesh I preached the gospel unto you at the first.”

Notice how the commentary of Jamieson, Fausset and Brown explains this passage:

“… how through infirmity—rather, as Greek, “Ye know that because of an infirmity of my flesh I preached,”… He implies that bodily sickness, having detained him among them, contrary to his original intentions, was the occasion of his preaching the Gospel to them.”

Adam Clarke’s Commentary on the Bible states:

“The apostle seems to say that he was much afflicted in body when he first preached the Gospel to them…”

That Paul suffered indeed from an infirmity seems to be shown in passages such as 2 Corinthians 10:10; 2 Corinthians 12:7, and Galatians 6:11.

Jamieson, Fausset and Brown comment on Galatians 6:11: “Owing to his weakness of eyes (Gal. 4:15) he wrote in large letters. So Jerome.”

Continuing in Galatians 4:14:

“(Verse 14) And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus.”

The Jamieson, Fausset and Brown Commentary states:

“… my temptation—The oldest manuscripts read, ‘your temptation.’ My infirmity, which was, or might have been, a ‘temptation,’ or trial, to you, ye despised not, that is, ye were not tempted by it to despise me and my message.”

Paul continues to state in Galatians 4:15–17:

“(Verse 15) Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me. (Verse 16) Am I therefore become your enemy, because I tell you the truth? (Verse 17) They zealously affect you, but not well; yea, they would exclude you, that ye might affect them.”

Albert Barnes’ Notes on the Bible says:

“They zealously affect you—the false teachers made a show of zeal toward the Galatians, or professed affection for them in order to gain them as their followers. They were full of ardor, and professed an extraordinary concern for their welfare—as people always do who are demagogues, or who seek to gain proselytes…

“Yea, they would exclude you—Margin, ‘Us.’ … The word ‘exclude’ here probably means, that they endeavored to exclude the Galatians from the love and affection of Paul. They would shut them out from that, in order that they might secure them for their own purposes.

“If the reading in the margin, however, should be retained, the sense would be clearer. ‘They wish to exclude us, that is, me, the apostle, in order that they may have you wholly to themselves. If they can once get rid of your attachment to me, then they will have no difficulty in securing you for themselves.’ …

“The main idea is clear: Paul stood in the way of their designs. The Galatians were truly attached to him, and it was necessary, in order to accomplish their ends, to withdraw their affections from him. When false teachers have designs on a people, they begin by alienating their confidence and affections from their pastors and teachers. They can hope for no success until this is done; and hence, the efforts… to undermine the confidence of a people in the ministry, and when this is done there is little difficulty in drawing them over to their own purposes.

“That ye might affect them—Their first work is to manifest special interest for your welfare; their second, to alienate you from him who had first preached the gospel to you; their object, not your salvation, or your real good, but to secure your zealous love for themselves.”

The commentary of Jamieson, Fausset and Brown adds the following regarding the phrase, “they would exclude you”: “’They wish to shut you out’ from the kingdom of God (that is, they wish to persuade you that as uncircumcised Gentiles, you are shut out from it), ‘that ye may zealously court them,’ that is, become circumcised, as zealous followers of themselves.”

Continuing in Galatians 4:18–21:

“(Verse 18) But it is good to be zealously affected always in a good thing, and not only when I am present with you. (Verse 19) My little children, of whom I travail in birth again until Christ be formed in you, (Verse 20) I desire to be present with you now, and to change my voice; for I stand in doubt of you. (Verse 21) Tell me, ye that desire to be under the law, do ye not hear the law?”

Paul is not saying here that they desired to be under the law in the sense that they wanted to be under the penalty of the law. They did not desire to die because of their sins. But they seemed to desire to live again their old way of life (which brings forth death)—or they desired to follow wrong teachers believing that they must be circumcised in order to be saved.

But as we saw, circumcision does not justify us—nor do even the Ten Commandments. In violating just one of the Ten Commandments, we have sinned and incurred the death penalty. What saves us is Christ’s sacrifice, by which God forgives us our sins and removes the penalty—but we can’t keep on sinning so that grace may abound.

To put it differently, if we desire to break God’s law of the Ten Commandments, we are again under the law; that is, under or subject to its penalty. Also, if we desire to obtain justification apart from Christ, we are still under or subject to the penalty of the law, as we can only become justified through Christ.

Furthermore, Paul is using the word “law” in different ways in verse 21. To be “under the law” means, under its penalty; when he then says, “hear the law,” he means the five books of Moses.

Continuing in Galatians 4:22–24:

“(Verse 22) For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. (Verse 23) But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. (Verse 24) Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which engendereth to [brings forth] bondage, which is Hagar.”

Most commentaries will tell you that Paul is addressing here the Old and the New Covenant, and conclude that the Old Covenant with all its laws has been abolished. However, Paul is not speaking here about the Old Covenant. Rather, he is describing in his allegory (verse 24) two ways of life—a “covenant” with death and a “covenant” with life. When we are in Christ, we are no longer under the penalty of the law. We are no longer in “bondage” (verse 24) to death.

We read in Isaiah 28:15, 18 that carnal people made a covenant with death, thinking they could escape death even though they lived wrongly. But we can only escape death through our acceptance of Christ’s sacrifice.

Hagar’s son Ishmael was born according to the flesh. However, Sarah’s son Isaac was born according to promise, symbolizing, in this allegory, the gift of the Holy Spirit which would ultimately be in Isaac.

Paul could not have talked here about the Old Covenant, because at the time of Hagar, the Old Covenant under Moses was not even made.

Continuing in Galatians 4:25–26:

“(Verse 25) For this Hagar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. (Verse 26) But Jerusalem which is above is free, which is the mother of us all.”

This passage shows too that Paul is not talking here about the Old Covenant. At the time of the Old Covenant, Jerusalem “which now is” was not part of it, nor was it even part of Israel’s possessions or territory.

When talking about “Jerusalem above”—the heavenly Jerusalem—Paul is referring to that city which God is building for His disciples, and which will descend to earth to become a dwelling place for the Father and the Son and the born-again Spirit beings of the immortal God Family. This is the city with foundations for which Abraham, Isaac and Jacob waited (Hebrews 11:10). It signifies eternal life, as only immortal Spirit-born children of God will dwell in it. 

“Jerusalem below” signifies death in Paul’s allegory, as at this point, no human made immortal lives there. The time of our immortality is still in the future. Those who live in the present city of Jerusalem are subject to death.

Continuing in Galatians 4:27:

“(Verse 27) For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not; for the desolate hath many more children than she which hath a husband.”

Paul shows that ultimately, all will be called to salvation, and most will qualify for the Kingdom of God and eternal life. Today, though, most are not called—hence the allegory of the heavenly Jerusalem being presently barren. But she will bring forth many children in the future—many more than a physical husband could produce. So, ultimately, life will triumph over death.

Continuing in Galatians 4:28–31:

“(Verse 28) Now we, brethren, as Isaac was, are the children of promise. (Verse 29) But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. (Verse 30) Nevertheless what saith the Scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. (Verse 31) So then, brethren, we are not children of the bondwoman, but of the free.”

Paul is describing in his allegory our spiritual battle, which goes on in our mind. God’s Spirit in us wars against our flesh. Our flesh “persecutes” the Spirit of God and must therefore be cast out (compare James 4:4–5, 8; Romans 6:1–4; 8:5–9; and Colossians 2:11–13).

Paul also points out, in verse 31, that we are no longer children of the bondwoman—children of bondage to death—if we let Christ live in us. It is Christ who sets us free from sin and death.

Galatians, Chapter 5

In this chapter, Paul continues his allegory of the two covenants—the bondwoman and the freewoman—the way of death and the way of life.

He states in Galatians 5:1:

“(Verse 1) Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.”

Paul is not talking in verse 1 about the Old Covenant or even the sign or covenant of circumcision (Acts 7:8), because the Galatians had never been part of the Old Covenant, nor were they part of the covenant of circumcision—so they could not AGAIN be entangled with the “yoke of bondage.”

Rather, Paul continues his theme of addressing two ways of life. He explains that we must walk by the Spirit, which sets us free, not by the flesh, which brings us into bondage.

To summarize Paul’s interesting points in his allegory: As we have to cast out the fleshly desires and our human nature, Abraham had to cast out the bondwoman and her son (Galatians 4:30). And why? Because the son of the bondwoman, who was born according to the flesh, persecuted the son of the freewoman, who was born according to the Spirit (verse 29). And Paul continues to allegorize by saying that this is also the case today (same verse).

How? It occurs when God’s Spirit in us wars with our flesh. Paul said that he did not do what he wanted to do, but that he gave in at times to his flesh, following its desires (Romans 7:13–25). As our flesh “persecutes” our Spirit-begotten minds, so we must cast out the flesh and its desires, including temptations which might originate with Satan or this world.

Paul had two ways of life in mind: He addressed those people who lived according to the flesh, while thinking that they could do so without having to pay a penalty for their deeds—and those who lived according to the Spirit, having their eyes on the heavenly Jerusalem which would become their place of abode on a new earth when it would descend from heaven.

In his allegory, Paul compared Hagar and Ishmael with those who made a covenant with death. This would include all peoples who have not been called by God today to salvation, including, of course, the nation of Israel in the Old Testament. They all are or were “under death”—even though they might have hoped and believed that they were not, and that they were saved, as long as they lived in accordance with the dictates of their own hearts and conscience.

On the other hand, God is offering those whom He is calling in this day and age the opportunity to live a different way of life—they CAN live according to the Spirit of promise, but they must conquer their own flesh and “leave it behind” (compare Romans 6:1–4; 8:5–9; Colossians 2:11–13). As Abraham and Sarah, as well as Isaac, were called to salvation, so they had to separate themselves from everything, which stood in their way toward their salvation. This is also true for us today.

Beginning with the next verse, Paul returns to the false concept of physical circumcision as a requirement for our justification. He states in Galatians 5:2–4:

“(Verse 2) Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. (Verse 3) For I testify again to every man that is circumcised, that he is a debtor to do the whole law. (Verse 4) Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.”

In these verses, Paul addresses those who were teaching the Galatians, that they must be circumcised to obtain justification and salvation. But Paul says in verse 2 that if the Galatians feel that they must be circumcised for their salvation, then Christ will profit them nothing and they have rejected grace (verse 4).

He then argues that if they think they must be circumcised as a necessary prerequisite for their justification, then they would be duty-bound to keep ALL of the law. They could never sin, as one sin would make them unjust or unrighteous. But in trying to do this, they reject God’s grace—the NEED for God’s help and forgiveness.

Circumcision, as part of the law of Moses, would be useless even in the thinking of those advocating it, unless ALL of the law, including all of the rituals, washings and sacrifices, were also kept. In other words, those who insisted on circumcision as a necessary prerequisite for justification and salvation would be inconsistent unless they also taught the necessity to keep all the law, including all of the (temporary) sacrifices, rituals and washings. In trying to do this on their own, which attempt is destined to failure, they fell from grace. They rejected God’s forgiveness for their sins.

Paul continues in Galatians 5:5:

“ For we through the Spirit wait for the hope of righteousness by faith.”

We need God’s Spirit in us in order to be able to please God. And when we sin, Christ’s faith IN us makes us righteous. It is through Christ’s faith that we can have the hope to be made righteous.

Continuing in Galatians 5:6:

“ For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.”

Paul says here that it is totally immaterial, for the purpose of obtaining salvation, whether one is or is not physically circumcised. Rather, Paul says it is necessary to have faith. Paul is not advocating or teaching dead faith, but he requires living faith—faith that is evidenced by works; faith that produces something—and it is love which motivates faith to manifest itself through works.

Continuing in Galatians 5:7–11:

“(Verse 7) Ye did run well; who did hinder you that ye should not obey the truth? (Verse 8) This persuasion cometh not of him that calleth you. (Verse 9) A little leaven leaveneth the whole lump. (Verse 10) I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be. (Verse 11) And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offense of the cross ceased.”

Notice that Paul speaks in verse 7 of the need to obey the truth. It is not enough to know the truth and to believe in it, but we must obey it. And so, we read of the obedience to the faith (Romans 1:5; 16:26; Acts 6:7). Just “believing” is not enough in Paul’s teachings.

Paul emphasizes again in verse 8 that God must call us into the truth (compare John 6:44, 65), and he warns in verse 9 against evil influences, comparing those with a little leaven, which leavens the whole lump. Referring to the annual Festival of the Days of Unleavened Bread, which picture leaven as being symbolic of sin and the unleavened lump as being symbolic of righteousness, Paul warns that just one unrepented sin, if it remains unchecked and not dealt with, can ultimately destroy our own life and it can negatively influence or “defile” the whole body of Christ—the Church of God.

In verse 10, Paul expresses his conviction that he has confidence in them “through the Lord,” that they will not continue to disobey the truth. This echoes his statement in Philippians 1:6 (“Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ”). This is remarkable, considering the extent to which the Galatians had slipped back into old habits and wrong pagan practices. But Paul makes clear that God is not giving up easily on people—and neither should we.

Paul also explains in verse 11 that if he was to preach the necessity of circumcision to obtain justification, he would not suffer persecution from false brethren. But since he preached instead the “cross”—the death of Christ—he was persecuted because that message was offensive to them. The “offense of the cross” conveys the truth that Jesus had to DIE so that through His grace, we can obtain forgiveness, justification, righteousness and salvation. This very concept was offensive—a stumbling block and foolishness—for Jews and Greeks who were looking for miraculous “signs” and intellectual “wisdom” (compare 1 Corinthians 1:22–23).

Continuing in Galatians 5:12–13:

“(Verse 12) I would they were even cut off which trouble you. (Verse 13) For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.”

Paul’s wish in verse 12 regarding those false teachers who perverted the truth most likely means “that the authors of these errors and disturbances were [to be] excluded from the church” (Albert Barnes’ Notes on the Bible).

In verse 13, Paul reiterates again that we have been called to true liberty—freedom from unnecessary burdens and pagan customs, as well as from Judaism or the restrictive traditions of the fathers, and especially from sin and death. But he emphasizes that our freedom does not give us a license to sin, by letting sin rule in our fleshly members.

Albert Barnes Notes’ on the Bible explains it this way: “You are called to liberty, but it is not liberty for an occasion to the flesh. It is not freedom from virtuous restraints, and from the laws of God. It is liberty from the servitude of sin… not freedom from the necessary restraints of virtue.”

Rather, Paul states that we must overcome sin—which is always selfish—with outgoing love by serving others.

Continuing in Galatians 5:14:

“(Verse 14) For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself.”

Having introduced in the previous verse “love,” which IS the keeping of God’s commandments (1 John 5:3), Paul continues to summarize the law as love toward neighbor. He speaks of “all the law,” as it relates to our relationship with man.

Albert Barnes’ Notes on the Bible states: “The apostle of course here alludes to the Law in regard to our duty to our fellow-men, since that was the point which he particularly enforces.”

The last six of the Ten Commandments show us how to love our neighbor. In Romans 13:8–10, Paul writes: “Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.”

Matthew Henry’s Commentary on the Whole Bible states regarding Romans 13:8:

“Love is a debt. The law of God and the interest of mankind make it so… [Paul] specifies the last five [actually, last six] of the ten commandments, which he observes to be all summed up in this royal law, Thou shalt love thy neighbour as thyself…

“… it is a sin not only to devise evil against thy neighbour, but to withhold good from those to whom it is due; both are forbidden together… This proves that love is the fulfilling of the law… for what else is that but to restrain us from evil-doing, and to constrain us to well-doing? Love is a living active principle of OBEDIENCE to the whole law.”

The New Bible Commentary: Revised, agrees, stating: “This conclusion does not invalidate the Ten Commandments in the interest of a nebulous, existential ‘Love, and do as you please’… Love… is the spirit in which we are to keep the law; but we need the law’s particulars and prescriptions to give body and definition…”

John Gill’s Exposition of the Entire Bible writes:

“… to love one another… is the only debt never to be wholly discharged; for though it should be always paying, yet ought always to be looked upon as owing… For he that loveth another hath fulfilled the law… of the decalogue; that part of it particularly which relates to the neighbour; the second table of the law… for fulfilling the law means DOING it, or acting according to it; and so far as a man loves, so far he fulfils, that is, DOES it…”

Continuing in Galatians 5:15–18:

“(Verse 15) But if ye bite and devour one another, take heed that ye be not consumed one of another. (Verse 16) This I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh. (Verse 17) For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. (Verse 18) But if ye be led of the Spirit, ye are not under the law.”

Paul describes again (especially in verse 17) two ways of life, as he had done earlier in his allegory of the two covenants. We can choose to walk in the Spirit (verse 16), which will motivate and empower us to KEEP the law of love, and when we do, we will not fulfill the lust of the flesh which will induce us to sin and to break the law (compare 1 John 3:4: “Sin is the transgression of the law.”).

But if we chose, instead, to walk in the flesh, we don’t show love, but selfishness, and we will engage in biting and devouring one another (verse 15). Vincent’s Word Studies adds: “Partisan strife will be fatal to the Christian community as a whole. The organic life of the body will be destroyed by its own members.”

And Albert Barnes’ Notes on the Bible says: “… in their contentions they would destroy the spirituality and happiness of each other; their characters would be ruined; and the church be overthrown. The readiest way to destroy the spirituality of a church, and to annihilate the influence of religion, is to excite a spirit of contention.”

To walk in the Spirit and not in the flesh is a constant struggle, as Paul explains in verse 17. There is a battle going on in our minds between God’s Spirit and our fleshly desires. And as Abraham had to cast out the bondwoman, so we have to cast out those fleshly desires. When we are led by God’s Spirit and do the things which are pleasing in God’s sight, we are no longer “under the law” (verse 18). When we walk after the Spirit and are led by it, we will keep the law. And since and as long as we don’t break it, we are not under the penalty of the law.

Continuing in Galatians 5:19–21:

“(Verse 19) Now the works of the flesh are manifest, which are these; adultery, fornication, uncleanness, lasciviousness, (Verse 20) Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, (Verse 21) Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.”

Far from teaching the concept of “once saved, always saved,” Paul admonishes the Galatians to remember that we won’t inherit the Kingdom of God, if we refuse to walk in the Spirit and rather choose to live in and by the flesh. Paul had introduced the gospel or good news of the Kingdom of God early on in his letter, and now he explains that we won’t inherit eternal life in the Kingdom of God, if we practice sin by breaking the law.

And so, Paul lists numerous sins—sinful conduct—which, if practiced as a way of life and not bitterly repented of, will keep us out of the Kingdom of God.

We would like to quote from Adam Clarke’s Commentary on the Bible, in order to perhaps convey a better feel for the kind of SINS Paul is listing here:

“Adultery—Illicit connection with a married person [and, we might add, illicit connection of a married person with a married or unmarried person].

“Fornication—Illicit connection between single or unmarried persons…

“Uncleanness—Whatever is opposite to purity; probably meaning here… unnatural practices; sodomy, bestiality.

“Lasciviousness—Whatever is contrary to chastity; all lewdness.

“Idolatry—Worshipping of idols; frequenting idol festivals; all the rites of Bacchus, Venus, Priapus, etc., which were common among the Gentiles.

“Witchcraft—… in all spells and enchantments… drugs were employed… So spells and incantations were used sometimes for the restoration of the health; at others, for the destruction of an enemy…

“Hatred—Aversions and antipathies, when opposed to brotherly love and kindness.

“Variance—Contentions, where the principle of hatred proceeds to open acts; hence contests, altercations, lawsuits, and disputes in general.

“Emulations—Envies…; that is strife to excel at the expense of another; lowering others to set up one’s self; unholy zeal, fervently adopting a bad cause, or supporting a good one by cruel means…

“Wrath—Turbulent passions, disturbing the harmony of the mind, and producing domestic and civil broils…

“Strife—Disputations… or strife about words.

“Seditions—Divisions into separate factions…

“Heresies—Factions; parties in the Church… scandals, offenses or stumbling-blocks.

“Envyings—Pain felt, and malignity conceived, at the sight of excellence or happiness. A passion the most base and the least curable of all…

“Murders—… Murder signifies the destruction of human life; and as he who hates his brother in his heart is ready to take away his life, so he is called a murderer…

“Drunkenness—… even the cares of the world, when they intoxicate the mind…

“Revellings—Lascivious feastings, with obscene songs, music, etc….”

Albert Barnes’ Notes on the Bible concludes that those who practice these things will not inherit the Kingdom of God, as they “are not children of God, and therefore cannot inherit the kingdom which belongs only to the children of the Divine family.”

Continuing in Galatians 5:22–23:

“(Verse 22) But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, (Verse 23) Meekness, temperance: against such there is no law.”

When we exemplify the fruit of the Spirit, we are not violating the law of God. The law of God is not against the fruit of the Spirit; it does not say: You must not have love, faith or joy.

Albert Barnes’ Notes on the Bible states:

“Against such there is no law—That is, there is no law to condemn such persons. These are not the things which the Law denounces. These, therefore, are the true freemen; free from the condemning sentence of the Law, and free in the service of God. Law condemns sin.”

Notice, too, that the characteristics listed are all called the “fruit,” not the “fruits” of the Spirit. When we are led by God’s Holy Spirit, ALL of these characteristics should be present.

We would like to quote again from Adam Clarke’s Commentary on the Bible to convey a better feel for the characteristics of the fruit of the Holy Spirit in the life of a Christian:

“Love—An intense desire to please God, and to do good to mankind; the very soul and spirit of all true religion; the fulfilling of the law…

“Joy—The exultation that arises from a sense of God’s mercy communicated to the soul [the person] in the pardon of its iniquities, and the prospect of that eternal glory…

“Peace—The calm, quiet, and order, which take place in the justified soul [person], instead of… doubts, fears, alarms, and dreadful forebodings… Peace is the first sensible fruit of the pardon of sin…

“Long-suffering—… bearing with the frailties and provocations of others, from the consideration that God has borne long with ours… bearing up also through all the troubles and difficulties of life without murmuring…

“Gentleness—Benignity, affability; a very rare grace, often wanting… A good education and polished manners, when brought under the influence of the grace of God, will bring out this grace with great effect.

“Goodness—The perpetual desire and sincere study, not only to abstain from every appearance of evil, but to do good to the bodies and souls of men [that is, the entire being, including body and mind and spirit] to the utmost of our ability. But all this must spring from a good heart—a heart purified by the Spirit of God…

“Faith—… here used for fidelity [or faithfulness]—punctuality in performing promises, conscientious carefulness in preserving what is committed to our trust, in restoring it to its proper owner, in transacting the business confided to us, neither betraying the secret of our friend, nor disappointing the confidence of our employer.

“Meekness—Mildness, indulgence toward the weak and erring, patient suffering of injuries without feeling a spirit of revenge… the entire opposite to anger.

“Temperance—Continence, self-government, or moderation, principally with regard to sensual or animal appetites. Moderation in eating, drinking, sleeping, etc.”

Continuing in Galatians 5:24:

“(Verse 24) And they that are Christ’s have crucified the flesh with the affections [or passions] and lusts.”

When we were baptized in Christ, our old man died. It was crucified with Christ so that we can live as a new man or person. When we came out of the watery grave, we received the Holy Spirit of the Father and of Christ to walk in it, in newness of life.

Paul goes on to say, in Galatians 5:25–26:

“(Verse 25) If we live in the Spirit, let us also walk in the Spirit. (Verse 26) Let us not be desirous of vain glory, provoking one another, envying one another.”

The commentary of Jamieson, Fausset and Brown explains verse 25 as follows, in quoting the original Greek:

“’If we live… BY the Spirit, let us also walk… BY the Spirit.’ … ‘Life by (or ‘in’) the Spirit’ is not an occasional influence of the Spirit, but an abiding state, wherein we are continually alive, though sometimes sleeping and inactive.”

Paul admonishes us in verse 26 not to be or become vain glorious—“boasting of our attainments; vaunting ourselves to be superior to others; or seeking honor from those things which do not possess moral good; in birth, riches, eloquence” (Adam Clarke’s Commentary on the Bible).

Paul says that they are not to “provoke one another.” In other words, they are not to “provoke those whom they regard as inferiors by a haughty carriage and a contemptuous manner toward them. They look upon them often with contempt; pass them by with disdain; treat them as beneath their notice; and this provokes on the other hand hard feeling, and hatred” (Albert Barnes’ Notes on the Bible).

Also, we are not to envy one another either, perhaps on account of their superior wealth, rank, talent, or learning (compare Albert Barnes’ Notes on the Bible).

Galatians, Chapter 6

After explaining how not to treat our fellow man and especially our brethren in the church, Paul continues to explain how we are to treat them—and how we might be able to help them when they need help.

He states in Galatians 6:1–2:

“(Verse 1) Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness; considering thyself, lest thou also be tempted. (Verse 2) Bear ye one another’s burdens, and so fulfill the law of Christ.”

When we are “spiritual” and are led by God’s Spirit and are therefore displaying the characteristics of meekness—which is part of the fruit of the Holy Spirit—then we are in a position to help a brother who is overtaken in a fault. Paul is not speaking of false brethren and teachers who, living in sin, had come in to destroy the body of Christ, but Paul is referring to a brother who has slipped and needs help—perhaps without even recognizing it—to get back on track.

We are told to “consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching” (Hebrews 10:24–25, New King James Bible).

Before We talk to a brother who is overtaken in a fault, we ought to make sure that we pray first to God for His wisdom and intervention (1 John 5:16). And then, we ought to show “compassion” and “fear” and “humility,” when we try to help and correct our brother, knowing that unrepented sins may grow like cancer (Jude 22–23; 2 Timothy 2:16–26). In doing this, we will bear “one another’s burdens.” When we are called upon to help in such a way, we must not shrink back from such responsibility (Proverbs 24:10–12; 27:5–6; 28:23).

At the same time, Paul warns us not to forget our own weaknesses, including the possibility that we could also slip. Otherwise, we might be tempted to deal with the erring brother too harshly and severely (compare James 2:13).

When we follow Paul’s admonitions of helping others who are in need of help, then we will fulfill the law of Christ. Christ came to fulfill the law, by filling it up with meaning, showing the original spiritual intent. He showed us how to love God and neighbor to the fullest extent. This we can only do when Christ’s Spirit lives in us.

Christ told His disciples, in John 13:34: “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.” He added in John 15:12: “This is my commandment, That ye love one another, as I have loved you.”

In order to love each other AS Christ loved us, we need to have God’s love in us—which we receive through the Holy Spirit living in us. Compare Romans 5:5, 8–10.

Continuing in Galatians 6:3–5:

“(Verse 3) For if a man think himself to be something, when he is nothing, he deceiveth himself. (Verse 4) But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. (Verse 5) For every man shall bear his own burden.”

Paul is pointing out, in verse 3, that those who think they could not slip in the same way as their brother in verse 1, should realize that they, too, could sin in the same manner (compare 1 Corinthians 10:12; see also Romans 11:20).

Albert Barnes’ Notes on the Bible explains:

“They who feel secure, and think it impossible that they should sin, are not safe. They may be wholly deceived, and may be nothing, when they have the highest estimate of themselves. They may themselves fall into sin, and have need of all the sympathy and kindness of their brethren… He deceiveth himself—He understands not his own character.”

When we think that our own strength, talents and accomplishments will save us from sin, we need to realize that we “are nothing” apart from God (verse 3).

In addition, Paul is telling us in verse 4 that we are to prove or examine our own work—how we are doing in light of God’s Word and His law—and that we should not compare ourselves with others (see 2 Corinthians 10:12–13). When our ways are in harmony with God’s standard, then we can rejoice, based on our lives, rather than on the fact that we think, comparatively speaking, that we are not doing as badly as others (see Luke 18:9–14, especially verse 11). Others are not our standards. We are not to compare ourselves with the brother who slipped and whom we are to help, but we are just to look at ourselves when evaluating how we are doing.

In the same context, Paul says in verse 5 that we all shall bear our own burden. Is this a contradiction to verse 2, where Paul said that we are to bear one another’s burden? No. Notice the following explanation by the Jamieson, Fausset and Brown Commentary:

“For… each man shall bear his own ‘burden,’ or rather, ‘load’ (namely, of sin and infirmity), the Greek being different from that in [verse 2]. This verse does not contradict [verse 2]. There he tells them to bear with others’ ‘burdens of infirmity’ in sympathy; here, that self-examination will make a man to feel he has enough to do with ‘his own load’ of sin, without comparing himself boastfully with his neighbor. Compare [verse 3:] Instead of ‘thinking himself to be something,’ he shall feel the ‘load’ of his own sin: and this will lead him to bear sympathetically with his neighbor’s burden of infirmity.”

Also, in realizing our own burden of sin, we appreciate that because of God’s grace, we can obtain help from God and forgiveness of sin and a good and undefiled conscience (Hebrews 10:22). We should always remember that we can lighten our burden by taking Jesus’ load upon us—knowing that His yoke is “easy” and His burden is “light” (Matthew 11:28–30). And as this applies to us, it applies likewise to our brother who slipped and fell.

In Galatians 6:6–10, Paul goes on to introduce a related topic, that of doing good:

“(Verse 6) Let him that is taught in the word communicate unto him [share with him] that teacheth in all good things. (Verse 7) Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. (Verse 8) For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. (Verse 9) And let us not be weary in well doing: for in due season we shall reap, if we faint not. (Verse 10) As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.”

The Jamieson, Fausset and Brown Commentary explains the connection between what Paul said in the previous verses, and what he is saying now:

“From the mention of bearing one another’s burdens, he passes to one way in which those burdens may be borne—by ministering out of their earthly goods to their spiritual teachers… Each shall bear his own burden; BUT I do not intend that he should not think of others, and especially of the wants of his ministers.”

Adam Clarke’s Commentary on the Bible adds:

“Contribute to the support of the man who has dedicated himself to the work of the ministry, and who gives up his time and his life to preach the Gospel. It appears that some of the believers in Galatia could receive the Christian ministry without contributing to its support. This is both ungrateful and base… It is unjust.”

But Paul’s admonition is not limited to supporting the ministry. God expects all of us to do good unto all when we have opportunity—especially unto our spiritual brethren. Again, in verses 7 and 8, Paul points out the incongruity between the way of our flesh and the way of God’s Spirit in us.

WE WILL REAP WHAT WE SOW! When we sow to our flesh by following the demands of our flesh—including a refusal to do good—then we will ultimately reap of our flesh destruction. If we sow to God’s Spirit in us by following its lead and doing good without wavering or hesitation, and not losing heart, then we will inherit of the Spirit eternal or everlasting life.

Continuing and concluding in Galatians 6:11–19:

“(Verse 11) Ye see how large a letter I have written unto you with mine own hand. (Verse 12) As many as desire to make a fair show in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ. (Verse 13) For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.

“(Verse 14) But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. (Verse 15) For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. (Verse 16) And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. (Verse 17) From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus. (Verse 18) Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.”

Paul concludes his letter by re-introducing themes and concepts, which he had discussed throughout his letter. Pointing at his own sickness and physical infirmities (verse 11), and apparently also at his wounds that stemmed from the many beatings which he had to endure (verse 17; compare 2 Corinthians 11:23–25), he emphasizes that part of his persecution resulted from his message of the cross and the fact that circumcision is no longer required (verses 12, 15).

Paul also points out that those who require circumcision so that they don’t have to endure persecution (verse 12), don’t keep the law themselves (verse 13)—that is, not all the law, and most certainly not the Ten Commandments.

Paul continues to explain that the essence of the message of the gospel of the Kingdom of God is HOW we are able to inherit the Kingdom. It has to do with HOW WE WALK (verse 16); that we must live as a “new creature” (verse 15); that the world is crucified to us and we are crucified to the world (verse 14); and that we are now the Israel of God (verse 16); that is, spiritual Israel—as distinguished from the Israel according to the flesh.

As spiritual Israelites and spiritual Jews, we are to have the same faith of Christ that Abraham had. Further, and most importantly, inheriting the Kingdom of God and obtaining salvation have to do with the fact that God the Father and Jesus Christ forgive us our sins; and justify us; and make us and keep us righteous—by GRACE (verse 18).

As long as we follow the lead of the Holy Spirit in us, we will keep God’s law and obtain mercy when we slip (verse 16). Jesus Christ will forgive us upon our repentance, and His blood will cleanse us from all sin and all unrighteousness (1 John 1:7, 9).

And so, as Paul started with the concept of grace (Galatians 1:3), so he ends with it in the very last sentence of his letter. The correct understanding of grace is so very important. It is not license to sin, but it is God’s help for us to be able to live apart from sin.

Conclusion

The highly misunderstood biblical concepts of how to attain justification, righteousness, and salvation, and whether there is a conflict between law and grace, have led to terrible consequences. Millions are deceived in thinking that they no longer have to keep the Ten Commandments and certain statutes and judgments, while others assume that they can earn their salvation by trying on their own to obey God. Then there are those who despair because they think that their sins could never be forgiven, focusing on their shortcomings and concluding that they could never be saved.

Paul’s letter to the Galatians makes clear that we cannot qualify for God’s Kingdom without His grace. He also explains that certain rituals, including sacrifices, washings and circumcision, are no longer necessary, and they most certainly cannot justify us. At the same time, Paul shows that we must strive to obey God—that we must leave behind the ways and wrong customs of this world and that we must overcome the temptations of our flesh.

If we think that we can never “lose” salvation—no matter how we live—then we are wrong. If we think that we must justify ourselves and make ourselves righteous, we will fail. If we think that it is our faith alone that will justify us and make us righteous, then we are misled. But when we allow the faith of Christ, dwelling in us, to justify us, and when we permit the living Christ to fulfill the righteous requirements of the law in us, then we will succeed.

Yes, we are duty-bound to keep God’s spiritual law, but it is God’s grace that enables us to do so. And yes, we will, from time to time, miss the mark and violate God’s law and sin, even after conversion, but it is God’s grace that will grant us forgiveness and enable us to continue—until the day of Christ’s return.

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Introduction

Historical Background

The book of Zechariah is an extraordinary and clearly inspired book of the Bible. It shows us what will happen very soon. It is indeed a prophecy for our time! It gives us some unique insight into the very workings of the mind of God, beginning even with the name of the book itself.

Zechariah’s Hebrew name, “Zekar-yah,” means “Yahweh Remembers,” or “Yahweh Has Remembered.” His name actually correlates to the message of the book, which is that God remembers His people and will not forget their work for Him, if they follow Him faithfully.

Zechariah was a prophet and a priest—the son of Berechia, the grandson of Iddo the prophet (Zechariah 1:1; compare Nehemiah 12:16, which only mentions Zechariah as a descendant of Iddo, since his father Berechia had apparently died at a young age). Iddo was also a priest who returned from Babylon with Zechariah, Zerubbabel the governor and Joshua the High Priest. Iddo was, according to tradition, a member of the Great Synagogue (the governing body of the Jews before the Sanhedrin).

Zechariah was one of three prophets, along with Haggai and later Malachi, who ministered to the exiles returning from Babylon to Jerusalem.

The book of Zechariah was written during the effort of the ancient people of Judah to rebuild the Temple, which had been destroyed by the Babylonians. Jews had returned 18 years before Zechariah’s appearance to lay the foundation of the Temple, but then the work had stopped. Two months prior to Zechariah, the prophet Haggai had begun to encourage the people to resume building the Temple, but that revival was very short-lived. Haggai’s prophecies can be found in the book of Haggai. Two months later, the work of building the Temple had again stopped. The people had to be encouraged once more by Zechariah to complete the task of building the Temple.

Zechariah began prophesying during the months of October/November in the second year of the reign of Emperor Darius (520 B.C.). His last dated prophecy was delivered two years later, in 518 B.C.

The Broadman Bible Commentary explains:

“In contrast to most of the Minor Prophets, both Haggai and Zechariah are mentioned outside their own books. They are credited with being the driving forces behind the renewed efforts (ca. 520–515 B.C.) to rebuild the Temple (Ezra 5:1; 6:14)…  According to Ezra 5:16 the returning Jews under Sheshbazzar had laid the foundations for a new Temple in Jerusalem in the year 538 B.C. with the permission which the Persian king Cyrus had granted them… However, the work was not completed. For a full 18 years the Temple continued in ruins…

“[By the time of the arrival of Haggai and Zechariah, the] enthusiasm of the pioneering and returning Jews [was]… gone. Quarrels, particularly with the Samaritans, difficulties with the rebuilding of the city, and several years of poor harvests… had dampened their spirits… At this time of low spirits, resignation, unhappiness and hopelessness, God proved his power by sending Haggai to warm the hearts… with new enthusiasm. He persuaded the Jewish community to begin work of the Temple again in 520 B.C. But his encouraging words came to an end after a short period. Zechariah took up his work. Ezra 6:15 records that the rebuilt Temple was formally dedicated in the spring of 515 B.C.”

While the prophet Haggai was a very old man at the time of his public appearance, Zechariah himself was still a “young man” when he began to prophesy. However, the term “young man” could still apply to a 28-year-old man (compare Albert Barnes’ Notes on the Bible, comment to Genesis 41:12: “… Joseph, when he was so designated by the chief butler… was 28”).

Zechariah’s encouragement to continue and finish the Temple was not only focused on the days of his time. Rather, he pointed the people to the glorious FUTURE of the very Temple they were to be eagerly rebuilding! Its completion would be followed by the First Coming of the Messiah, who would visit that same physical Temple, and then ultimately by His Second Coming, when He would visit a spiritual Temple—the Church of God—patterned after the physical Temple!

It should be noted here that this scenario could also correlate to the building of ANOTHER physical Temple just prior to the return of Christ—a temple which might be spared in the end-time destruction of Jerusalem and continue to exist on into the Millennium after Christ’s return.

Zechariah looked into the future and he communicated the sure prophecies to the people of his time. Today, we can read prophecies relating to events that have occurred by now, thereby finding comfort, assurance and renewed faith in the fact that the prophecies of future events will likewise occur, exactly as written in the book!

The Ryrie Study Bible explains that “Zechariah predicted more about [the] Messiah than any other prophet except Isaiah… [referring to prophecies] concerning His first coming… and prophecies to be fulfilled at His second coming.”

Unger’s Bible Handbook adds: “This book is unique in its messianic emphasis among the minor prophets and in its unfolding of events connected with the first and second advents of Christ. It has been called the most messianic, the most truly apocalyptic and eschatological of all the writings of the OT.”

The commentary of the Scofield Reference Notes elaborates:

“Both advents of Christ are in Zechariah’s prophecy… More than Haggai or Malachi, Zechariah gives the mind of God about the Gentile world-powers surrounding the restored remnant. He has given them their authority and will hold them to account; the test, as always, being their treatment of Israel.”

Who Wrote the Book?

Some have questioned the authorship of the book of Zechariah, suggesting that it was written by at least two different authors at different times. However, there is no valid reason to doubt that the prophet Zechariah wrote the entire book. As is the case with objections to the single authorship of the book of Isaiah, for example, comments questioning the same regarding the book of Zechariah are to be rejected as well.

The Nelson Study Bible includes the following observation:

“Those who question the unity and single authorship of Zechariah usually argue that chs. 9–14 date from the Hellenistic period (331–167 B.C.) or the Maccabean period (167–73 B.C.). The reference to ‘Greece’ in 9:13 has often been cited as evidence for a late date, after Alexander’s conquests (c. 330 B.C.). However, Greek influence was strong in the ancient Middle East as early as the seventh century B.C… Those who hold the unity of the book generally date its completion between 500 and 470 B.C…”

Rienecker’s “Lexikon zur Bibel” agrees, adding:

“According to Jewish and Christian tradition, Zechariah himself is the author of the entire book; the gospel writers… and Jesus … quote the prophet with that understanding… Some critics assume two different authors… But the disagreements among themselves show that their particular reasoning is not convincing.”

Zechariah recorded many prophecies, which he received and penned under Godly inspiration, to persuade us that God is in control. Even in times of great personal and national trials and problems, God is not far from anyone of us, and He is always there to help us and to bless our efforts, when we diligently seek Him.

Basically, the book is divided into two parts—several visions which Zechariah received (chapters 1–6), and subsequent prophecies pertaining mainly to end-time events (chapters 7–14).

In this booklet, we will examine Zechariah’s visions in depth, and discuss additional prophecies as they relate to both the First and Second Coming of Jesus Christ and the nations of Israel and Judah, as well as the City of Jerusalem.

Part 1 – The Nine Visions of Zechariah (Zechariah Chapters 1–6)

The First Vision – The Horses (Zechariah 1:8–11)

The Second Vision – The Four Horns and the Four Craftsmen (Zechariah 1:18–21)

As mentioned previously, Zechariah’s nine visions must be viewed, foremost, as containing prophecies for us today and our immediate future.

Zechariah 1:18–21 states: “(18) Then I raised my eyes and looked, and there were four horns. (19) And I said to the angel who talked with me, ‘What are these?’ So he answered me, ‘These are the horns that have scattered Judah, Israel and Jerusalem.’ (20) Then the LORD showed me four craftsmen. (21) And I said, ‘What are these coming to do?’ So he said, ‘These are the horns that scattered Judah, so that no one could lift up his head; but the craftsmen are coming to terrify them, to cast out the horns of the nations that lifted up their horn against the land of Judah to scatter it.’”

While some commentaries understand this vision as strictly symbolic with no historical or prophetic meaning attached to the specific nature and identity of the four horns (compare the Broadman Bible Commentary), most commentaries agree that the four horns represent four kingdoms or powers (compare Daniel 7:7, 8, 24; Revelation 17:12) which fight against the house of Judah, the city of Jerusalem and the house of Israel. However, very few seem to understand that the vision relates not only to the time of Zechariah, but is primarily discussing events in the end time. Failing to appreciate this, they are bound to misidentify the real nature of the four horns.

For example, the Ryrie Study Bible writes that the four horns describe the “power of Gentile nations (perhaps Assyria, Egypt, Babylonia, and Medo-Persia specifically) which afflicted and scattered Israel.”  This understanding is echoed in The Life Application Bible. A similar, albeit equally wrong, interpretation is offered by The Nelson Study Bible, stating: “The horns that persecuted Israel and Judah included Assyria, Babylon, Medo-Persia and later Greece.”

A better explanation is given by Unger’s Bible Handbook. That commentary seems to understand the end-time significance of the prophecy. It states regarding the four horns that they “represent hostile nations, i.e., the four great world powers of the times of the Gentiles (cf. [Daniel] 2:37–45; 7:2–8, 17–28), namely, Babylon, Medo-Persia, Greece and Rome (the latter to be revived at the end time, [Daniel] 2:42–44; 7:7, 8, 20; [Revelation] 13:1).”

A similar interpretation is offered by the Jamieson, Fausset and Brown Commentary, stating: “But the Spirit in the prophet looked farther; viz., to the four world powers, the only ones which were, or are, to rise till the kingdom of the Messiah, the fifth, overthrows and absorbs all others in its universal dominion. Babylon and Medo-Persia alone had as yet risen, but soon Graeco-Macedonia was to succeed…, and Rome the fourth and last, was to follow… The fact that the repairing of the evils caused to Judah and Israel by all four kingdoms is spoken of here proves that the exhaustive fulfillment is yet future.”

However, even these last two explanations do not capture the full significance of Zechariah’s vision for end-time events still ahead of us. The Bible foretold the existence of four world-ruling empires (Babylon, Medo-Persia, Greece and Rome), and also prophesied that the ancient Roman Empire would be revived ten times throughout history, culminating in the tenth and final revival just prior to Christ’s return.

It does not appear that the four horns refer to ancient powers which have long come and gone; rather, the emphasis is primarily directed at four powers in existence at the time of Christ’s return, which will have turned against the modern descendants of the houses of Israel and Judah, as well as spiritual Israel and Judah—the Church of God—and which will have been instrumental in a future occupation and destruction of the city of Jerusalem. (For more information as to the identity of the modern houses of Israel and Judah, please read our free booklet, “The Fall and Rise of Britain and America.”)

We need to realize that the Bible speaks of “ten horns” or ten kings or kingdoms, as existing contemporaneously in the future, and which will give their power and authority to a charismatic political and military leader (“the beast”) for a very short time (Revelation 17:12–13). However, these ten horns—symbolizing kings or kingdoms—are not totally united in approach and goal, and some will be more powerful and influential than others. In the book of Daniel, we read that these last ten kings will be “partly of potter’s clay and partly of iron,” showing that the last “kingdom shall be divided… [and] be partly strong and partly fragile… [and] they will not adhere to one another” (Daniel 2: 41–43). It is therefore likely that some—apparently four—of the ten future kings or kingdoms will be more powerful than the rest and instrumental in persecuting and attacking modern physical and spiritual Israel and Judah.

It is also possible that one of the four horns refers to the “kingdom” (compare Daniel 2:41) of the last revival of the ancient Roman Empire, consisting of ten nations or groups of nations, which will be led by the “beast.” The other three “horns” could then refer to three most powerful allies of the Beast power, which will fight together with the Beast power (the revived Roman Empire) against physical and spiritual Israel. An end-time confederacy of several nations against Israel is described in Psalm 83:5–8. Besides “Assyria”—a reference to modern Germany, who will lead the coming last revival of the ancient Roman Empire—countries like Edom (Turkey), Ammon (part of Jordan) and Moab (perhaps part of Iraq) are mentioned (countries which are specifically identified in Daniel 11:41, as not being overthrown by the king of the North or the end-time Beast power).

As is the case with the identity of the four horns, commentaries are equally confused, and perhaps even more so, regarding the identity of the four craftsmen, who will “cast out” the four horns who had lifted up “their horn,” signifying agreed-upon unified action against the land of Judah.

A few commentaries suggest that some of the horns turned into the craftsmen. For instance, The Nelson Study Bible writes: “The craftsmen or ‘smiths’ destroyed the horns (v. 19). Historically, Babylon destroyed Assyria, Medo-Persia conquered Babylon, Greece conquered Medo-Persia, and Rome overcame Greece.” Similar, but equally unconvincing, is the explanation in Unger’s Bible Handbook, even though it does allow, at least, for a future end-time fulfillment. It states:

“The Lord then shows the prophet four smiths… These artisans (technicians) symbolize kingdoms which the Lord used to cast down the persecutors of His people Israel. Three of these ‘smiths’ (Medo-Persia, Greece, and Rome) were horns, which in turn became smiths. The fourth smith is the kingdom set up by the returning King of [kings] and Lord of lords ([Revelation] 19:16) who destroys the ten-kingdom confederation of the end time ([Daniel] 2:44).”

The problem with this explanation is at least two-fold: First, Zechariah’s vision does not seem to allow for the concept that the horns turn into craftsmen. Rather, we read about four craftsmen who will destroy the four horns. If horns would turn into craftsmen, then, following that rationale, the last or fourth craftsman—allegedly the kingdom of God that Christ will establish here on earth—would have been a prior “horn.”

Secondly, the prophecy deals with the end-time fulfillment of the destruction of all four horns by the four craftsmen. Contemporaneous horns and craftsmen are described—not one horn following another horn and one craftsman following another craftsman. In other words, at the very end, four existing craftsmen will destroy four existing horns at approximately the same time. Based on this understanding, we must conclude that the four craftsmen are four mighty and powerful angelic beings who will—in unison with Jesus Christ—destroy the four horns which will fight against the modern physical descendants of the houses of Israel and Judah, as well as spiritual Israel and Judah—the Church of God.

We read that Christ will return with His mighty angels to take vengeance on those who persecuted God’s people and who did not obey the gospel (2 Thessalonians 1:7–8). He will destroy the modern Babylonian system with the help of angels. (Our free booklet, “Angels, Demons and the Spirit World,” explains in more detail the role and function of “warrior” angels—such as the archangel Michael—who assist God with the execution of His judgment over disobedient people and kingdoms.)

Zechariah’s second vision, pertaining to four horns and four craftsmen, shows that God and His angels are in charge. When the time comes, they will intervene and destroy all enemies of God and of God’s people. When we apply the vision to Christ’s disciples—spiritual Israel—it should be a source of great encouragement and hope for the future—knowing that God cares for His people and that their blood is precious in His sight.

The Third Vision – The Measuring Line (Zechariah 2:1–5)

While commentaries are divided as to the intended timing of some of Zechariah’s nine visions, virtually all agree that the third vision of the “measuring line” applies to the future Millennium—when God’s Kingdom will be established on this earth.

Zechariah 2:1–5 reads as follows: “(1) Then I raised my eyes and looked, and behold, a man with a measuring line in his hand. (2) So I said, ‘Where are you going?’ And he said to me, ‘To measure Jerusalem, to see what is [better: will be] its width and what is [better: will be] its length.’ (3) And there was the angel who talked with me, going out; and another angel was coming out to meet him, (4) who said to him, ‘Run, speak to this young man, saying, “Jerusalem shall be inhabited as towns without walls, because of the multitude of men and livestock in it. (5) ‘For I,’ says the LORD, ‘will be a wall of fire all around her, and I will be the glory in her midst.’”’”

We will expand on these five verses to give a clearer understanding of what is the intended meaning.

As stated, virtually all commentaries agree that this is foremost a millennial prophecy.

Unger’s Bible Handbook states: “This vision presents Jerusalem in millennial glory… [The surveyor’s] activities intimate the growth and prosperity of Jerusalem… ultimately to be fulfilled in the Kingdom Age.”

The “New Scofield Reference Edition” contains the following annotation: “The measuring line (or reed) is used by Ezekiel (40:3, 5) as a symbol of preparation for rebuilding the city and Temple in the Kingdom Age. Here [in Zechariah 2:1–5] it has that meaning… The subject of the vision is the restoration of nation and city. In no sense has this prophecy been fulfilled.”

The Nelson Study Bible agrees, stating that “These words refer ultimately to the future Jerusalem under the rule of its glorious king…”

Charles Feinberg writes in “The Minor Prophets,” page 280: “Surely it will not be denied that the fulfillment of this prophecy is in millennial times.”

We are also told in this vision that Jerusalem, which will be largely destroyed just prior to the return of Christ, will be rebuilt, and Jerusalem’s boundaries will be enlarged because of the multitude of people and livestock in it. This shows that the prophecy does not deal with the New Jerusalem, which will come down from heaven AFTER the Millennium and the Great White Throne Judgment period, a time when there will be no more physical beings and animals, but it describes the rebuilt or restored city of Jerusalem at the time of the Millennium.

Regarding its future boundaries, Matthew Henry’s Commentary states: “… it shall extend far beyond the present dimensions.”

In addition, we read that the city of Jerusalem will have no physical walls. This is confirmed in Ezekiel 38:11–12, where not only the city of Jerusalem, but also the entire Promised Land, is described as a “land of unwalled villages,” which are occupied by “a peaceful people, who dwell safely, all of them dwelling without walls, and having neither bars nor gates… a people gathered from the nations, who have acquired livestock and goods, who dwell in the midst of the land…”

Even though the city and the entire country will not have physical walls or gates for defense purposes, it won’t be helpless or defenseless. In fact, we read in Ezekiel 38 that, at the very beginning of the Millennium, Asiatic hordes will attempt to invade and occupy the Promised Land. But God will intervene and defeat this enemy by fire (Ezekiel 38:22; 39:6). We find a similar event occurring at the very end of the Millennium, when God will destroy invading armies with fire (compare Revelation 20:7–9). And so, it is God who is described in Zechariah’s vision as “a wall of fire” for His people, indicating His ability and willingness to supernaturally defend His people.

Whatever physical “walls” or “gates” may exist surrounding Jerusalem and the entire Promised Land (compare Isaiah 60:10), they will not exist for the purpose of defense, and their gates will be continuously open (Isaiah 60:11). We read in Isaiah 60:18 that, with the exception of the attack of the Asiatic hordes at the beginning of the Millennium, and a similar event at its end, “Violence shall no longer be heard in your land, Neither wasting nor destruction within your borders; But you shall call your walls Salvation, And your gates Praise.”

In addition, God will be “their glory in [Jerusalem’s] midst.”

The commentary of Jamieson, Fausset and Brown offers the following explanation:

“The same combination of ‘glory and defense’ is found in Isaiah 4:5, alluding to the pillar of cloud and fire which defended and enlightened Israel in the desert… As God is to be her ‘glory,’ so she is to be His ‘glory’ ([Isaiah] 62:3).”

With this insight into Jerusalem’s glorious future, Zechariah, who is described as a “young man” (Zechariah 2:4), was inspired to encourage the people at his time to become zealous and diligent in fulfilling their obligation and duty—to rebuild physical Jerusalem.

The Broadman Bible Commentary explains:

“This message has direct application to the task at hand. If the most important aspect of the rebuilt and reinhabited city will be the presence of God, attention to the building of the house must command top priority.”

In the same way, God’s people today must be diligent to fulfill their task and commission—to preach the gospel of the glorious Kingdom of God in all the world as a witness, announcing the time soon ahead of us when the Messiah, Jesus Christ, will restore and rebuild Jerusalem here on earth and make it His royal dwelling place during the Millennium (compare Isaiah 2:1–4).

Interlude – God’s Words in Zechariah 2:6–13

As we have seen, Zechariah’s third vision of the “measuring line” clearly deals with prophetic events for us today and for our immediate future. It should, therefore, be self-evident that the statements immediately following that vision are likewise addressing events that will shortly come to pass.

Zechariah 2:6–13 reads: “(6) ‘Up, up! Flee from the land of the north,’ says the LORD; ‘for I have spread you abroad like the four winds of heaven,’ says the LORD. (7) ‘Up, Zion! Escape, you who dwell with the daughter of Babylon.’ (8) For thus says the LORD of hosts: ‘He sent Me after glory, to the nations which plunder you; for he who touches you touches the apple of His eye. (9) For surely I will shake My hand against them, and they shall become spoil for their servants. Then you will know that the LORD of hosts has sent Me to you. (10) Sing and rejoice, O daughter of Zion! For behold, I am coming and I will dwell in your midst,’ says the LORD. (11) ‘Many nations shall be joined to the LORD in that day, and they shall become My people. And I will dwell in your midst. Then you will know that the LORD of hosts has sent Me to you. (12) And the LORD will take possession of Judah as His inheritance in the Holy Land, and will again choose Jerusalem. (13) Be silent, all flesh, before the LORD, for He is aroused from His holy habitation!’”

Who Is Speaking?

This passage in Zechariah 2:6–13 is one of those remarkable passages in the Old Testament which prove that God is not just one Person. We read that the LORD says He will send the LORD. Notice carefully in verse 10 where the LORD says that He is coming and that He will dwell in the midst of His people—an obvious reference to the Second Coming of Jesus Christ (more fully explained below). But then, we read in verse 11 that God’s people will know that the “LORD of hosts” has sent “Me” [i.e., the LORD, mentioned in verse 10]. So we see that the FATHER—called the LORD of hosts—will send Jesus Christ—also referred to as the LORD—back to this earth. The word “LORD” in the Old Testament can therefore refer to either the Father or the Son—depending on the context.

John Gill’s Exposition of the Entire Bible states that the Personage speaking here [i.e., the LORD] is “Christ, sent by [the LORD, i.e.] God the Father; and who will be known and owned by the Jews, as well as by the Gentiles…, when they shall be converted, and antichrist shall be destroyed.”

Our free booklet, “God Is A Family,” describes and explains this fact in more detail. Under the headline, “The Prophet Zechariah Understood,” the following is pointed out:

“Reading in Zechariah 4:8–9: ‘Moreover the word of the LORD [in Hebrew, ‘Yahweh’] came to me, saying: The hands of Zerubbabel Have laid the foundation of this temple; His hands shall also finish it. Then you will know That the LORD [in Hebrew, ‘Yahweh’] of hosts has sent Me [“Yahweh”] to you.’

“We see in this passage that the LORD [‘Yahweh’] sent the LORD [‘Yahweh’]. The expression, ‘Yahweh,’ then is applied to both God beings. As we will see in more detail, both God the Father and Jesus Christ are referred to in Scripture as ‘Yahweh’—the ‘I AM’ (compare Exodus 3:14)—basically meaning, ‘the Eternal,’ or, ‘the Ever-living One.’ This fact alone proves that both the Father and Jesus Christ have always existed—that they are God beings, and that the Old Testament teaches that there is more than just one God being.

“Zechariah 6:9, 12–15 confirms this conclusion: ‘Then the word of the LORD [‘Yahweh’] came to me, saying… (v. 12) Then speak to him, saying, Thus says the LORD [‘Yahweh’] of hosts, saying: Behold, the Man whose name is the BRANCH! From His place He shall branch out, And He shall build the temple of the LORD [‘Yahweh’]; Yes, He shall build the temple of the LORD [‘Yahweh’]. He shall bear the glory, And shall sit and rule on His throne; So He shall be a priest on His throne, And the counsel of peace shall be between them both. Now the elaborate crown shall be for a memorial in the temple of the LORD [‘Yahweh’]… Even those from afar shall come and build the temple of the LORD [‘Yahweh’]. Then you shall know that the LORD [‘Yahweh’] of hosts has sent Me to you. And this shall come to pass if you diligently obey the voice of the LORD [‘Yahweh’] your God.’

“Again, we see, that the God being, referred to as ‘Yahweh’ here, sent the second God being, also referred to as ‘Yahweh.’ It is ‘Yahweh’ who says that ‘Yahweh’ sent Him to the people. This passage does not refer to just a human messenger, or to an angel to convey the ‘word of the LORD,’ while the ‘LORD’ is speaking about Himself. Note that the New King James Bible capitalizes the word ‘Me’ in ‘…the LORD of hosts has sent Me to you.’ They convey the intended meaning that the word ‘Me’ refers to one of the two God beings, and not to a human or angelic messenger.

“A third passage in the book of Zechariah, proving that the word ‘Yahweh’ applies to both God beings, can be found in chapter 2, verses 8–11. Again, we read what the LORD [‘Yahweh’] says, ‘And I will dwell in your midst. Then you will know that the LORD [‘Yahweh’] of hosts has sent Me to you’ (verse 11).”

The Identity and Meaning of “Zion”

We read in Zechariah 2:7 that “Zion,” which is “dwelling with the daughter of Babylon,” is to flee out of the “land of the north.” Who is Zion?

In the time of Abraham, the place where the city of Zion was built was known as Salem. It is from this city that Melchizedek reigned as king and priest of “God Most High” (Genesis 14:18). The meaning of Zion continued to expand in its usage throughout the Bible. Zion became synonymous with Jerusalem and Israel and was applied to the land and people that God had chosen, as well. For example, Jerusalem and its inhabitants are personified as the “daughter of Zion” (compare Isaiah 62:11; Zechariah 9:9; and, Matthew 21:5).

Zion is especially significant regarding the many prophetic statements concerning the establishment of God’s Kingdom on the earth and the location of His rule: “For the LORD has chosen Zion; He has desired it for His dwelling place: ‘This is My resting place forever; Here I will dwell, for I have desired it’” (Psalm 132:13–14). Zion is called the “…city of God” (Psalm 87:3) and the “…city of the great King” (Psalm 48:2). Another reference states: “For out of Zion shall go forth the law, And the word of the LORD from Jerusalem” (Isaiah 2:3). Psalm 102, verse 16, explains: “For the LORD shall build up Zion; He shall appear in His glory.”

The physical location of Zion is the place on this earth where Jesus Christ will assemble those who will have a part in the first resurrection (or who are changed from mortal to immortal—compare 1 Corinthians 15:51–52 and 1 Thessalonians 4:13–18): “Then I looked, and behold, a Lamb standing on Mount Zion, and with Him one hundred and forty-four thousand, having His Father’s name written on their foreheads” (Revelation 14:1).

We see, then, that the meaning of Zion goes beyond its original designation as a Jebusite stronghold or fortress. Zion depicts the HEADQUARTERS for governmental administration of God’s rule in and from heaven; for a united Israel under King David; and eventually for the rule of God’s government over mankind. Notably, Zion also describes the people and the land of promise as a symbol of the hope that God has prepared for all nations!

As pointed out above, “Zion” can refer to the chosen people of God. This means that it can refer to and include, symbolically, the members of the New Testament Church of God. Christ will rule with His saints—those Spirit-born Church members—from Jerusalem. As “Zion” can refer to a physical location as well as the physical people of Israel and Judah, so it can also refer to the people of spiritual Israel—true Christians.

God’s admonition to “Zion” to flee out of the “land of the north” is to be understood mostly within this context. As we will point out below, God warns true Christians to separate themselves, spiritually, from the end-time Babylonian system, as He will destroy it in due time because of its sins.

Time Setting

As stated earlier in this booklet, Zechariah’s prophecy addresses our time. For example, we read in Zechariah 2:11 that many nations will join God “in that day.” The phrase, “in that day,” refers ALWAYS to the time just prior to, or subsequent to Christ’s return. Another expression would be, “the day of the Lord.”

A similar description of the events just following Christ’s return and His rule in Zion [Jerusalem] can be found in Isaiah 2 (mentioned above). We read in Isaiah 2:2–4: “Now it shall come to pass in the latter days That… all nations shall flow to it [the Lord’s house, verse 1]. Many people shall come and say, ‘Come, and let us go up to the mountain of the LORD, to the house of the God of Jacob; He will teach us His ways, And we shall walk in His paths.’ For out of Zion shall go forth the law, And the word of the LORD from Jerusalem.”

We also read, in Zechariah 2:6, that God has spread abroad Zion like “the FOUR WINDS OF HEAVEN.” This can be understood as a reference to the physical end-time descendants of the ancient houses of Israel and Judah who will be enslaved in many countries. Jeremiah 23:8 prophesies that Christ, when He returns, will free the remnants of Israel and Judah from their captivity:

“…‘As the LORD lives who brought up and led the descendants of the house of Israel from the NORTH COUNTRY and from ALL THE COUNTRIES where I had driven them.’” Compare also
Jeremiah 3:18; 16:14–15.

These passages could also refer to Christ’s disciples—members of spiritual Israel—the Church of God. We read in Matthew 24:31 that Christ, at His return, “will send His angels with a great sound of a trumpet, and they will gather together His elect FROM THE FOUR WINDS, from ONE END OF HEAVEN to the other.”

Flee from Babylon

We are told, in Zechariah 2:6–7, that the daughter of Zion is to flee and escape from the “land of the north”—the “daughter of Babylon.”

Albert Barnes’ Notes on the Bible explains that “The north country, although its capital and center was Babylon, was the whole Babylonian empire, called ‘the North’… because its invasions always came upon Israel from the north.”

End-time Israel will be conquered by the “king of the North” (Daniel 11:40–42). This king will be the last leader of the revived Holy Roman Empire. He is also referred to as the “beast” in the book of Revelation. He will be the military leader of modern Babylon.

Even though the end-time relevance of God’s admonition to flee from or escape out of the land of the north—i.e., modern Babylon—can be hardly overlooked, some commentaries try to apply this warning only to the Jews at the time of Zechariah. However, the New Testament repeats God’s warning that is addressed to His people in the end time. Zechariah’s admonition to Zion to escape from the “land of the north” is foremost directed at spiritual Israel—the “Church of God.” So is the following warning in Revelation 18:4: “And I heard another voice from heaven saying, ‘Come out of her [Babylon, verse 2], my people, lest you share in her sins, and lest you receive of her plagues.”

Additional end-time warnings pertaining to the same circumstances can be found in Jeremiah 50:8 and Jeremiah 51:6, 45.

God does not want His people to dwell with the “DAUGHTER of Babylon”—the revived modern Babylonian system. The commentary of John Gill’s Exposition of the Entire Bible states: “… it may be rendered, ‘[Zion] inhabits the daughter of Babylon’;… dwells in [her] cities, towns, and villages, belonging to it.”

Be Silent, for God is Aroused

Zechariah 2:13 tells us to be silent—to stand in awe and amazement—when Christ returns to this earth to take vengeance on the enemies of God (2 Thessalonians 1:6–10; Revelation 6:10).

The commentary of Jamieson, Fausset and Brown explains:

“[God] is raised up out of his holy habitation—that is, out of heaven… to judge and avenge His people… the call to all to ‘be silent’ is… when God has come forth from heaven where so long He has dwelt unseen, and is about to inflict vengeance on the foe, before taking up His dwelling in Zion and the temple… God is now ‘silent’ while the Gentile foe speaks arrogance against His people; but ‘our God shall come and no longer keep silence’; then in turn must all flesh ‘be silent’ before Him.”

Zechariah’s prophecy is most assuredly directed at us today. It contains a warning to separate ourselves—in conduct and in mind—from this wicked world and its environment, which will reach its evil culmination in a future revival of the ancient Roman Empire. The Bible calls this last revival “Mystery, Babylon the Great, the mother of harlots and of the abominations of the earth” (Revelation 17:5). Christ will return soon to avenge His people and to spoil those who spoiled them (compare Zechariah 2:8–9). Until that time, God’s true servants must be sober and of a sound mind, resisting the temptation of wanting to belong to and befriend the people of this world—this Babylonian system—in order to follow their bad example. After all, this present evil age, with its lusts and passions, will pass away very soon.

The Fourth Vision – The High Priest (Zechariah 3:1–10)

As is the case with all nine visions given to Zechariah, the fourth vision of the high priest relates foremost to our days, even though it might also refer to an initial fulfillment at the time of Zechariah.

Zechariah 3:1–10 reads: “(1) Then he showed me Joshua the high priest standing before the [angel] of the LORD, and Satan standing at his right hand to oppose him. (2) And the LORD said to Satan, ‘The LORD rebuke you, Satan! The LORD who has chosen Jerusalem rebuke you! Is this not a brand plucked from the fire?’ (3) Now Joshua was clothed with filthy garments, and was standing before the [angel]. (4) Then He answered and spoke to those who stood before Him, saying, ‘Take away the filthy garments from him.’ And to him He said, ‘See, I have removed your iniquity from you, and I will clothe you with rich robes.’ (5) And I said, ‘Let them put a clean turban on his head.’ So they put a clean turban on his head, and they put clothes on him. And the [angel] of the LORD stood by. (6) Then the [angel] of the LORD admonished Joshua, saying, (7) ‘Thus says the LORD of hosts: “If you will walk in My ways, And if you will keep My command, then you shall also judge My house, And likewise have charge of My courts; I will give you places to walk Among those who stand here. (8) Hear, O Joshua, the high priest, You and your companions who sit before you, For they are a wondrous sign; For behold I am bringing forth My Servant the BRANCH. (9) For behold, the stone That I have laid before Joshua: Upon the stone are seven eyes. Behold, I will engrave its inscription,’ Says the LORD of hosts, ‘And I will remove the iniquity of that land in one day. (10) In that day,’ says the LORD of hosts, ‘Everyone will invite his neighbor Under the vine and under his fig tree.’”’”

A Glimpse of the Millennium

The nine visions of Zechariah are clearly pointing at the last days and the Millennium. Regarding the fourth vision at issue, we find obvious millennial descriptions. First, we read in Zechariah 3:2 that the LORD has chosen Jerusalem, which will occur when Christ returns (compare Zechariah 2:12). Zechariah 3:10 uses the phrase, “in that day”—an expression describing the time just prior to and subsequent to Christ’s return. That verse says that “in that day,” everyone will invite his neighbor under his vine and fig tree. This is a clear reference to the Millennium, which will begin after Christ has returned

Describing the “latter days” and the beginning of the Millennium, Micah says in Micah 4:4: “But everyone shall sit under his vine and under his fig tree…” This expression also points at a time of peace and security; the latter half of verse 4 continues: “And no one shall make them afraid.” As a temporary forerunner of certain millennial conditions, 1 Kings 4:25 describes peace and security under King Solomon in this way: “And Judah and Israel dwelt safely, each man under his vine and his fig tree… all the days of Solomon.”

The commentary of Jamieson, Fausset and Brown adds: “‘under … vine …[and] fig tree’—[an] emblem of tranquil prosperity… Type of spiritual peace with God through Christ… and of millennial blessedness.”

“In One Day”

Zechariah 3:9 quotes the LORD as saying that He will remove the iniquity of the land “in one day.” Again, this is a reference to the time of Jesus Christ’s return (1 Thessalonians 5:2, 4). He is also the “BRANCH,” mentioned in Zechariah 3:8 (compare also Zechariah 6:12, as well as Isaiah 4:2; 11:1; and Jeremiah 23:5; 33:15).

We read, in Zechariah 14:4, that “in that day His feet will stand on the Mount of Olives.” We are also told, in Zechariah 14:6–7, that “It shall come to pass in that day That there will be no light; The lights will diminish. It shall be ONE DAY Which is known to the LORD [God the Father]—neither day nor night. But at evening time it shall happen That it will be light.”

During this one day of 24 hours in length, Christ will “fight against those nations” which battled against Jerusalem (Zechariah 14:2–3), and the plague inflicted on them will be terrible (compare Zechariah 14:12–15). Christ will remove the iniquity of the land in one day (Zechariah 3:9) by destroying those who act wickedly.

We are also told, in Isaiah 66:7–9, that the Church of God will “deliver” her children in “one day.” Spirit begotten Christians will then be born again—they will be immortal Spirit beings. At the moment of their resurrection, or change to immortality, they will be totally sinless—incapable of sinning anymore. Whatever iniquity they still had will be forgiven, washed away and extinguished.

The End-Time “Joshua”

Since the context of Zechariah’s vision of the “high priest” Joshua deals with the time of Christ’s return and the Millennium, God’s dealings with Joshua himself must also have prophetic and future application. Even though Joshua was a literal high priest at the time of Zechariah, the vision addresses foremost an end-time religious figure who obtains forgiveness of sins and who is given clean clothes—representing godly righteousness. “Filthy clothes,” on the other hand, describe sinful conduct (compare Isaiah 64:6 and Proverbs 30:12).

Clean Clothes

We read in Revelation 19:7–8: “Let us be glad and rejoice and give Him glory, for the marriage of the Lamb has come, and His wife has made herself ready. And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints.”

We read in the book of Revelation about a great multitude “of all nations, tribes, peoples, and tongues, standing before the throne and before the Lamb, clothed with white robes, with palm branches in their hands” (Revelation 7:9). These are those “who come out of the great tribulation, and WASHED THEIR ROBES AND MADE THEM WHITE IN THE BLOOD OF THE LAMB” (verse 14). In other words, they repented of their sins, accepted the Sacrifice of Jesus Christ, obtained forgiveness and were clothed with clean garments, symbolizing God’s righteousness.

Christ also tells the angel or leader of the end-time church of the Laodiceans to buy from Him “white garments, that you may be clothed, that the shame of your nakedness may not be revealed; and anoint your eyes with eye salve, that you may see” (Revelation 3:14, 18). As the leader of the church of Laodicea is portrayed as reflecting the attitude of the entire church of Laodicea, so Joshua’s unclean clothes reflect not just his own unrighteousness, but also the attitude and condition of the people whom he, as “high priest,” represents before God.

We can, therefore, conclude that the end-time “Joshua”—a spiritual leader in the Church of God—as well as many members of the end-time Church of God, will be spiritually cleansed. This might perhaps occur during the time of the Great Tribulation.

“Joshua” is described as “a brand plucked from the fire” (Zechariah 3:2); that is, he will be saved from Gehenna fire, which will burn up the incorrigibly wicked. Satan, the accuser of the brethren (Revelation 12:10), will try to “object” to the role and function that God will bestow on “Joshua.” Satan will try to remind God of Joshua’s former sinful conduct. But God will respond by telling the devil that Joshua has received forgiveness, and that his former sins will be remembered “no more.”

Inscription on the Stone

At the same time, Joshua is reminded (compare Zechariah 3:7) to continue walking in the commandments of God, indicating that he might not have been that diligent before in doing so. If he proves faithful, God will engrave an inscription on the stone that He has laid before Joshua (compare Zechariah 3:9). This reminds us of Christ’s promise to His faithful disciples as recorded in Revelation 2:17: “To him who overcomes I will give… a white stone, and on the stone a new name written which no one knows except him who receives it.”

The Seven Eyes

In addition, we read in Zechariah 3:9 that there are “seven eyes” on the stone. These seven eyes are identified as seven angels or powerful spirit beings. We read in Zechariah 4:10: “… for these seven rejoice to see The plumb line in the hand of Zerubbabel. They are the eyes of the LORD, Which scan to and fro throughout the whole earth.” That God refers in the vision of the high priest to these seven angels shows their role in guiding and protecting Joshua, since they are “ministering spirits sent forth to minister for those who will inherit salvation” (Hebrews 1:14).

A Wondrous Sign

Zechariah 3:8 identifies Joshua and his companions as a wondrous sign. The Nelson Study Bible writes: “Joshua and his companions were a sign because the reinstitution of the priesthood made public God’s continuing intention to fulfill His promises to His people,” including the promise of the First Coming of the “Branch”—the Messiah.

But since Zechariah’s prophecy deals foremost with end-time events, the activities of a future Joshua and his companions will be a public sign—a witness or proof—for the return of Jesus Christ.

Judge in God’s House

We are also told that Joshua is destined to judge God’s house and to have charge of His courts, and that God will give him places to walk among his companions (Zechariah 3:7). This seems to imply a high position in God’s Kingdom, mainly in a priestly function. All of God’s people are promised to become kings and priests in the Kingdom (Revelation 5:10), ruling in the Millennium under the King of kings and the High Priest—Jesus Christ. But some may have a more predominant role as kings (compare Christ’s statements to the early apostles in Matthew 19:28), while others may fulfill primarily responsibilities as priests (which is apparently a task set aside for the end-time Joshua).

Joshua might be given an important role during the Millennium to judge “God’s house”—which could refer to the physical descendants of the house of Israel and of the house of Judah. The Bible identifies the people of Israel and Judah as God’s people; therefore, the house of Israel could likewise be designated, in that sense, as “God’s house,” which is in need of God’s judgment (compare Amos 9:8–10; notice also Micah 4:1–2).

That Joshua will also have charge of “God’s courts” might refer to an important priestly position in the millennial temple, perhaps in a supervising capacity of physical Levites who will administer the temple service.

It is more likely, however, that God’s invitation to the end-time Joshua to judge God’s house and to have charge of His courts refers to a leadership position within the end-time Church of God, just prior to Christ’s return. We read that “the time has come for judgment to begin at the house of God”—the Church (1 Peter 4:17). Also, Paul wrote that the Church should judge those who are inside (1 Corinthians 5:12; compare 1 Corinthians 6:2–3).

Further, the Church is called the temple of God (1 Corinthians 3:16–17; 2 Corinthians 6:16; Ephesians 2:21). The physical temple included courts (Psalm 65:4; 84:2, 10). Psalm 116:18–19 states: “I will pay my vows to the LORD Now in the presence of all His people, In the courts of the LORD’s house, In the midst of you,
O Jerusalem…”

Joshua is Symbolic of Jesus Christ

The ultimate fulfillment of the events surrounding an end-time “Joshua” point to, and are symbolic of, the role of THE High Priest—Jesus Christ.

As the commentary of Jamieson, Fausset and Brown points out: “The restoration of the glory of the priesthood is implied: first, partially, at the completion of the second temple; fully realized in the great High Priest Jesus, whose name is identical with Joshua [Hebrews 4:8], the Representative of Israel, the ‘kingdom of priests’ [Exodus 19:6]; once clad in the filthy garments of our vileness, but being the chosen of the Father… He hath by death ceased from sin, and in garments of glory entered the heavenly holy place as our High Priest [Hebrews 8:1; 9:24].”

Adam Clarke’s Commentary on the Bible adds: “’Clothed him with garments’… [is] Referring to the vestments of the high priest. The true high priest, who is over the house of God, will establish his office among them [the people of Israel and Judah], when they shall acknowledge him as their Messiah, and seek redemption in the blood of the sacrifice which he has offered for their sins; and not for theirs only, but for the sins of the whole world.”

The stone, mentioned in Zechariah 3:9, which is placed before Joshua, also points to Jesus Christ. Adam Clarke’s Commentary on the Bible writes:

“Alluding no doubt to the foundation stone of the temple: but this represented Christ Jesus: ‘Behold, I lay in Zion for a foundation a Stone, a tried stone, a precious Corner Stone, a Sure Foundation,’ [Isaiah] 28:16. This means Christ, and none other; on him his whole Church rests, as a building does on its foundation.” Compare also Ephesians 2:20–21.

On the other hand, Zechariah’s prophecy cannot be understood as speaking exclusively of Jesus Christ. Certain statements just do not apply to Christ at all (compare Zechariah 3:6–7). In addition, Joshua is pictured as a SIGN for the coming BRANCH (the Messiah), showing that foremost, a human being is addressed who will arise in the end time.

Zechariah’s fourth vision of the high priest has great prophetic significance for us today and our future, since it addresses the time of Christ’s return and the establishment of God’s Kingdom on earth, when the Millennium begins. May God speed those days.

The Fifth Vision – The Lampstand and the Two Olive Trees (Zechariah 4:1–14)

As we mentioned before, the nine visions in the book of Zechariah relate foremost to our days, even though some of them might also refer to a preliminary fulfillment at the time of Zechariah.

Zechariah 4:1–14 reads: “(1) Now the angel who talked with me came back and wakened me, as a man who is wakened out of his sleep. (2) And he said to me, ‘What do you see?’ So I said, ‘I am looking, and there is a lampstand of solid gold with a bowl on top of it, and on the stand seven lamps with seven pipes to the seven lamps. (3) Two olive trees are by it, one at the right of the bowl and the other at its left.’ (4) So I answered and spoke to the angel who talked with me, saying, ‘What are these, my lord?’ (5) Then the angel who talked with me answered and said to me, ‘Do you not know what these are?’ And I said, ‘No, my lord.’ (6) So he answered and said to me: ‘This is the word of the LORD to Zerubbabel: “Not by might nor by power, but by My Spirit,” Says the LORD of hosts. (7) “Who are you, O great mountain? Before Zerubbabel you shall become a plain! And he shall bring forth the capstone With shouts of ‘Grace, grace to it!’”’ (8) Moreover the word of the LORD came to me, saying, (9) ‘The hands of Zerubbabel Have laid the foundation of this temple; His hands shall also finish it. Then you will know That the LORD of hosts has sent Me to you. (10) For who has despised the day of small things? For these seven rejoice to see The plumbline in the hand of Zerubbabel. They are the eyes of the LORD, Which scan to and fro throughout the whole earth.’ (11) Then I answered and said to him, ‘What are these two olive trees—at the right of the lampstand and at its left?’ (12) And I further answered and said to him, ‘What are these two olive branches that drip into the receptacles of the two gold pipes from which the golden oil drains?’ (13) Then he answered me and said, ‘Do you not know what these are?’ And I said, ‘No, my lord.’ (14) So he said, ‘These are the two anointed ones, who stand beside the Lord of the whole earth.’”

General Overview of the Meaning of the Vision

John Gill’s Exposition of the Entire Bible contains the following remarks: “… this [vision] represents, under the type of Zerubbabel building the temple, the building of the church by Christ; and which is done and finished, not by might or power of man, but by the Spirit, notwithstanding all opposition, and contempt of it… The temple was a type of the church, and Zerubbabel a type of Christ…”

A similar comment can be found in Albert Barnes’ Notes on the Bible:

“For though in the first instance the words, ‘the hands of Zerubbabel etc.,’ relate to the building of the material temple, and announce its completion through Zerubbabel, yet the inference, ‘and thou shalt know that the Lord of hosts hath sent me unto you,’ shows that the meaning is not exhausted thereby, but that here too this building is mentioned only as a type of the building of the spiritual temple; and the completion of the typical temple is but a pledge of the completion of the true temple [the Church of God, compare 1 Corinthians 3:16; 2 Corinthians 6:16; Ephesians 2:19–22]…”

The Great Mountain

Regarding the great mountain in Zechariah 4:7, which will become a plain, John Gill’s Exposition of the Entire Bible points out:

“This is said in reference to those who opposed the building of the temple, as Sanballat, and others; or the Persian monarchy, and Babylon the capital of it; a mountain being a symbol of a kingdom, or capital city; so Babylon is called… hence the Targum paraphrases the words thus, ‘how art thou accounted a foolish kingdom before Zerubbabel!’ and may denote the opposition made to Christ, and to the building of his church… and may include all the enemies of the church and people of God, as sin, Satan, and the world; who, though they may look like high and great mountains, and make much opposition, and throw many difficulties in their way, yet in the issue will [be] of no avail…”

The Seven Eyes of God and the Lampstand

The seven eyes of God (Zechariah 4:10) are seven angelic beings who are also mentioned in Revelation 5:6. Please note that Zechariah 1:8 describes four of these seven angels. They are also referred to as seven lamps on the lampstand (Zechariah 4:2). The tabernacle had a seven-branched lampstand, a lampstand with seven lamps (Exodus 25:31–37). Solomon’s Temple had several lampstands (1 Kings 7:49). A similar description is found in Revelation 1:20, where seven angels are described as seven stars in Christ’s hands, functioning as ministering spirits for seven churches. These seven churches are described as seven lampstands.

As we explain in our free booklet, “The Sacrificial System and the Tabernacle in the Wilderness,” on pages 35 and 36, the lampstand typifies Christ, the Light of the world. It also symbolizes the Church of God and every single converted Church member. The oil for the lampstand symbolizes God’s Holy Spirit. Christians must continuously make use of its power (2 Timothy 1:6).

“The LORD Sent Me”

We read in Zechariah 4:9 that the LORD says that the LORD sent Him to the people. As pointed out before, this shows that the designation, the “LORD,” can refer to either one of the two God beings—also known as the Father and the Son. Here, the Son, Jesus Christ, is saying that the FATHER sent Him (that is, Christ) to the people.

The Capstone

Zechariah 4:7 speaks of a capstone (or “headstone” in the Authorized Version). This is the last stone to be placed in the building. It is remarkable that the pyramid is the only building where the cornerstone is identical with the capstone. Jesus Christ is the chief cornerstone (Ephesians 2:20; 1 Peter 2:6)—and He is also referred to here as the capstone, showing that the temple is built through Him. He is the beginning and the end (Revelation 1:8), the very foundation on which the temple—physical and spiritual—must be built. Zechariah 4:9 says that Zerubbabel laid the foundation, but “no other foundation can anyone lay than that which is laid, which is Jesus Christ” (1 Corinthians 3:11).

The pyramid also describes the governmental hierarchical structure within the God Family. God the Father is over all. Under Him is Jesus Christ. Converted Christians will be changed into Spirit beings at the time of Christ’s return, and they will rule with, and UNDER Christ for a thousand years. And so, God’s Church today is also hierarchically structured. Jesus Christ—the HEAD of the Church—ordains and GIVES ministers to the Church to guide and lead the membership (Ephesians 4:11–16).

The Temple

Even though the vision is talking about the construction of a physical temple at the time of Zerubbabel, it also applies to the end time. As explained above, one application must be seen in the reference to the spiritual temple—the Church. But it is also possible that another physical temple will be built prior to Christ’s return—and that a modern “Zerubbabel” will be used in some way for the accomplishment of that task.

The Two Olive Trees

The two olive trees, as mentioned in Zechariah 4:11, 12, have dual or even triple application.

The commentary of Jamieson, Fausset and Brown points out:

“Primarily, the ‘two’ refer to [the high priest] Joshua and [to the governor] Zerubbabel. God… at each of the transition periods of the world’s history has sent great men to guide the Church. So the two witnesses shall appear before the destruction of Antichrist… in [Revelation] 11:3, 4, the ‘two witnesses’ are identified with the two olive trees and the two candlesticks.”

The Ryrie Study Bible adds:

“Joshua and Zerubbabel witnessed to [God’s] power in seeing to the completion of the Temple [in 516 B.C., Ezra 6:14, 15]; and in the Tribulation days two mighty witnesses will yet arise (Rev. 11:4). All true witness must be done in the power of the Spirit.”

The New Scofield Reference Edition adds the following:

“The two olive trees represent Joshua and Zerubbabel, whose witness in that day is the prototype of the two witnesses of
[Revelation] 11:3–12. Actually no human being can be the real source of the power that actuates God’s witness. It is only as Joshua [after his cleansing, as described in Zechariah 3], Zerubbabel, or any other human being represents Christ, the true Priest-King, that he fulfills this vision. In their fullest significance the two olive trees speak of Christ, the LORD’s Priest-King (cp. Ps. 110:4).”

The Broadman Bible Commentary contains the following annotation:

“It is proper to identify these two servants with Zerubbabel… and Joshua… Both are directly involved in serving the Lord’s kingdom. These two are the current representatives of a long line of promise… The ‘sons of oil’ (anointed)… are those who serve the cause of the Lord’s presence among his people. They are the ones who build the house… and who are the servants of holiness which must surround the place where the Lord dwells…

“The genuine servants stand to the right and to the left of God [the New King James Bible says, “beside,” in verse 14], who rules over the whole earth… The vision should be seen in the general messianic frame of Zechariah’s prophecy. The Lord is returning to Zion and will set up his kingdom there. In so doing he is fulfilling all the promises made to Israel and to David. This act is not only a comfort for Israel, but a key factor in… his reign for the whole earth…”

The construction of the temple will be accomplished through the power of the Holy Spirit (Zechariah 4:6). Please recall that the two olive trees are also called, “anointed ones.” They are anointed or set aside by God to fulfill His task for them, and they have to do it by yielding to the power of the Holy Spirit.

Zechariah’s fifth vision of the lampstand and the olive trees relates not only to the time of Zerubbabel and Joshua, but also points to events at the time of the return of Jesus Christ, the Messiah. Christ, as the Head of the Church, is the Lampstand who gives us light, strength and understanding through the Holy Spirit. At the very end of this age, two remarkable persons will appear on the world scene—called the “two witnesses”—and will perform mighty works in the service of God. Religious, political and military forces, under the influence of Satan, will oppose them and ultimately kill them, but God will resurrect them through the power of His Holy Spirit (Revelation 11:11–14). (For more information on the function and identity of the two witnesses, please read our free booklet, “Is That in The Bible?—The Mysteries of the Book of Revelation.”)

The end-time destroying mountain or “great millstone” of the Babylonian system will be defeated by the power of God (compare Jeremiah 51:25–26; Revelation 18:21). At that time, God will set up His Kingdom here on earth, which will never be defeated, and “Of the increase of HIS government and peace There will be no end… The zeal of the LORD of hosts will perform this” (Isaiah 9:7).

The Sixth Vision – The Flying Scroll (Zechariah 5:1–4)

In Zechariah 5:1–4, we read the following: “(1) Then I turned and raised my eyes, and saw there a flying scroll. (2) And he (the angel talking to Zechariah, compare Zechariah 4:1), said to me, ‘What do you see?’ So I answered, ‘I see a flying scroll. Its length is twenty cubits and its width ten cubits.’ (3) Then he said to me, ‘This is the curse that goes out over the face of the whole earth: “Every thief shall be expelled,” according to this side of the scroll; and, “Every perjurer shall be expelled,” according to that side of it.’ (4) ‘I will send out the curse,’ says the LORD of hosts; ‘It shall enter the house of the thief And the house of the one who swears falsely by My name. It shall remain in the midst of his house And consume it, with timber and stones.”’”

Many commentaries are in agreement about the general meaning of the “flying scroll.”

The commentary of Jamieson, Fausset and Brown explains:

“It was inscribed with the words of the curse [compare Deuteronomy 27:14–26]. Being written implied that its contents were beyond all escape or repeal… Its ‘flying’ shows that its curses were ready swiftly to visit the transgressors. It was unrolled, or else its dimensions could not have been seen… Being open to all, none could say in excuse he knew not the law and the curses of disobedience… Being written on both sides, ‘on this and on that side’… connects it with the two tables [or tablets] of the law [Exodus 32:15] and implies its comprehensiveness. One side denounced ‘him that sweareth falsely… by God’s name,’ according to the third commandment of the first table, duty to God; the other side denounced theft, according to the eighth commandment, which is in the second table, duty to one’s neighbor.”

The Scofield Reference Notes elaborates:

“The two sins mentioned really transgress both tables of the law. To steal is to set aside our neighbor’s right; to swear is to set aside God’s claim to reverence…”

Adam Clarke’s Commentary on the Bible gives a similar explanation:

“… stealing and swearing are supposed to be two general heads of crimes; the former, comprising sins against men; the latter, sins against God.”

However, the condemnation of thieves can also be viewed in a broader context.

Matthew Henry’s Commentary on the Whole Bible points out:

“… two sorts of sinners are here specified as the objects of this curse: (1.) Thieves; it is for every one that steals, that by fraud or force takes that which is not his own, especially that robs God and converts to his own use what was devoted to God and his honour… Sacrilege is, without doubt, the worst kind of thievery. He also that robs his father or mother, and saith, It is no transgression [Proverbs 28:24], let him know that against him this curse is directed, for it is against every one that steals. The letter of the eighth commandment has no penalty annexed to it; but the curse here is a sanction to that command. (2.) Swearers. Sinners of the former class offend against the second table, these against the first; for the curse meets those that break either table. He that swears rashly and profanely shall not be held guiltless, much less he that swears falsely…”

That the condemnation of the “thief” in Zechariah’s vision can be viewed as relating to both robbery of man AND of God is also expressed in the commentary by Jamieson, Fausset and Brown, where we read:

“The ‘theft’ immediately meant is similar sacrilege to that complained of in [Nehemiah 13:10; Malachi 3:8]. They robbed God by neglecting to give Him His due in building His house, while they built their own houses, forswearing their obligations to Him; therefore, the ‘houses’ they build shall be ‘consumed’ with God’s ‘curse.’ Probably literal theft and perjury accompanied their virtual theft and perjury as to the temple of God…”

Regarding the dimensions of the flying scroll (“Its length is twenty cubits and its width ten cubits”), these are the same dimensions as those of the temple porch or “vestibule” in front of the sanctuary of Solomon’s temple (1 Kings 6:3). The commentary of Jamieson, Fausset and Brown explains that that was the place “where the law was usually read… Its large size implies the great number of the curses contained…”

John Gill’s Exposition of the Entire Bible contains the following additional comments regarding the meaning of the dimensions of the flying scroll:

“… it was a very large one, a volume of a very uncommon size… this being the length and breadth of the porch before the temple… it may design either the roll or book in which the sins of men are written; which is very large, and will quickly be brought into judgment, when it will be opened, and men will be judged according to it; which shows the notice God takes of the sins of men; the exact knowledge he has of them; his strict remembrance of them; and the certain account men must give of them another day… or rather the book of the law… which will be a swift witness against the breakers of it, as more fully appears from the explanation of it in the next verse [Zechariah 5:3].”

We should note that the curse of the flying scroll “goes out over the face of the whole earth” (verse 3).

Matthew Henry’s Commentary on the Whole Bible explains the all-encompassing nature of God’s judgment, as well as the required preceding worldwide announcement of God’s coming judgment:

“God’s prophets are not only his ambassadors, to treat of peace with the sons of peace, but heralds, to proclaim war against those that delight in war, and persist in their rebellion. In this chapter we have two visions [the sixth vision of the flying scroll, and the seventh vision of the woman in the basket, see below], by which ‘the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men.’…

“This flying roll [The New King James Bible says, “scroll”] is a curse; it contains a declaration of the righteous wrath of God against those sinners especially who by swearing affront God’s majesty or by stealing invade their neighbour’s property…

“It goes forth over the face of the whole earth, not only of the land of Israel, but the whole world… All mankind are liable to the judgment of God; and, wherever sinners are, any where upon the face of the whole earth, the curse of God can and will find them out and seize them. Oh that we could with an eye of faith see the flying roll of God’s curse hanging over the guilty world as a thick cloud… big with thunders, lightnings, and storms, ready to destroy them! … The world is full of sin in great variety…”

Regarding the worldwide and comprehensive execution of God’s judgment, notice the following comments by the commentary of Jamieson, Fausset and Brown:

“[The curse will] enter … the house—In vain they guard and shut themselves up who incur the curse; it will inevitably enter even when they think themselves most secure. [It will] consume … timber [and] stones—not leaving a vestige of it. So the ‘stones’ and ‘timber’ of the house of a leper (type of the sinner) were to be utterly removed…”

Wesley’s Notes agrees with this explanation:

“This curse shall come with commission from [God]… It shall stick close to them and theirs like Gehazi’s leprosy… Nothing shall remain, as when both the timber and stones of a house are consumed.”

The execution of God’s judgment is certain. Matthew Henry’s Whole Bible Commentary explains:

“He that pronounces the sentence [i.e., the LORD of hosts] will take care to see it executed… It is a righteous curse, for he is a righteous God that warrants it… He brings it forth with power, and orders what execution it shall do; and who can put by or resist the curse which a God of almighty power brings forth?…”

We also need to address the meaning and relevance of Zechariah’s vision of the flying scroll for us today.

The Bible warns us not to become indifferent about the certain worldwide judgment of God. His people are commissioned by God to preach the gospel of the Kingdom of God and to feed the flock. This includes preaching repentance of breaking the law of GOD and the necessity to obey God and to keep His law (compare Luke 24:46–47; Romans 16:25–26; James 2:8–13).

Notice Paul’s encouragement and warning in 2 Thessalonians 1:3–10:

“We are bound to thank God always for you, brethren, as it is fitting, because your faith grows exceedingly, and the love of every one of you all abounds toward each other, so that we ourselves boast of you among the churches of God for your patience and faith in all your persecutions and tribulation that you endure, which is manifest evidence of the righteous judgment of God, that you may be counted worthy of the kingdom of God, for which you also suffer; since it is a righteous thing with God to repay with tribulation those who trouble you, and to give you who are troubled rest with us when the Lord Jesus is revealed from heaven with His mighty angels, in flaming fire taking vengeance on those who do not know God, and on those who do not OBEY THE GOSPEL of our Lord Jesus Christ.

“These shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power, when He comes, in that Day, to be glorified in His saints and to be admired among all those who believe, because OUR TESTIMONY AMONG YOU WAS BELIEVED.”

In the book of Revelation, we are told that Jesus Christ will come to reward His saints and to punish the disobedient. Notice Revelation 11:17–18: “…‘We give You thanks, O Lord God Almighty, The One who is and who was and who is to come, Because You have taken Your great power and reigned. The nations were angry, and Your wrath has come, And the time of the dead, that they should be judged. And that You should reward Your servants the prophets and the saints, And those who fear Your name, small and great, And should destroy those who destroy the earth.”

Before Christ returns, this world will need to be warned. The Church of God has the duty to preach the gospel of the Kingdom of God today in all the world as a witness, before the end comes (Matthew 24:14; Mark 13:10). God will use two witnesses, prior to Christ’s return, to prophesy and to testify for 3-1/2 years (Revelation 11:3, 6–7). In addition, we read that John saw, in a vision, an “angel flying in the midst of heaven, having the everlasting gospel to preach to those who dwell on the earth—to every nation, tribe, tongue and people—saying with a loud voice, ‘Fear God and give glory to Him, for the hour of His judgment has come; and worship Him who made heaven and earth, the sea and springs of water” (Revelation 14:6–7).

When God pours out His plagues over this disobedient world, MANY will refuse to repent of their sins, including transgressions such as demon worship, sorceries, murders and thefts. Instead, they will actually curse God, who alone has the power over those plagues He will send (Revelation 9:20–21; 16:9, 11, 21). Mankind will not be left without God’s warning. Before the curse of the flying scroll enters their houses, they will have been sufficiently warned.

In fact, as a confirmation of the warning of God’s Church to rebellious man, God will “open” His third heaven to the eyes of physical man and manifest His spiritual temple and the ark of His covenant (Revelation 11:19). We read in that passage that the temple of God in heaven was opened and the ark of the covenant was seen or “could be seen,” as some translations have it. Since spirit beings could see the temple and the ark of the covenant before that time; and since this passage is not strictly a reference to John, because then he would have referred to himself as the one seeing it (compare Revelation 5:1, 6; 6:1; 7:1, etc.), this passage in Revelation 11:19 refers to the manifestation of the ark of the covenant to the eyes of human beings. The physical ark of the covenant contained the tablets of the law—the Ten Commandments. The manifestation of His spiritual ark of the covenant in heaven will show man that God expects him to keep His law today, as well as in the future, just as He expected man to keep it in the past.

The good news is that some WILL repent and thus be counted worthy to escape God’s punishment (Revelation 7:1–17). Others, however, will reap what they have sown. God’s curse over a disobedient world will be executed. The curse for disobeying God’s law will swiftly, and without partiality, enter the house of every thief and every liar (representing every unrepentant sinner).

God is fair and judges rightly. He will give everyone an opportunity to repent—in His due time. But those who refuse willfully to do so, will experience eternal destruction. They will be destroyed, never to live again. Revelation 21:7–8 tells us: “He who overcomes shall inherit all things, and I will be his God and he shall be My son. But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death.”

For more information on the fate of the unrepentant wicked, as well as those whom God does not call in this day and age for His salvation, please read our free booklets, “The Gospel of the Kingdom of God,” and “Do We Have an Immortal Soul?”

The Seventh Vision – The Woman in a Basket (Zechariah 5:5–11)

In Zechariah 5:5–11, we read the following words pertaining to Zechariah’s seventh vision: “(5) Then the angel who talked with me came out and said to me, ‘Lift your eyes now, and see what this is that goes forth.’ (6) So I asked, ‘What is it?’ And he said, ‘It is a basket that is going forth.’ He also said, ‘This is their resemblance [better: their iniquity] throughout the earth: (7) Here is a lead disc lifted up, and this is a woman sitting inside the basket’; (8) then he said, ‘This is Wickedness!’ And he thrust her down into the basket, and threw the lead cover over its mouth. (9) Then I raised my eyes and looked, and there were two women, coming with the wind in their wings; for they had wings like the wings of a stork, and they lifted up the basket between earth and heaven. (10) So I said to the angel who talked to me, ‘Where are they carrying the basket?’ (11) And he said to me, ‘To build a house for it in the land of Shinar [i.e., Babylon, compare Genesis 10:10; Daniel 1:2]; when it is ready, the basket will be set there on its base.’”

Keeping in mind that Zechariah’s nine visions are to be viewed primarily as containing prophecies for our time, we can consider the following points to help us understand the meaning of this vision:

Identity of the Woman

Some commentaries identify the woman in the basket as the woman or harlot riding the beast, as described in the book of Revelation. There, she is called “Mystery, Babylon the great, the mother of harlots and abominations of the earth” (Revelation 17:5). She is also described as a religious city built on seven hills (Revelation 17:9, 18, New International Version, Living Bible)—in other words, Babylon the great, in the book of Revelation, signifies a false religious, political, military and economic system.

In this regard, notice the explanation of the Scofield Reference Notes:

“The Babylon phase of the apostate church is symbolized by an unchaste woman, sodden with the greed and luxury of commercialism… Prophetically, the application to the Babylon of the Revelation is obvious.”

Adam Clarke’s Commentary on the Bible agrees:

“The land of Shinar means Babylon; and Babylon means Rome, in the Apocalypse…”

John Gill’s Exposition of the Entire Bible concurs as well:

“This woman is a very lively emblem of the whore of Rome, sitting as a queen upon many waters; ruling over kings and princes; living deliciously, and in great ease and pleasure filling up the measure of her sins…”

Land of Shinar

Regarding the reference to the land of Shinar, virtually all commentaries agree that this is a reference to Babylon, whether ancient or modern. The commentary of Jamieson, Fausset and Brown states that “Shinar” is “Babylonia…, the capital of the God-opposed world kingdoms, and so representing in general the seat of irreligion…”

Origin of Ancient Babylon

In evaluating the ORIGIN of ancient Babylon, Albert Barnes’ Notes on the Bible points out:

“The name of Shinar, though strictly Babylonia, carries back to an older power than the world-empire of Babylon; which now too was destroyed. ‘In the land of Shinar’… was that first attempt [by Nimrod and the attempt to build the Tower of Babel] to array a world-empire against God… And so it is the… [appropriate] symbol of the antitheist or anti-Christian world, which by violence, art, falsehood, sophistry, wars against the truth…”

The Broadman Bible Commentary adds the following observation:

“Verse 8 [of Zechariah, chapter 5] identifies the figure as the wicked one or wickedness. In the Old Testament this may be understood in many ways. One is the worship of idols [such as]… the figure of the Babylonian goddess Ishtar [ancient name for Easter] [or]… the figure of a goddess representing idol worship in general.”

Woman Called Wickedness

The modern application of the woman in the basket, called wickedness, is explained by John Gill’s Exposition of the Entire Bible, as follows:

“‘And he said, This is wickedness,’ … particularly [referring to] the wicked one, the man of sin and son of perdition… that wicked lawless one, [2 Thessalonians 2:8] yea, wickedness itself, being extremely wicked, a sink of sin and of all abominations.”

The man of sin, as described in 2 Thessalonians 2:3, refers to the future RELIGIOUS head of modern Babylon, who is also identified as the “false prophet” in the book of Revelation. He will, indeed, be a wicked and evil person, representing an evil and wicked system (compare Revelation 18:23–24).

Meaning of the Basket

With this understanding, let us explore the additional meaning of the prophecy in Zechariah 5. We read that the woman, personifying worldwide wickedness or iniquity, is confined to a basket or container, but she is trying, unsuccessfully, to escape from her prison (verses 7–8). This gives us the time setting of Zechariah’s vision—it describes the woman’s future judgment—which will occur when Jesus Christ returns. The modern CITY of Babylon the great—as well as the SYSTEM which it represents—will be destroyed with fire (Revelation 18:8, 21; 19:3). Depending on the translation, it will become a “dwelling place” or a “habitation” or a “house” (Elberfelder Bibel, Menge Bibel and Luther Bibel all say: “Behausung”) or a “home” (New International Version) of “demons, a prison for every foul spirit, and a cage for every unclean and hated bird” (Revelation 18:2).

This fact explains why two women with wings of a stork (Zechariah 5:9)—perhaps angels—carry the imprisoned woman to the land of Babylon, to build a house or dwelling place for her (verse 11). (For a further discussion about the appearance and functions of angels, please read our free booklet, “Angels, Demons and the Spirit World.”) The two women will assist in removing “wickedness”—the wicked system—from this earth. Please note that true Christians are already told today to “Come out of her, my people, lest you share in her sins, and lest you receive of her plagues” (Revelation 18:4). In the future, wickedness will be placed “forever in Babylon” (compare Geneva Study Bible); that is, the burned and destroyed location and area of the modern city of Babylon will become a “house” for demons during the time of the Millennium.

As Wesley’s Notes put it, the house built for the personified wickedness is not going to be built “in mercy, but in judgment.” She will be “set there… on its base” (Zechariah 5:11); that is, she “shall be confined without hope of release.”

This reminds us that Satan, the one behind this evil system, will also be “bound” by an angel “for a thousand years.” He will be cast “into the bottomless pit” and he will be “shut up,” and a “seal” will be set on him, “so that he should deceive the nations no more till the thousand years [of the Millennium] were finished” (compare Revelation 20:1–3).

Zechariah’s vision of the woman in the basket is meant to give us hope for the future! Even though wickedness and idolatry prevail in this present evil world, the time will come when Jesus Christ will make an end to wickedness. God WILL remember modern Babylon’s iniquities (Revelation 18:5). We read that God will judge “the great harlot who corrupted the earth with her fornication; and He [will avenge] on her the blood of His servants shed by her” (Revelation 19:2).

“Modern Babylon” will not be able to deceive people in the new world to come. No one following God will want to “dwell” there. Her future “house” or “home” will be reserved for demons and evil spirits. By contrast, each child of God will dwell “in the temple of… God” (Revelation 3:12).

The Eighth Vision – The Four Chariots (Zechariah 6:1–8)

In Zechariah 6:1–8, Zechariah’s eighth vision is described as follows: “(1) Then I turned and raised my eyes and looked, and behold, four chariots were coming from between two mountains, and the mountains were mountains of bronze. (2) With the first chariot were red horses, with the second chariot black horses, (3) with the third chariot white horses, and with the fourth chariot dappled horses—strong steeds. (4) Then I answered and said to the angel who talked with me, ‘What are these, my lord?’ (5) And the angel answered and said to me, ‘These are four spirits of heaven, who go out from their station before the LORD of all the earth. (6) The one with the black horses is going to the north country, the white are going after them, and the dappled are going toward the south country.’ (7) Then the strong steeds went out, eager to go, that they might walk to and fro throughout the earth. And He said, ‘Go, walk to and fro throughout the earth.’ So they walked to and fro throughout the earth. (8) And He called to me, and spoke to me, saying, ‘See, those who go toward the north country have given rest to My Spirit in the north country.’”

Many commentaries try to explain this vision by identifying the four chariots and horses as the world-ruling ancient empires of Babylon, Medo-Persia, Greece and Rome. Or, they identify them as the four horsemen of the Apocalypse, i.e., religious deception, war, famine and disease epidemics. However, in doing so, they miss the entire point of the vision, and replace the clear biblical explanation with human reasoning.

Evaluating the meaning of this vision becomes clearer when we consider the following points:

Four Horses

The Bible tells us very distinctly who and what the four horses with their chariots are. Zechariah 6:5 says that they are “four spirits of heaven,” that is, angelic beings.

A few commentaries accept this explanation. For instance, Scofield Reference Notes points out:

“That which is symbolized by the four chariots with their horses is not the four world-empires of Daniel, but ‘the four spirits of heaven which go forth from standing before the Lord of all the earth…’ These ‘spirits’ are angels…”

Albert Barnes’ Notes on the Bible agrees, stating:

“These are the four spirits of the heavens—They cannot be literal winds: for spirits, not winds, stand before God, as His servants, as in Job, ‘the sons of God came to present themselves before the Lord’…”

North Country

Since two of the four horses in Zechariah’s vision are sent into the “north country,” special emphasis is placed on its judgment. Most commentaries agree that the “north country,” as referred to in Zechariah 6:6 and 8, speaks of Babylon. The commentary of Jamieson, Fausset and Brown states: “… ‘the north country,’ that is, Babylon…” The commentary adds: “The ‘white’ [horses] go after the ‘black’ horses to the same country [Babylon]; two sets being sent to it because of its greater cruelty and guilt…”

The commentary continues that the “south country” (mentioned in Zechariah 6:6) signifies “Egypt, the other great foe of God’s people.”

Judgment and Punishment of Gentile Nations

We need to remember that the judgment and punishment of Gentile nations, as described in Zechariah’s vision, is mainly of future application.

The “north” country applies to MODERN Babylon, as described in Revelation 17 and 18. In addition, an interesting end-time reference to MODERN Egypt is found in Daniel 11:42–43, stating that “the land of Egypt shall not escape” the king of the North who will have “power over the treasures of gold and silver, and over all the precious things of Egypt.”

The Scofield Reference Notes explains further:

“The vision… speaks of the Lord’s judgments upon the Gentile nations north and south in the day of the Lord…”

The Day of the Lord refers to the time when God begins to intervene actively in human affairs by pouring out His wrath on disobedient humanity—commencing about one year prior to Christ’s return. (For more information, please read our free booklet, “The Great Tribulation and the Day of the Lord.”)

Note also the following comments in the Ryrie Study Bible:

“… the vision may also depict the final subjugation of the world, especially ‘Babylon,’ during the Tribulation days…”

Even though the commentary of Jamieson, Fausset and Brown applies Zechariah’s vision foremost to the destruction of world-ruling empires in Old Testament times, it also allows for an end-time fulfillment. It points out that the “strong steeds” in verse 7 seem “to apply to all four horses, and here especially to the ‘red.’ Their office is to complete hereafter the work already in part executed by the previous three who have stilled Babylon, Medo-Persia, and Graeco-Macedonia; namely, to punish finally the last great foe of Israel, the final form assumed by the fourth world kingdom, Rome, which is to continue down to the second advent of Christ [and which is identified in Revelation 17 as the modern Babylonian system]. Hence they ‘walk to and fro through the earth,’ counterworking Satan’s ‘going to and fro in the earth’… in connection with the last awful development of the fourth world kingdom.”

Two Mountains

We read in verse 1 that the four horses and their chariots came from “between two mountains” of “bronze” or “brass” (Authorized Version).

The commentary of Jamieson, Fausset and Brown speculates that the “two mountains” might refer to “the valley of Jehoshaphat, between Moriah and Mount Olivet… or the valley between Zion and Moriah, where the Lord [will be, Zechariah 2:10], and whence He sends forth His ministers of judgment on the heathen…” The commentary continues that “bronze” or “brass” is “the metal among the ancients representing hard solidity; so [is] the immovable and resistless firmness of God’s people (compare Jeremiah 1:18),” implying that the two mountains of bronze or brass might picture God’s firm and immovable judgment on disobedient nations.

We must point out, however, that the four spirit beings are sent out from heaven (Zechariah 6:5), eager to walk the earth (verse 7). Therefore, these two mountains ought to be understood as spiritual mountains in heaven—as the Bible records the existence of a spiritual Mount Zion in heaven (compare Hebrews 12:22–23; Isaiah 14:13–14; Ezekiel 28:14, 16).

“Rest to My Spirit in the North Country”

Commentaries are divided as to the meaning of Zechariah 6:8, saying that the angels have given “rest to My Spirit in the north country.” Albert Barnes’ Notes on the Bible seems to have the correct explanation, pointing out that the phrase should be translated as “’These have quieted My spirit in the north country’ [compare Authorized Version], Or rather, ‘have made My anger to rest’ on, that is, have carried it thither and deposited it there, made it to rest upon them, as its abode, as John saith of the unbelieving, ‘The wrath of God abideth on him’ [John 3:36].”

The commentary of Jamieson, Fausset and Brown agrees, stating that the angels “caused My ANGER to rest” on Babylon [Ecclesiastes 10:4; Ezekiel 5:13].”

God will destroy modern Babylon in His anger (compare Revelation 18:4–6, 8; 14:8). As we see in Zechariah’s vision, He will do so with the help of His angels. This fact seems to be confirmed in Revelation 18:21, where we read: “Then a mighty angel took up a stone like a great millstone and threw it into the sea, saying, ‘Thus with violence the great city Babylon shall be thrown down, and shall not be found anymore.’”

God’s judgment on this disobedient world is sure and certain, and it will be swift. Most people will be caught unaware, but God warns His servants today to be awake and to watch world events, so that they can be prepared and ready for Christ’s return (compare 1 Thessalonians 5:1–4; Luke 21:28; Matthew 24:32–33, 44)

The Ninth Vision – The Coronation of the High Priest Joshua (Zechariah 6:9–15)

We mentioned earlier, when discussing the fourth vision of the High Priest Joshua, in Zechariah 3:1–10, that Joshua is a type—a forerunner—of Jesus Christ. This fact becomes even more obvious in the ninth vision, which describes the coronation of Joshua.

Zechariah 6:9–15 reads: “(9) Then the word of the LORD came to me, saying: (10) ‘Receive the gift from the captives—from Heldai, Tobijah, and Jedaiah, who have come from Babylon—and go the same day and enter the house of Josiah the son of Zephaniah. (11) Take the silver and gold, make elaborate crowns [according to the literal text, see margin of the New King James Bible], and set [them] on the head of Joshua the son of Jehozadak, the high priest. (12) Then speak to him, saying, “Thus says the LORD of hosts, saying: ‘Behold, the Man whose name is the BRANCH! From His place He shall branch out, and He shall build the temple of the LORD; (13) Yes, He shall build the temple of the LORD. He shall bear the glory, And shall sit and rule on His throne; So He shall be a priest on His throne, And the counsel of peace shall be between them both.’” (14) Now the elaborate crowns [not “crown,” see comment above] shall be for a memorial in the temple of the LORD for Helem, Tobijah, Jedaiah, and Hen the son of Zephaniah. (15) Even those from afar shall come and build IN [as it should say, compare the Authorized Version] the temple of the LORD. Then you shall know that the LORD of hosts has sent Me to you. And this shall come to pass if you diligently obey the voice of the LORD your God.”’”

Symbolic Names

This passage, although describing a real event at the time of Joshua, nevertheless foreshadows a much more important event that will take place at the time of Christ’s return. It is thus filled with symbolic references to the end time.

For instance, even the names listed in verse 10 are of deep symbolic significance. As the Jamieson, Fausset and Brown Commentary explains, Heldai means “robust” (or, according to Albert Barnes’ Notes on the Bible, “The Lord’s World”—which would refer to the Millennium, as today, this is NOT God’s world); Tobijah means, “the goodness of God”; and Jedaiah means, “God knows” (or, “God cares for,” according to Albert Barnes’ Notes on the Bible).

In addition, several commentaries point out that Heldai was also called Helem (in verse 14), and that Joshua (which means, “God founds” or “God supports”) was also called Hen (meaning “favor”), as the same person often had two names. Also, the meaning of “Zephaniah” (in verse 14) is, “The LORD hides.”

The BRANCH

It is obvious that the reference to the “BRANCH” in verse 12 describes Jesus Christ, the Messiah—the God of the Old Testament. This shows that the entire passage is millennial.

Albert Barnes’ Notes on the Bible states to verse 12: “’Not for himself, but for Christ, whose name Joshua bare, and whose Priesthood and Princedom he represented,’ was the crown given him. The prophet had already foretold the Messiah, under the name of the Branch.”

The correct understanding of the identity of “the BRANCH” as the Messiah (compare Jeremiah 33:15)—and not as Zerubbabel, as the Broadman Bible Commentary erroneously concludes—has consequences for the correct understanding of the remainder of the entire passage.

The Building of the Temple

We are told in Zechariah 6:12 that it is the BRANCH—Jesus Christ—who will build the temple. Verse 15 says that some from afar will come to build IN the temple.

Albert Barnes’ Notes on the Bible explains verse 15 in this way: “And build in—or upon, the temple of the Lord… Not ‘build it’ for it was to be built by ‘the Branch,’ but ‘build on,’ labor on, it. It was a building, which should continually be enlarged…”

We find a similar explanation in the Jamieson, Fausset and Brown Commentary: “Christ ‘builds the temple’… His people ‘build in the temple.’”

The New Testament Church

Some commentaries understand the temple to refer to the New Testament Church that Jesus Christ promised to build.

Albert Barnes’ Notes on the Bible writes:

“The material temple was soon to be finished, and that by Zerubbabel, to whom this had been promised [Zechariah 4:10], not by Joshua. It was then a new temple, to be built from the foundation, of which He Himself was to be ‘the foundation’… as He said, ‘On this rock I will build My Church’… and in Him ‘all the building, fitly framed together, groweth unto an holy temple to the Lord’ [Ephesians 2:21].”

John Gill’s Exposition of the Entire Bible concurs: “… and [He] shall build the temple of the Lord; not a material temple, but the spiritual temple, the Church…”

The Millennial Physical Temple

Others conclude that the reference to the temple to be built by the BRANCH refers also—or primarily—to a physical temple in the Millennium.

The Jamieson, Fausset and Brown Commentary states:

“The promise of the future true building of the spiritual temple by Messiah… is an earnest to assure the Jews, that the material temple will be built by Joshua and Zerubbabel, in spite of all seeming obstacles. It also raises their thoughts beyond the material to the spiritual temple, and also to the future glorious temple, to be reared in Israel under Messiah’s superintendence… The repetition of the same clause [compare Zechariah 6:12 and 13] gives emphasis to the statement as to Messiah’s work.”

The Ryrie Study Bible adds: “The crowning of Joshua foreshadowed the crowning of Messiah, who at His second coming will build the (millennial) temple.”

The Nelson Study Bible agrees, stating:

“The Messiah Himself will build the temple of the Lord. Since the restoration temple (the second temple) was already being built and would be completed by Zerubbabel (see 4:9), the temple referred to here may be the future temple of the messianic kingdom… The temple of Zerubbabel was a prophetic symbol of the temple that is still to come…”

A Physical Temple Just Prior to Christ’s Return

It is also possible that the reference to a future temple, which will be built by the BRANCH, could relate to a physical temple still to be built in Jerusalem—just prior to the return of Christ. We know from Scripture that the Jews will bring sacrifices to Jerusalem. If there is a physical temple, then these sacrifices would be brought to that temple, until they are—temporarily—abolished by a European power.

As we discussed in our free booklet, “Is That in the Bible?—The Mysteries of the Book of Revelation?,” and as will also be pointed out in Chapter 13 of this booklet, strong biblical evidence exists for the rebuilding of a temple in the modern Jewish nation of Israel.

It would also be possible that it is THAT temple which will survive the partial end-time destruction of the city of Jerusalem, which is described as the millennial temple in the book of Ezekiel.

Crowns on Joshua’s Head

We also read in verses 11 and 14 that crowns were placed on Joshua’s head. Even though the New King James Bible speaks of only one crown, the literal text says, “crowns,” but uses a SINGULAR, not a plural VERB, in relationship to the crowns, signifying unity and harmony.

John Gill’s Exposition of the Entire Bible states:

“… both the crown of the priesthood and the crown of the kingdom should meet in [Joshua’s] antitype Christ, who is said to have on [His] head many crowns [Revelation 19:12]… The double crown is placed on Joshua’s head, symbolizing that the true priesthood and the kingdom shall be conferred on the one Messiah… It was a thing before unknown in the Levitical priesthood that the same person should wear at once the crown of a king and that of a high priest…”

The Nelson Study Bible adds: “… In the Messiah the two offices of king and priest will be united…”

Albert Barnes’ Notes on the Bible emphasizes this important additional aspect in his comment to verse 13: “He shall be at once king and priest, as it is said, ‘Thou art a priest forever after the order of Melchizedec.’ When the Christ should reign, He should not cease to be our Priest…”

Crowns for a Memorial

We should also take note of the fact that certain named individuals from Babylon brought gifts of silver and gold (verses 10 and 11) to be used for the construction of elaborate crowns for Joshua. These crowns were URGENTLY made “the same day” “for a memorial” (compare verse 14).

Albert Barnes’ Notes on the Bible states in this context:

“They brought a passing gift, but it should be for a lasting memorial in their behalf… When Midian had been smitten before Israel, and not one of Israel had been slain, they brought all the gold which had accrued to them, and ‘Moses and Eleazar took the gold, and brought it into the tabernacle, a memorial for the children of Israel before the Lord’ [Numbers 31:50, 54]. So the angel said to Cornelius, ‘thy prayers and thy alms are come up for a memorial before God’ [Acts 10:4, 31].”

The Jamieson, Fausset and Brown Commentary adds: “… a memorial—deposited in the temple, to the honor of the donors; a memorial, too, of the coronation of Joshua, to remind all of Messiah, the promised antitypical king-priest, soon to come.”

Our work for God is never in vain (Revelation 14:13)—even though it might sometimes seem to us that way (compare Isaiah 49:4). God does remember our hard labor and diligent service (Malachi 3:16–18). They are in God’s memory—a memorial! He will not forget that we are “doers of the work” (James 1:25), and that through our work, we accelerate and HASTEN the coming of the LORD (2 Peter 3:12).

“Counsel of Peace Between Them Both”

We also read in Zechariah 6:13 that Christ shall be a priest on His throne and that “the counsel of peace shall be between them both.”

Albert Barnes’ Notes on the Bible points out:

“There is a counsel of peace between [Christ] and the Father whose templeHe builds. The Will of the Father and the Son is one. Both had one Will of love toward us, the salvation of the world, bringing forth peace through our redemption.

“God the Father ‘so loved the world, that He gave His Only-Begotten Son, that whosoever believeth in Him should not perish but have everlasting life’ [John 3:16]; and God the Son ‘is our peace, who hath made both one, that He might reconcile both unto God in one body by the Cross, and came and preached peace to them which were afar off and to them that were nigh’ [Ephesians 2:14, 16–17].”

Matthew Henry’s Commentary on the Whole Bible offers an additional explanation:

“… the counsel of peace shall be between… the Father and the Son… Or, rather,… Between… [the] priestly and kingly office of Jesus Christ…”

A similar explanation is given by the Jamieson, Fausset and Brown Commentary:

“Peace between the kingly and priestly attributes of Messiah implies the harmonizing of the [seemingly] conflicting claims of God’s justice as a King, and His love as a Father and Priest. Hence is produced peace to man… It is only by being pardoned through His atonement and ruled by His laws, that we can find ‘peace.’”

“Those From Afar Shall Build in the Temple”

We are also told that “Even those from afar shall come and build [in] the temple of the LORD” (compare Zechariah 6:15).

The Ryrie Study Bible explains that this is a reference to the Millennium, when Gentiles will join in building the millennial temple.

However, Albert Barnes’ Notes on the Bible applies this reference to the spiritual temple, the New Testament church, stating:

“They who came from Babylon with offerings to God, became types of the Gentiles, of whom the Apostle says, ‘Now in Christ Jesus ye who sometimes were far off have become nigh through the blood of Christ’ [Ephesians 2:13];… and ‘the promise is to you and to your children, and to all that are far off, as many as the Lord our God shall call’ [Acts 2:39].”

A similar explanation is given by John Gill’s Exposition of the Entire Bible:

“And they that are afar off shall come… Into the temple; not the material temple… but into the spiritual temple, the church; and [it] is a prophecy of the calling of the Gentiles, who are said to be ‘afar off’…”

However, since the possibility of the building of a physical temple remains on the immediate horizon of prophetic events, occurrences may well happen that will lead to a more literal application of this prophecy. Indeed, the construction of the new Temple may be accomplished through the support of powerful groups outside of modern Israel. As it was in the time of Ezra and Nehemiah, there might be great opposition to the Jews when they were to undertake the rebuilding of such a symbolic representation of the Jewish claims to the city of Jerusalem and the land of Israel.

“And This Shall Come to Pass…”

As mentioned before, the phrase in verse 15, “Then you shall know that the LORD of hosts has sent Me to you…” refers to the Messiah, Jesus Christ. Ultimately, people will know that God the Father sent His Son to die for the world, and that it is He who will return as the all-powerful and glorious King of kings and Lord of lords. The remainder of verse 15 is also quite interesting. It says:

“And this shall come to pass if you diligently obey the voice of the LORD your God.”

Albert Barnes’ Notes on the Bible explains this phrase in this way:

“Not as though the coming of Christ depended upon their faithfulness, but their share in it. ‘Ye shall know (he had said) that the Lord of hosts hath sent me unto you;’ but whether this knowledge should reach to individuals, depends upon their obedience and their willingness to know…

“’For none of the wicked,’ Daniel says, ‘shall understand’ [Daniel 12:10]… So our Lord said, ‘If any man will do His will, he shall know of the doctrine, whether it be of God or whether I speak of Myself’ [John 7:17]…”

The coronation of the High Priest Joshua is a remarkable prophecy for the return of the Messiah and the beginning of His millennial rule here on earth. Not until then will true justice and mercy, as well as peace, become known to and experienced by all men. The time of man’s misrule, under the deception of Satan, will have ended.

Christ is still building His spiritual temple today, allowing fallible human beings to build IN His temple, under His guidance and leadership. He will soon return to this earth and especially to His spiritual temple “for salvation” (Hebrews 9:28).

He will be ruling as THE King and THE Priest—but He will be assisted by His spiritual temple—the immortal glorified members of the Church of God. At that time, true physical sacrifices will be brought “in righteousness” at a physical millennial temple in Jerusalem—a temple, which might have already been built just prior to Christ’s return.

Part 2 – Zechariah’s Additional Prophecies (Zechariah Chapters 7–14)

The First Coming of Jesus Christ

Before we specifically address those Messianic prophecies in the book of Zechariah that pertain to the First Coming of Christ, we will briefly summarize some other Old Testament Scriptures that give precise details about the appearance of the Messiah about 2,000 years ago.

These passages can be found throughout the pages of the Old Testament—a fact which, alone, proves the divine inspiration of the Holy Scriptures.

For instance, we find literally dozens of biblical references to Christ’s First Coming in the book of Isaiah. We will quote here just a few selected examples:

Isaiah 7:14 states that “the virgin shall conceive and bear a Son, and shall call His name Immanuel (which means, literally, God with us.)” This prophecy was fulfilled in Jesus, as Matthew 1:18–23 tells us.

Isaiah 6:9–10 foretells the fact that the people would not listen to the Messiah’s preaching and warnings (compare Matthew 13:14–15).

Isaiah 9:1–2 states that the Messiah would stay temporarily in the land of Zebulon and Naphtali (compare Matthew 4:13–16).

Isaiah 11:1 foretold that the Messiah would be a descendant of Jesse and David (compare Matthew 1:5–6, 25; Luke 3:23, 31–32).

Isaiah 29:13 foretold that the people had rejected the commandments of God and replaced them with the traditions of men (compare Matthew 15:7–9).

Isaiah 42:1–4 foretold the exact manner of the Messiah’s preaching (compare Matthew 12:16–21).

Isaiah 49:8–9 [and also Isaiah 61:1–2] foretold that the Messiah would preach the gospel and proclaim spiritual liberty (compare Luke 4:16–19).

Isaiah 50:6 prophesied that Christ would be beaten and spit on (compare Matthew 27:26, 30).

Isaiah 53:1 prophesied that the people would not believe the report or warning message brought by the Messiah (compare John 12:37–38).

Isaiah 53:3–5 prophesied that the Messiah would heal people, due to His own physical suffering and the stripes, which He would receive from the Romans (compare Matthew 8:16–17).

Isaiah 53:8 stated that He would be “taken from prison and from judgment,” foretelling that His “trial” and “conviction” would be illegal even according to human law (For more information on these startling prophecies, see Part 4 of our free booklet, “Jesus Christ—A Great Mystery,” pages 41–65).

Isaiah 53:12 foretold that He would pray for the transgressors at the time of His death (Luke 23:34).

Isaiah 53:12 also stated that “He was numbered with the transgressors.” This was fulfilled in more than one way, by the two robbers crucified with Him, and by His own disciples, compare Matthew 27:38 and Luke 22:35–38.

Isaiah 53:12 also foretold that He would bear “the sin of many,” which found its obvious fulfillment in Christ’s death (compare Hebrews 1:1–3; 1 Peter 2:24).

The Psalms are also filled with prophetic references to Christ’s First Coming, a few of which are presented below:

Psalm 8:2 foretold that children would greet and welcome the Messiah at His First Coming (compare Matthew 21:16).

Psalm 16:10 foretold that the Messiah would not stay in the grave, but that He would be resurrected soon after His death so His body would not see corruption (Acts 2:25–35).

Psalm 22:7 revealed in advance that He would be ridiculed, while dying on the cross (Matthew 27:39–44).

Psalm 22:14, 17 prophesied that the Messiah would be crucified (Matthew 27:26; John 12:32–33).

Psalm 22:18 stated that soldiers would cast lots and divide His garment among themselves (Matthew 27:35).

Psalm 34:20 foretold that none of Christ’s bones would be broken (compare John 19:33, 36).

Psalm 41:9 foretold that the Messiah would be betrayed by one of His friends who would eat bread with Him (Luke 22:21; John 13:18).

Psalm 69:21 prophesied that He would be given vinegar to drink for His thirst (John 19:28–30).

Psalm 78:2 foretold that the Messiah would speak in parables (compare Matthew 13:34–35).

Psalm 118:22–23 prophesied that the Messiah would be rejected by the builders, but that He would become the chief cornerstone for His Church (compare Matthew 21:42; Ephesians 2:19–22; 1 Peter 2:6–10).

Psalm 118:26 foretold in advance the exact words with which the people in Jerusalem would greet the Messiah (compare Matthew 21:9).

We find in the book of Numbers (24:17) that, in relationship to the birth of the Messiah, a star would come out of Jacob (compare Matthew 2:2).

In addition, a striking prophecy can be found in the book of Micah (5:2), referring to Christ’s birth: “But you, Bethlehem Ephrathah, Though you are little among the thousands of Judah, Yet out of you shall come forth to Me The One to be Ruler in Israel, Whose goings forth are from of old, From everlasting.” (Compare the record of the fulfillment of this prophecy in Matthew 2:1–12.)

Hosea 11:1 foretold that the Messiah, as a child, would stay temporarily in Egypt (compare Matthew 2:14–15).

Jeremiah 31:15 told us in advance about the horrible murder of the Jewish children at the time of Herod (compare Matthew 2:16–18).

Malachi 3:1 prophesied the appearance of a messenger just prior to the manifestation of the Messiah’s First Coming to prepare a people for Him. This prophecy found its fulfillment in John the Baptist, preaching a baptism of repentance for the remission of sins (compare Matthew 11:7–10; Mark 1:2–4).

While the book of Zechariah deals primarily with the time of Christ’s return—the Second Coming of the Messiah—it also contains several references to events that took place at the time of His First Coming.

Zechariah 9:9 reports that Christ—the just King offering salvation—would appear lowly, “riding on a donkey, A colt, the foal of a donkey.” The fulfillment of that prophecy is recorded in John 12:14–15.

Zechariah 9:9 also shows that His entrance into Jerusalem would be triumphant, as we read: “Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem!” This prophecy was fulfilled just prior to Christ’s betrayal and arrest, compare Mark 11:8–10.

In Zechariah 11:12–13, we are told that Jesus would be betrayed for thirty pieces of silver (compare Matthew 26:14–16), and that the money would be thrown into the house of the LORD—the temple—for the potter. This was fulfilled, exactly as stated (compare Matthew 27:3–10). Please note that Matthew 27:9 says that Jeremiah, too, gave this prophecy in advance. But it says that Jeremiah the prophet SPOKE those words, apparently, without writing them down in the book of Jeremiah. The prophecy was RECORDED, however, in Zechariah 11:13, as we have seen.

Zechariah 12:10 refers to the fact that the Messiah would be pierced. We are told in the New Testament that a soldier pierced Christ’s side with a spear, causing His death on the cross (John 19:34–37). (For the exact manner of Christ’s death, please read our free booklet, “Jesus Christ—a Great Mystery,” pages 78–79.) The passage in Zechariah 12:10 is quoted in Revelation 1:7, referring to Jesus Christ.

Another possible reference to the piercing of Christ’s hands at the time of His crucifixion (compare John 20:25) can be found in Zechariah 13:6, where we read, in the Authorized Version: “And one shall say unto him, What are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends.”

Finally, Zechariah 13:7 foretells that all of Christ’s disciples would leave Him at the time of His arrest, prior to His crucifixion and resurrection: “… Strike the Shepherd, And the sheep will be scattered…” Compare, for the exact fulfillment of that prophecy, Matthew 26:31–32 and Mark 14:27–28.

It is truly remarkable how these and many other Old Testament prophecies were fulfilled in Jesus Christ at the time of His First Coming. Jesus Himself insisted that ALL prophecies written about His earthly life were, and had to be fulfilled (Luke 24:25–27, 44–46; compare Matthew 26:51–56).

Based on this testimony of Scripture regarding things that are in the past, we can have complete and total confidence in the infallibility of prophecies dealing with the future. As Christ came as a humble servant to die for us, so He WILL come again as the KING of kings to rule for and with us (Revelation 5:8–10; 20:4, 6; Daniel 7:13–14, 26–27). He said time and again that He WILL return—and soon (John 14:3; James 5:8–9; Revelation 22:12, 20).

Terrible Godly Punishment on the Modern Houses of Israel and Judah

Many prophecies in the book of Zechariah deal with the Second Coming of the Messiah. Just prior to the return of Jesus Christ, God will inflict terrible punishment on the MODERN descendants of the ancient houses of Israel and Judah.

We understand that the modern descendants of the houses of Israel and Judah include the peoples of the USA, Great Britain, Canada, Australia, New Zealand and South Africa, as well as the modern Jews, who live both inside and outside the present day state of Israel. (For more information, please read our free booklet, “The Fall and Rise of Britain and America.”)

The Bible contains many prophecies dealing with the sins and punishment of these nations. However, we will limit our discussion here to the book of Zechariah.

When God challenged ancient Judah at the time of Zechariah, to get involved in the Work of God, He explained to them that they were suffering at that time because of their SINS. God’s values have not changed; therefore, His anger toward ancient Judah and Israel because of their sins applies equally to modern Israel and Judah today, as they are engaged in the same kinds of sins and transgressions.

God spoke through Zechariah to ancient Israel and Judah, saying that He had been very angry with their fathers. He cautioned them not to be like their fathers, to whom the former prophets preached, encouraging them, but without success, to repent. God also stated that His laws and commandments “overtook” them (compare Zechariah 1:2–6).

Amazingly, ancient Judah did finally repent in response to that challenge (verse 6, second half), even though their repentance was short-lived. It is to be hoped—though very unlikely—that MODERN Israel and Judah will also repent of their evil ways when they hear the Word of God proclaimed through God’s modern-day servants.

God also explained that when He was “a little angry” with Zion and Jerusalem, nations “helped—but with evil intent,” so that God became “exceedingly angry” with those nations (verse 15). Again, this prophecy is certainly dual and applies to our day and age as well.

God explained very clearly, in Zechariah 7:4–14, WHY He was angry with ancient Israel and Judah, and, at the same time, He tells us today WHY He is angry with the modern descendants of these ancient houses:

He says: “(4) Then the word of the LORD of hosts came to me, saying, (5) ‘Say to all the people of the land, and to the priests: “When you fasted and mourned… did you really fast for Me—for Me? (6) When you eat and when you drink, do you not eat and drink for yourselves? (7) Should you not have obeyed the words which the LORD proclaimed through the former prophets when Jerusalem and the cities around it were inhabited and prosperous… (9) Execute true justice, Show mercy and compassion Everyone to his brother. (10) Do not oppress the widow or the fatherless, The alien or the poor. Let none of you plan evil in his heart Against his brother. (11) But they refused to heed, shrugged their shoulders, and stopped their ears so that they could not hear. (12) Yes, they made their hearts like flint, refusing to hear the law and the words which the LORD of hosts had sent by His Spirit through the former prophets. Thus great wrath came from the LORD of hosts. (13) Therefore it happened, that just as He proclaimed and they would not hear, so they called out and I would not listen, says the LORD of hosts. (14) But I scattered them with a whirlwind among all the nations which they had not known. Thus the land became desolate after them, so that no one passed through or returned; for they made the pleasant land desolate.”’”

Again, this prophecy is dual. It applied to ancient Israel and Judah, and it applies to us today. As God scattered ancient Israel and Judah “with a whirlwind”—invasion and war—“among all the nations,” so God will scatter the modern houses of Israel and Judah.

In speaking of OUR present day, God tells us that the modern nations of Israel and Judah WILL repent, but only AFTER they have been held captive by foreign invaders.

We read in Zechariah 8:7–15: “(7) Thus says the LORD of hosts: ‘Behold, I will save My people from the land of the east And from the land of the west; (8) I will bring them back, And they shall dwell in the midst of Jerusalem. They shall be My people, And I will be their God, In truth and righteousness… (10) For before these days… There was no peace from the enemy for whoever went out or came in; For I set all men, everyone, against his neighbor… (13)… just as you were a curse among the nations, O house of Judah and house of Israel, So I will save you, and you shall be a blessing… (14) Just as I determined to punish you When your fathers provoked Me to wrath… And I would not relent, (15) So again in these days I am determined to do good to Jerusalem and to the house of Judah… (16) These are the things you shall do; Speak each man the truth to his neighbor; Give judgment in your gates for truth, justice, and peace; (17) Let none of you think evil in your heart against your neighbor; And do not love a false oath. For all these are things that I hate…’”

Another aspect of God’s anger today over sinful Israel and Judah is their willingness and eagerness to fight wars—wars that are not approved of nor endorsed by God. However, God says that this will be changed, by Jesus Christ: “I will cut off the chariot from Ephraim [Great Britain] And the horse [symbolic for war machines like tanks] from Jerusalem [the state of Israel]; The battle bow shall be cut off…” (Zechariah 9:10).

God also pronounces His punishment against the religious leaders of ancient and modern Israel and Judah, in Zechariah 10:3: “My anger is kindled against the shepherds, And I will punish the goatherds [leaders]…” The context with verse 2 indicates that those religious leaders were engaged in (and that they approved of) idolatry, divination and the preaching of a false hope.

God continues to explain that He allowed His people to be defeated in war and become captives of war. This prophecy is most certainly dual and refers also to our time and age, as God points out that He will free them from their captivity and bring them back to the Promised Land. This did NOT happen in history, as the tribe of “Joseph” never returned.

Notice Zechariah 10:6–10: “(6) I will strengthen the house of Judah, And I will save the house of Joseph [the modern English-speaking nations of the USA and the British Commonwealth]. I will bring them back [out of captivity and slavery], Because I have mercy on them. They shall be as though I had not cast them aside… (9) I will sow them among the peoples, And they shall remember Me in far countries; they shall live together with their children, And they shall return. (10) I will also bring them back from the land of Egypt And gather them from Assyria [modern German-speaking peoples]… (11) Then the pride of Assyria shall be brought down, And the scepter of Egypt shall depart.”

Another remarkable prophecy for our time, which is directed against the modern English-speaking nations (and the religious and political leaders) of the USA and the British Commonwealth, and their future captivity and slavery, can be found in Zechariah 11, beginning with verse 4:

“Thus says the LORD my God, ‘Feed the flock for slaughter, (5) whose owners slaughter them and feel no guilt; those who sell them say, ‘Blessed be the LORD, for I am rich; and their shepherds do not pity them. (6) For I will no longer pity the inhabitants of the land, says the LORD. But indeed I will give everyone into his neighbor’s hand and into the hand of his king. They shall attack the land, and I will not deliver them from their hand.’”

Notice that this is written in a future tense and for a future time. It pronounces events which will still occur, and it was written AFTER both ancient Israel and Judah had already gone into captivity, and AFTER the tribe of Judah had already returned to Jerusalem and had begun to build the temple.

Notice the continuation of this prophecy, beginning in verse 8, referring to three powerful religious and/or political leaders: “(8) ‘I dismissed the three shepherds in one month. My soul loathed them, and their soul also abhorred me…’ (14) Then I cut in two my other staff… that I might break the brotherhood between Judah and Israel.”

This indicates that in the times just ahead of us, the close relationship between the USA and Britain on the one hand, and the state of Israel on the other hand, will cease. The future will have to show who the three shepherds will be who will be “dismissed” “in one month.”

God goes on to prophesy that a worthless shepherd—a political or religious leader—will arise apparently just after the dismissal of the three shepherds and just prior to Christ’s return. This worthless shepherd will only care for himself.

We read, beginning in verse 16: “For indeed I will raise up a shepherd in the land who will not care for those who are cut off, nor seek the young, nor heal those that are broken, nor feed those that still stand. But he will eat the flesh of the fat and tear their hooves in pieces. (17) Woe to the worthless shepherd, Who leaves the flock! A sword shall be against his arm And against his right eye; His arm shall completely wither, And his right eye shall be totally blinded.”

When God intervenes, He will cleanse the inhabitants of Jerusalem from their sin and uncleanness (Zechariah 13:1). He will wipe out idolatry and cause the false prophets and their evil demonic spirits to depart from the land (verse 2). This shows the depth of deprivation that will have overtaken the land prior to Christ’s return, and WHY God made the following terrible pronouncement for our time and age: “(8) And it shall come to pass in all the land, Says the LORD, That two-thirds in it shall be cut off and die, But one-third shall be left in it: (9) I will bring the one-third through the fire, Will refine them as silver is refined and test them as gold is tested.”

Continuing in Zechariah 14:2: “For I will gather all the nations to battle against Jerusalem; The city shall be taken, The houses rifled, And the women ravished. Half of the city shall go into captivity.”

But then, we are told, beginning in verse 3, that God will intervene and fight for the inhabitants of Jerusalem and the modern peoples of Israel and Judah who have been brought into slavery and captivity because of their terrible sins, which cry to high heaven. God’s warnings are sure and certain, and they WILL come upon all of us very soon—unless we repent.

Even though the modern nations of Israel and Judah will not, in all probability, repent in time to prevent defeat in war and captivity, individuals can be spared. Those who turn to God and are willing to follow His direction in obedience to His law, have been promised protection from the evil and terrible times to come. And we DON’T mean some kind of supernatural secret rapture to heaven—a concept which the Bible does NOT teach. (For more information, please read our free booklets, “The Great Tribulation and the Day of the Lord,” and, “Is That in the Bible?—The Mysteries of the Book of Revelation!”)

It is up to each and every one of us to heed God’s warning and to act accordingly, so that we can be “counted worthy to escape all these things that WILL come to pass” (Luke 21:36).

The Fate of the City of Jerusalem at the Time of Christ’s Return

As mentioned, the book of Zechariah includes numerous prophecies relating to the return of Jesus Christ. What may be surprising to some is the fact that His return is closely connected with the city of Jerusalem.

Many passages in the book of Zechariah and in other places in the Old and New Testaments reveal that the city of Jerusalem will be facing a terrible time of destruction, but also that it will be subsequently blessed beyond human comprehension.

Jesus stated in Luke 21 that Jerusalem will be surrounded by Gentile armies which will make the city “desolate” (verse 20).  He added that the city will be “trampled by Gentiles until the times of the Gentiles are fulfilled” (verse 24). We read in Daniel11:41 that the “king of the North”—a military leader—will “enter the GloriousLand” and “plant the tents of his palace between the seas and the glorious holy mountain” (verse 45)—apparently establishing the city of Jerusalem as his new headquarters.

Paul adds in 2 Thessalonians 2:4 that the “man of sin” or the “lawless one”—a religious leader—will sit “as God in the temple of God,” claiming to be God. His powers will be given to him by Satan (verse 9). This passage indicates that a physical temple will be built in Jerusalem, and that the “lawless one” will be sitting in that temple. That an end-time temple may be built can also be seen in Zechariah 6:15.

Revelation 11:1–2 seems to confirm that a physical temple will be built in Jerusalem, and that the Gentiles will tread the HolyCity underfoot for forty-two months; that is, for three-and-a-half years. They will kill God’s “two witnesses” (verses 3, 7–8) in Jerusalem—a city which, by that time, is compared with the city of Sodom (verse 8). But God will resurrect the two witnesses, and an earthquake will strike the city, destroying a tenth part of it, and 7,000 people will die in that earthquake (verse 13).

We also read that sacrifices will be given in Jerusalem until the king of the North, the man of sin and the Gentile armies put a stop to them (Daniel 11:31; 8:9–14).

Joel 3:2, 11–14 reveals that at the time of Jesus Christ’s return, ALL nations—referring to their armies—will move to the Valley of Jehoshaphat, just outside Jerusalem, in order to fight there. Revelation 16:14, 16 tells us that they will first assemble at a place called Armageddon—but, according to the book of Joel, they will then move toward Jerusalem. At that time, the modern nations of Israel and Judah will have already been defeated in war and will have become captives of Gentile powers (Joel 3:1, 6; compare Jeremiah 30:10). The book of Joel informs us further that Jesus Christ will return to Jerusalem to fight for it—and THEN “Jerusalem shall be holy” (verse 17). He and His saints will overcome all of God’s enemies, including the king of the North, the man of sin and their armies, and their attempt to fight Christ and His saints will be defeated (Revelation 17:14).

With this brief background, let us now focus on what is stated in the book of Zechariah, regarding the return of Jesus Christ and the end-time fate of Jerusalem.

The LORD or Jesus Christ, the Messiah, tells us that He will return to Jerusalem with MERCY, and that His house shall be built in it (Zechariah 1:16). He assures us that Jerusalem will be inhabited without walls—that is, it will be peaceful (2:4). When God dwells in Jerusalem, it shall be called the “City of Truth, The Mountain of the LORD of hosts, The Holy Mountain’” (8:3). Then, “Old men and old women shall again sit In the streets of Jerusalem… The streets of the city Shall be full of boys and girls Playing in its streets…” (8:4–5). The captives of Israel and Judah will be brought back to Jerusalem “from the land of the east and from the land of the west… And they shall dwell in the midst of Jerusalem. They shall be My people, And I will be their God, In truth and righteousness” (8:7–8).

As the modern nations of Israel and Judah will become a curse among the nations just prior to Christ’s return, so they will become a blessing when Christ saves them (8:13). Christ is determined to do good to Jerusalem in the end (8:15). Then, “many peoples and strong nations Shall come to seek the LORD of hosts in Jerusalem And to pray before the LORD” (8:22). The Jews will be respected at that time—rather than still harboring anti-Semitic feelings, Gentile nations will ask the Jewish people to show them the way to the God of Abraham, Isaac and Jacob (8:23).

In Zechariah 9:9–10, we read about Christ’s First AND Second coming to Jerusalem. At His First Coming, He rode peacefully on a donkey (verse 9). At His Second Coming, He will also bring peace to the city—by DESTROYING all the weapons of war (verse 10)—and by DESTROYING those who want to destroy the city.

Just prior to His return, Christ will make Jerusalem a cup of drunkenness to all the surrounding peoples, when they lay siege against it (12:2). Verses 3 and 4 tell us: “And it shall happen in that day that I will make Jerusalem a very heavy stone for all peoples; all who would heave it away will surely be cut in pieces, though all nations of the earth are gathered against it. In that day… I will strike every horse with confusion, and its rider with madness… and will strike every horse of the peoples [soldiers] with blindness.”

Verses 8, 9 and 11 continue: “In that day the LORD will defend the inhabitants of Jerusalem… It shall be in that day that I will seek to destroy all the nations that come against Jerusalem… In that day there shall be great mourning in Jerusalem…”

When Christ returns to Jerusalem, He will “cut off the names of the idols from the land” and He will “cause the [false] prophets and the unclean spirit to depart from the land” (13:2). We also read that two-thirds of all the inhabitants of the land of Judah will die, and that the remaining one-third will be refined in fire; that is, they will repent during the “Great Tribulation” and the “Day of the Lord,” and become converted (13:8–9).

The last chapter of the book of Zechariah (chapter 14) gives us, without doubt, the great crescendo or final climax of the fate of the city of Jerusalem—picturing first its terrible future destruction, and then its subsequent glorious destiny.

Note these highlights from chapter 14, which bring into focus, in a coordinated fashion, the various statements quoted in this chapter that pertain to Jerusalem’s future: “(1) Behold, the day of the LORD is coming, And your spoil will be divided in your midst. (2) For I will gather all the nations to battle against Jerusalem; The city shall be taken, the houses rifled, And the women ravished. Half of the city shall go into captivity, But the remnant of the people shall not be cut off from the city. (3) Then the LORD will go forth And fight against those nations, As He fights in the day of battle. (4) And in that day His feet will stand on the Mount of Olives, Which faces Jerusalem on the east. And the Mount of Olives shall be split in two, From east to west, Making a very large valley… (5) Then you shall flee through my mountain valley… As you fled from the earthquake In the days of Uzziah king of Judah. Thus the LORD my God will come, And all the saints with [Him]… (7) It shall be one day Which is known to the LORD [God the Father]…

“(12) And this shall be the plague with which the LORD will strike all the people who fought against Jerusalem: Their flesh shall dissolve while they stand on their feet, Their eyes shall dissolve in their sockets, And their tongue shall dissolve in their mouths. (13) It shall come to pass in that day That a great panic from the LORD will be among them. Everyone will… raise his hand against his neighbor’s hand; (14) Judah will also fight at [better: against] Jerusalem [speaking of those Jews who escaped captivity by supporting the Gentile armies, compare Daniel 11:32]… (15) Such also shall be the plague On the horse and the mule, On the camel and the donkey, And on all the cattle that will be in those [military] camps. So shall this plague be.”

But Christ also tells us in the 14th chapter of the book of Zechariah what will happen AFTER His return—when He begins to RULE in Jerusalem, sitting on the throne of David (compare Luke 1:31–33):

“(Zechariah 14:8) And in that day it shall be that living waters shall flow from Jerusalem… (9) And the LORD shall be King over all the earth… (10) Jerusalem shall be raised up and inhabited in her place… (11) The people shall dwell in it; And no longer shall there be utter destruction, But Jerusalem shall be inhabited… (16) And it shall come to pass that everyone who is left of all the nations which came against Jerusalem shall go up from year to year to worship the King, the LORD of hosts, and to keep the Feast of Tabernacles. (17) And it shall be that whichever of the families of the earth do not come up to Jerusalem to worship the King, the LORD of hosts, on them there will be no rain. (18) If the family of Egypt will not come up and enter in, they shall have no rain; they shall receive the plague with which the LORD strikes the nations who do not come up to keep the Feast of Tabernacles. (19) This shall be the punishment of Egypt and the punishment of all the nations that do not come up to keep the Feast of Tabernacles.

“(20) In that day ‘HOLINESS TO THE LORD’ shall be engraved on the bells of the horses… (21) Yes, every pot in Jerusalem and Judah shall be holiness to the LORD of hosts. Everyone who sacrifices shall come and take them and cook in them. In that day there shall no longer be a Canaanite [an unconverted, rebellious person] in the house of the LORD of hosts.”

The entire book of Zechariah, with all its visions and prophecies, point to this most important event in the history of man—the return of Jesus Christ, the Messiah. He will come to establish the righteous and peaceful Kingdom of God on this war-stricken earth. May God speed THAT day, and let us pray, “Your Kingdom COME,” while making sure that we are coming out of spiritual Babylon, lest we “share in her sins, and lest [we] receive of her plagues” (Revelation 18:4).

Conclusion

We hope you now have a better appreciation of the book of Zechariah—a book that many consider to be “ancient” and of no significance to us. We would like to encourage you to go back and spend some time reading the message God has sent through the prophet Zechariah, incorporating what you have just learned, and giving prayerful consideration to the tremendous value of God’s message to us, both as a nation and to you, personally.

The RETURN of the Messiah—as prophesied in the pages of the book of Zechariah thousands of years ago—is NEAR! Very much nearer than many may think today!

God speaks to us through the Bible and reveals to us things that will surely and SHORTLY come to pass. He speaks with authority and certainty as to what HE WILL DO!

The question remains: What will YOU DO with this priceless understanding?

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Introduction

Overview

Have you ever questioned the source of your beliefs? Do you base your beliefs on family or societal traditions, or do you base them on sound biblical doctrine? Do you know what the Bible teaches in regard to the beliefs you hold dear? Is it possible that you believe something that the Bible does not teach, or that you actually reject what the Bible does teach? Is it possible that you are deceived?

The Bible tells us that the whole world is deceived (Revelation 12:9).

And so, it should come as no surprise that many of man’s beliefs, customs, ideas and teachings are not based on God’s Word, the Bible, but, instead, on human concepts and traditions, which actually have their roots in the “god of this world”—Satan the devil (2 Corinthians 4:4, Authorized Version). There is no truth in Satan, and even though he masquerades himself as an “angel of light” (2 Corinthians 11:14), God calls him and his demons “the rulers of the darkness of this age” (Ephesians 6:12).

Satan is presently the “ruler of this world.” Unfortunately, he has not been a good and righteous ruler. Just the opposite! He has suppressed the truth, and has blinded and deceived mankind through his wrong philosophies and religions—in fact, from the very beginning of mankind’s existence.

Are you blinded and deceived? Are you willing to become “undeceived?” If so, keep reading.

In this first booklet in a series called, “Is That In the Bible?,” we will discuss the holidays of man and the Holy Days of God. We will show which days we are instructed to keep and which days we are instructed to reject—or, which we might be motivated to reject—presenting biblical proof so that you will no longer be deceived by Satan, the present, temporary god of this world.

Chapter 1 – Man’s Holidays…

Overview

The list of holidays that have been created by man is endless, and the celebratory practices vary widely in different countries and cultures. While we do not have the time nor space to review all of man’s holidays—it seems that the world itself might not be able to contain the books that would have to be written—we will discuss some of the more prevalent and widely celebrated ones known among professing Christian societies. The same principles can then be applied to other holidays invented by man that are not covered in this booklet.

Easter

Easter is a holiday that purports to celebrate the death and resurrection of our Lord, Jesus Christ. Is this truth or fiction? Would you be shocked to learn that Easter is NEITHER Christian, nor does it memorialize the death and resurrection of our Savior?

We will show you that Christ was neither crucified on a Friday, nor was He resurrected on a Sunday. If He had been, He would not be our Savior, as He would not have fulfilled the ONLY SIGN that HE gave for His Messiahship—that of being dead and buried in the heart of the earth for three days and three nights (Matthew 12:38–40). The period from Friday afternoon to Sunday morning, traditionally accepted by most professing Christians, simply does NOT constitute 72 hours! Some claim that “three days and three nights” only refer to parts of the day and night. However, Jesus defined the daylight portion as including 12 hours (John 11:9), distinguishing, in John 11:10, the “night” from the day. Therefore, “three days and three nights” clearly refer to 72 hours.

[As the above example shows, when interpreting Scripture, a cardinal rule is that one must read Scripture in context with, and in addition to, other relevant Scripture, particularly in the case of hard-to-understand passages or where one passage appears to contradict another passage. The Bible never contradicts itself, compare John 10:35.]

The truth is, Christ was crucified and buried late on Wednesday and was then resurrected late on Saturday, just before sunset—the REAL 72-hour period of three days and three nights referred to in Matthew 12.

Christ Not Resurrected on Easter Sunday

We read in Matthew 28:1–6 (Authorized Version): “In the end of the Sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. And behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it… And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified. He is not here: for HE IS RISEN, AS HE SAID.”

We note from this passage that Christ was already resurrected by the time the women came to the grave. We are told that they appeared “in the end of the Sabbath, as it began to dawn toward the first day of the week.” Many commentaries point out that this phrase discusses the END of the SABBATH, that is, Saturday evening or late afternoon, and NOT Sunday morning. The Interlinear Literal Translation of the Greek New Testament renders this verse in this way: “Now late on Sabbath, as it was getting dusk toward (the) first (day) of (the) week, came Mary the Magdalene…”

A.T. Robertson’s Harmony of the Gospel comments: “This phrase once gave much trouble, but the usage of the vernacular Koine Greek amply justifies the translation. The visit of the women to inspect the tomb was thus made before the Sabbath was over (before 6 p.m. on Saturday).”

Cockrell, “Three Days and Three Nights,” states: “When does the Bible say that Jesus rose from the dead? The two Marys came to the tomb ‘in the end of the sabbath’ ([Matthew] 28:1). The Sabbath always ended at sunset: ‘From even unto even, shall ye celebrate your Sabbath’ (Lev. 23:32). Then they went to the tomb before sunset on Saturday. Jesus had risen from the dead before their arrival ([Matthew] 28:1–8)…”

The Elberfelder Bible reads: “But late at the Sabbath, in the dawn of the first day.” It comments: “Days started at sunset.” (See discussion below.)

The revised Zürcher Bible of 1942 states: “After the Sabbath, when it was shining (lightening up) towards the first day of the week…” It adds the following comments: “For the Jews a day began with sunset. The expression [in] Luke 23:54, ‘The Sabbath lightened up…’ [The Authorized Version states: “The Sabbath drew on” or “drew near”] does not mean that the morning began, but that lights were kindled for the evening…”

Other passages confirm that Christ was resurrected long before Sunday morning. We read that Mary Magdalene came to the tomb on the first day of the week, when it was still dark, and Jesus was already resurrected by that time (John 20:1). This means that Christ was not resurrected on Sunday morning, at sunrise, but that He had already been resurrected “while it was still dark.”

Therefore, the concept that we must honor Christ’s resurrection on Easter Sunday is biblically unfounded.

Christ Not Crucified on Good Friday

Just as Easter Sunday celebrations are unbiblical, so also are Good Friday celebrations, because Christ was neither resurrected on Sunday, nor was He crucified on Friday. The day Christ was crucified was actually on Wednesday.

Cockrell, “Three Days and Three Nights,” points out: “According to the Bible, Jesus Christ arose before sunset on Saturday… Having shown from Matthew 28:1 that Jesus rose from the grave as the Sabbath ended at sunset and the first day of the week began, this would put the crucifixion on Wednesday at sunset… According to the gospel writers, Jesus died at the ninth hour (3:00 p.m. our time) and was buried about sunset that same day… If Jesus was buried at sunset on Wednesday and arose at sunset on Saturday, He fulfilled the sign of Jonah [compare Matthew 12:38–40]. He would have been in the grave Wednesday night, Thursday night, and Friday night—a full ‘three nights.’ He would have been in the grave during the daylight of Thursday, Friday and Saturday—a full ‘three days.’ All together a full ‘three days and three nights.’ Thus we have a literal fulfillment of the words of Christ in Matthew 12:40.”

Numerous commentators have confirmed and agree with the historical and biblical fact that Jesus Christ died and was buried on a WEDNESDAY. Please note the following selection:

Donald Grey Barnhouse, Eternity, June 1958: “… ancient Christian traditions, attested to by the Didascalia Apostolorum as well as by Epiphanius and Victorinus of Petau (who died in 304 A.D.), [give] Tuesday evening as the date of the Last Supper and prescribes a fast for Wednesday to commemorate the capture [and subsequent trial and crucifixion] of Christ.”

W.L. Pettingill, Bible Questions Answered, p. 182: “To us it is perfectly obvious that crucifixion was on Wednesday.”

Finis Dake, Dake’s Annotated Reference Bible, page 13, note on Matthew 12:40: “Christ was dead for three full days and three full nights. He was put in the grave Wednesday just before sunset and was resurrected at the end of Saturday at sunset.”

R. A. Torrey, Difficulties and Alleged Errors and Contradictions in the Bible, 1907, pp. 104–109: “… the day on which Jesus Christ was crucified was Wednesday… everything in Scripture is perfectly harmonized by Wednesday crucifixion.”

James A. Walther, The Chronology of Passion Week, in Journal of Biblical Literature, June 1958: “References in the Didascalia, in Epiphanius, in Victorinus of Petau… support the Tuesday [night] Passover dating and the subsequent arrest of Jesus in the morning hours of Wednesday.”

Finally, the Companion Bible, published by Oxford University Press, explains in its Appendix 156 that Christ was crucified on a Wednesday.

Also of interest is the prophecy in Daniel 9:27 that the Messiah would be killed “in the middle of the week; i.e., on a Wednesday, and that by His death, He would “bring an end to sacrifice and offering.”

How, then, are we to understand John 19:30–42, which says that Christ was crucified on the “preparation day before the Sabbath,” that is, on Friday?

A careful review of this passage provides the answer. We read: “So when Jesus had received the sour wine, He said, ‘It is finished!’ And bowing His head, He gave up His spirit. Therefore, because it was THE PREPARATION DAY that the bodies should not remain on the cross ON THE SABBATH (FOR THAT SABBATH WAS A HIGH DAY), the Jews asked Pilate… that they might be taken away… After this, Joseph of Arimathea… asked Pilate that he might take away the body of Jesus… So he came and took the body of Jesus. And Nicodemus… also came, bringing a mixture of myrrh and aloes, about a hundred pounds. Then they took the body of Jesus and bound it in strips of linen with the spices… Now in the place where He was crucified there was… a new tomb… So there they laid Jesus, because of the Jews’ PREPARATION DAY, for the tomb was NEARBY” (verses 30–31, 38–42).

We will focus here on the meaning of the “preparation day.” Some claim that the “preparation day” in this Scripture refers to the day before the weekly Sabbath, and so they teach that Christ was crucified on Friday.

Those who claim that the preparation day refers only to the day before the weekly Sabbath overlook the fact that the word “Sabbath” can refer to the weekly Sabbath, as well as to any of the seven annual Holy Days, which are also called Sabbaths in the Bible (compare Leviticus 16:29–31; 23:24, 26–32, 34–35, 39). Annual Sabbaths can fall on any day in a given week. The Elberfelder Bible admits that a biblical reference to “the preparation day” can apply to the day before the weekly Sabbath OR the day before an annual Sabbath or Holy Day, stating that the preparation day mentioned in John 19:31 was “a weekday before the [weekly] Sabbath or [an annual] Festival.”

However, the reference in John 19:31 is to the preparation day of an annual Holy Day or Festival—the First Day of Unleavened Bread—NOT of the weekly Sabbath. The Bible says in John 19:31 that “that” particular Sabbath was a “high day”—an annual Holy Day. In the crucifixion year, that particular annual Holy Day or HIGH Sabbath fell on Thursday.

It is abundantly clear from the Bible, as well as historical records, that Jesus Christ was not crucified on “Good Friday” and resurrected on “Easter Sunday.” For further proof, please read our free booklet, “Jesus Christ—A Great Mystery.”

Origin of Easter and Easter Customs

What about Easter and its customs? Where did this celebration come from? And how did it come to be associated with the death and resurrection of Jesus Christ?

“Easter” is the name of the pagan goddess of Spring who was worshipped under the names “Eastre,” “Eostre,” “Astarte,” “Ostara,” “Ishtar” and “Istar.” It is from these names that our modern word “Easter” is derived. Especially the name “Ishtar” is associated with the Babylonian “Queen of Heaven.” The egg-laying Easter hare or Easter rabbit and colored Easter eggs were associated—as symbols of fertility—with Eastre, the pagan goddess of Spring.

In addition, the pagans celebrated, at Easter time, the passion and resurrection of pagan gods who died on a Friday and came to life again on the following Sunday. Some of these gods are known as Marduk, Attis and Mythra.

Arthur Weigall writes in “The Paganism in our Christianity”: “The clergy… could not prevent the people in various countries celebrating the great holiday at Easter in honor of the resurrection of Attis and other gods.”

“The Women’s Encyclopedia of Myths and Secrets” has this to say about “Attis”: “Attis’ passion was celebrated on the 25th of March, exactly nine months before the festival of his birth, the 25th of December… The day of Attis’ death was black Friday… The god died and was buried. He descended into the underworld. On the third day [a Sunday] he rose again from the dead.”

Have you ever wondered why it is commonly believed—contrary to the Bible—that Christ died on Friday and rose on Sunday? Here you have the answer! It is clearly derived from the worship of the pagan god, Attis.

Note that the early Church did not keep Easter. The Encyclopedia Britannica, 11th edition, Vol. 8, p. 828, confirms that “there is no indication of the observance of the Easter Festival in the New Testament, or in the writings of the apostolic fathers.”

Arthur Weigal and other historians confirm that the Catholic Church adopted pagan festivals, such as Easter, “to Christian ideas,” rather than suppressing them. Calvin, for example, considered the annual church festival of Easter to be so paganized, that at one point, he did not observe it either.

Many Scriptures command us not to worship the one true God in the way of the pagans. The Bible also specifically condemns the worship of the “queen of heaven” in Jeremiah 7:18 and other places. The Ryrie Study Bible identifies the queen of heaven with the “Assyro-Babylonian goddess Ishtar”—in other words, with Easter.

Jeremiah 10:2 tells us: “Do not learn the way of the Gentiles.” Lamsa states in an annotation that the word “way” describes “religion.” Note, too, that true religion is referred to as the “Way” (compare Acts 9:2). Deuteronomy 12:29–32 commands us not to “inquire after their [that is, pagan] gods, saying, ‘How did these nations serve their gods? I also will do likewise.’ You shall not worship the LORD your God in that way.” The Ryrie Study Bible comments: “The Israelites were not even to inquire about the worship of the Canaanites, lest they be tempted to incorporate aspects of it into their worship of God.”

It is, therefore, abundantly clear from both biblical and historical records that true Christians are not to participate in Easter celebrations. It is pagan, and it cannot be Christianized.

Christmas

Many people think they celebrate the birth of Christ on December 25, but Christ was not born on December 25, nor could He have been born then, or anywhere near that date. What proof can we offer?

Christ Not Born on December 25

The fact that shepherds were living out in the fields (compare Luke 2:8), and that a public enrollment was conducted at the time of Christ’s birth (compare Luke 2:1–7), clearly proves that Christ could not have been born anywhere near December 25. Sheep were never in the field during the winter months. From the middle of October until the middle of March, the sheep would be kept inside stables or barns. During that time, there was too much rain and wind, and even frost and snow.

The newspaper Wynne Progress published an article on December 21, 1967, entitled, “The Christmas Story,” in which it pointed out numerous discrepancies between the biblical record and Christmas traditions. It stated, “As for the date of December 25, that was chosen by the church during the fourth Century A.D… The choice seems to have been dictated… by a desire to Christianize the Roman revel that marked the winter solstice. The biblical evidence plainly indicates that Jesus was born during the late summer or early fall. That is the time of year when Palestinian shepherds take their flocks into the field to graze at night.”

The Archbishop of Canterbury said that the Christmas story of the “Three Wise Men” was nothing but a “legend.” The British Daily Telegraph reported on December 20, 2007: “Dr Rowan Williams has claimed that there was certainly nothing to prove there were three of them [the Magis] or that they were kings. He said the only reference to the wise men from the East was in Matthew’s gospel and the details were very vague. Dr Williams said: ‘Matthew’s gospel says they are astrologers, wise men, priests from somewhere outside the Roman Empire, that’s all we’re really told. It works quite well as legend.’

“The Archbishop went on to dispel other details of the Christmas story, adding that there were probably no asses or oxen in the stable. He also argued that Christmas cards which showed the Virgin Mary cradling the baby Jesus, flanked by shepherds and wise men, were misleading. As for the scenes that depicted snow falling in Bethlehem, the Archbishop said the chance of this was ‘very unlikely’. He added that Jesus was probably not born in December at all. He said: ‘Christmas was when it was because it fitted well with the winter festival.’”

Christmas Celebrations Long Before Christ

Christmas celebrations took place long before the birth of Christ. The purpose of the celebrations was to honor pagan deities, such as the Persian sun god Mithras, who was born on December 25.

The German magazine, P.M., published an article several years ago, entitled, “Can You Imagine to Believe in Mithras?” In the article it was stated:

“Mithras is the name of that transcendent being from whom they expect salvation. And each year in the winter they celebrate his birthday: in the night of December 25 with a sort of service, which we could call today midnight mass… The birthday of Jesus was declared [by Emperor Constantine and the Council of Nice in 325A.D.] to be on the same day on which Mithras was supposedly born… Until then, Christians had not celebrated Christmas.”

In fact, early Christians refused to celebrate Christmas, as they considered it to be a pagan feast. Religion in Geschichte und Gegenwart, Vol. 3, explains: “The celebration of Christmas on December 25 in the church begins only in the middle of the 4th century. Until then, the opposition against it was in some cases very severe…, since it was considered a pagan custom to celebrate with festivities the birthdays of kings.”

Christmas carols, Christmas gifts, Christmas candles and Christmas cakes, as well as the Christmas tree, are all of pagan origin, and had been used to worship pagan gods and goddesses. Please notice the following in regard to the Christmas tree:

Jeremiah 10:2–5 reads: “Thus says the Lord: ‘Do not learn the way [Note in the Lamsa Bible: ‘Religion’] of the Gentiles; do not be dismayed at the signs of heaven, for the Gentiles are dismayed at them. For the customs of the peoples are futile; for one cuts a tree from the forest, the work of the hands of the workman, with the ax. They decorate it with silver and gold; they fasten it with nails and hammers so that it will not topple. They are upright, like a palm tree, and they cannot speak; they must be carried, because they cannot go themselves. Do not be afraid of them, for they cannot do evil, nor can they do any good.”

Here we find a description of the Christmas tree. Some have said that Jeremiah 10 only talks about a wooden idol that was carved out of a tree, but that it does not refer to decorating a Christmas tree, per se. However, the pagans believed that their gods—Attis, Osiris, Dinosus—lived as tree spirits in pine trees. They believed that their gods actually changed into those trees, and they carried these sacred trees to a certain place of worship, decorated them, and adored them as deities.

Jeremiah 10 condemns any kind of religious worship that includes the decoration of a pine tree or a “green tree” (1 Kings 14:23), as well as the religious doctrines associated with such customs. Lamsa continues Jeremiah 10:8 as follows: “But altogether the vain doctrines of wooden image worship shall be utterly destroyed and consumed.”

Gradually, the Roman Catholic Church “adapted” those pagan customs to make the Christian faith more attractive to Gentiles. Quoting from Earl W. Count, 4000 Years of Christmas: “The [Roman Catholic] Church finally succeeded in taking the merriment, the greenery, the lights, and the gifts from Saturn [a Roman sun god patterned after the Persian sun god Mithras] and giving them to the Babe of Bethlehem.”

The age-old question is, however, why is it so important to know that Christmas and its customs were a pagan invention? What is wrong with “Christianizing” those pagan customs? We might not be able to bring Christ BACK into those customs (as He was never part of them in the first place), but why can’t we bring those customs to Christ and use them to worship Him in that way?

Simply, because the Bible prohibits us from doing so. The concept of adding pagan practices to godly worship, known as “syncretism,” is condemned throughout Scripture.

In short, we read God’s command to Israel in Deuteronomy 12:29–32, as quoted before, that “you do not inquire after their [pagan] gods, saying, ‘How did these nations serve their gods? I also will do likewise.’ You shall not worship the Lord your God in that way…”

What could be clearer? God commands us NOT to worship Him in the way the Gentiles worshipped their gods. Christmas was a pagan festival in honor of pagan gods. God FORBIDS us to worship Him in that way. We read in Matthew 15:7–9 that we worship Christ IN VAIN when we teach “as doctrines the commandments of men” or pagans.

For further proof that true Christians are not to participate in Christmas celebrations, please read our free booklet, “Don’t Keep Christmas.”

Halloween

The Bible is very clear that a true Christian must not, under any circumstances, celebrate Halloween.

Halloween is deeply rooted in pagan and occult worship services and ceremonies. It was later “adopted” by the Catholic Church, which gave it a “Christian” mantle. However, its Satanic and demonic rites remain and are evidenced even in today’s Halloween customs.

The Encyclopedia Britannica, 1959, has this to say about “Halloween”:

“…the occasion shows clear connections with the religion of the Druids in pre-Christian Ireland and Scotland. The Celtic year ended on October 31, the eve of Samhain, and was celebrated with both religious and agrarian rites. For the Druids, Samhain was both the ‘end of summer’ and a festival of the dead. The spirits of the departed were believed to visit their kinsmen in search of warmth and good cheer as winter approached… Divination and auguries for the new year were practiced at Samhain. These magical practices concerned such questions as [to] who would die during the next year… It was also an occasion when fairies, witches and goblins terrified the populace…

“THERE IS LITTLE DOUBT THAT THE [CATHOLIC] CHURCH SOUGHT TO ELIMINATE OR SUPPLANT THE DRUID FESTIVAL OF THE DEAD BY INTRODUCING THE ALTERNATIVE OBSERVANCE OF ALL SAINTS’ DAY ON NOVEMBER 1. This feast was established to honor all saints, known or unknown, BUT IT FAILED TO DISPLACE THE PAGAN CELEBRATION OF SAMHAIN… By the end of the middle ages, the celebration of Allhallows [sic] Eve was an established part of the annual calendar of the Roman Catholic Church. However, after the Reformation, Protestants REJECTED this feast ALONG WITH OTHER IMPORTANT ONES SUCH AS CHRISTMAS AND EASTER.”

Other sources point out that Halloween was not celebrated in the United States until about 1845 when thousands of Irish emigrants flooded into New York. Today, it is said to be the “second highest grossing money maker” in the United States outside Christmas.

We are told by historians that there is a clear historical relationship between the Celtic concepts of resurrection, Roman Catholic responses to it, and the modern American holiday of Halloween.

We are also told that the Celts and their Druids believed that on October 31, the night before their New Year, the “Lord of the Death” gathered the souls of the evil dead, and that ghosts, evil spirits and witches roamed about. In order to honor the Sun God (Belenus), and to frighten away the evil spirits, large bonfires were lit. It was also believed that Samhain was a time when the division between the two worlds became very thin, when hostile supernatural forces were active and ghosts and spirits were free to wander as they wished. Samhain was the supreme night of demon celebrations. Spirits of the dead were believed to rise out of their graves, trying to return to the homes where they formerly lived. Frightened villagers tried to appease them by offering them gifts of fruit and nuts. This is the origin of the present day “trick-or-treat.”

Masks were worn to hide oneself from the spirits of the dead, or to frighten demons and scare them away. This constitutes the origin of today’s custom on Halloween to masquerade as devils, imps, ogres, and other demonic creatures. As the “Plymouth District Library” states, “When Christianity came to the British Isles, it became the eve of All Hallows [sic] or All Saints’ Day, but the old traditions remained. That’s why youngsters wear masks when they go out trick-or-treating and it is also why the hollowed-out jack-o’-lantern has a [mask-like] face.”

We are also informed that “jack-o’-lantern,” the festival light for Halloween, is the ancient symbol of a damned soul. Originally the Irish carved out turnips or beets as lanterns as representations of the souls of the dead or of goblins freed from the dead. When the Irish emigrated to America, they found an abundance of pumpkins to substitute the hard-to-find turnips. They began to cut pumpkins with faces representing demons, which were originally intended to frighten away evil spirits. Additional popular symbols of Halloween are bats, owls and black cats. They were originally feared because people believed that these creatures could communicate with the spirits of the dead, or that witches could turn themselves into them, especially black cats.

Considering the origin of Halloween and its customs, who can deny, as one Christian author wrote, “that virtually all of the symbols of Halloween are evil? Witches, monsters, ogres, vampires, ghosts, ghouls, goblins, devils and demons all portray evil… When America and the world celebrates the Festival of Samhain and the powers of darkness by masquerading as evil creatures or decorating our homes, schools, businesses and churches with occult symbols, Satanic power is glorified… When Christians participate in Halloween, it sends a message to children that witchcraft, demonism, Satanism, and the occult are something fun, entertaining and harmless… Some children develop a fascination with the supernatural which leads them later into more sinister occult practices… What’s wrong with Halloween? It does not have even one single redeeming virtue. It is a custom born out of pagan superstition. It is a demon-inspired, devil-glorifying, occult festival. It is an evening holy unto evil, death, and divination…”

The Bible, in fact, commands us to have nothing to do with the devil or his evil forces of darkness (compare 1 Thessalonians 5:21–22; Ephesians 5:10–12). Paul warns us that we must not attempt to partake of the cup of the Lord and of the cup of demons (1 Corinthians 10:21). We are also warned not to try to communicate with the dead (Deuteronomy 18:9–14). Witchcraft, in all of its different forms and variations, is abominable and sinful (1 Samuel 15:23; Galatians 5:20)!

Halloween is nothing else but a festival of, and for, the devil and his evil forces of darkness. True Christians must have no part in it!

New Year’s Day

New Year’s Day celebrations are linked to pagan customs and even demonic activities. Professor Philippe Walter’s book, “Christianity—the Origins of a Pagan Religion,” copyright 2003, 2006, makes several startling statements about the real origins of New Year’s Day, as well as its customs.

Walter explains the pagan belief that, by the end of December, and on “New Year’s Day” (January 1), “fairies… enter the homes of those who worship them… One must take pains to prepare the meal that should be offered to them in a clean and isolated room…”

A German magazine, P.M., wrote the following about New Year’s Day, and the customs associated with New Year’s Day, in an article entitled, “What is Special About New Year’s?”:

“There is no objective reason, why January 1 is a better day for the new year than any other day. The Macedonians began the new year in the Autumn, and the ancient Greeks in the middle of the Summer, at a new moon.

“January 1 as the beginning of the new year goes back to Roman arbitrariness. Consul Fulvius Nobilor was prevented in 153 B.C., because of a war, to begin his rulership on March 15, which had been the day of the new year up until then. Therefore, the Consul transferred the day of the new year to January 1, which was more convenient for him.

“This date was accepted by Julius Caesar and has endured thanks to the Julian calendar, as it was favorable for new beginnings. After all, the double-faced Roman God Janus was the protector of the month of January. Pope Gregory XIII, who corrected the Julian Calendar for us, maintained January 1 as New Year’s Day. But the Chinese and the Arabs still determine New Year’s today by using the moon-calendar. And according to the Jews, their civil New Year—Rosh Ha-Shanah—is in September/October.

“The civil celebrations of New Year’s took place for a long time on January 6, the [perceived] day of the [so-called] holy three kings.

“In 1742, a decree of the Pope transferred church celebrations of the new year to January 1; at the same time, this day was declared to be a fast day, in order to counteract the ‘unchristian’ actions between the years. For between Christmas and January 6, the ghosts became active. When winter storms howled around the houses of the Germanic tribes, Wotan’s [Wodan’s] wild hunt was present—a frightening train of gods, demons and ghosts of the dead. …

“These ghosts were driven away with big fires and cracks of whips. The ancients placed sacrificial offerings and gifts for the demons in front of their doors….

“Christianity could not eradicate those pagan customs. Quite to the contrary… The cracks of whips changed with the invention of black powder to fireworks…

“Why do we still have to drive away—symbolically—ghosts with mortar shots and rockets? Why do we still maintain those New Year’s rites? Psychologists explain this with…the power of tradition, with superstition…This word reminds us of what is ‘standing above,’ what is ‘still there’, what has endured from the pagan past and from the ancient fears of man.”

The article also explained that “Christian” celebrations in Munich, Germany, on New Year’s Day are held with choirs and trumpets to “awake the new sun.”

Another source tells us that New Year’s Day rituals included purgations, purifications, exorcisms, extinguishing and rekindling fires and masked processions. Often exorcisms and purgations were performed with much noise as if to scare away the evil spirits. In China, Ying, the forces of light, fought Yang, the forces of darkness, with cymbals, noisemakers and firecrackers.

It should be easily seen WHY it is wrong for TRUE Christians to participate in New Year’s Day customs.

April Fool’s Day

The origin and history of April Fool’s Day [also spelled as “April Fools’ Day”] or “All Fools’ Day,” are not entirely clear. Many explanations have been advanced to explain its origin.

Most commentaries and researchers maintain that the modern celebrations of the day developed in 1582, in France. As the most common story goes [even though some dispute this explanation, see discussion below], prior to that year, the new year was celebrated for eight days, beginning on March 25. The celebration culminated on April 1. With the reform of the calendar under Charles IX, the Gregorian Calendar was introduced, and New Year’s Day was moved to January 1. In France, however, many people either refused to accept the new date, or did not learn about it, and continued to celebrate New Year’s Day on April 1. Other people began to make fun of these traditionalists, sending them on “fools’ errands” or trying to trick them into believing something false.

April Fool’s Day was later introduced to the American colonies.

In Scotland, April Fool’s Day is actually celebrated for two days. It is also known as “April Gowk,” “Gowkie Day” or “Hunt the Gowk.” “Gowk” is Scottish for “cuckoo”—an emblem of simpletons. The second day is also known as “Taily Day.”

Mexico’s counterpart of April Fool’s Day is actually observed on December 28. In Portugal, April Fool’s Day is celebrated on the Sunday and Monday prior to the Lenten Season, with the traditional trick being to throw flour at one’s friends.

In spite of the “modern” origins of the day, many historians agree that the day has clearly ancient roots. We are told that ancient cultures, including those as varied as the Romans and the Hindus, celebrated New Year’s Day on April 1. The Encyclopedia Britannica points out:

“What seems certain is that it is in some way or other a relic of those once universal festivities held at the vernal equinox, which, beginning on old New Year’s Day, the 25th of March, ended on the 1st of April. This view gains support from the fact that the exact counterpart of April-fooling is found to have been an immemorial custom in India. The festival of the spring equinox is there termed the feast of Huli, the last of which is the 31st of March, upon which the chief amusement is the befooling of people by sending them on and fruitless errands.”

Other sources tell us that throughout antiquity, numerous festivals included celebrations of foolery and trickery. One source, “April Fool’s Day: Early Roots,” gives the following noteworthy report:

“The Saturnalia, a Roman winter festival observed at the end of December, was the most important of these [celebrations of trickery]. It involved dancing, drinking, and general merrymaking. People exchanged gifts, slaves were allowed to pretend that they ruled their masters, and a mock king, the Saturnalicius princeps (or Lord of Misrule), reigned for the day. By the fourth century AD the Saturnalia had been transformed into January 1 New Year’s Day celebration, and many of its traditions were incorporated into the observance of Christmas…

“Northern Europeans observed an ancient festival to honor Lud, a Celtic god of humor. And there were also popular Northern European customs that made sport of the hierarchy of the Druids… During the Middle Ages, a number of celebrations developed which served as direct predecessors to April Fool’s Day. The most important of these was the Festus Fatuorum (the Feast of Fools) which evolved out of the Saturnalia. On this day (mostly observed in France) celebrants elected a mock pope and parodied church rituals. The church, of course, did its best to discourage this holiday, but it lingered on until the sixteenth century. Following the suppression of the Feast of Fools merrymakers focused their attention on Mardi Gras and Carnival.”

A German source, “Faz.Net,” points out that neither the Jews nor the Muslims participate in the custom of April Fool’s Day. Tagesschau.de wrote on April 1, 2002, that there are 800 theories regarding the origin of “April Fool’s Day,” and stated that the Catholic Church “has no problem” with its celebration.

Dr. Manfred Becker-Huberti explained: “Even though the first April prank has only been recorded in Germany in 1631, the custom seems to be much older. It can be found amongst all Indo-Germanic tribes… One possible origin can be found in the Roman feast of Quirinalia, or of the Indian feast of Huli, during which fools cast out winter and demons. The best explanation is that it derives from a spring festival, like the German “Fastnacht” [“Fastnacht” is part of the German Carnival. The original “Fastnacht” was also celebrated for the purpose of casting out winter and demons]… In honor of [the Greek goddess] Venus, a feast of deception was celebrated in the spring. April 1 was her special day, and that is the reason why she was also called ‘Aprilis.’ The name of the Indian goddess of love, ‘Maja,’ has the meaning of ‘deception.’”

The Encyclopedia of Religion and Ethics, by James Hastings, points out:

”The origin of the practice is obscure… it was widely prevalent at the close of the 16th century. It seems difficult, therefore, to accept the theory that it was due to the transference of New Year’s Day from the First of April to the First of January… The similarity of the fooling in India and the Celtic lands of Western Europe, taken together with affinities in religion and folklore…, points to a common origin in very early times… The First of April was kept in ancient Rome as the Feast of Venus and Fortuna Virilis… It is to some Celtic form of this worship of Venus on the First of April that the origin of All Fools’ Day must be traced… All Fools’ Day may therefore be the relic of a Spring Festival of Llew [a Sun-god of Celtic mythology].”

Even though the roots of April Fool’s Day may not be known precisely, the evidence strongly indicates that it is of pagan origin and that it was even celebrated as part of pagan worship services. We are told, however, in Jeremiah 10:2–3, that we are not to learn the ways of the Gentiles or “heathen” in the Authorized Version, as they are useless and in vain. In addition, God condemns foolish jesting in Ephesians 5:4, where we read, in the Authorized Version, that neither “foolish talking, nor jesting” should be named among us. The New King James Bible and the Life Application Bible clarify that the meaning is, “coarse jesting” or “coarse joking.”

We are admonished in God’s Word not to behave like “fools.” Proverbs 10:23 reads, in the Authorized Version: “It is as sport to a fool to do mischief: but a man of understanding hath wisdom.”

An additional warning against participating in April Fool’s Day celebrations and activities can be found in Proverbs 26:18–19: “Like a madman who throws firebrands, arrows, and death, Is the man who deceives his neighbor, And says, ‘I was only joking!’”

Considering all the evidence of the origin of April Fool’s Day available to us, as well as the very nature of the celebrations and activities accompanying that Day, we must conclude that true Christians should refrain from participating in it.

Valentine’s Day

Centuries before Christ, the ancient Romans celebrated the evenings of February 14th and February 15th as an idolatrous and sensual festival in honor of Lupercus, the “hunter of wolves.” The Romans called the festival “Lupercalia.” In her book, “Customs and Holidays Around the World,” Lavinia Dobler states on page 172: “It was not until the reign of Pope Gelasius that the holiday became a ‘Christian custom.’ As far back as 496, Pope Gelasius changed Lupercalia on February 15th to St Valentine’s Day on February 14th.”

The Encyclopedia Britannica states on page 336 in its 15th edition, volume 10: “St Valentine’s day as a lovers’ festival and the modern tradition of sending valentine cards have no relation to the saints but, rather, seem to be connected either with the Roman (sexual) fertility festival of the Lupercalia (February 15th) or with the mating season of birds.”

The Encyclopedia Americana states that “this pairing off was, of course, linked with sexual immorality.”

According to the most common explanation, the celebration of Valentine’s Day originated as a pagan tradition in the third century. During this time hordes of hungry wolves roamed outside of Rome where shepherds kept their flocks. The God Lupercus was said to watch over the shepherds and their flocks and keep them from the wolves. Every February the Romans celebrated a feast called Lupercalia to honor Lupercus so that no harm would come to the shepherds and their flocks.

Also during Lupercalia, but in honor of the goddess Juno Februata, the names of young women were put into a box and names were drawn by lot. The boys and girls who were matched would be considered partners for the year, which began in March. This celebration continued long after wolves were a problem to Rome. As Christianity became prevalent, priests attempted to sugarcoat and cover with a Christian mantle old heathen practices. To Christianize the ancient pagan celebration of the Feast of Lupercus, the church officials changed the name to St. Valentine’s Day.

In his book, “Christianity—the Origins of a Pagan Religion,” French scholar and professor of medieval French literature, Philippe Walter, states the following on pages 76–78:

“… the [Catholic] church invented the figures of saints—both men and women—who both borrowed the names of their pagan predecessors and possessed mythical attributes similar to those of their pagan models. This is why we cannot be surprised at worship devoted today to certain mysterious saints—including Saint Valentine. In fact, along with the time of year of his celebration, the initial syllable of his name—val—compels us to establish a potential link with the mythology of Carnival… It is curious that February 14 is celebrated in five regions to commemorate no fewer than five distinct saints all bearing the name Valentine… This phenomenon points to the camouflaging of paganism—most specifically, the rites and myths commemorated on this date in the pagan calendar—in several regions [namely, Rome, Italy; Terni, Italy; Toro, Spain; Puy; and Africa]…”

Alexander Hislop explained in his book, “Two Babylons,” that Valentine was a common Roman name. Roman parents often gave the name to their children in honor of the famous man who was first called Valentine in antiquity. That famous man was Lupercus, the hunter. Who was Lupercus? Why should he also have borne the name “Valentine” among the heathen Romans? The Greeks called Lupercus by the name of “Pan.” The Semites called Pan “Baal”—mentioned so often in the Bible—and this name was merely another name for Nimrod, the “mighty hunter” (Genesis 10:9). The hunter Nimrod was the Lupercus—or wolf hunter—of the Romans. “St Valentine’s Day” was originally a day set aside by the pagans in his honor.

Nimrod—Baal or sun god of the ancient pagans—was said to have been born at the winter solstice. In ancient times the solstice occurred on January 6th and his birthday therefore was celebrated on January 6th. Later, as the solstice changed, it was celebrated on December 25th and is now called Christmas. It was the custom of antiquity for the mother of a male child to present herself for purification on the 40th day after the day of birth. The 40th day after January 6th—Nimrod’s original birthdate—takes us to February 15th, the celebration of which began on February 14th—the Lupercalia or St Valentine’s Day. On this day in February, Semiramis, the mother of Nimrod, was said to have been purified and to have appeared for the first time in public with her son as the original “mother and child.”

Valentine’s Day is one of those pagan days that have become part and parcel of the fabric of today’s society. It is clear that Valentine’s Day—whichever way you look at it—has paganism written all over it. Paganism is not to be entertained by the people of God. God commands us not to worship Him in the way that the pagans worshipped their gods. Therefore, true Christians are not to participate in the celebration of Valentine’s Day.

Mother’s Day

The Bible is very explicit that we are to honor our parents at all times. For example, Exodus 20:12 and Ephesians 6:1–3 make this Christian duty very clear. Jesus Christ honored His mother on a continuous basis.

To “honor” or “remember” our mother just on one particular day in the year, while forgetting to do so in day-to-day living, would, of course, be wrong. The world tries to make up for the forgetfulness to always honor one’s parents by dedicating a day to mothers. As Christians, we are to honor our parents at all times! This fact alone, though, would not preclude a Christian from participating in Mother’s Day celebrations.

However, the Bible makes it very clear that we are not to learn the religious ways or customs of the Gentiles or “heathen” by embracing those customs in our own Christian lives (Deuteronomy 12:29–32; Matthew 15:7–9; 2 Corinthians 6:14–17). We are not to keep holidays such as Christmas, Easter, New Year’s or Valentine’s Day because of their pagan origin and the embracing of those days by the Catholic Church in their religious worship.

When reviewing the history of Mother’s Day, we must note the many countries, including the United States, Canada, Germany and Australia, which celebrate Mother’s Day on the second Sunday in May; while on the other hand, England celebrates their Mother’s Day on the fourth Sunday in Lent (the 40 day period leading up to Easter).

Pagans kept a “Mother’s Day” in ancient times for the purpose of honoring their goddesses. However, the mere fact that pagans did so would not preclude Christians from keeping Mother’s Day today, unless a clear connection can be shown between those pagan customs and our modern practices.

The Encyclopedia Britannica, edition 1959, points out regarding “Mother’s Day” celebrations in Great Britain:

“Mother’s Day, a festival derived from the custom of mother worship in ancient Greece. Formal mother worship, with ceremonies to Cybele, or Rhea, the great Mother of the Gods [sic], was performed in the Ides of March throughout Asia Minor. With the coming of Christianity this developed into worship of the ‘Motherchurch,’ the celebration occurring on mid-Lent Sunday, when children returned home with gifts for parents, especially the mother.”

Cheri Sicard writes in “The History of Mother’s Day”:

“The earliest Mother’s Day celebrations can be traced back to the spring celebrations of ancient Greece, honoring Rhea, the Mother of the [gods] [Rhea is the mother of Zeus. She is also the sister of Cronus, who has been identified as the Baal of the Bible]. The Romans called their version of the event the Hilaria, and celebrated on the Ides of March by making offerings in the temple of Cybele, the mother of the gods. Early Christians celebrated the festival on the fourth… Sunday of Lent in honor of the Virgin Mary, the Mother of Christ. In more recent times, relatively speaking—England in the 1600s—the celebration was expanded to include all mothers with ‘Mothering Sunday’ being celebrated on the 4th Sunday of Lent (the 40 day period leading up to Easter). Besides attending church services in honor of the Virgin Mary, children returned home from the cities with gifts, flowers, and special Mothering Day cakes that were important parts of the celebration.”

When “Mothering Sunday” was originally kept in England, people brought gifts to the church where they were baptized. They would then also bring gifts, such as cakes, to their mothers. The “Mothering Day” cakes were normally so-called “Simnel Cakes,” which, in early times, were marked with a figure of Christ or Mary, to show their religious significance (compare Book of Days, Vol. 1, p. 337).

Many sources point out that the pagan worship of mother goddesses in Greece and Rome was later adopted by Christianity, foremost in England, to incorporate such paganism and to give it a “Christian” mantle. The worship of the Roman Mother goddess Cybele is especially interesting in this context. The Encyclopedia Britannica points out, under “Great Mother of the Gods”:

“Though her cult sometimes existed by itself, in its fully developed state the worship of the Great Mother was accompanied by that of Attis. The cult of Attis never existed independently… The main public event in the worship of the Great Mother was the annual festival, which took place originally April 4.” The article continues to explain that a special day was set aside, “March 24, dies sanguinis, a day of mourning, fasting and abstinence, especially sexual, commemorating the sorrow of the mother for Attis [who had been killed].” Our free booklet, “Don’t Keep Christmas,” explains the Attis cult in more detail.

The above-mentioned article continues that the “importance” of the Cybele cult “in the history of religion is very great, for her cult, like the other mystic worships, at once formed a rival to Christianity and acted as a steppingstone to it.”

As already mentioned, the day became known in England as “Mothering Day” or as “Mid-Lent Sunday.” It was first applied to the worship of “Mother Mary,” and then also to the “MotherChurch,” “the spiritual power that gave life and protected them from harm,” as one source puts it. Custom began to dictate that a person visit the church of his/her baptism on “Mothering Day.” People attended the “mother church” of their parish, laden with offerings. Gradually, the custom was applied to honoring our real mothers as well. However, the religious concept of the day was emphasized throughout.

In England, King Henry III (1216–1239) officially established the first “mothering Sunday,” in March, to remember the Church as the religious mother.

When studying the history of Mother’s Day in continental Europe, we find that a “mothering day” was also kept there, in mid-Lent. Later, Mother’s Day was officially celebrated in Germany in 1923 on the second Sunday in May, apparently due to Mother’s Day celebrations in the United States (that had been introduced in continental Europe through the Salvation Army) and the influence of German florists. In 1933, it was made an official holiday in Germany by the Nazi regime, in honor of the “Arian” mother.

In her article, “Between Ideology and Commerce,” Isabella Marboe points out that in Austria, “Mother’s Day” celebrations in May were connected with the tradition of the worship of “Mother Mary.” It was especially the Catholic Church, according to Monroe, that strongly supported the establishment of “Mother’s Day” in Austria. In 1926, Ignaz Seipel stated in his “Mother’s Day speech”: “It looks like something new, to introduce a special day to honor our mother. For the believing Catholic this is nothing new at all, as he has always celebrated days in worship of Mary as days to honor his mother.”

The official version of the recent history of the establishment of Mother’s Day in the U.S. is fairly well known to many. It is taught that Miss Anna Jarvis (1864–1948) originated Mother’s Day, to honor her mother who had died on May 9, 1905. She started a campaign, which led to a resolution, passed by Congress on May 10, 1913, to make the second Sunday in May a national holiday, “dedicated to the memory of the best mother in the world—your mother.” In 1914, President Woodrow Wilson issued a proclamation, designating the second Sunday in May as Mother’s Day.

However, there is more to the story. In fact, Anna Jarvis was not the first, nor the only one, who had voiced the idea of establishing a Mother’s Day in the United States.

For instance, Julia Ward Howe had talked about a special “Mother’s Day” as early as 1858. She had kept it in a private special celebration in 1872. Howe is the author of the “Battle Hymn of the Republic.” She grieved for the many young lives that had been killed during the Civil War. She proposed to celebrate a “Mother’s Day of Peace.” In addition, she had made at least two extended trips to Europe between 1843 and 1850. During her last trip, she spent almost one year in Rome. In Julia Ward Howe’s Mother’s Day Declaration, it is stated, “From the bosom of the devastated earth a voice goes up with our own. It says, ‘Disarm, Disarm!’… Let them meet first, as women, to bewail and commemorate the dead.”

In addition, Ann Marie Reeves Jarvis, wife of a Methodist pastor and mother of Anna Jarvis, had likewise been affected by the Civil War. She proposed a special Mother’s Day celebration, which she called a “Mother’s Friendship Day,” to heal the wounds and the bridges between the “Blue” and the “Gray.”

Anna Jarvis continued to advocate the idea of a special Mother’s Day. On May 10, 1907, she held a special memorial service for her mother (who, as mentioned, had died in 1905). In 1910, West Virginia became the first state to recognize Mother’s Day. At the General Conference of the Methodist Episcopal Church in Minneapolis, Minn., in 1912, a delegate from a local church introduced a resolution recognizing Anna Jarvis as the founder of Mother’s Day. It was also suggested at that time that the second Sunday in May be observed as Mother’s Day.

The religious connection with and influence of the establishment of the American Mother’s Day cannot be denied. The modern U.S. Mother’s Day started in the Methodist-EpiscopalChurch, through the effort of Anna Jarvis. It had to be observed on a Sunday. Some had proposed any Sunday (for example, Frank H. Hering of Indiana, who is also called the “Father of Mother’s Day”), while others proposed the second Sunday in May. On the first official church memorial of Jarvis’ mother, on May 10, 1908, the bells of the church which had been attended by her mother, and who had taught Sunday school there, rang 72 times—since Ann Marie Reeves Jarvis had been 72 years old when she died.

One year prior to this, her daughter had preached a sermon in the local church to honor her mother. She finished the sermon that the preacher had begun. “Andrews Methodist Episcopal Church” in Grafton, West Virginia, is therefore now recognized as the “mother church” of Mother’s Day in the United States.

In Calgary, Canada, George Kerby of the CentralMethodistChurch delivered a touching sermon on the very first Mother’s Day in that territory.

Sources also point out that the early way of keeping Mother’s Day in the United States was similar to the way with which it was kept during “Mothering Day” in England—including attending on that day the church of one’s baptism—and only gradually, “other sentiments were added.”

It might be worthwhile noting that Anna Jarvis spent the rest of her life trying to undo what she had done. Enraged by the commercialization, Jarvis filed a lawsuit in 1923 to stop a Mother’s Day festival. She was later arrested for disturbing the peace when she learned that a War Mother’s Day Convention was selling white carnations—Jarvis’ symbol for mothers—to raise money. She spent most of her fortune that she had inherited from her mother to fight a holiday she had helped establish to honor her mother. She told a reporter that she regretted ever having started Mother’s Day.

In this lengthy section, we have tried to state the facts, as they have become available to us. We feel that the knowledge of these facts is necessary to make an individual, conscientious and personal decision, whether or not to observe—or to continue celebrating—Mother’s Day. One will have to decide, individually, whether the evidence is sufficient or not to establish a direct and immediate connection between pagan origins, the influence of the Catholic Church and Protestant churches, and our modern custom of celebrating Mother’s Day—especially in the United States, Canada and continental Europe. We must emphasize that, in any event, the personal decisions which each Christian must make in his or her life, must be made based on personal faith and conviction, knowing that whatever is not from faith is sin (Romans 14:23). Such a decision must be based on a determination whether or not a particular holiday is derived from pagan customs in connection with the worship of foreign gods. If it is, the observance of such a holiday needs to be avoided.

Father’s Day

One source (“About,Inc.”) describes the modern origin of Father’s Day in this way: “The modern origin of Father’s Day in the United States is not clear. Some say that it began with a church service in West Virginia in 1908. Others say the first Father’s Day ceremony was held in Vancouver, Washington. The president of the Chicago branch of the Lion’s Club, Harry Meek, is said to have celebrated the first Father’s Day with his organization in 1915; and the day that they chose was the third Sunday in June, the closest date to Meek’s own birthday.

“Regardless of when the first true Father’s Day occurred, the strongest promoter of the holiday was Mrs. Bruce John Dodd of Spokane, Washington. Mrs. Dodd felt that she had an outstanding father [Mr. Smart]. He was a veteran of the Civil War. His wife had died young, and he had raised six children without their mother. In 1909, Mrs. Dodd approached her own minister and others in Spokane about having a church service dedicated to fathers on June 5, her father’s birthday. That date was too soon for her minister to prepare the service, so he spoke a few weeks later on June 19th. From then on, the state of Washington celebrated the third Sunday in June as Father’s Day… States and organizations began lobbying Congress to declare an annual Father’s Day. In 1916, President Woodrow Wilson approved the idea, but it was not until 1924 when President Calvin Coolidge made it a national event…”

The holiday was made official in 1972 by President Richard Nixon (see below).

The Daily Beacon, Volume 90, Number 5 (June 14, 2002), elaborated: “In 1909, as Smart [i.e., Mrs. Bruce John Dodd, daughter of Mr. Smart] was listening to a sermon celebrating Mother’s Day, she thought of her father… Smart wanted a day to honor fathers with special religious services, special meals, small gifts and flowers. After sharing her idea with local religious leaders…, a resolution was passed to observe a Father’s Day.”

Biography.com concurs, “… The inspiration behind the celebration of a Father’s Day is owed at least partly to its slightly earlier counterpart, Mother’s Day.” The article also points out that Smart had the idea of setting aside a Father’s Day, when hearing a sermon on the “merits of setting aside a day to honor one’s mother” (Compare, too, PageWise, Inc., 2002, “History of Father’s Day”).

“Hallmark Press Room” explains, under “Father’s Day 2003”: “Father’s Day is always the third Sunday in June… Father’s Day is the fourth-largest card-sending occasion with nearly 90 million Father’s Day cards expected to be given this year in the United States… Smart’s daughter [Mrs. Bruce John Dodd] got the idea for Father’s Day in 1909 while listening to a Mother’s Day sermon at church. She encouraged local churches to institute a Father’s Day observance the following year on one Sunday in June, the month of her father’s birth… The holiday was made official in 1972 when President Richard Nixon signed a presidential resolution that declared Father’s Day as the third Sunday in June.”

Apart from its obvious connection with Mother’s Day and its religious church background, is there any evidence that Father’s Day is of pagan and/or Catholic origin?

The Laboratorium writes under “Happy Father’s Day”: “Father’s Day was originally a pagan holiday, the Great Sky-Father’s Day. Part of the week of celebrations leading up to the summer solstice, the day was given over to celebrating the Sky-Father’s providing for his human children with rich gifts of sun and rain. Gifts of sacrificial goats and sheep (recognizable by the festive ribbons bound about their necks) were supplemented with prayers for his continued guidance in the human journey towards spiritual adulthood.

“The precise transition to the Father’s Day we know today is lost in the mists of time, but it seems that several generations of CHRISTIAN PRIESTS gradually ATTEMPTED TO NEUTRALIZE THE PAGAN RITUALS by focusing on the literal steps of the ceremonies, rather than their spiritual meanings. The passing of celebratory garlands from sons to fathers was retained, and reemphasized as the central act of the great Sky-Father’s celebration, rather than the sacrifices and prayers. As part of this reinterpretation, the practice of tying ribbons was moved from the animals to the fathers, and appears to be recognizably the origin of the custom of giving ties on Father’s Day.”

The connection with pagan and/or Catholic origins becomes even clearer, when considering modern Father’s Day celebrations and customs in certain European countries. In Palermo, Italy, Father’s Day is celebrated on March 19 in order to honor “Holy Joseph.” On that day, old furniture, tables and other items are burned. As “Bank4Fun” explains, “this custom is derived from the Worship of the Sun, which has an historical origin in Palermo.”

In Austria, Father’s Day, which is celebrated in June, is a Christian CHURCH holiday. In Germany, “Father’s Day” has been celebrated, since 1936, on the same day as “Ascension Day.” This CATHOLIC holiday, also known as “the Day of the Lord,” is always kept on a Thursday—40 days, or on the 5th Sunday, after Easter—to celebrate Christ’s ascension. On this day, men visit restaurants, consuming a lot of alcohol, while it is unfashionable to travel with a woman on that day. “Glaube Aktuell” and Professor Gottfried Rehm, Fulda, explain that these restaurant visits, as well as Catholic processions on that day, have their origins in Germanic customs, when men drank alcohol and asked their gods to bless the harvest for the year. Others, such as doctor of theology, Manfred Becker-Huberti, point out that the Father’s Day celebrations might be derived from honoring Pope Leo III (795–816).

Studying these facts in conjunction with the section on “Mother’s Day,” we must again emphasize that it is the personal decision of each Christian whether or not to keep those days. His decision must be based on personal faith and conviction, knowing that whatever is not from faith is sin (Romans 14:23).

Thanksgiving Day

The following discussion pertains mostly to our American readers, but it includes helpful guidelines and illustrations for non-Americans in order to determine how to view the celebration of similar holidays in other countries.

The first observance of the Thanksgiving Festival in America occurred in early November or December of 1621 (historical sources vary on the exact time), when the Governor of Plymouth Colony, William Bradford, appointed a three-day feast. That observance was established to show gratitude to the Almighty as that difficult year drew to an end and the harvest was plentiful.

While this was not the first Thanksgiving in America (thanksgiving services were held in Virginia as early as 1607), it was America’s first Thanksgiving Festival.

Pilgrim Edward Winslow described the Pilgrims’ Thanksgiving in these words: “Our harvest being gotten in, our Governor sent four men on fowling [bird hunting] so that we might, after a special manner, rejoice together after we had gathered the fruit of our labors. They… in one day killed as much fowl as… served the company almost a week… Many of the Indians [came] amongst us and… their greatest King, Massasoit, with some ninety men, whom for three days we entertained and feasted; and they went out and killed five deer, which they brought… And although it be not always so plentiful as it was at this time with us, yet by the goodness of God we are… far from want.”

The Pilgrims had left Plymouth, England, on September 6, 1620, sailing for a new world that offered the promise of both civil and religious liberty. One source tells us that the Pilgrims were Separatists, America’s Calvinist Protestants, who rejected the institutional Church of England. They believed that the worship of God must originate in the inner man, and that corporate forms of worship prescribed by man interfered with the establishment of a true relationship with God. The Separatists used the term “church” to refer to the people, the Body of Christ, not to a building or institution.

Following that first observance, the colonists continued to celebrate days of thanksgiving annually, in recognition of the blessings received of this new land. The first Thanksgiving to God in the Calvinist tradition in Plymouth Colony was actually celebrated during the summer of 1623, when the colonists declared a Thanksgiving holiday after their crops were saved by much-needed rainfall.

This day has been preserved and continued by Presidents of the United States who believed, more or less, in the God of Abraham, Isaac and Jacob, and the Bible, as a source of national greatness and integrity. In 1789, America’s first President, George Washington, issued a Thanksgiving proclamation in honor of the new Constitution. He stated, “It is impossible to rightly govern the world without God and the Bible.”

God illustrates this principle in Deuteronomy 17:18–19. He specifically shows that it is His desire that the leaders of nations govern based upon the principles and laws of the Bible.

Abraham Lincoln recognized the need for the people to stay close to God if they would continue to receive the blessings, which were being afforded them by the Almighty.

In early July of 1863, the Battle of Gettysburg had occurred, taking some 60,000 American lives, and President Lincoln traveled to the battlefield four months afterward, in November, to deliver the “Gettysburg Address.” He later explained: “When I left Springfield [to become President] I asked the people to pray for me. I was not a Christian. When I buried my son, the severest trial of my life, I was not a Christian. But when I went to Gettysburg and saw the graves of thousands of our soldiers, I then and there consecrated myself to Christ.”

On October 3, 1863, President Lincoln proclaimed the last Thursday of November as Thanksgiving Day; a day set aside to give God thanks for the blessings He continued to bestow upon America.

President Lincoln’s Thanksgiving Day proclamation, which was passed by Congress, stated the following: “The year that is drawing toward its close has been filled with the blessings of fruitful years and healthful skies. To these bounties, which are so constantly enjoyed that we are prone to forget the Source from which they come, others have been added which are of so extraordinary a nature that they cannot fail to penetrate and soften even the heart, which is habitually insensible to the ever-watchful providence….

“Needful diversions of wealth and of strength from the fields of peaceful industry to the national defense have not arrested the plow, the shuttle, or the ship; the ax has enlarged the borders of our settlements, and the mines, as well of iron and coal as of the precious metals, have yielded even more abundantly than theretofore.

“Population has steadily increased notwithstanding the waste that has been made in the camp, the siege, and the battlefield, and the country, rejoicing in the consciousness of augmented strength and vigor, is permitted to expect continuance of years with large increase of freedom.

“No human counsel hath devised nor hath any mortal hand worked out these great things. They are the gracious gifts of the Most High God, who while dealing with us in anger for our sins, hath nevertheless remembered mercy. It has seemed to me fit and proper that they should be solemnly, reverently, and gratefully acknowledged, as with one heart and one voice, by the whole American people. I do therefore invite my fellow-citizens in every part of the United States, and also those who are at sea and those who are sojourning in foreign lands, to set apart and observe the last Thursday of November next as a day of thanksgiving and praise to our beneficent Father who dwelleth in the heavens.”

That proclamation was repeated for the following 75 years by every subsequent president, until 1939, when Franklin D. Roosevelt moved Thanksgiving Day up one week earlier than had been tradition, to appease merchants who wanted more time to feed the growing pre-Christmas consumer frenzy. Folding to congressional pressure two years later, Roosevelt signed a resolution returning Thanksgiving to the fourth Thursday of November, as Congress in 1941 permanently set the fourth Thursday of each November as America’s national day of Thanksgiving.

But would God have true Christians keep this day as a national holiday, since this is not a day He established and specifically requires in Scripture?

We have examples of national holidays established by the Jews and recorded in Scripture for historical purposes—days, which were not instituted specifically by God. Thus, the fact that Thanksgiving Day was established by man, does not, in itself, make it wrong for a Christian to celebrate such a day.

In John 10:22–23, we find Jesus attending the “Feast of Dedication,” which was established by the Jews to commemorate the purification of the Temple at Jerusalem. That feast was celebrated on the anniversary of the day that the re-establishment of divine worship occurred, after Antiochus Epiphanes had been vanquished and the Temple had been purified. This occurred around 165 A.D.

Thus, Christ’s attendance at that annual holiday clearly illustrated that it was not wrong to attend and celebrate a national holiday established for the right purposes. There was nothing ungodly in celebrating this holiday and giving special thanks to God on that day!

Esther and Mordecai established the Feast of Purim to commemorate the deliverance of the Jews from Haman (Esther 9), and the Bible does not condemn them for this.

A very significant point here is that we do not find pagan origins in the Jewish holidays of the “Feast of Dedication” or the “Feast of Purim.” That is true also in relation to the establishment of Thanksgiving as a national holiday. Of course, the early pilgrims celebrated their first Thanksgiving Day in 1621 together with Native Americans, but they did so to thank God—not pagan gods—for His protection and blessing. Neither did they do it to follow Roman Catholic practices; in fact, they had left Europe to find religious freedom in the New World. By contrast, Christmas, Easter, Halloween or other festivals, as described in this booklet, were originally celebrated in honor of pagan gods and pagan traditions.

It appears from the foregoing that it is not necessarily wrong for true Christians to participate in Thanksgiving Day observances. At the same time, it cannot be denied that Thanksgiving Day celebrations originated with professing Christian pilgrims, whose understanding of true Christianity differed sharply from that of the Bible. But, they did understand that Christians are duty-bound to give thanks to God Almighty for His blessings, and subsequent leaders of this country shared in that common belief.

On the other hand, if someone is conscientiously opposed to celebrating Thanksgiving Day, he must not violate his own conscience in this regard (seeing that God does not command Thanksgiving Day observances), as everything “not from faith is sin” (Romans 14:23).

Birthday Celebrations

The Bible specifically mentions two birthday celebrations of kings, ending with the deaths of certain individuals (John the Baptist and Pharaoh’s chief baker, compare Mark 6:21–27 and Genesis 40:20–22). There is another possible reference to birthday celebrations in Job 1:4: “And his [Job’s] sons would go and feast in their houses, each on his appointed day, and would send and invite their three sisters to eat and drink with them.” The German Menge Bible explains that this is a reference to the “birthdays” of Job’s sons (A similar expression is used in Job 3:1, referring to Job’s day of birth). The children’s conduct prompted righteous Job to “sanctify them,” for he said, “It may be that my sons have sinned and cursed God in their hearts” (Job 1:5).

Job’s reaction is interesting. He did not feel that the children HAD sinned by celebrating their birthdays, but that they MIGHT have sinned. On the other hand, we do not find any biblical record that righteous people celebrated their own birthdays—nor do we find that Jesus Christ celebrated His birthday or that He told His disciples to celebrate it.

A birthday celebration with its accompanying elaborate parties and the giving of expensive gifts tends to emphasize the attitude of get and vanity—rather than the way of give, which Christians are to follow. God’s Word condemns the glorifying of oneself. Compare Galatians 5:26: “Let us not be desirous of vainglory” (Authorized Version). It appears that Job was concerned that his children might have engaged in selfish and vainglorious conduct during their birthday celebrations.

Josephus, a Jewish first-century historian, wrote: “Nay indeed the law does not permit us to make festivals at the births of our children” (Against Apion, book 11, 26). It would therefore appear that many or most Jews in Christ’s day did not keep birthdays.

On the other hand, there is a difference between elaborate birthday celebrations and the acknowledgment that someone has become a year older. Obviously, the date of one’s birth is not pagan (regardless of whether one recognizes and counts by the Hebrew or the Roman calendar). It is not wrong and does in fact obey the command to honor our parents, to call, visit or send a modest gift to our parents on the day of their birth. Likewise, there are certain milestone years in the lives of young persons that can be acknowledged, such as reaching the age of 14, 16, 18 or 21. (For instance, the Jews have traditionally acknowledged the fact when a boy turns 14.) Also, in ancient Israel, young men being 20 or older were considered old enough to go to war, and a census was held to record the ages of the people (compare Numbers 1:2–3).

The distinction between simple acknowledgments and elaborate celebrations of birthdays may not always be that clear. God has given us a spirit of a sound mind (compare 2 Timothy 1:7), and if we are honest with God and ourselves, we will learn how to please Him better in everything we do (compare Ephesians 4:13). As long as the principles stated herein are adhered to and problems such as the danger of supporting vainglory and vanity are avoided, acknowledgments of certain birthdays of special people close to us are individual decisions.

However, we must keep in mind, once again, that we must not violate our own conscience in this regard, as everything “not from faith is sin” (Romans 14:23).

Sunday Celebrations

Pagans worshiped the sun on Sunday (Sun’s day). It was a heathen festival in honor of the sun god. Webster’s Unabridged Dictionary says that Sunday was so “called because the day was anciently dedicated to the sun or to its worship.” The North British Review, Vol. 18, p. 409, calls Sunday “the wild solar holiday of all Pagan times.” The Schaff-Herzog Encyclopedia points out that Sunday—the Dies Solis of the Roman calendar—was the day of the sun because it was dedicated to the sun.

Webster writes in his book “Rest Days,” on page 270: “What began, however, as a Pagan ordinance, ended as a Christian regulation…” Schaff’s Church History states on page 375: “Not a few pagan habits crept into the church concealed by new names. This is conceded by the most earnest of the Fathers. Leo the Great speaks of Christians in Rome who worshiped the sun… In the celebration of Sunday, as it was introduced by Constantine, and still continues on the whole continent of Europe, the cultus of the old Sun god Apollo mingles with the remembrance of the resurrection of Christ.”

The Persians worshipped the sun god Baal under the name of “Mithra” or “Mithras,” and through Persian and Roman influence, nominal confessing “Christians” adopted Sunday worship in lieu of the Sabbath. They simply replaced Sunday worship of Baal or Mithra with Sunday worship of “Christ.”

The German “P.M.” magazine published a few years ago an article, entitled, “Can You Imagine to Believe in Mithras?” It began this way: “An early day in the year 180 A.D. A usual Sunday in the harbor town of Ostia in front of the gates of Rome. Commotion in the different parts of town. Everywhere we see groups of men moving through the narrow village quarters… But no one takes note of them… Everyone knows where the men go to: It is Sunday, the day of the Sun—the men are going to services. Are they Christians? Do we experience here a typical scene from the early days of this religion? No—the men worship another god. Mithras is the name of that transcendent being from whom they expect salvation… Mithras was the main god of the Roman legions… It was Emperor Constantine who was pushing in the Council of Nice (which is in Turkey today) in 325 to unite his subjects under one faith… Although the emperor himself belonged to the cult of the sun worship (he was only baptized on his deathbed), he decided on Christianity as the common confession for all the Romans. In order to make the new religion acceptable for the followers of Mithras, he declared Sunday as the common day of rest for all of his empire…”

Listen to this additional explanation from Esme Wynne-Tyson’s “Mithras, The Fellow in the Cap,” as stated on pp. 22 and 24: “From the first, Mithras was equated with the Sun and with light… In brief, he is a pagan Christ… Mithras was… the Sun-God… Sunday… was consecrated to him, and known as the Lord’s Day long before the Christian era.”

John M. Robertson wrote in “Pagan Christs, Studies in Comparative Hierology,” on pp. 305, 306, 327: “The first day of the week, Sunday, was apparently from time immemorial consecrated to Mithra…”

Note this remarkable quote from H.G. Well’s, “The Outline of History,” on page 543: “It would seem the Christians adopted Sunday as their chief day of worship instead of the… Sabbath, from the Mithraic cult.”

Sunday was a day dedicated to the worship of pagan gods. True Christians should not have anything to do with such practice.

But—Didn’t Paul Keep Sunday?

He did not. Some quote a passage in Acts 20:7 to “prove” that he did. But a closer look at this Scripture reveals that it does not teach that Paul kept Sunday as the day of worship.

It reads: “Now on the first day of the week, when the disciples came together to break bread, Paul, ready to depart the next day, spoke to them and continued his message until midnight.” This Scripture does not say that Paul observed Sunday, the first day of the week, as a day of worship. If this was an example for us today, we would be starting the service on Saturday night, not on Sunday morning. In addition, verse 11 shows Paul preached and talked to them until dawn. Again, using this passage as a command for us today, we would have to have worship services from Saturday night until Sunday morning.

Next, we realize that the breaking of bread (as mentioned in Acts 20:7) was not a religious service, but merely the eating of a meal. Acts 27:33–38 proves this. Notice Paul’s situation. He was a Roman prisoner in the midst of many Gentiles on board a ship (Acts 27:1–2). Obviously Paul was not holding a religious service. The men ate for their health (verses 33–34).

David Stern writes in Jewish New Testament Commentary (1991), on page 227: “Many Christians assume that [breaking bread] refers to ‘taking communion’… However, the context is not twentieth-century Christianity but first-century Judaism, and for the Jews then, as now, fellowship was mediated by meals. To say that the early Messianic Jews broke bread is to say neither more nor less than that they ate together.”

Acts 20:7 does not describe a regular service. Notice the context. Paul was en route from Greece to Jerusalem (Acts 20:2–3, 16). Since he did not know when he would see the brethren again, he wanted to teach them as much as possible. The people were more than willing to listen. So, after the Sabbath Paul remained behind to teach the brethren, while his ship sailed around the peninsula (verse 13). He continued talking with them until midnight, and continued, after a short meal, until daybreak (verse 11). After Paul had stayed as long as he could, he left them and walked across the peninsula to meet the boat (verses 13–14). He “worked” on that Sunday by taking this long walk of some 19 miles!

There is nothing in the above Scripture to indicate it was Paul’s custom to observe Sunday. In fact, all through the book of Acts we see it was Paul’s custom to observe the Sabbath (Acts 17:2; 13:14–15, 42–44).

Ancient Israel Kept Sunday—But Shouldn’t Have

It is true that ancient Israel kept Sunday, but God condemned them for it.

Even though the Bible nowhere states explicitly that the ancient house of Israel kept Sunday, it is very clear from the implicit record that they did. It is also clear that God punished them severely for this practice. We know that they abandoned the weekly Sabbath—the seventh day of the week (from Friday sunset to Saturday sunset). This was one reason why they went into slavery. We also know that they were guilty of idolatry; e.g., Baal worship. Historical records prove that Baal—the pagan sun god—was worshipped on his day, Sunday—the first day of the week. In fact, Baal was worshipped under many different names throughout man’s history.

For instance, we find the following comments in “Funk and Wagnall’s New Encyclopedia,” under “Baalbek,” a town in Eastern Lebanon: “The name, which means ‘City of Baal,’ is derived from the early association of the town with the worship of Baal, a local sun deity whom the ancient Greeks identified with their sun god, Helios; the Greeks and Romans called the town Heliopolis, ‘City of the Sun.’”

We find that under King Jeroboam of Israel, they began to worship Baal. We read in 1 Kings 12:28 that the king “made two calves of gold,” telling the people that they were “your gods, O Israel, which brought you up from the land of Egypt.”

Later, in 2 Kings 17:16–17, we find this revealing statement: “So they left ALL the commandments of the LORD their God [including the Sabbath commandment and the injunction against committing idolatry], made for themselves a molded image and two calves, made a wooden image and worshipped all the host of heaven, AND SERVED BAAL. And they caused their sons and daughters to pass through the fire, practiced witchcraft and soothsaying, and sold themselves to do evil in the sight of the LORD…”

The fact that they turned to Baal worship is proof in itself that they began to observe his day—the first day of the week; i.e., Sunday. Some 200 years later, God rebuked the house of Israel through the prophet Hosea, comparing it with a fallen or unfaithful woman: “‘I will punish her For the DAYS of the Baals to which she burned incense… But Me she forgot,’ says the LORD” (Hosea 2:13).

The commentary of Jamieson, Fausset and Brown explains the expression “DAYS of BAALS” as follows: “the days consecrated to the Baals, or various images of Baal in different cities, whence the names Baal-gad, Baal-hermon, etc.” These “days” included Sunday, as well as other pagan holidays.

Returning to King Jeroboam, note what else is revealed about him in 2 Kings 17:21–23: “Then Jeroboam drove Israel from following the LORD, and made them commit a great sin. For the children of Israel walked in all the sins of Jeroboam which he did; they did not depart from them, until the LORD removed Israel out of His sight… So Israel was carried away from their own land to Assyria…”

It appears, therefore, that Jeroboam’s GREAT sin, as well as ALL THE SINS, which he did and which were adopted by the house of Israel, included the abolishment of the Sabbath and the adoption of Sunday worship. The Bible says that they continued with that practice, until God punished them severely by carrying them away—into Assyrian slavery (compare Ezekiel 20:12–13, 18–20, 23–24).

But—Are we not to keep Sunday in honor of Christ’s resurrection?

Some claim that Jesus was resurrected on Sunday morning, and that we therefore must keep Sunday, instead of the weekly Sabbath. First of all, even IF Jesus was resurrected on Sunday, that still does not permit us to abrogate God’s commanded Sabbath worship (see discussion below) and replace it with Sunday.

But then, as we saw earlier in this booklet, Christ was NOT resurrected on Sunday morning. Therefore, there is no biblical basis to celebrate Sunday, instead of the weekly Sabbath.

Chapter 2 – …And God’s Holy Days

Overview

Man’s holidays are inventions of the human mind, and many of them are of pagan origin. Some, however, are neutral. Even though they are not commanded in Scripture, they are not necessarily prohibited, either expressly, or based on spiritual principles. Still, it is the obligation of an individual Christian not to violate his conscience—which must be in harmony with God’s Word—when deciding whether or not he should participate in celebrations of such humanly devised holidays, as long as they are neutral and as long as their customs are not of pagan origin in connection with the worship of foreign gods.

Christians, however, are not free to reject their observance of God’s commanded Holy Days. They are, in fact, duty-bound to keep them, and their refusal to do so constitutes sin.

What, exactly, then, are those Holy Days that God commands His people to keep, even today?

Weekly Sabbath

God commands His people to worship Him on the Sabbath (Friday sunset to Saturday sunset)—NOT on Sunday.

Listed below are seven proofs, which, when taken together, show that the Sabbath is still in effect and is to be observed by Christians today.

1. Mark 2:27–28—The Sabbath was made specifically for man, and Christ is the Lord of the Sabbath, not some other day.
2. Genesis 2:2–3—The Sabbath was made by God at the same time man was made, and was set apart as holy time for all mankind, forever.
3. Exodus 16—Israel had lost the knowledge of the Sabbath during their time of slavery in Egypt, so God showed them which day it was by means of special miracles, thereby re-emphasizing the importance of keeping the Sabbath holy.
4. Exodus 20: 8–11—The Sabbath was one of the Ten Commandments.
5. Luke 4:16—Jesus kept the Sabbath.
6. Acts 17:2—Paul, the apostle to the Gentiles, also kept the Sabbath.
7. Isaiah 66:23—The Sabbath will be kept in the future when God’s Kingdom will be ruling on the earth.

It is interesting to note that in Acts 15, the apostles and elders had come together because of various disputes that had to be cleared up. If there was any question concerning the Sabbath or the annual Holy Days, surely it would have been a point of discussion at that meeting. But there is no mention of a discussion pertaining to those days.

We must conclude that true Christians are to keep the Sabbath today.

But—Wasn’t the Sabbath made only for the Jews?

It is not correct that the Sabbath was made for the Jews only. The Sabbath is mentioned in the very second chapter of the Bible, where God set it aside as HOLY, to be USED by man for a HOLY purpose.

God created the Sabbath at the time He created man. We read in Genesis 2:2–3, “He RESTED on the seventh day from all His work…Then God blessed the seventh day and sanctified it, because in it He rested from all His work.” The word for “rested,” in the Hebrew, is “shabath,” and it means, according to Young’s Analytical Concordance to the Bible, “to cease, rest, keep Sabbath.” God initiated the Sabbath at the time of the creation of man, by RESTING, or ceasing from His work, and He “sanctified” that day; that is, He “set it aside for a holy purpose.”

Later, we read in Exodus 20:11 that God “rested on the seventh day. Therefore the LORD blessed the SABBATH day and hallowed it.”

Also, we read that God made the Sabbath for MAN—not only for the Jews or the Israelites (Mark 2:27).

The reason that God had to re-introduce the Sabbath to the people at the time of Moses (recorded in Exodus 16), is that they had just been released from over 400 years of slavery in Egypt, where they had FORGOTTEN to keep the Sabbath. They were under hard bondage and were forced to work every day, obviously not being allowed to keep the Sabbath. So, in time, they got used to not keeping it. Note what God said to Moses, after they had gone out on the Sabbath to gather manna for the first time: “HOW LONG do you refuse to keep My commandments and My laws? See! For the LORD has given you the Sabbath…” (Exodus 16:28–29). The people had not kept God’s Sabbath for a very LONG time—that is why God is asking, “HOW LONG do you refuse” to keep it holy?

But—Didn’t Paul abolish the Sabbath?

Paul did not teach that the Law of the Ten Commandments (Exodus 20:1–17; Deuteronomy 5:1–22)—including the Sabbath command (Exodus 20:8–11; Deuteronomy 5:12–15)—was done away. Some cite Galatians 3:10–13 as a basis for teaching that the “law” was abolished when Jesus died, and that we are cursed when we keep the Ten Commandments.

Galatians 3:10–13 reads: “For as many as are of the works of the law are under the curse; for it is written, ‘Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.’ But that no one is justified by the law in the sight of God is evident, for ‘the just shall live by faith.’ Yet the law is not of faith, but ‘the man who does them shall live by them.’ Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, ‘Cursed is everyone who hangs on a tree’).”

In Galatians 3:10–13, Paul speaks about the “works of the law.” In reading this passage, we must consider the context to see what specific law it refers to. It is important to realize that the Bible uses the word “law” in many different ways. For instance, it can refer to the spiritual LAW of the Ten Commandments, or to ritual temporary laws or regulations that pertain to sacrifices, washings and other physical instructions.

Anyone was cursed who did not continue in everything that was written in the Law, including the physical regulations or works of the law, pertaining to washings, rituals and sacrifices.

Paul, then, introduces an additional thought in Galatians 3:19 when he says that the law was added because of transgression. That statement refers to that part of the law, which has to do with sacrifices and other rituals, as well as the curses, or penalties, for violating God’s spiritual Law.

The “law,” mentioned in Galatians 3:19, was ADDED “four hundred and thirty years” after God’s covenant with Abraham (compare verse 17). It was added because of transgression (verse 19). The Bible teaches that SIN is the transgression of the LAW (1 John 3:4, Authorized Version). The Law of the Ten Commandments, including the Sabbath commandment, existed since the creation of Adam and Eve. But because the people had sinned by transgressing the spiritual LAW of the Ten Commandments (Romans 7:14), as well as the statutes and judgments that embellish those righteous commandments, ANOTHER “law” was ADDED—the temporary physical law dealing with sacrifices and other rituals.

Paul’s use of the word “law” in the third chapter of the book of Galatians, then, does not relate to the Ten Commandments at all, but to an altogether different set of rules—the sacrificial law SYSTEM, which was added some time after Moses had brought the nation of Israel out of Egypt (compare Jeremiah 7:21–23).

Paul uses the same language in Romans 5. A careful analysis shows that he speaks there, again, about two sets of laws—the Ten Commandments, and the sacrificial system, which was ADDED because of sin. In Romans 5:12–14, Paul says: “Therefore, just as through one man sin entered the world, and death through sin [death came through sin, because death is the penalty for sin, compare Romans 6:23], and thus death spread to ALL men, because ALL SINNED—(For until the law sin was in the world, but sin is not imputed when there is no law. NEVERTHELESS death REIGNED from Adam to Moses…).”

Paul says here that ALL sinned; that all incurred the DEATH penalty BECAUSE they had sinned; and that there is no penalty if there is no law. THEREFORE, SINCE there was a death penalty, there had to be a LAW. But then, Paul says that that condition—the death penalty—already existed before the “law” was in the world. How clear, then, that he is talking about TWO different sets of law! The law that came into the world at the time of Moses had to be different from the law that already existed from the time of Adam.

Paul continued in verse 20: “Moreover the law entered [Conybeare: “was ADDED”] that the offense might abound.” What law entered? What law was added? NOT the Law of the Ten Commandments, which was in force and effect since Adam, but the sacrificial law system which “entered” or was “added” more than 430 years after Abraham’s covenant with God.

The Bible does not contradict itself. One Scripture does not “break” or “make of no effect” another Scripture (John 10:35)!

A law was added because of transgressions. This law cannot be the Ten Commandments. Rather, because people had transgressed the Law of the Ten Commandments, an additional law was given to the people. Paul’s statement that the law was added because of transgression (Galatians 3:19), and that a law “entered” the world AFTER sin and death were already in the world (Romans 5:12–14, 20), refers to that part of the physical law that has to do with sacrifices and other rituals. Because the people had sinned by transgressing the spiritual LAW of the Ten Commandments, as well as those statutes and judgments which embellish those righteous commandments, ANOTHER “law” was ADDED and came into the world—the temporary physical law dealing with sacrifices and other rituals.

But—Didn’t Paul say that he was free from the law of the Sabbath?

One of the Scriptures that has been used by some to support their false claim that Paul no longer taught obedience to God’s Law of the Ten Commandments—including Sabbath observance—is 1 Corinthians 9:20–21. This is, however, not at all what Paul was saying here.

Let us read, in context, the entire passage, as stated in 1 Corinthians 9:19–23:

“For though I am free from all men, I have made myself a servant to all, that I might win the more; and to the Jews I became as a Jew, that I might win Jews; to those who are under the law, as under the law, that I might win those who are under the law; to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law; to the weak I became as weak, that I might win the weak. I have become all things to all men, that I might by all means save some. Now this I do for the gospel’s sake, that I may be partaker of it with you.”

Paul recognized the ongoing validity of God’s Law (especially the Ten Commandments, which includes the command to keep the Sabbath holy). They are not “old covenant laws.” In fact, to call them such reveals total ignorance as to what a covenant is. A covenant is simply a contract, which is based on law—it does not bring law into existence. When a covenant becomes obsolete, this does not affect the laws on which the covenant is based. To term certain laws “old covenant laws” is just an idle and futile attempt to somehow make those laws obsolete.

We should note that Paul did keep the Sabbath and the Holy Days, even in the presence of Gentiles. In fact, Paul even COMMANDED the Gentiles to keep the Sabbath, the Holy Days and the dietary laws.

What, then, did Paul mean in 1 Corinthians 9:20–21?

As we saw in previous sections of this booklet, the New Testament makes it clear that certain SACRIFICIAL laws are no longer binding today. Paul calls them “a tutor” in Galatians 3:24. This ritual law, which is referred to as a “LAW,” “was added because of transgression” (Galatians 3:19). Sin is the transgression of the Law (1 John 3:4)—the Ten Commandments (James 2:8–12). We see, then, that the Ten Commandments—the “LAW”—had to be in effect BEFORE the sacrificial law system was added, as that was added BECAUSE OF transgression. The sacrificial system with its ritualistic rules is no longer necessary to be kept. At the same time, it would NOT be SINFUL to keep it while in the presence of Jews. Therefore, when Paul was with Jews, he would not offend them by refusing to keep their customs. He would not keep those customs, of course, when he was with Gentiles, as those customs or ritualistic laws are no longer binding. Paul DID make clear, however, that he DID teach and keep the spiritual LAW of God (Romans 7:14) that IS still binding, including ALL of the Ten Commandments (Matthew 19:17–19).

Notice how the “Nelson Study Bible” explains 1 Corinthians 9:19–23:

“Paul put his ministry of the gospel above his personal desires. He was willing to conform to the customs of other people, whether Jew or Gentile, in order to bring them to Christ. For example, in order to relate to the Jews in Jerusalem he made a Nazarite vow in the temple (Acts 21:23, 24). Around those who were under the Law—the Jews—Paul obeyed the Law. Around those who were outside the Law—the Gentiles—Paul did not observe JEWISH CUSTOM. Paul clarified this, however, lest anyone misunderstand his actions. He obeyed GOD’S LAW through obedience toward Christ.”

The New Bible Commentary concurs, referring to the ritualistic sacrificial law as the “Mosaic” law:

“Paul has surrendered more than his right to personal subsistence. Though he is free from all men, i.e. in no sense bound by the standards or fashions of others, he is prepared to make himself a slave to all, and conform to their standards or fashions, providing no real principle is at stake, in order to win as many as possible… So when among Jews he acts as a Jew, conforming to their customs under the Mosaic law (Acts 16:3; 18:18; 21:26), though as a Christian he himself is no longer obliged to keep that law (cf. Gal. 2:11–21). Similarly he is ready to identify himself with those who are not bound by the Jewish law, i.e. Gentiles; though he adds an important proviso. Gentiles not only disregard the Mosaic law [our comment: that part of the law of Moses that is ritual and no longer binding], but may also refuse to recognize any divine commandments [our comment: the Ten Commandments with its statutes and judgments—including the Sabbath, the annual Holy Days, and the dietary and tithing laws].”

Paul never taught others to sin, and he was careful that he did not sin, either. He would have never disobeyed God by breaking His Law, only to “win” the Gentiles. He was NOT without God’s Law, although he did no longer preach as binding and mandatory physical circumcision or other sacrificial rituals, as those—temporary—laws had been abolished by God in the New Testament. At the same time, he did not offend his Jewish audience by violating their customs and traditions, as long as he could keep them without sinning against God.

Finally, although he was not “under the law,” he became as one “under the law,” so that he might win those under the law. The term “under the law” refers to its penalty. When we sin, the penalty of sin—death—is hanging over us like the sword of Damocles. Through the Sacrifice of Christ, our repentance and our belief in and acceptance of His Sacrifice, we can have forgiveness of our sins; that is, we won’t have to die anymore. The death penalty is no longer hanging over our heads. In order to win those who had not yet accepted Christ’s Sacrifice, Paul became as one of them. He showed them compassion and sympathy, rather than condemning and offending them. He became as one under the penalty of the Law, as he understood what it was like to live in sin, being cut off and separated from God.

Paul never taught that any of God’s abiding laws could be broken. He taught, “It is the duty of the people of God to keep the Sabbath” (Hebrews 4:9; Lamsa translation). Those who want to REFUSE to keep God’s spiritual Law, including the weekly Sabbath, twist certain Scriptures and invent arguments to justify their sinful conduct. They do this, however, “to their own destruction” (compare 2 Peter 3:14–16).

But—Didn’t Christ come to abolish the Law, including the Sabbath command, by fulfilling it for US?

Christ’s statement that He came to FULFILL the Law does NOT mean that He did away with it—quite the CONTRARY is correct.

Notice what Christ said in Matthew 5:17: “Do NOT think that I came to DESTROY the Law or the Prophets. I did not come to destroy BUT to fulfill.” Christ did not say here that He had come to destroy the Law. Neither did He say that “fulfilling” the Law meant, “destroying it,” because if that was true, Christ’s statement would read: “I did not come to destroy the Law but to destroy the Law.” This would make no sense.

In the Greek, the word for “fulfill” is “pleroo.” It is true that this word can designate completion or even cessation—but as will be pointed out, it can also mean a continued activity of carrying out something—depending on the context. For instance, in Luke 7:1, the word “pleroo” is used in the sense of “end” or “conclude”: “Now when He concluded all His sayings…” In Acts 19:21, the Greek word is translated as “accomplished”: “When these things were accomplished…” (The Authorized Version says “ended” in both passages.)

However, in the majority of cases, the Greek word “pleroo” conveys the meaning of “filling up” or “making full,” with the concept of continuing to carry out a specific task (compare Young’s Analytical Concordance to the Bible).

In Matthew 3:15, it is used in this context: “…it is fitting for us to fulfill all righteousness.”

In Philippians 2:2, Paul states, “…fulfill my joy by being like-minded, having the same love.” Further, Paul reminds the saints in Colosse that he became a minister to “fulfill the word of God” (Colossians 1:25), and he admonishes Archippus to “take heed to the ministry which you have received in the Lord, that you may fulfill it” (Colossians 4:17). None of these passages convey the thought that something has ended. Rather, the obvious understanding is that something should be continued to be filled with meaning, or to be brought to perfection. God’s spiritual Law, as defined in the Ten Commandments, the statutes and the judgments, “stand[s] fast forever and ever” (Psalm 111:7–8), and it is easier for heaven and earth to pass away “than for one tittle of the law to fail” (Luke 16:17). A tittle is the smallest stroke in a Hebrew letter.

Christ did not come to do away with God’s spiritual Law of the Ten Commandments! He stated in Matthew 5:17 that He had NOT come to destroy the Law, but to fulfill it—to magnify it, to exalt it and make it more honorable (Isaiah 42:21), to fill it up with its intended meaning, to show how to keep it perfectly in the flesh.

The apostle James silences those who claim that we today do not have to keep ALL of God’s Ten Commandments. Let’s read his decisive answer in James 2:8–12: “If you really fulfill [that is, keep] the royal law according to the Scripture, You shall love your neighbor as yourself, you do well; but if you show partiality, you commit sin, and are convicted by the law as transgressors. For whoever shall keep [or, fulfill] THE WHOLE LAW, and yet stumble in one point, he is guilty of ALL. For He who said, Do not commit adultery, also said, Do not murder. Now if you do not commit adultery, but you do murder, you have become a TRANSGRESSOR of the law. So speak and so do as those who will be judged by the law of liberty.”

In this passage, the Greek word for “fulfill” is “teleo,” but the intended meaning is obviously the same: We are to continue fulfilling or keeping the Law—not ceasing to keep it. This conclusion is clear when we understand what sin is—and that we have to repent of sin to obtain eternal life.

What, exactly, is it that we need to repent of? Simply put, we must repent of the sins we have committed. What is sin? The biblical definition is: “…sin is the transgression of the law” (1 John 3:4, Authorized Version). Which law? The Law of God’s Ten Commandments. James calls it the “royal law according to the Scripture” (James 2:8). It defines our love toward God and our love toward neighbor. When we break even one of the Ten Commandments, we are guilty of having broken them all and have become a transgressor of the Law (James 2:10–11).

The Law of the Ten Commandments is a spiritual Law, as Paul explains in Romans 7:14, because it regulates not only our actions, but also the motives and intents of our heart. We sin when we commit adultery (Exodus 20:14), but we also sin when we DESIRE or COVET the wife of another man (Exodus 20:17), or when we look at another woman with the desire to commit adultery with her (Matthew 5:28). Additionally, we sin when we kill someone (Exodus 20:13), though we have already sinned by violating God’s spiritual Law of the Ten Commandments when we even HATE another human being (Matthew 5:21–22; 1 John 3:15).

Clearly, Christ did not come to do away with God’s Law; otherwise, there would be no more sin and we would not need to repent of anything. But Christ said that we have to REPENT and believe the gospel (Mark 1:14–15). Even after His physical death, the resurrected Christ commanded His disciples that “repentance and remission of sins should be preached in His name” (Luke 24:47). And Peter proclaimed that same message, which is recorded in Acts 2:38. Christ had come to FULFILL the Law, that is, He kept it PERFECTLY, giving us an example that we “should follow His steps” (compare 1 Peter 2:21). He did not keep the Law FOR us, so that we don’t have to keep it anymore. Rather, as He told a young rich ruler: “If you want to enter into life, KEEP the commandments” (compare Matthew 19:17).

The teaching of the Bible is consistent. In order to inherit eternal life, we must keep God’s Law—the Ten Commandments—as well as the statutes and judgments that define and explain the Ten Commandments even further. Christ did not come to “fulfill” the Law by doing away with it or by destroying it. Rather, Christ came to “fulfill” the Law by making it more honorable (Isaiah 42:21), by MAGNIFYING it, by showing us HOW to obey it, both in the letter AND in the SPIRIT. This includes ALL of God’s commandments—including the keeping of the Fourth Commandment, which enjoins us to keep God’s Sabbath holy (Exodus 20:8).

But—Doesn’t Paul say in 2 Corinthians 3:3–11 that the Ten Commandments, including the Sabbath, are abolished?

Some believe that 2 Corinthians 3:3–11, especially verse 7, teaches that the Ten Commandments, which were written on tablets of stone, ceased to be in force and effect when Jesus Christ died on the cross (compare Ryrie Study Bible, footnote to 2 Corinthians 3:7). However, a careful reading of the entire passage does not uphold such an erroneous teaching.

Let us review the entire passage of 2 Corinthians 3:3–11, in context:

“(3)… clearly you are an epistle of Christ, ministered by us, written not with ink but by the Spirit of the living God, not on tablets of stone but on tablets of flesh, that is, of the heart. (4) And we have such trust through Christ toward God. (5) Not that we are sufficient of ourselves to think of anything as being from ourselves, but our sufficiency is from God, (6) who has also made us sufficient as ministers of the new covenant, not of the letter, but of the Spirit; for the letter kills, but the Spirit gives life. (7) But if the ministry of death, written and engraved on stones, was glorious, so that the children of Israel could not look steadily at the face of Moses because of the glory of his countenance, which glory was passing away, (8) how will the ministry of the Spirit not be more glorious? (9) For if the ministry of condemnation had glory, the ministry of righteousness exceeds much more in glory. (10) For even what was made glorious had no glory in this respect, because of the glory that excels. (11) For if what is passing away was glorious, what remains is much more glorious.”

It is important that we carefully analyze this passage, so that we do not reach wrong conclusions.

God made a covenant with Israel at Mount Sinai. We read in Exodus 24:1–8 that the covenant was sealed with blood. When that happened, the covenant was final and could not be altered. The law of the covenant was written in a book, the “Book of the Covenant” (verse 7; compare Hebrews 9:19–20). At that time, the sacrificial system was not a part of the Law—those ritual provisions had not been given yet—and they were not written in the Book of the Covenant. The only sacrifice that is mentioned as a required sacrifice is the Passover (Exodus 23:18; Exodus 12). Yet, even this Passover sacrifice found its fulfillment in the death of Jesus Christ. Christians do not now offer lambs in sacrifice for Passover—rather, Paul shows: “For indeed Christ, our Passover, was sacrificed for us” (1 Corinthians 5:7).

But ritual laws were added at the time of Moses, including the laws regarding the Levitical priesthood and penalties, or curses, for violations of God’s spiritual Law, and those did find their way into the Book of the Covenant, which is also called the Book of the Law of Moses (Deuteronomy 28:58, 61; 29:20–21, 27, 29; 31:9). This Book of the Law was placed outside or beside the ark of the covenant (Deuteronomy 31:24–26). The tablets with the Ten Commandments, however, were placed inside the ark (Deuteronomy 10:4–5; Hebrews 9:4).

Later, all the laws that had been written by Moses into the Book of the Law were engraved on massive stones (Deuteronomy 27:2–3, 8; Joshua 8:30–32, 34). The laws that were written on the stones included the Ten Commandments, along with the statutes and judgments, and also the rules and regulations regarding sacrifices and other rituals. We find a reference to those stones and the laws that had been engraved on them in 2 Corinthians 3:7–8, “But if the ministry of death, written and engraved on stones, was glorious… how will the ministry of the Spirit not be more glorious?”

The reference to the ministry of death includes the death penalty for violating God’s spiritual Law. The penalties were first written in the Book of the Law of Moses and then engraved on massive stones. Since Christ died for us, we don’t have to pay the death penalty, if we repent of our sins and obtain forgiveness.

The ritual sacrificial laws, which were among the laws written on stones, could not forgive sins—they only reminded the sinners of their sins. The Levitical priesthood was, in that sense, a ministry of death, as people would still not be able to obtain eternal life, even though they brought sacrifices.

With this background, let us again carefully review verses 3 and 7 of 2 Corinthians 3. In verse 3, reference is made to the Ten Commandments, which were written “on tablets of stone.” Christians today are to keep the Ten Commandments in their hearts; that is to say that it is not sufficient to possess tablets of stone which include the Ten Commandments, but rather that we have to internalize them and obey them “from the heart.”

Verse 7, however, does NOT refer specifically or exclusively to the Ten Commandments. As stated above, the “ministry of death, written and engraved on STONES,” refers to massive stones (compare again Deuteronomy 27:2–3, 8; Joshua 8:30–32, 34) on which ALL of God’s laws were written—not just the Ten Commandments, which are spiritual and eternal, but also temporary ritual laws regarding washings and sacrifices. While the two tablets with the Ten Commandments did not include any penalties, the subsequent massive stones did.

Let us compare the different Greek words which are used in verses 3 and 7, when describing the “tablets of stone” (referring to the Ten Commandments) and the “ministry of death… engraved on stones” (referring to the entire law, including physical temporary regulations pertaining to sacrifices and washings).

The Greek word for “of stone” in verse 3 is, “lithinos” (Strong’s Exhaustive Concordance of the Bible, No. 3035), and means, literally, “made of stone” or formed out of stones. The word is used in Revelation 9:20, describing idols made out of stone. The Greek word for engraved “on stones,” in verse 7, is, “lithos” (Strong’s No. 3037), and it describes complete stones—not something made of stone. It is also rendered as “millstone” in Luke 17:2. The tablets with the Ten Commandments were taken from stones—the tablets did not constitute complete stones. But later, all of God’s laws—permanent as well as temporary rules—were engraved on complete, massive stones. To reiterate: The Ten Commandments were written on TABLETS OF STONE—the laws of the Book of Moses, including the penalties for sin, were engraved on COMPLETE, MASSIVE STONES.

The Ten Commandments, as well as other permanent and temporary laws, were WRITTEN in a book—the Book of the Law of Moses. Verse 7 makes reference to this fact, when it says, “…WRITTEN and engraved on stones.” Quite literally, the meaning is that all of the laws were first “reduced to writing” (“en grammasin” in Greek) and then “engraved” (“entupoo” in Greek) “on stones” (“en lithos” in Greek).

Thus, 2 Corinthians 3:7–8 could be paraphrased as follows, to clarify the intended meaning:

“But if the ministry of death, which was first written in the Book of the Law of Moses and later engraved on massive stones, was glorious, even though it would cease one day—so that the children of Israel could not look steadily at the face of Moses because of the glory of his countenance (after he saw God’s form), which glory also passed away—how will the ministry of the Spirit, which will endure forever, not be more glorious?”

God’s true ministers today do not administer the death penalty for sin—they do not fulfill the ancient Levitical priesthood’s role and function of a “ministry of condemnation” (2 Corinthians 3:9). Rather, God’s true ministry today teaches that sinful man can receive forgiveness of sin through the Sacrifice of Jesus Christ. God’s ministry today also teaches that man must keep the Ten Commandments. Man can only do this, however, through the power of the Holy Spirit dwelling within him, which is received after repentance, belief, baptism and the laying on of hands by God’s true ministers. In other words, God’s ministry is a “ministry of righteousness” (2 Corinthians 3:9), teaching man how to obtain righteousness and how to live righteously.

2 Corinthians 3:2–11 does not teach that the Ten Commandments are abolished. Quite to the contrary, the passage teaches that the Ten Commandments must be kept today, including the Sabbath commandment.

They must, however, be kept in the Spirit; that is, they must be applied in our lives with their spiritual intent, as Christ clearly explained in Matthew 5–7. In doing so, we can escape death and inherit eternal life. If we refuse to do so, Christ’s warning in John 3:36 is still applicable for us today: “He who believes in the Son has eternal life; he who does not obey the Son shall not see life, but the wrath of God rests upon him (Revised Standard Version).”

But—Didn’t Paul say that all that is required is to believe in Jesus? Therefore, isn’t it true, then, that the keeping of the Sabbath is no longer necessary?

It is, indeed, correct that Paul told the Philippian jailer in Acts 16:31: “Believe on the Lord Jesus Christ, and you will be saved, you and your household.” And it is also true that we MUST believe in Christ, as only in His name can we find salvation (compare Acts 4:12). However, Paul did not say that belief in Christ is ALL that we must have. Rather, belief in Christ is only the starting point. Notice how the record in Acts 16 continues, in verses 32–33:

“Then they [Paul and Silas] spoke the WORD of the LORD to him and to all who were in his house. And he took them the same hour of the night and washed their stripes [The jailer responded to Paul’s teaching of the Word of God by showing kindness to Paul.] And immediately he and all his family were baptized [They had repented of their sins and showed their faith by baptism, so that they could receive the gift of God’s Holy Spirit, compare Acts 2:38].”

Paul did not preach, and the jailer did not understand him to preach, that ALL that was required of him was simply to believe that Jesus was the Christ. Rather, his belief had to be accompanied by obedience to Christ’s words, as manifested by his actions.

Jesus tells us in John 15:14: “You are My friends if you DO whatever I COMMAND you.” He continued in verse 17: “These things I COMMAND you, that you LOVE one another.”

The jailer showed LOVE to Paul when he washed his stripes and gave him food to eat (Acts 16:33–34). Paul tells us in Romans 13:8–10 that when we love each other, we FULFILL God’s LAW of love. He says in verse 9: “For the commandments, ‘You shall not commit adultery,’ ‘You shall not steal,’ ‘You shall not bear false witness,’ ‘You shall not covet,’ and if there is any other commandment, are all summed up in this saying, namely, ‘You shall love your neighbor as yourself.’ Love does no harm to a neighbor; therefore love is the fulfillment of the law.”

In other words, if we LOVE our neighbor enough so that we don’t kill him or steal from him, or lie to him or about him, or covet what he has, or commit adultery with his wife [which are all injunctions contained in the Ten Commandments], we FULFILL God’s Law. We read in 1 John 5:3: “For this is the love of God that we keep His commandments.” 1 John 3:23 explains: “And this is His commandment: that we should believe on the name of His Son Jesus Christ, AND LOVE one another.”

As discussed before, when a young man asked Christ what to do to inherit eternal life, Christ told him: “But if you want to enter into life, KEEP [or OBEY] the commandments” (Matthew 19:17). He proceeded to list some of the Ten Commandments to show which commandments He was talking about (verses 18 and 19). And James would later explain that we break ALL of the Ten Commandments when we break even one of them (James 2:8–11). As the Ten Commandments define love to God and neighbor, we don’t show the love of God in our lives when we transgress His Law.

Paul did not tell the Philippian jailer that all he had to do was just believe in Jesus Christ. James tells us that even the demons believe in God (James 2:19). Rather, Paul was teaching that we need to OBEY God, once we come to believe in Him.

We read Paul’s word in Romans 1:5: “Through Him we have received grace and apostleship FOR OBEDIENCE TO THE FAITH.” He also stated in Romans 16:26: “… [the mystery] has been made manifest… according to the commandment of the everlasting God, for OBEDIENCE TO THE FAITH.”

Acts 6:7 reports about the beginning of the New Testament Church: “Then the word of God spread, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests were OBEDIENT TO THE FAITH.”

As quoted before, we read in John 3:36 (correctly translated from the Greek, compare the Revised Standard Version): “He who believes in the Son has eternal life; he who does NOT OBEY the Son shall not see life, but the wrath of God rests upon him.”

When the Bible talks about the right kind of faith needed to inherit eternal life, it equates faith with obedience. Faith alone in Christ, which does not manifest itself in an obedient lifestyle to God’s Law, is NOT enough.

In fact, Paul tells us in Romans 2:8 that God will pour out “indignation and wrath” on those who “are self-seeking and do NOT OBEY the truth, but obey unrighteousness.” And “truth” is defined as “all Your commandments” (Psalm 119:151). Paul reiterates in 2 Thessalonians 1:8 that God will take “vengeance on those who… do NOT OBEY the gospel of our Lord Jesus Christ.” In Romans 6:17, 22, Paul states: “But God be thanked that though you were slaves of sin [remember, sin is defined as the “transgression of the LAW,” 1 John 3:4, Authorized Version], yet you OBEYED from the heart that form of doctrine to which you were delivered… having become SLAVES of God, you have your fruit to holiness, and THE END, everlasting life.” The New International Version renders Romans 6:22 in this way: “But now that you… have become slaves to God, the benefit you reap leads to holiness, and the result is eternal life.”

Further proof that our faith must be accompanied by OBEDIENCE can be found in Peter’s first letter. Peter writes in 1 Peter 1:2 to the “elect, according to the foreknowledge of God the Father, in sanctification of the Spirit, FOR THE OBEDIENCE and sprinkling of the blood of Jesus Christ.” He continues in verse 22: “Since you have purified your souls in OBEYING THE TRUTH through the Spirit in SINCERE LOVE of the brethren, LOVE one another fervently with a pure heart.”

Peter also admonished the brethren to conduct themselves as “OBEDIENT CHILDREN, not conforming yourselves to the former lusts, as in your ignorance; but as He who called you is holy, you also be holy in all your conduct” (verses 14–15). Again, in 1 Peter 4:17, we are warned about the fate of those who do “NOT OBEY the gospel of God.”

We will only inherit salvation and eternal life, if we obey God! This is very clearly expressed in Hebrews 5:8–9 where we read that even Christ “learned obedience by the things which He suffered. And having been perfected, He became the author of eternal salvation TO ALL WHO OBEY HIM.”

Just as Christ obeyed God’s commandments, so must we (John 15:10). Only if we DO the will of our Father in heaven, that is, only if we cease practicing lawlessness, will we enter God’s Kingdom (Matthew 7:21–23). The MERE confession that we believe in Christ, will NOT be enough (verse 21)!

Peter made it very clear that we must obey God at all times, even if that means—in rare instances—disobeying man (Acts 5:29). Normally, we must of course obey and be subject to governing authorities (compare Romans 13:1–7). Peter also clarified that God will give His Spirit—which is a guarantee that we WILL inherit eternal life (Ephesians 1:13–14)—only to those who OBEY God (Acts 5:32).

If we want to inherit eternal life, we must obey the Ten Commandments—including the Sabbath commandment.

Paul Commands God’s People to Keep the Weekly Sabbath

The account in Hebrews 3 and 4 speaks about the failure of ancient Israel to enter the Promised Land of Canaan, and the fact that Christians must be careful to avoid making the same mistakes, so that they CAN enter the future Millennial rest—the spiritual Promised Land, so to speak. At the same time, Paul draws an additional analogy between the weekly Sabbath and the Millennial rest at the end of man’s rule, comparing the coming Millennial rest with a Millennial “Sabbath” of 1000 years. Several Scriptures indicate a 7000-year plan of God, which is comprised of a “week” of seven 1000-year “days.” God gave man about 6000 years (or six “days” of 1000-years each) to prove that man, under Satan’s influence, cannot rule himself. These first six “days” of 1000 years each will be followed by the seventh “day” of 1000 years, called the Millennium, during which Christ and His elect will rule this earth (compare Revelation 20:4–6; 2 Peter 3:8; Psalm 90:4).

In Hebrews 3, Paul addresses ancient Israel’s disobedience in the wilderness, under the direction of Moses. Moses “was faithful in all his house” (Hebrews 3:2)—but the Israelites hardened their hearts (v. 8), and did not enter God’s physical rest of the Promised Land of Canaan at that time (v. 11). Rather, their corpses fell in the wilderness (v. 17) because of their “evil heart of unbelief” (v. 12) and because of their disobedience (vv. 18–19). Paul warns us that we could fall, if we are not careful (v. 12), although we are today led by Jesus Christ who is Head over His house—“whose house we are if we hold fast the confidence and the rejoicing of the hope firm to the end” (v. 6).

Using this analogy, Paul goes on to tell us in Hebrews 4:1 that “a promise remains of entering His rest.” Although Joshua did lead ancient Israel into the Promised Land of Canaan (Hebrews 4:8), this entrance was only a forerunner, which foreshadowed the final Millennial rest still ahead of us. Paul points out that even after ancient Israel had entered the Promised Land of Canaan under Joshua, David still spoke of a future rest (v. 7)—the rest of the Millennium when God rules here on this earth through His Son, Jesus Christ, and through the Church of God, then made immortal.

We also have a rest on a weekly basis—the weekly Sabbath. Paul states that as God rested from His work on the seventh day (Hebrews 4:4), so man is to rest from his work on the weekly Sabbath, and during the Millennial Sabbath at the end of man’s worldly rule—when the first 6000 years of God’s plan for creation have expired. Just as the weekly seventh day of God’s re-creation ended God’s work, so the weekly Sabbath is a commanded rest from our work, and the Millennial Sabbath of 1000 years will end the rule of man, presently under Satan’s influence, to be replaced by God’s rule. (For proof that Genesis 1:2–31; 2:3 describe the re-creation of the earth—and not its original creation—please read our free booklet, “The Theory of Evolution—a Fairy Tale for Adults?”)

In this context, Paul states that we must continue to keep the weekly Sabbath (Hebrews 4:9), since it foreshadows the Millennial rest to come.

Hebrews 4:9 reads, correctly translated, “It is therefore the duty of the people of God to keep the Sabbath” (Lamsa). While Paul does say that we need to rest on the weekly Sabbath, he also mentions a future, permanent rest in verse 11: “Let us therefore be diligent to enter that [final] rest.” He is still speaking of a future rest (“katapausis” in Greek), but he tells us at the same time that we can experience a foretaste of this future rest on a weekly basis when we keep the Sabbath (“sabbatismos” in Greek, in Hebrews 4:9). This weekly Sabbath rest foreshadows the Millennial rest still to come, and it points back to God’s rest during the re-creation week. We can already cease today from our work on a weekly basis when we keep the Sabbath, looking forward to the time when the whole world will be able to enjoy a life of peace and “rest” from hate, strife and war.

Paul’s point is this: When we do not keep the weekly Sabbath, we are not being diligent to enter the real rest yet to come (vv. 9, 11). We will make the same mistake as ancient Israel did. We will endanger ourselves to “fall according to the same example of disobedience” (v. 11).

On the other hand, if we rest from our work on a weekly basis, by keeping the Sabbath, just as God rested from His work during the week of re-creation, we will ultimately enter God’s final rest. When we have entered that final rest (“katapausis” in Greek), we will have been made immortal, and we will have completely ceased from “our” human works, as God did cease from His works on the first weekly Sabbath—at the end of the re-creation week (v. 10).

Weekly Sabbath to Be Kept From Sunset to Sunset

Even though our Western societies reckon days from midnight to midnight, and some even define a day as the period from morning to night, this is a purely human invention. The Bible is very clear that days are to be counted from sunset to sunset. For instance, the Sabbath, the last day of the week, is to be counted from Friday sunset to Saturday sunset.

God has revealed in His Word exactly when the Sabbath starts and when it ends. God reckons each day—including the Sabbath—beginning at sunset and continuing until the following sunset. Today, we would say that the Seventh-Day Sabbath starts Friday evening, when the sun sets, and lasts until Saturday evening, at sunset.

We know from the Jewish people when to keep the Sabbath. It is the Jews to whom God committed His revelations or His “oracles,” as Paul clearly explains in Romans 3:1–2. These “oracles of God” included the Old Testament Scriptures, as well as the knowledge of the week and of the Sacred Calendar. The Jews preserved the knowledge of which day is the seventh day of the week. Without an understanding of when a week begins and ends, we would not have been able to tell, from the Bible alone, which day the seventh day of the week actually is. Today, the Jews keep the Sabbath on Saturday, beginning Friday evening, at sunset. Nobody questions today that the Sabbath, as preserved by the Jews, is the seventh or last day of the week. All understand that Sunday is the first day of the week—although there have been some attempts in Europe to actually change the calendar in order to deceitfully pretend as if Sunday, and not Saturday, was the seventh day of the week.

The Bible reveals that days start and end at sunset, in the evening. Notice Genesis 1:5: “God called the light Day, and the darkness He called Night. So the evening and the morning were the first day.” Note the comment by the Ryrie Study Bible to this passage: “… Jewish reckoning began the day with eventide (Lev. 23:32). This may be the reason for the order here…”

Many Scriptures associate the meaning of the word “evening” with “sunset.” For instance, a period of one day regarding a ritualistic, temporary law is noted in Leviticus 22:6–7: “The person who has touched any such thing shall be unclean until evening… And when the sun goes down he shall be clean.” (Note the same definition in 2 Samuel 3:35.) Further, we are told in Leviticus 23:32 to keep God’s Sabbath “from evening to evening.”

In regard to the meaning of “evening,” also notice Deuteronomy 16:6: “… at the place where the LORD your God chooses to make His name abide, there you shall sacrifice the Passover, at twilight [lit., between the two evenings], at the going down of the sun…” The first evening—when days start and end—is sunset. The second evening is nightfall, when it is really dark. The Passover had to be sacrificed on the 14th day of the first month, at twilight—between the two evenings—“at the GOING DOWN OF THE SUN.”

Rienecker’s Lexikon zur Bibel [“Rienecker”] correctly explains, under “evening”: “Until evening (Leviticus 15:5; Judges 20:26) means the entire day, as the new day begins with sunset.”

Rienecker explains, under “day”: “The day as part of the week and the month… lasted for the Israelites from one sunset to the next sunset (Exodus 12:18; Leviticus 23:32); within this unity the hours of the night preceded the daylight hours (compare ‘evening-mornings’ [in] Daniel 8:14; compare the Greek word ‘nychthaemeron,’ literally ‘Night-Day,’ = the time of 24 hours, 2 Corinthians 11:25).”

The biblical passages of Exodus 12:18 and Leviticus 23:32, as quoted by Rienecker, establish that days start and end at SUNSET. Exodus 12:18 reads: “In the first month, on the fourteenth day of the month at evening, you shall eat unleavened bread, until the twenty-first day of the month at evening.”

Verse 19 explains that the entire duration lasted for seven days, that is, from the evening (or sunset) of the fourteenth day (when the fifteenth day started) until the evening of the twenty-first day (when that day ended and the twenty-second day started). The seven days of unleavened bread FOLLOW the Passover, which is to be observed on the 14th day—from the beginning of the fourteenth day, at sunset, until the end of the fourteenth day, at sunset (compare Exodus 12:6). Notice that the Passover falls on the fourteenth day (from sunset to sunset), but that the Days of Unleavened Bread begin on the fifteenth day—24 hours later (Numbers 28:16–17).

Leviticus 23:32 describes the annual Holy Day of Atonement, which the Jews today call Yom Kippur. It is stated: “It shall be to you a Sabbath of solemn rest; and you shall afflict your souls [i.e., fast]; on the ninth day of the month at evening, FROM EVENING TO EVENING, you shall celebrate your Sabbath.” The New International Version renders this verse: “… From the evening of the ninth day of the month until the following evening you are to observe your Sabbath.”

But, this entire period, from the evening or sunset of the ninth day, until the evening or sunset of the tenth day, is defined as “the tenth day,” as Leviticus 23:27 clearly shows: “Also the TENTH day of this seventh month shall be the Day of Atonement.” This proves that the Bible reckons days from evening or sunset to evening or sunset.

It is clear from the biblical record that according to God, days are counted from sunset to sunset—and not from midnight to midnight, or by any other method. Therefore, we are to keep His Holy Sabbath from Friday sunset to Saturday sunset.

God’s Annual Holy Days

The Bible teaches that we are to observe certain weekly and annual Holy Days, during which time we are to attend Church services and to refrain from secular labor, including school, college or university attendance, and we are to dedicate and devote our time and our minds to worship, spiritual study, prayer, fellowship with Church members, and physical rest. We are setting forth below, in a very brief summary, these weekly and annual Holy Days:

The Weekly Sabbath

The seventh-day weekly Sabbath is observed from Friday sunset to Saturday sunset. The day symbolizes God resting on the seventh day—after having recreated the surface of the earth in six days—as well as the forthcoming Millennium, which is also referred to as a Sabbath that will last for 1,000 years (Leviticus 23:3; Exodus 20:8–11, Hebrews 4:3–11).

Passover

The Passover is observed once a year, in the evening, by engaging in a footwashing service as an example of humility in accordance with Christ’s example, and by partaking of unleavened bread and wine, which symbolize physical and spiritual healing, as well as forgiveness of sin. The entire service symbolizes a remembrance of Christ’s death (Leviticus 23:5, Luke 22:14–20; John 13:1–5; 1 Corinthians 11:20–29).

The Days of Unleavened Bread

The Days of Unleavened Bread are observed once a year by not partaking of any food prepared with leavening for a period of seven days following the Passover. This partaking of unleavened bread symbolizes the commitment to live a sinless life (Leviticus 23:6–8; Acts 20:6; 1 Corinthians 5:7–8, showing that leaven can symbolize sin).

Pentecost

The Feast of Pentecost is observed once a year. This day symbolizes the coming of God’s Holy Spirit for the purpose of converting those who are called by God at this time (Leviticus 23:15–16, 21; Acts 2:1–4; 20:16; 1 Corinthians 16:8).

The Feast of Trumpets

The Feast of Trumpets is observed once a year. This day symbolizes the soon coming return of Jesus Christ to this earth (Leviticus 23:24–25; 1 Corinthians 15:52; 1 Thessalonians 4:16), and also our resurrection and change to immortality—to be born again into the Kingdom or Family of God (1 Corinthians 15:42–54; 1 Thessalonians 4:16–17; John 3: 3, 5–8).

Atonement

The Day of Atonement is observed once a year by refraining from partaking of any and all solid food or liquid for a period of 24 hours. This day symbolizes the time when those who are called by God during this life have received at-one-ment with God; and those who can receive at-one-ment with God after Christ’s return; as well as the transfer of sin to Satan as the one who is ultimately responsible for all sin (Leviticus 16:1–34; Leviticus 23:27–32; Acts 27:9—in this passage, the word “Fast” refers to the Day of Atonement, as the margin of the New King James Bible explains).

The Feast of Tabernacles

The Feast of Tabernacles is observed once a year, for seven consecutive days, by attending one of the Church’s designated sites around the world. This period symbolizes the reign of Christ for 1,000 years—together with His saints who have been changed to immortality—during which time Satan will be bound and the entire world will be living under the government of God (Leviticus 23:33–35; Daniel 7:27; John 7:2–8, 10–14; Revelation 20:4).

The Last Great Day

The Last Great Day, which immediately follows the Feast of Tabernacles, is observed once a year. This day symbolizes a 100-year period called the “Great White Throne Judgment,” during which ALL persons who have ever lived and who were not called by God for salvation during this life, will have their first opportunity to accept Christ as their Savior (Leviticus 23:36; John 7:37; Revelation 20:11–12). At the end of that period, there will be a judgment during which all people who have ever lived and who have refused to accept Christ as their Savior, will be finally condemned to eternal death and destroyed in Gehenna fire. They will not live in eternal torment, but they will be burned up (Revelation 20:13–15). For more information on God’s annual Holy Days, please read our free booklets, “God’s Commanded Holy Days,” “The Meaning of God’s Spring Holy Days” and “The Meaning of God’s Fall Holy Days.”

But—Are the annual Holy Days really still to be observed today? Were they not part of the sacrificial system, which has been done away?

Some claim that we don’t have to keep God’s annual Holy Days any more because they were supposedly part of the sacrificial system, and when that system was done away, the Holy Days were done away as well.

Note the error of that argument in reading Jeremiah 7:22–23: “For I did not speak to your fathers, or command them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices. But this is what I commanded them, saying, ‘Obey My voice, and I will be your God, and you shall be My people. And walk in all the ways that I have commanded you, that it may be well with you.’”

God did not establish a sacrificial system for them at the time He brought them out of Egypt. The sacrificial system was instituted some time after God spoke the Ten Commandments on Mount Sinai. God DID command them, when He brought them out of Egypt, to walk in ALL His ways. God commanded them—while they were still in Egypt—to keep the Passover and the Days of Unleavened Bread from then on. Therefore, God’s annual commanded convocations and His Holy Days are clearly different from the sacrifices and must still be kept today by God’s people.

We should point out here that, later on, sacrifices were not only given on the annual Holy Days, but also on the weekly Sabbath, and, as a matter of fact, on every day—in the morning and in the evening. Those who claim that the annual Holy Days do not have to be kept today because they were part of the sacrificial system [which they were not], yet still keep the weekly Sabbath [although sacrifices were given on that day as well], do have a problem with consistency. So do those who keep Sunday “holy,” as sacrifices were also given on that day.

The weekly Sabbath and all of God’s annual Holy Days stand and fall together. They are all part of the same package. We read in Leviticus 23:1–2: “And the LORD spoke to Moses, saying, ‘Speak to the children of Israel, and say to them: “The feasts of the LORD, which you shall proclaim to be holy convocations, these are My feasts.”’” Note that all the Holy Days that follow (including the annual Passover) are designated as the “feasts of the Lord.” They are ALL holy convocations.

In addition, some of the annual Holy Days are specifically called “Sabbath.” In reference to the Feast of Trumpets, God says in Leviticus 23:24: “Speak to the children of Israel, saying, ‘In the seventh month, on the first day of the month, you shall have a sabbath-rest, a memorial of blowing of trumpets, a holy convocation.’” In the original Hebrew, the word for “sabbath-rest” is “shabbathon,” meaning “Sabbath” (Young’s Analytical Concordance to the Bible). The Authorized Version translates this word correctly with “sabbath.” The above-cited rendering of the New King James Bible, “sabbath-rest,” does convey, quite accurately, the intended meaning of the word “Sabbath.”

We find that Leviticus 23:27 and 32 also describe the annual Holy Day of Atonement as a “Sabbath.” We read in the Authorized Version: “Also unto the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls… It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath.”

Notice a third example in Leviticus 23:39, which refers to the annual Holy Days of the First Day of the Feast of Tabernacles and the Last or Eighth Day: “Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the LORD seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath” (Authorized Version).

As mentioned earlier in this booklet, the First Day of Unleavened Bread—an annual Holy Day—was also referred to as “Sabbath,” in John 19:31.

We see, then, that God’s annual Holy Days, as well as the weekly Sabbath, must be observed by true Christians today. Note, as further proof, the additional facts presented in the following sections.

Jesus Christ Kept the Annual Holy Days

Those who proclaim to be followers of Christ, yet claim that they do not need to keep the weekly Sabbath, nor the annual Holy Days, should think about the fact that Jesus Christ Himself kept both the weekly Sabbath and the annual Holy Days. We are specifically told in John 2:13 and in Luke 22:1–15 that Christ kept the Passover. We are also told in John 7:2–14 that Christ kept the Feast of Tabernacles. In addition, John 7:37–39 points out that He kept the Last Great Day—“the last day, that great day of the feast.” Since Christ kept these annual Holy Days, in addition to the weekly Sabbath, there is no reason to assume that He did not keep the other Holy Days as well.

The Early Apostles Kept the Annual Holy Days

After Christ’s death and resurrection, the apostles and the New Testament Church followed Christ’s example and continued to observe the annual Holy Days. We are specifically told that the early Church kept the Passover and the Days of Unleavened Bread (1 Corinthians 5:6–8). We are also told that Luke wrote the book of Acts to Theophilus, a Gentile, who had become a Christian. Luke makes reference, in Acts 12:3–4 and Acts 20:6, to the Passover and the Feast of Unleavened Bread. When Luke wrote this, he took it for granted that Theophilus—a Christian with a Gentile background—knew about these annual Holy Days. If the Gentiles were not required to keep those days, Luke’s reference to these days in a report to a former Gentile would make little sense.

We can also clearly see from the Bible that the New Testament Church kept the Feast of Pentecost. Acts 2:1 reports that it was on the day when the Church was assembled together, that they received the gift of the Holy Spirit. We read in Acts 20:16 that Paul wanted to keep the Feast of Pentecost in Jerusalem. He had kept it all along, whether in Jerusalem or not. He would still have kept it, of course, even if he had not been able to arrive in Jerusalem on time.

The early Church continued to keep the Day of Atonement as well. In Acts 27:9, we find a reference to “the Fast.” This describes the Day of Atonement, as the margin of the New King James Bible points out. It also gives parallel Scriptures from Old Testament passages that deal with the Day of Atonement. (The Scriptures quoted in the margin are Leviticus 16:29–31; 23: 27–29; and Numbers 29:7.)

Annual Holy Days Will Be Kept in the Future

Looking to the future, through God’s Word, we can see that His annual Holy Days will be kept by all of mankind.

In the Millennium, God will deal with those nations and peoples who refuse to keep His Holy Days. Zechariah 14:16–19 describes, in very vivid terms, the punishment of nations and individuals in the Millennium who refuse to keep the Feast of Tabernacles: “And it shall come to pass that everyone who is left of all the nations… shall go up from year to year to worship the King, the LORD of hosts, and to keep the Feast of Tabernacles. And it shall be that whichever of the families of the earth do not come up to Jerusalem to worship the King, the LORD of hosts, on them there will be no rain. If the family of Egypt will not come up and enter in, they shall have no rain; they shall receive the plague with which the LORD strikes the nations who do not come up to keep the Feast of Tabernacles. This shall be the punishment of Egypt and the punishment of all the nations that do not come up to keep the Feast of Tabernacles.”

Yes, the Feast of Tabernacles will be kept by everyone—not only by the Jews!

The Bible clearly reveals then, that the weekly Sabbath and the annual Holy Days of God, are to be kept by true Christians today.

But—Isn’t Colossians 2:16–17 proof that the weekly and annual Sabbaths are no longer binding today?

In the New King James Bible, Colossians 2:16–17 reads as follows: “So let no one judge you in food or in drink, or regarding a festival [margin: “feast day”] or a new moon or Sabbaths, which are a shadow of things to come, but the substance is of Christ.”

Does this passage mean that the Christians in Colossaedid not keep the Sabbath or the Holy Days, and that Paul was essentially telling them not to worry about the fact that they didn’t keep them?

Let’s first look at the phrase, “the substance is of Christ.” The word “is” is not in the Greek. It was added by the translator in an attempt to make the meaning clearer; however, this addition has, to the contrary, confused and perverted the meaning. Without the word “is” in that particular phrase, it simply states, “…but the substance of Christ.” What is the substance of Christ?

The Body of Christ

The literal meaning for the word “substance” is “body.” The Greek word here is “soma” and is otherwise translated as “body” throughout the New Testament, and especially in the letter to the Colossians (Notice, for instance, Colossians 1:18; 1:24; 2:19; and 3:15).

With that understanding, let us turn again to Colossians 2:16–17, where Paul says: “Let no one judge you… regarding a festival or Sabbaths… but the body of Christ.” In other words, let no one, except the body of Christ—the Church—judge in those matters. The Church—the body of Christ—the preserver of the truth—CAN, and should, judge in that regard.

The Colossians were criticized by their opponents, not by Paul, when they kept the Sabbath and the Holy Days (Note that Paul refers to “Sabbaths”; that is, to both the weekly and the annual Sabbath or Holy Days.) Paul is essentially saying to them: I am speaking on behalf of the Church when I tell you that you should continue keeping the Sabbath and the Holy Days, as this is what the Church has judged and resolved to do, based on the Scriptures.

Colossae was a predominately Gentile city, although some Jews undoubtedly lived there as well. The Christian converts in Colossae had begun to keep the weekly Sabbath and the annual Holy Days, and Paul essentially told them: “Don’t listen to your former friends and your relatives who try to convince you not to keep those ‘Jewish traditions’—but rather, listen to what the Church is telling you.”

A Shadow of Things to Come

What did Paul mean when he described these things as being a shadow of things to come?

The weekly Sabbath and the annual Holy Days have tremendous meaning for us today. They foreshadow events to occur in the future at a time when the whole world will be ruled by Christ and taught by Him to keep God’s Law—including the weekly and annual Sabbaths—as God’s people already do today.

Rather than doing away with the keeping of the Sabbath and Holy Days, Colossians 2:16–17 teaches the exact opposite. It teaches us not to worry about people who say that we should not do so, but rather to concern ourselves with the truth of the matter, which is being taught by Christ’s Body—the Church.

How NOT to Keep the weekly Sabbath and the annual Holy Days

Some tried to convince the Gentile Christians in Colossae to cease from keeping the weekly and annual Sabbaths. Others went to the opposite extreme—they tried to convince the Gentile Christians in Colossae that they had to fast on the weekly and annual Sabbaths.

Since both the weekly Sabbath and the annual Holy Days are Feast days, the Christians in Colossae kept them, of course, as FEAST days. They would eat and drink on those days (except, of course, during the “Fast”—on the Day of Atonement). Some, though, apparently criticized them for that, teaching that no eating and drinking should take place on any of those days.

Colossians 2:16, correctly translated from the Greek, states: “Let no one judge you regarding eating and drinking.” Paul is addressing here the ACT of eating and drinking, not the KIND of food and drink being partaken of. Some critics felt, however, that Christians should fast on those days, rather than eating or drinking anything. Notice Paul’s reference to this kind of self-imposed ascetic, or austere, religion in Colossians 2:20–23 (“…why… do you subject yourselves to regulations—‘Do not touch, do not taste, do not handle,’ which all concern things which perish with the using—according to the commandments and doctrines of men?”).

Paul told the Colossians to continue keeping the Sabbath and the Holy Days in the same way as they were doing it, rather than listening to those who were trying to tell them not to do it at all, or not to keep them as feast days.

Rightly understood, Colossians 2:16–17 proves that true Christians must continue to keep the weekly Sabbath and God’s annual Holy Days as Feast Days.

But—Isn’t Romans 14:5 proof that we do not have to keep the weekly and the annual Sabbaths today?

Romans 14:5 reads: “One person esteems one day above another; another esteems every day alike. Let each be fully convinced in his own mind.”

Note carefully the context here. Romans 14:2–3 is addressing the consumption of vegetables and meat (“For one believes he may eat all things, but he who is weak eats only vegetables”). Some thought that they must not eat meat. They had become vegetarians for religious reasons. Part of the reason for their decision might have been that the meat, which could be purchased in the market, was probably offered to idols. Knowing this, some had a conscience problem with eating meat that had been sacrificed to idols (compare 1 Corinthians 8:1–13).

The context in Romans 14:5 is the consumption of certain foods. Paul addresses the fact that some esteem a certain day above another. In the very next verse, he shows the connection between the consumption of food and the regard for days. He says in verse 6: “He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks; and he who does not eat, to the Lord he does not eat, and gives God thanks.”

What is the connection between eating food and observing days?

The connection here is conscience. Paul talks about new Church members who still had a weak conscience and thought they had to FAST on particular days. That is, they thought they could not just fast on ANY weekday of their choice, but that it could only be done on particular designated days. (Note again verse 6, “… he who does not eat, to the Lord he does not eat.” The context of the discussion is FASTING.) Others understood that one can fast on ANY day of the week, and that God does not enjoin us, except for the Day of Atonement, to fast on a specific day during the week.

This is the reason Paul says, “One person esteems one day above another; another esteems every day alike.” The context is eating and drinking and fasting. Paul is really saying in verse 6, “He who observes [or better, “regards,” as the Authorized Version has it] the day [as a fast day] observes [or regards] it to the Lord; and he who does not observe [or regard] the day [as a Fast day] observes [regards] it to the Lord, too, because the one who does not eat on that day, does it to the Lord, and the one who does eat on that day does it to the Lord, too, as he thanks God for the food he partakes of.” Paul’s point is to not judge another for the way they worship God, as long as it is done on the basis of Scripture.

Surprising as it may sound to those who read Romans 14:5 with preconceived notions, the weekly Sabbath and the annual Holy Days are not even addressed there. Certain commentaries agree that Paul did not have the Sabbath or the Holy Days in mind when he wrote Romans 14:5. Both the Expositor’s Bible Commentary (Book 10, page 146), and Hasting’s Encyclopedia of Religion and Ethics, point out that Jews and Gentiles had set aside specific days on which to fast [we might think of the Pharisee in Luke 18:12, who was proud because he fasted two times a week], and that Paul was only addressing the issue of prescribed fasting in Romans 14:5.

But—Isn’t Galatians 4:10 proof that the weekly and the annual Sabbaths are no longer in force today?

Galatians 4:10 reads: “You observe days and months and seasons and years.”

The interpretation given by opponents of Sabbath-keeping is that Paul was rebuking the Galatians for still keeping God’s Sabbath and God’s Holy Days. Is that what Paul meant? We need to look at the context in which it was written, and we also need to notice an important principle, in order to properly understand Paul’s letter to the Galatians. Whom is Paul addressing?

When Paul addresses Jews, he says, “we,” since he himself is a Jew from the house of Benjamin (Philippians 3:5). When Paul talks to Gentiles, he says, “you,” because Paul was not a Gentile. Now notice this distinction in the following examples:

• In Galatians 3:23–25, he uses the words “we” and “our” four times, referring to himself and other Jews.
• In Galatians 3:26–29, however, he uses the word “you” five times, referring to non-Jews, or Gentiles.

Returning, then, to the fourth chapter of the letter to the Galatians, we notice that the entire passage, beginning with verse 8 and including verse 10, is addressed to non-Jews or Gentiles, as Paul consistently uses the word “you.” In Galatians 4:8–9, Paul reminds the Galatians that prior to their conversion they did not know God, but instead, served pagan gods. (By contrast, when Paul addresses the Jews, he makes clear that they did know—to an extent—the true God; compare Galatians 2:15, “We who are Jews by nature, and not sinners of the Gentiles…” Also compare Romans 9:3–5, “…my countrymen according to the flesh, who are Israelites, to whom pertain… the covenants, the giving of the law, the service of God…”). Paul is clearly not addressing Jews in Galatians 4, but rather Gentiles.

These Gentiles had come to a knowledge of the true God upon conversion, but after that initial understanding, they returned to those “beggarly elements” (compare Galatians 4:9) that they had originally worshipped, by observing again “days and months and seasons and years” (verse 10). This practice cannot refer to God’s Sabbath and Holy Days, as those had not even been known, let alone observed, by the Gentiles before their conversion. Rather, Paul is talking here about pagan festivals and practices, which are known today or associated with Christmas, Easter or Halloween.

In addition, Paul would not be addressing God’s Sabbath and Holy Days here, as those days do not come from “beggarly elements,” but were, in fact, initiated by GOD. Paul would NEVER have said that the Sabbath or the Holy Days were derived from “beggarly elements.”

Some claim that the converted Gentiles in Galatia had begun to keep the Sabbath and the Holy Days only because Jews allegedly induced them to do so, and that Paul was now opposing this practice. This claim is false, however, because we read in verse 9 that the Galatians turned AGAIN to the weak and beggarly elements (“But now after you have known God, or rather are known by God, how is it that you turn again to the weak and beggarly elements, to which you desire again to be in bondage?”). The Galatians had RETURNED to what they had done BEFORE they became Christians. Jewish influence on them AFTER their conversion is clearly NOT what Paul is addressing here.

What then, specifically, did Paul have in mind when speaking about the Gentile practice of “observ[ing] days and months and seasons and years”? To answer that question, we need to first consider the meaning of the word “observe.”

The Greek word for “observe” is “paratereo.” Some commentators point out that the “observation” that Paul is addressing here, is done in a superstitious way, which just does not fit when talking about God’s Sabbath and the Holy Days. It does, however, fit in connection with astrology and Gnostic speculations. Looking at it from that point of view, we can see that Paul was talking about an observation of times and seasons that were controlled by heavenly bodies and spirits.

Observation of Seasons or Times

Let us focus in more detail on the observation of seasons, or “times,” as more correctly translated in the Authorized Version (“Ye observe days, and months, and times, and years”). Looking for the biblical explanation, we will read some other Scriptures pertaining to this subject.

In Leviticus 19:26, we read, in the Authorized Version: “Ye shall not eat anything with the blood: neither shall ye use enchantment, nor observe times.”

We find the same prohibition in Deuteronomy 18:10, in the Authorized Version: “There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch.” (Compare, too, Deuteronomy 18:14, Authorized Version).

Literally, it means, “to observe the clouds.” This practice is associated with divination by the observation of the clouds. The study of the appearance and motion of the clouds was a common way of foretelling good or bad fortune.

This superstitious observation of times was often accompanied by lighting candles and decorating the doors with garlic. Its connection was clearly demonic. Note in 2 Chronicles 33:6, in the Authorized Version: “[Manasseh] caused his children to pass through the fire in the valley of the son of Hinnom; also he observed times, and used enchantments, and used witchcraft, and dealt with a familiar spirit [a demon], and with wizards: he wrought much evil in the sight of the Lord, to provoke Him to anger.”

Observation of Days

Paul also rebuked the Galatians for observing days. The Greeks, for example, did observe days to worship their dead. On those days, no work was to be done. Actually, both the Greek and the Roman calendars designated one-third of all the days as days of misfortune. On those days, one could not perform any political or legal activities and the people were supposed to abstain from any private pleasures. One was not to engage in war on those days, or marry, or travel.

Observation of Months

Paul also addressed the superstitious practice of observing months. The pagan world had set aside certain months for the worship of their gods. Pagan festivals were kept during the months of April and October to honor the goddess Apolla, while the highest Greek god, Zeus, was worshipped during the months of February and June. The month of April was also set aside for the worship of the god Artemis. The wine god, Baccus, was honored during the month of January.

Observation of Years

Finally, Paul rebuked the Galatians for the observance of years. Indeed, certain years had been set aside for worship activities by the Greeks and the Romans. For example, the Olympic Games were already being celebrated at that time in certain yearly intervals, but they were accompanied with pagan worship and rites.

In conclusion, Paul was not talking about God’s Sabbath and the Holy Days; but rather, he was concerned about the Galatians returning to pagan worship customs—celebrating, AGAIN, the heathen days, months, seasons and years.

The testimony of the Bible—both of the Old Testament and the New Testament—is clear and convincing: True Christians are duty-bound to observe God’s weekly and annual Holy Days. For more information on the duty of true Christians to observe, still today, the weekly and annual Sabbaths of God—and how to do it—please read our free booklets, “God’s Commanded Holy Days,” “The Meaning of God’s Spring Holy Days” and “The Meaning of God’s Fall Holy Days.”

Conclusion

In this booklet, we have presented to you the facts pertaining to some of MAN’s more popular holidays, as well as ALL of GOD’s Holy Days. While man’s holidays are based on tradition—not on God’s Word—that fact alone does not compel us to not keep any of them, although many of them are undoubtedly to be avoided because of their pagan origins. True Christians do have an obligation—before God—to decide which human holidays they can participate in without violating God’s Word and their own individual conscience.

On the other hand, God’s Holy Days are timeless, and Christians are not permitted to refuse to keep any of those days, as it would be blatant unwillingness to obey their Maker! All will be judged by God based on His Word—NOT based on human reasoning or societal traditions.

Do not repeat the mistake the Jews made during the time of Christ. They had done away with the commandments of God so that they could keep their own traditions. If you do that, then you will be worshipping Jesus Christ “in vain” (Mark 7:7–8).

Preface

In this booklet, we are going to discuss seemingly mysterious passages in the book of Revelation—passages that invoke much curiosity, but, in fact, are commonly misunderstood.

While many have heard about the Four Horsemen of the Apocalypse, the Great Tribulation, the Day of the Lord, the beast, the false prophet, the mark of the beast, the number 666, the beast with seven heads and ten horns, the dragon, the woman riding the beast, Armageddon, Babylon the Great, the two witnesses, the Marriage Supper with the Lamb, the 144,000, the Millennium, the Great White Throne Judgment, the New Jerusalem, etc., very few have correctly understood what God is conveying through these symbols and detailed descriptions.

In addition, the book of Revelation gives us answers to other important age-old questions—questions such as: What happens to us when we die? Will the souls of true Christians go to heaven? Do wicked souls burn in hell fire forever and ever? What is the truth about the resurrection?

What, then, do these so-called mysterious symbols and events actually mean? And what is their relevance in our lives?

Once you understand the structure of the book and comprehend the meaning of its main symbols and descriptions, you can—and will—understand the message of the book of Revelation.

Introduction

Early tradition unanimously declared the apostle John as the writer of the book of Revelation. It was probably written during the latter part of Roman Emperor Domitian’s reign (A.D. 81–96). John was banned, as a political prisoner, to the Greek island of Patmos (compare Revelation 1:9).

The real author of the book is God the Father. He gave the message to Jesus Christ who delivered it to an angel to pass on to John (Revelation 1:1). John simply bore witness of everything that he saw (verse 2).

The book is a prophecy (Revelation 1:3; 22:18). It relates to things that must shortly take place (Revelation 1:1), as the time is near, or at hand (Revelation 1:3). Although written nearly 2,000 years ago, the book of Revelation pertains to the end time—to our days.

John was in the Spirit on the Lord’s Day (Revelation 1:10). This means that he saw visions (Revelation 4:2; Ezekiel 8:3; 2 Corinthians 12:1–4). The Lord’s Day is not a reference to a particular day of the week, but it refers to the prophetic time when God will begin to intervene in world affairs (compare Malachi 4:5; Joel 2:31).

The events depicted throughout the book of Revelation deal mainly with the time span of perhaps one year prior to Christ’s return (including many flashbacks to show the historic perspective, culminating in the Day of the Lord).

First, John saw the glorified Jesus Christ—“like the Son of Man” (Revelation 1:12–18). Christ possesses the keys of Hades and of Death, as He died for us and paid the penalty of sin—which is death—on our behalf. His Sacrifice made it possible that mankind could become “kings and priests to His God and Father” (verse 6).

Jesus’ appearance in His glorified state was so magnificent that John fell at His feet as dead (Revelation 1:17). Jesus comforted him, reminding him that He is the Head of His Church, and instructed him to pass on a message to the “the seven churches” (Revelation 1:11).

Chapter 1 – Christ’s Message to the Seven Churches

Revelation 2 and 3

In the second and third chapters of the book of Revelation, John received a message for the “angels of the seven churches” (Revelation 1:20). These messages were to be meant for seven existing local church congregations in seven distinct cities at John’s time, but they were also directed to all Christians at all times (compare Revelation 2:7, 11, 17, 29; 3:6, 13, and 22), and they included messages for seven consecutive Church eras, beginning at the time of John, and ending at the time of Christ’s Second Coming (compare Revelation 1:19–20).

Note, for example, the following comments from the Ryrie Study Bible: “The 7 churches addressed in chapters 2 and 3 were actual churches of John’s day. But they also represent types of churches in all generations. This idea is supported… by the statement at the close of each letter that the Spirit was speaking to the churches.”

This means, that all seven letters are warnings to the Church in every age.

In addition, the Nelson Study Bible states: “The seven churches were congregations in Asia Minor in John’s day. Sometimes they are interpreted as representing seven stages of church history.”

Regarding the understanding that Christ’s message ALSO included seven church ERAS, please note the following interesting comments by Baptist minister, Dr. Lehman Strauss, “The Book of the Revelation,” copyright 1964, 1972 (hereafter sometimes referred to as “Strauss”), pages 33, 34, 45:

“… each church individually, and the seven churches combined, set forth prophetic anticipation. I see in them seven ages or stages in the life of the Church on earth, commencing with Pentecost… There is a prophetic picture of seven periods of the Church’s history on earth… The Laodicean letter, being the last of the seven, anticipates prophetically the end of the Church Age, that period immediately preceding the return of Christ… Our materialistic, inflationary times might well mark the end of the present age…”

The seven Church eras can be briefly described as the eras of Ephesus (Revelation 2:1–7); Smyrna (Revelation 2:8–11); Pergamos (Revelation 2:12–17); Thyatira (Revelation 2:18–29); Sardis (Revelation 3:1–6); Philadelphia (Revelation 3:7–13); and Laodicea (Revelation 3:14–22).

The following sets forth our understanding of the identities of the seven Church eras:

(1) Message to Ephesus (compare Revelation 2:1–7)

The city of Ephesus was the commercial center of Asia. Its temple of Diana was one of the “seven wonders” of the ancient world. At first, the Church brethren did not follow “false apostles” (compare Revelation 2:2: “… you cannot bear those who are evil.”).

Strauss comments on page 36: “They were intolerant of sin. Today it makes little difference what people are like morally or spiritually, just so we get them into our church and on the membership roll to swell the number. The church at Ephesus was not concerned with the quantity of persons that were added, but rather with the quality.”

Nevertheless, they subsequently did tolerate false teachers such as the “Nicolaitans” (Revelation 2:6). The identity of these people will be discussed later in this booklet. The Church members in Ephesus had become weary and had lost their first love for Christ and His truth and were no longer as zealous to resist error. That this could happen was partially due, in the opinion of some commentators, to constant persecution from the Romans under Emperor Domitian (whose statue was found in Ephesus and who called himself “god”) and the fact that they were meeting in their homes or anywhere else they could—scattered congregations with their own pastoral leadership, but without central leadership (compare Halley’s Bible Handbook, p. 701).

Historically, the New Testament Church was founded in Jerusalem but was later transferred to the city of Pella, around 69 A.D. When Paul traveled to Europe, Ephesus became a second Headquarters. Paul spent much time in the city of Ephesus (1 Corinthians 16:8). According to tradition, John and Philip died in Ephesus.

The first era of Ephesus describes the Nazarenes. The Bible itself identifies the early Christians as the “sect of the Nazarenes” (Acts 24:5). Worldly records tell us that the Nazarenes kept the Sabbath and the annual Holy Days, abstained from eating unclean meats, and practiced the “ceremonies of Moses.” In other words, they adhered to both the Old and the New Testaments. Historians tell us that the Nazarenes and the Ebonites escaped the Roman destruction of Jerusalem by fleeing to the city of Pella in 69 A.D. The Ebonites were not part of the Church of God, but they did cling to converted brethren.

The Nazarenes are still mentioned in records as late as the 5th century. They are the ones who preserved the book of Matthew. According to Revelation 2:2, the Church of that era was originally zealous, but by the time of the second or third generation, it began to lose “its first love” (verse 4).

(2) Message to Smyrna (compare Revelation 2:8–11)

Smyrna means “bitter.” And so, Christ addressed the Smyrna Church as one finding itself in the midst of bitter sorrow and suffering.

Christ encouraged the Church to “be faithful until death” (Revelation 2:10). The Greek word for faithful in this case signifies conviction—a conviction inclusive of the persuasion that with Christ, everything is possible, and that there is never a compelling reason to give up.

Although Smyrna was a splendid city, the members themselves were poor (compare Revelation 2:9).

The second era of the Church began with Polycarp. He was a disciple of John who later became the leader of the Church in Smyrna. He refused, in 155 A.D., to renounce Christ and was martyred as a consequence. The persecution mentioned in Revelation 2:10 could refer to ten separate attempts to wipe out Christianity prompted by the edicts of ten different Roman rulers (Strauss, page 43). Or, it might refer to the persecution under Trajan, which hit Smyrna extra hard. Historically, a ten-year persecution against the Church (“ten” signifies in the Bible a period of testing and judgment) occurred under Diocletian and Galerius from 303 to 313 A.D.

Subsequently, in 325 A.D., the observance of Passover was prohibited by Emperor Constantine, and in 365 A.D., Sabbath observance was outlawed as well. God’s true Church was forced to flee “into the wilderness” of little recognition in this world for about 1,260 years, in order to continue observing God’s laws (Revelation 12:6).

Strauss makes the following comments regarding Constantine and the Catholic Church, on pages 55 and 56:

“Constantine… declared himself a Christian and Christianity to be the religion of the state. Christian leaders were invited to witness the wholesale baptism of whole regiments of soldiers in Constantine’s army. When later almost four hundred bishops met, Constantine was carried on a golden throne and he presided over the council as the recognized head of the church… Today the world is ready to accept the Roman Pope and be subject to him. The Roman Catholic Church claims to be of divine origin, but its ‘deeds’ and ‘doctrines’ are hated by Christ.”

(3) Message to Pergamos (Revelation 2:12–17)

A great altar of Zeus or Jupiter overlooked Pergamos. This town was also the seat of emperor worship. Christians refusing to worship pagan gods or the emperor would oftentimes be killed (compare Revelation 2:13). In addition, Pergamos was a center of healing associated with the temple of Asclepius (or Esculapius or Aesculapius) who was worshipped in the form of a serpent (one of the designations of Satan, compare Revelation 12:9).

Christ chided the Church at Pergamos for holding the doctrine of Balaam (Revelation 2:14; compare Jude 10–14; 2 Peter 2:15).

Notice these interesting comments by Strauss, pages 53–54:

“Balaam conceived an evil scheme that was to produce the downfall of God’s people. When he concluded that he could not curse them, he proposed to corrupt them. He suggested that the Moabite girls should seduce the men of Israel by inviting them to participate in their idolatrous and immoral feasts. In this evil perpetration he succeeded (Numbers 25:1–3; cf. 31:16), and through this unholy alliance, this unequal yoke, this mixed marriage, Israel fell. Balaam had followed Satan’s old line. When the devil failed to wipe out the godly line through murder (Genesis 4), he resorted to mixture (Genesis 6). This was Balaamism, and it was this evil principle that came into the assembly at Pergamos.”

The third era of Pergamos began about 650 A.D. True Christians became known at that time as “Paulicians.” One important leader was Constantine of Mananali. Originally, the Paulicians believed what the Nazarenes and Polycarp had believed. Worldly records tell us that they kept the Sabbath, the Passover and the Days of Unleavened Bread; that they preached the Kingdom of God; and that they baptized by immersion. Apparently, more than 100,000 Paulicians died as martyrs, as one author put it, “by hanging, fire and sword.” Later, and perhaps because of persecution, many turned away from the true faith and resorted to violence. They became known as a warrior sect; their ministers were also generals.

(4) Message to Thyatira (compare Revelation 2:18–29)

The city of Thyatira was a commercial center and famous for its temple of Artemis or Diana. A mysterious figure, Jezebel, is mentioned. Whether a literal woman, a symbolic reference to a great false church (compare Revelation 17) or a reference to the wife of ancient king Ahab, the thought conveyed here is that some in the Church of God had begun to engage in pagan worship of the sun god Baal and his “mother-wife”—the moon goddess Astarte or Isthar (compare 2 Kings 9:22)—including the observance of Sunday, Christmas and Easter, a doctrine or teaching referred to as the “depths of Satan” (Revelation 2: 24). (For more information, please read our free booklets, “Don’t Keep Christmas” and “Man’s Holidays and God’s Holy Days.”)

Strauss offers this interesting interpretation, on pages 66–67: “Even though the Bible is clear that a woman is in subjection to the man and that a woman is never to usurp authority over the man (1 Timothy 2:1–12), Romanism has reversed this order and millions of Roman Catholic men worship an image of Mary and offer prayers to her… The Jezebel of the last 1,500 years has not changed. Rome never does change. But this Babylon of prophecy will meet with divine judgment when the sovereign Head of the Church comes back to earth again…”

The fourth era of Thyatira began at the time of the Reformation, around 1100 A.D., with Peter of Bruys in France. He would later become known as Peter Valdez or Peter Waldo, leader of the Waldensians. In the 12th century, Waldensians were known in about 22 European countries. In 1309, they appeared in the Netherlands, and a few years later, Waldensian leaders Walter the Lollard and his brother Raymond preached the gospel in Great Britain. In 1315, records report 80,000 Waldensians in Bohemia. By 1539, their number had reached 800,000 in Europe.

The Waldensians kept the Sabbath and the annual Holy Days, and they rejected pagan customs, which had been embraced by orthodox Christianity, such as Easter. Remnants will still exist when Christ returns (Revelation 2:25). However, when persecution began, many resorted to violence—as the Paulicians had done—and they began to forsake the truth and adopted wrong teachings to save their lives (Revelation 2:20–23).

(5) Message to Sardis (compare Revelation 3:1–6)

The city of Sardis had once been extremely wealthy under the legendary king Croesus. It was still famous in Roman times. Apparently many in Sardis converted to Christianity, but only few remained faithful. Most were, and would be, asleep (compare 1 Thessalonians 5:2).

Christ says in Revelation 3:4 that Sardis had “a few” which had not defiled their garments.

Strauss writes, on page 74: “The sad contrast between the ‘many’ and the ‘few’ marks the twofold division of the human race. All men travel on one or the other of these two roads. Those who travel with the crowd and stand for nothing might find a certain feeling of security in doing what the majority do. But it is a false security. The fact that so many persons are doing the same thing does not make it right.”

The fifth era of Sardis began about 1585 in England. The practice of Sabbath-keeping became known again during the reign of Queen Elizabeth I (1558–1603). One important leader was Stephen Mumford who founded the Church of God in the United States in Newport, Rhode Island, in 1664. In the middle of the 19th century, true Christians became part of an Adventist movement, but separated in 1860 and began to publish numerous magazines and pamphlets, including, “The Remnant of Israel,” “The Sabbath Advocate,” and the “Bible Advocate.” Ministers were sent from Missouri, Oklahoma and Oregon to Mexico, Chile, Argentina, and the Philippines, and congregations in those countries began to keep the Sabbath and the Holy Days. Remnants of the Sardis era will exist when Christ returns (Revelation 3:3).

(6) Message to Philadelphia (compare Revelation 3:7–13)

Philadelphia was a small town. The brethren had “little strength” (Revelation 3:8); they were humble and content in the midst of a corrupt society. This is the only Church with which Jesus does not find any fault. Christ, who has the key of David (Revelation 3:7; compare Isaiah 22: 20–22), promised to keep them from persecution (Revelation 3:10), and to give them an open door (Revelation 3:8; compare 1 Corinthians 16:9). More about the key of David and the open door in chapters 4 and 5 of this booklet.

Christ said to the Church at Philadelphia (Revelation 3:8) that He knew their works and He approved of them. Strauss explains correctly on page 91 that we “are saved by faith and not by works, but we are saved to work, and for our works we shall be rewarded (Ephesians 2:8–10).”

The sixth era of Philadelphia began under Herbert W. Armstrong, who had come into contact with the Sardis era in 1927, and was ordained as a minister in 1931. The Philadelphia era began in 1933. In 1934, the truth was preached from a radio station in Oregon, and in 1953, radio programs began to be broadcast in Europe. The Church of God became known as the Radio Church of God and later as the Worldwide Church of God, with its educational institutions of Ambassador College and Ambassador Foundation, headquartered in Pasadena, California.

At the time of his death in 1986, Mr. Armstrong wondered in a prayer, in the presence of the Advisory Counsel of Elders, whether he was passing the baton to the Laodicea era. Subsequent events have answered this question in the affirmative.

Since Christ promises the Philadelphians protection from the still future event of the Great Tribulation (Revelation 3:10), remnants of the Philadelphia era must still exist and be active (compare Revelation 3:8; Matthew 24:45–47) at the time of Christ’s return. As will be explained in chapters 8 and 13, this protection will be granted here on earth—not in heaven. The concept of a secret rapture is nowhere taught in Scripture

(7) Message to Laodicea (compare Revelation 3:14–22)

Laodicea was a very prosperous city near Colossae. Christ alluded to this prosperity (compare Revelation 3:17), also by referring to fine wool and eye salve, two of the town’s commercial products (Revelation 3:18). The city was a banking center as well, and its water supply was channeled from hot springs some distance away, essentially reaching the town in a “lukewarm” state (Revelation 3:16).

Christ said in Revelation 3:15–16 that He wished the Laodiceans were either cold or hot, but that He will spew them out of His mouth because they were lukewarm.

Strauss explains, on pages 97 and 98: “This the Lord is saying to those at Laodicea that if, instead of being lukewarm, they were so cold as to feel the bitterness and severity of that coldness, they would flee to the true warmth of refuge. If we are really cold, and admit to the fact, our confession will lead to the removal of our sin… The Greek word for ‘hot’ … means ‘boiling hot’… the members in the church at Laodicea were not boiling hot; they were not ardent Christians. They had no enthusiasm, no emotion, no zeal, no urgency. It is possible to have a large measure of doctrinal correctness without the fire of spiritual fervor and affection…”

It should be noted here that while all of the other messages were directed to the angel [either a spirit being or a human church leader] of a particular city, this message is directed to the angel of the church of the “Laodiceans,” [not Laodicea!], showing perhaps the “individuality” of the people.

Halley’s Bible Handbook remarks on pages 707–708: “Strange picture. A Church of Christ, with Christ Himself on the outside, asking to be let in to one of His own churches.”

Eerdman’s Handbook to the Bible concurs, stating on page 650, “The worst case of all seven is a church so self-satisfied as to be totally blind to its true condition. It is so far from what it should be that Jesus stands outside, knocking for admittance to the lives of individuals who call themselves Christians.”

As mentioned, we believe that we are living today in the last era of the Church—the Laodicea era. Therefore, the message to the Laodiceans should serve as a STRONG WARNING for us today! Rather than keeping the doors of our hearts closed, we are to obey His command and zealously embrace His promise to His true followers, as recorded in John 14:23: “If anyone loves Me, he will keep My word, and My Father will love him, and We will come to him and make Our home with him.” Anyone who does NOT do so, is essentially refusing to follow Christ by refusing to DO what He says, thus denying entrance to Him who stands outside knocking.

The last era, that of the Laodiceans (compare Revelation 3:14), will be predominantly in existence at the time of Christ’s return. But this does not mean that those who are called today could not become a part of the remnant of the Philadelphia era. Laodiceans are not limited to any one particular Church organization; they actually can be found in every true organization of the Body of Christ.

Regardless of their “corporate” affiliation, and regardless of what Church era one may actually belong to individually, all in God’s Church must remain, or must become zealous, and they must repent (compare Revelation 3:19)! They must maintain or acquire the Philadelphia spirit (compare Revelation 3:11) in order to be accounted worthy of escaping the terrible times ahead, and to stand before the Son of God when He returns (Luke 21:36).

History reveals, as does God’s infallible Word, that Jesus did, indeed, build His Church (compare Matthew 16:18); that commencing with the Day of Pentecost, as recorded in Acts 2, God separated individuals whom He called and to whom He gave His Holy Spirit; that throughout some 2000 years of subsequent history, the Church of God has existed, even though its identity has been often overshadowed by false churches; and, that even now, in a time when Satan has caused a scattering of God’s people, Jesus Christ still works and rules as the living Head of the Church of God.

Chapter 2 – The Synagogue of Satan

Revelation 2:9 and 3:9

We read in Revelation 2:9 and Revelation 3:9 about people who belong to the “synagogue of Satan.” Before analyzing these two passages in detail, let us first get some background:

Meaning of the Word, “Synagogue”

The word “synagogue” is used in several places in the New Testament. The word is derived from the Greek word “sunagoge” and means, literally, a “bringing together.” The Greek word “sun” means “together,” and the Greek word “ago” means “to bring.” (Compare “Expository Dictionary of New Testament Words,” by W. E. Vine). Young’s Analytical Concordance to the Bible defines it as a “place where people are led together.” Although originally used for religious or other gatherings of Jews, the word was later also applied to religious or other gatherings of Christians.

The New Strong’s Exhaustive Concordance of the Bible confirms this understanding. They write, under number 4864, that the word means “an assemblage of persons; [specifically] a Jewish ‘synagogue’ (the meaning or the place); by [analogy] a Christian church—assembly, congregation, synagogue.”

In his letter to the “twelve tribes which are scattered abroad,” James addressed “brethren” from those twelve tribes (James 1:1, 2). He wrote primarily to brethren from the house of Israel—who were NOT Jews (For more information on the identity of the modern house of Israel, please read our free booklet, “The Fall and Rise of Britain and America.”).

In James 2:2–4, he states: “For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes, and you pay attention to the one wearing the fine clothes and say to him, ‘You sit here in a good place,’ and say to the poor man, ‘You stand there,’ or, ‘Sit here at my footstool,’ have you not shown partiality among yourselves and become judges with evil thoughts?”

In the Greek, the word for “assembly” in James 2:2 is “sunagoge.” The New Jerusalem Bible translates “synagogue,” rather than assembly. The point is, James uses this word for a religious assembly of Christians. In addition, the Greek verb, “sunago,” normally rendered as “to assemble,” describes a religious meeting of Christians in Acts 4:31.

Christ also warned that His disciples—true Christians—would be “put out of the synagogue” (compare John 16:2). In the Greek, the words are “aposunagogos poieo,” and they literally mean, “expelled from the congregation” or “excommunicated” (Compare “Expository Dictionary of New Testament Words,” by W. E. Vine).

The Synagogue of Satan

With this background, let us now review the two passages where the “synagogue of Satan” is mentioned:

Revelation 2:9 addresses the Church of God in Smyrna. It says: “I know your works, tribulation, and poverty (but you are rich); and I know the blasphemy of those who say they are Jews and are not, but are a synagogue of Satan.”

Revelation 3:9 addresses the Church of God in Philadelphia. It says: “Indeed I will make those of the synagogue of Satan, who say they are Jews and are not, but lie—indeed I will make them come and worship before your feet, and to know that I have loved you.”

As we have seen, the reference to “synagogue of Satan” does not have to describe a literal Jewish synagogue. Nor does the word “Jew” have to refer to literal Jews. Note that the Bible says that those from the synagogue of Satan claim that they are Jews, but that they are not. Romans 2:28–29 states: “For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God.” The Bible refers to true Christians as spiritual Jews, since salvation is of the Jews (John 4:22).

Those who claim that they are Jews, but are not, are those who actually claim that they are spiritual Jews or true Christians. But Christ says that they are not true Christians, as they do not teach and DO what He commands (compare Matthew 7:21–23).

As we have seen in the preceding chapter, Christ addresses in chapters two and three of the book of Revelation seven literal churches at the time of John, as well as seven successive church eras of the Church of God which culminate in Christ’s return. And, He is speaking to all Christians, at all times. In addition, Christ is describing a false religious power, calling it the “synagogue of Satan,” which is masquerading as His true Church. This false religion was already evolving at the time of the local Church congregations in Smyrna and Philadelphia. (This same false religious system would become more and more influential and powerful throughout the successive eras of God’s true Church.)

Evolution of a False Religious System

The evolution of that false religious system, which was directed by none other than Satan the devil, is described in several verses in the second and third chapters of the book of Revelation:

In Revelation 2:6, the true Church of God in Ephesus is warned not to tolerate the “deeds of the Nicolaitans.”

In Revelation 2:9, the “synagogue of Satan” is mentioned, and Christ says in verse 10 that the devil will persecute the true Church of God in Smyrna.

In Revelation 2:13, Christ tells the Church of God in Pergamos that they live where Satan has his throne. He also warns them, in verses 14 and 15, not to commit idolatry, nor to accept the doctrine of the Nicolaitans. We see, then, that the deeds of the “Nicolaitans” had become canonized. More about the Nicolaitans in chapter 3 of this booklet.

In Revelation 2:20, Christ warned the Church of God in Thyatira of idol worship and of a fallen woman (Jezebel) who was claiming to be a prophetess, which would include a claim that she had the gift or “right” to speak on behalf of God. It is possible that that same fallen woman is mentioned in Revelation 17. This woman or religious system would exist at least until the time of the Great Tribulation (Revelation 2:22).

In Revelation 2:24, Christ warns the Church of God in Thyatira to be aware of the doctrine and depth of Satan; and in Revelation 3:9, Christ states that those of the synagogue of Satan will worship before the feet of true Christians in Philadelphia.

It is important to note that some in the true Church of God began to tolerate and then adopt false doctrines and practices, until they ultimately left the Church, spiritually, and became a part of that false religious system—the synagogue of Satan. These heretics might not even have departed from the assembly of true Christians, but they might have forced true Christians to leave, or they might have even excommunicated true Christians (as prophesied by Christ). Christ said that these historical events would happen again at the time just prior to His return.

Jamieson, Fausset and Brown write in, “Commentary on the Whole Bible,” on page 1533: “The ‘Jews’ who might have been ‘the church of God,’ had now, by their opposition and unbelief, become the synagogue of Satan.”

Turning once again to Revelation 3:9, we find that those of the synagogue of Satan will worship before the feet of true Christians (especially those of the Church in Philadelphia). This implies that true Christians will be God beings—as none other than God is worthy of worship (Revelation 19:10; 22:8–9). The Bible confirms, indeed, that it is the potential of true Christians to become God beings. (For more information, please read our free booklet, “The Gospel of the Kingdom of God.”)

In addition, those of the synagogue of Satan will ultimately recognize that they were deceived, and they will come to realize who and where the true Christians had been. What a joyful time this will be! May God speed that day!

Chapter 3 – The Nicolaitans

Revelation 2:6, 15

We find two references in the Bible about the Nicolaitans, both contained in the second chapter of the book of Revelation. In His message to the Church of Ephesus, Jesus Christ says in Revelation 2:6: “But this you have, that you hate the deeds of the Nicolaitans, which I also hate.” Again, in His message to the Church of Pergamos, He says in Revelation 2:15: “Thus you also have those who hold the doctrine of the Nicolaitans, which thing I hate.”

Speculation About the Nicolaitans

Much has been speculated about the origin and exact nature of the Nicolaitans and their teaching.

The commentary of Albert Barnes’ Notes on the Bible points out:

“From the two passages, compared with each other, it would seem that they were alike corrupt in doctrine and in practice, for… their deeds are mentioned, and… their doctrine… In regard to the origin of the name, there [has been the opinion…] that the name was derived from Nicolas, one of the deacons ordained at Antioch [compare Acts 6:5]. Of those who have held this opinion, some have supposed that it was given to them because he became apostate and was the founder of the sect, and others because they assumed his name, in order to give the greater credit to their doctrine.

“But neither of these suppositions rests on any certain evidence, and both are destitute of probability. There is no proof whatever that Nicolas the deacon ever apostatized from the faith, and became the founder of a sect; and if a name had been assumed, in order to give credit to a sect and extend its influence, it is much more probable that the name of an apostle would have been chosen, or of some other prominent man, than the name of an obscure deacon of Antioch…

“[Others] have supposed that the name Nicolaitans was intended to be symbolical, and was not designed to designate any sect of people, but to denote those who resembled Balaam, and that this word is used in the same manner as the word ‘Jezebel’ [in Revelation 2:20], which is supposed to be symbolical there.

“… it has been supposed that some person now unknown, probably of the name Nicolas, or Nicolaus, was their leader, and laid the foundation of the sect. This is by far the most probable opinion, and to this there can be no objection…”

The New Bible Commentary: Revised adds the following:

“We gather… that they held the same error as the Balaamites, viz. teaching to eat things sacrificed to idols and to commit fornication. These were the chief matters condemned by the decree of the apostolic council (Acts 15:29). It is noteworthy that Balaam and Nicolaus have more or less the same etymology (Balaam—‘he has consumed the people’; Nicolaus—‘he overcomes the people’). If this is the teaching so strenuously resisted by the Ephesians… then it must have been widespread indeed.”

The commentary of Jamieson, Fausset and Brown gives this interpretation: “Literal eating of idol meats and fornication … were accompanied by SPIRITUAL IDOLATRY AND FORNICATION.”

Unger’s Bible Handbook states: “Some take this symbolism, however, as indicating the origin of clericalism (‘nikeo’, ‘conquer,’ and ‘laos,’ ‘people’), making them a group that early favored a clerical system which later developed into the papal hierarchy.”

Similarly, we note from the Ryrie Study Bible: “… some understand from the meaning of the name (‘conquering of the people’) that they were a group which promoted a clerical hierarchy…”

James Hastings makes the following interesting remarks about the “Nicolaitans” in his “Encyclopedia of Religion and Ethics”:

“According to pseudo-Dorotheus, there was a Nicolas, bishop of Samaria, who fell into heresy and evil ways under the influence of Simon Magus, and he may have given his name to the sect… the name… has been attached to several later groups… There is evidence at the beginning of the 3rd century of the existence of a Gnostic sect of immoral habits, called therefore Nicolaitans… they shared the worship of the great Mother-goddess, the goddess of heaven…”

Origin and Nature of the Nicolaitans

In light of what IS known about the Nicolaitans, one does not need to be uncertain about their origin and nature when considering the most obvious usage of the word—which has been preserved even in our days. We explain the following in our free booklet, “Don’t Keep Christmas,” under the section, “Santa Claus”:

“Closely associated with the giving of presents at Christmas time is the figure of Santa Claus, also called St. Nicholas… According to legend, there was a Catholic priest who allegedly gave gifts to children in December. This priest was supposedly the Bishop of Myra, and he was called ‘Nicholas.’ He reportedly died on December 6, 326 AD. This is the ‘official’ explanation, as to why the ‘day of St. Nicholas’ is celebrated today on December 6. Many historians doubt, however, that there is any legitimacy to this legend. They even question whether such a priest ever existed…

“On the other hand, it is a historical fact that pagans did worship a pagan god that shows great similarities with the modern Santa Claus. This pagan deity was the old Germanic god ‘Wodan.’ He was called ‘Odin’ in Scandinavia. Wodan or Odin was a sun god. According to pagan belief, he gave his life for the world by ‘hanging on a tree’ or a cross for nine nights, after which he was ‘pierced by a spear.’… In Germanic legends, Wodan [or Odin] had a holy tree, and when someone came close to that tree on December 25, he found presents under it. In addition, Wodan’s day on which he was worshipped was December 6.

“Earl W. Count, B.D., Ph.D., Professor of Anthropology, states in ‘4000 Years of Christmas,’ on pp. 11 and 54: ‘We do not really know when the Christ Child… was born; or the time and place when Christmas was first celebrated; or exactly how it was that, over the centuries, a bishop-saint of Asia Minor and a pagan god of the Germans merged to become Santa Claus… Of most interest to us, however, is the fact that Wodan [or Odin] has become—Santa Claus, or, as he is better called, St. Nicholas.’…

“Where did the name ‘Santa Claus,’ or ‘Nicholas,’ come from? In Revelation 2:6, we are introduced to the sect of Nicolaitans which taught and practiced wrong concepts and doctrines… Nicolaus, the founder of the sect of the Nicolaitans… is none other than ‘Nicholas’ or ‘Santa Claus.’ In German, for instance, the similarities of these two names are even more striking. ‘Nicolaus,’ the founder of the ‘Nicolaitans,’ is rendered in German as ‘Nikolaus’—and ‘Santa Claus’ in German is ‘Nikolaus’ as well.”

Far from being an obscure short-lived ancient sect, the Nicolaitans are well and alive today in the “Christian” world. After all, Christ’s message to the seven churches was not just meant for the seven ancient church congregations at the time of John, but it was also prophetic and addressed to the Church of God throughout its existence until the time of Christ’s return. And the message is a warning to all true Christians not to repeat the mistakes which some of the ancient church congregations committed.

The deeds of the Nicolaitans became doctrine, and orthodox Christianity adopted the pagan festivals of Christmas and St. Nicholas Day—in honor of the “founder” of the Nicolaitans—and teaches it today as some of the most important festivals of Christianity. In addition, the unbiblical concept of the worship of the Virgin Mary and her “ascension” to heaven, where she is believed to reside as the queen or “Mother goddess” of heaven—as the early Gnostics worshipped the “great Mother goddess of heaven”—gradually became an established dogma in the Catholic Church. But Jesus said twice in Revelation 2 that He hates the deeds and teachings of the Nicolaitans. As you continue reading in this booklet, you will clearly see why this is.

Chapter 4 – The Key of David

Revelation 3:7

Jesus Christ tells us in Revelation 3:7 that He has the “key of David.”

The term “key of David” is only mentioned once in the New Testament—in Revelation 3:7—and a variant of the term; i.e., “key of the house of David,” is only mentioned once in the Old Testament, in Isaiah 22:22

Meaning of the Word, “Key”

Before analyzing the meaning of the phrase, “key of David,” or, “key of the house of David,” let us review Scriptures first which use the term, “key.”

In the Old Testament, the Hebrew word for “key” (in the phrase, “key of the house of David”), is “maphteach.” It is defined by Young’s Analytical Concordance of the Bible, as, “key, opener” or “opening.” In addition to Isaiah 22:22, the word is only used two more times, in Judges 3:25 and in 1 Chronicles 9:27. In both cases, the word describes a literal key that opens a literal door to a literal building or room.

In the New Testament, the Greek word for “key,” as used in Revelation 3:7, is “kleis.” It is a female word and defined by Young’s Analytical Concordance of the Bible as, “a key.” It is used six times in the New Testament. In addition to Revelation 3:7, we find it three more times in the book of Revelation; i.e., in Revelation 1:18; 9:1; and 20:1. We also find it used in Matthew 16:19 and in Luke 11:52.

Revelation 9:1 and Revelation 20:1 speak about “the key of the bottomless pit.” The “bottomless pit” is the location where Satan and his demons will be bound for a thousand years, after Christ’s return (compare, too, Luke 8:31, where the word is translated as, “abyss.”). The bottomless pit or abyss describes a (spiritual) future prison for fallen angels, and the “key” to the bottomless pit describes a (spiritual) key to open and shut this prison. The concept of “key” is used in a similar fashion here, as it is used in Judges 3:25 and 1 Chronicles 9:27.

In addition, we read in Matthew 16:19 that Christ gave Peter “the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” The context shows that He was revealing to Peter and the other disciples the KNOWLEDGE as to how to enter the Kingdom of God. (For more information, please study our free booklet, “The Gospel of the Kingdom of God.”) In Luke 11:52, Christ clarifies this, by saying: “Woe to you lawyers! For you have taken away the key of KNOWLEDGE. You did not enter in, and those who were entering in you hindered.” (The parallel scripture in Matthew 23:13 shows that Christ was talking about the knowledge of how to enter the Kingdom of God).

Turning to the book of Revelation, Christ said in Revelation 1:18 that He has the “keys of Hades and Death.” In other words, He has the KNOWLEDGE to bestow on us, of how to escape death. Psalm 68:20 tells us: “Our God is the God of salvation; and to God the LORD belong escapes from death.” Further, Christ decides, of course, who will be found worthy to enter into eternal life.

We have seen so far that a key opens and shuts a literal building or room; and that it unlocks or opens to our understanding the knowledge of how to escape death and how to enter the Kingdom of God.

Meaning of the “Key of David”

Turning to Revelation 3:7–8, we find that the word “key” is used in exactly the same way when it talks about the “key of David.” The passage reads, “And to the angel of the church in Philadelphia write, ‘These things says He who is holy, He who is true, He who has the key of David, He who opens and no one shuts, and shuts and no one opens: “I know your works. See, I have set before you an open door, and no one can shut it; for you have a little strength, have kept My word, and have not denied My name.”’”

Christ reveals that it is He who has the key of David, and that it is He who opens and shuts. We also read that Christ gave “the church in Philadelphia” (Revelation 3:7) “an open door.”

The next chapter of this booklet discusses in detail the concept of the “open door.” As will be shown in chapter 5of this booklet, one of the meanings is the ongoing obligation and ability of God’s Church to preach the gospel of the Kingdom of God. In the process of preaching the gospel message, some will be called and will obtain the knowledge of how to enter the Kingdom. The key of David, then, has to have some kind of nexus or connection with the preaching of the gospel message and the response by some to the message.

God’s Covenant With David

As we explain on pages 39–42 of our booklet, “And Lawlessness Will Abound,” God made a covenant with David and his descendants. According to that covenant, there would always be a descendant of David sitting on the throne of David, a throne that still exists to this day on the earth. Jesus Christ will return to an existing throne, and He, as a descendant of David, will then sit on that throne and rule from it. Therefore, the “key of David” is associated with the knowledge of where the throne of David is today, and who are today the modern nations of the houses of Israel and Judah (as the throne of David would always rule over “Israel.”). The booklet also explains that God made His covenant with David because David kept God’s Law. In Isaiah 55:3, the new or “everlasting” covenant is described as “the sure mercies of David.”

We are told in Scripture that God’s true disciples will rule on this earth, with and under Christ, sitting on thrones (compare Matthew 19:28). The rule of the saints on this earth is clearly part of the gospel message. In fact, only when we have entered the Kingdom of God as Spirit beings, will we be able to rule with Christ on this earth. We will then be part of the Kingdom or Family of God, ruling—as God beings—over man. King David will be in the Kingdom of God. He, too, will be a member of the God Family at that time. Jeremiah 30:9 prophesies: “But they shall serve the LORD their God, And David their king, Whom I will RAISE UP for them.” (Compare, too, Hosea 3:5.)

God’s covenant with David makes it possible that true Christians who believe and obey God—when they are born again as Spirit beings—can rule, with and under Christ, in the Kingdom of God. Christ came as a human being to qualify so that God the Father would “give Him the throne of His father David. And He will reign over the house of Jacob forever, and of His kingdom there will be no end” (Luke 1:32–33). We will share in Christ’s rule in Jerusalem (Daniel 7:27; Isaiah 2:1–4), which will be established first over the modern houses of Israel and Judah. We understand, of course, that God’s government and rule “upon the throne of David and over His kingdom” (Isaiah 9:7) will increase and finally include all nations (compare Isaiah 66:18–20).

Shebna and Eliakim

Turning to Isaiah 22, we find a description of the judgment on Shebna, a scribe and steward over the king’s house. Although Shebna was a historical figure (Isaiah 36:3; 2 Kings 18:37), this judgment is also directed at an end-time personality, as the context of the prophecy is still the future Day of the Lord (verses 8, 12 and 20 speak of “that day,” a prophetic reference to the Day of the Lord). This end-time “Shebna” could be an unworthy political leader over the modern house of Israel or Judah, or it could perhaps refer to a religious figure in the spiritual house of God—the Church. Isaiah 22 prophesies that “the LORD will throw you [Shebna] away violently, O mighty man, And will surely seize you. He will surely turn violently and toss you like a ball Into a large country; there you shall die, and there your glorious chariots Shall be the shame of your master’s house. So I will drive you out of your office And from your position he will pull you down” (verses 17–19).

This remarkable prophecy continues in verses 20–25: “Then it shall be IN THAT DAY That I will call My servant Eliakim the son of Hilkiah; I will clothe him with your robe And strengthen him with your belt; I will commit your responsibility into his hand. He shall be a father to the inhabitants of Jerusalem And to the house of Judah. The key of the house of David I will lay on his shoulder; So he shall open, and no one shall shut, And he shall shut, and no one shall open. I will fasten him as a peg in a secure place, And he will become a glorious throne to his father’s house. They will hang on him all the glory of his father’s house, the offspring and the posterity, all vessels of small quantity, from the cups to all the pitchers. IN THAT DAY, says the LORD of hosts, the peg that is fastened in the secure place will be removed and be cut down and fall, and the burden that was on it will be cut off; for the LORD has spoken.”

Eliakim, the son of Hilkiah, was a historical figure who became the steward or prefect over the palace, as had been foretold by Isaiah (compare 2 Kings 18:18; Isaiah 36:3, 22; 37:2). Since the prophecy in Isaiah 22:20 talks about the still future Day of the Lord, it refers to an additional “Eliakim” who is yet to appear. The context of the passage deals with the rulership of the house of David over Israel. Originally, Shebna had been in a trustworthy position in the king’s rule. The Nelson Study Bible explains that “the steward had the key that gave him an audience with the king.” Scripture foretold that Shebna would be replaced by Eliakim, and that Eliakim was to become “a father to the inhabitants of Jerusalem and to the house of Judah.” Eliakim would receive the key of the house of David, so “he shall open, and no one shall shut, And he shall shut, and no one shall open.” We know from Revelation 3:7 that Jesus Christ is in possession of that very key. It is therefore obvious that the “end-time” Eliakim is none other than Jesus Christ Himself.

Jamieson, Fausset and Brown, Commentary on the Whole Bible, point out: “Eliakim, as his name implies, is here plainly a type of… Christ, the Son of ‘David’…”

The New Bible Commentary: Revised, adds the following:

“Jesus is true in the sense of ‘true to His word’, i.e. faithful. This is spoken in connection with His possessing the key of David, a phrase that recalls [Revelation] 1:18 but actually quotes Is. 22:22; it claims for Christ the power of admitting individuals or shutting them out from the city of David, the new Jerusalem, the Messianic kingdom.”

The Nelson Study Bible agrees: “The key of David represents authority as the One who opens and shuts the door in the Davidic kingdom (see Is. 22:22), a prerogative that is Christ’s as the rightful ‘Son of David’ (see Matt. 1:1).”

The Broadman Bible Commentary concurs: “To say that Christ is the one who has the key of David is to affirm his messianic authority to admit or exclude from the messianic kingdom.”

In conclusion, Isaiah 22 and Revelation 3 confirm, in light of all of the Scriptures quoted herein, that the “key of David” refers to the knowledge that Christ, the “Son of David,” will rule over the nations of Israel and Judah, as well as over the entire earth. It also includes the understanding as to who the modern houses of Israel and Judah are; where they are located today; and where the throne of David can be found. It includes the knowledge that only Christ has the power to give us access to, or reject us from entering God’s Kingdom (compare Acts 4:12). It reveals to us how we can avoid paying the death penalty for our sins (compare Romans 6:23; John 8:24); how we can inherit eternal life by entering and becoming members of the Kingdom of God; and how we can qualify to rule, with and under Christ, over the houses of Israel and Judah, and the entire earth.

Chapter 5 – The Open Door

Revelation 3:8

In Revelation 3:7–8, Christ tells the angel of the Church in Philadelphia: “These things says He who is holy, He who is true, ‘He who has the key of David, He who opens and no one shuts, and shuts and no one opens’: … ‘See I have set before you an open door, and no one can shut it.’”

That door is still open for those who belong to the “Church in Philadelphia.” “The Church in Philadelphia” is mainly a reference here to faithful Christians who have developed in their lives a “Philadelphian spirit” or attitude—which is described in Revelation 3:7–13.

But what is this open door?

Ability to Preach the Gospel

At least four Scriptures explain that the term “open door” refers to the ability of the Church to preach the gospel—and all that it entails—in all the world as a witness to all nations, prior to Christ’s return. Acts 14:27 states, “He had opened the DOOR OF FAITH to the Gentiles.” 1 Corinthians 16:9 points out, “…a great and effective DOOR has opened to me” in Ephesus. 2 Corinthians 2:12 says, “…when I came to Troas to preach Christ’s gospel, and a DOOR was opened to me by the Lord…” Finally, Colossians 4:3 states, “…that God would open to us a DOOR for the word, to speak the mystery of Christ.”

However, the term “open door” is not limited to preaching the gospel message to the world. There are other Scriptures that identify additional aspects of the “open door.”

Ability to Enter the Kingdom of God

In the parable of the ten virgins, the five wise virgins, who were ready, went with Christ to the wedding, and, as Matthew 25:10 tells us, the open door was shut. When the foolish virgins, who were not ready, came and said, “Lord, Lord, open to us!”, Christ answered them, “I do not know you” (verses 11–12). Likewise, in Luke 13:25, we read that the time will come when the Master of the house (that is, of the Church of God) will shut the door and won’t let those in who are standing outside, knocking.

The open door, then, is also associated with the ability of the five wise virgins to enter God’s Kingdom. The foolish virgins were unable to do so—for them, the door was shut. Christ told us to “enter” by the narrow gate, which leads to life, and that only few will find it (Matthew 7:13–14). Only for the few, then—the spiritual Philadelphians—the door to the gate of eternal life is open, and remains so. However, for the overwhelming majority of mankind, it is closed at this point in time, and it has been closed since God placed cherubim at the east of the Garden of Eden to guard or protect the way to the tree of life. (This door to eternal life WILL be opened later to mankind, after Christ’s return, during the Millennium and the Great White Throne Judgment. For more information, please read our free booklets, “Do We Have an Immortal Soul?” and “God’s Commanded Holy Days.”)

We read in Revelation 3:20 that the Church of the Laodiceans—those with a Laodicean attitude of spiritual blindness and self-righteousness (Revelation 3:16–18)—has shut the door. Christ is outside, standing in front of the door, knocking. Christ says, “IF anyone… opens the door, I will come in to him and dine with him, and he with Me [at the Wedding Supper—more fully discussed in chapter 21 of this booklet].” Christ, then, must give us an open door to let Him into our lives—to let Him live His life within us (Galatians 2:20). As long as we are spiritual Philadelphians, and remain so, Christ gives us that open door. Christ WILL live His life in us, and NO ONE can shut Him out. No one—except we ourselves—can do it. If we shut Him out, Christ is not going to force us to keep the door open. He does not force us to live God’s Way of Life.

When we continue to shut Christ out of our lives, more and more, we cease to be spiritual Philadelphians and become, instead, lukewarm and self-righteous Laodiceans. It is the spiritual Laodiceans who have shut the door—the door of their hearts—while Christ is outside, knocking, but only for a while, to be received back into their lives. We are living at the very time when God IS knocking at the doors of many Laodiceans. If they don’t repent, but instead, refuse to let Christ become the center of their lives again, it will be they who will be knocking at HIS door at the time of HIS return, in an effort to enter the Wedding Supper. By then, the door will be shut for them. Unless the spiritual Laodiceans repent and open the door of their hearts to let Christ in, thereby becoming spiritual Philadelphians, the door to eternal life remains shut for them.

Christ—the Open Door

Christ identifies Himself many times as the “open door.” In John 10:1–9, Christ talks about Himself as the door to the sheep. He says that He who enters the sheepfold by the door (verse 2) is the true shepherd, and that everyone will be saved who enters through Christ. That is what the five wise virgins did when they entered the wedding room through Jesus Christ—the open door—going in and finding pasture (compare John 10:7, 9).

We of ourselves have only a little strength (Revelation 3:8). Our strength of overcoming and living a Christian life must come through Jesus Christ, the open door to God the Father. Paul was confident that God would complete the good work in those in whom He had begun it (Philippians 1:6). Christ said that those who endure to the end WILL be saved. They are the VERY elect. They follow the Lamb wherever He goes, because they are the called, and the chosen, and the faithful ones (Revelation 14:4; 17:14).

The “open door” is associated with Christ who has given Himself to the spiritual Philadelphians. Christ said that He gave the Morning Star to those in Thyatira. Those Christians—although physically living in Thyatira or during the Thyatira era—can be described as spiritual Philadelphians, because they will rule in the world to come (Revelation 2:26–28). Christ later identified Himself as that very Morning Star (Revelation 22:16; 2 Peter 1:19). He—the Morning Star—gives Himself to His people. The same symbolism is used regarding the open door—Christ gives Himself, as an open door, to the spiritual Philadelphians.

Revelation 3:12 says that the true Philadelphians will be “pillars” in the temple of God, and that they will go out no more. It is given to them to go through the open door, Christ, into the temple of God, in order to be pillars there.

Protection from Physical Persecution

God closed the door of the ark after Noah and his family, as well as the selected animals, had entered the ship. Genesis 7:16 reads, in the Revised English Bible: “The Lord closed the door on him.” God did so, after righteous Noah and his family had entered the ark through the open door, which no one could shut for them. They entered the ark to be saved from destruction. This is interesting, as Revelation 3:10 points out that the Church in Philadelphia—those who have a Philadelphian spirit—will be protected from the hour of trial or tribulation which shall come upon the whole world. The flood destroyed the whole world at the time of Noah, and Christ said that the Great Tribulation to come would destroy all of mankind if Christ would not intervene at the very end (Matthew 24:21–22). The open door that has been given to the Philadelphians is also associated with physical protection from the Great Tribulation.

In conclusion, God has given to the spiritual Philadelphians the open door of preaching His Word, and NO ONE can shut this door. At the same time, we must strive to enter the narrow gate or door that leads to eternal life, by letting Christ—the door to God the Father and to God’s Kingdom—live in our hearts. If we do this, God promises us physical protection from the Great Tribulation (Revelation 12:14), as well as entrance into His Kingdom as born-again members of His Family (2 Peter 1:10–11).

Chapter 6 – Christ – The Beginning of the Creation of God

Revelation 3:14

Did Christ have a beginning? Is this what Revelation 3:14 teaches, when it states that Christ is the “beginning of the creation of God”?

God the Father Without Beginning

The Bible proclaims dogmatically that God had no beginning, but that He has always existed. We read that God created all things; that is, human beings, animals and all physical things, as well as angelic beings and all spiritual “things.” However, God is not just one Person, but a Family, presently consisting of God the Father and Jesus Christ the Son. Jesus Christ was God since all eternity—as was the Father. We read that God created everything through Jesus Christ (Colossians 1:15–17)—proving that God the Father and Jesus Christ existed before there was anything else. Hebrews 1:1–2 tells us that God the Father created “the worlds” through His Son, Jesus Christ. John 1:1 says that the “Word”—Jesus Christ (compare Revelation 19:13)—was “in the beginning” with God and that the Word WAS God. John 1:3 tells us that “all things” were made through Him, and “without Him nothing was made that was made.”

Some claim that God the Father first created His Son, Jesus Christ, and proceeded afterwards to create everything else through Christ. They say that Christ—the Word—was created, and when that happened, there were no days or time created, so Christ had no beginning of days as such. This is not, however, what the Bible teaches.

Christ Without Beginning

Micah 5:2 talks about the coming Messiah when it states: “But you, Bethlehem Ephrathah, Though you are little among the thousands of Judah, Yet out of you shall come forth to Me The One to be Ruler in Israel, WHOSE GOINGS FORTH ARE FROM OF OLD, FROM EVERLASTING.”

Isaiah 9:6 states: “For unto us a Child is born, Unto us a Son is given; And the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.” According to Young’s Analytical Concordance to the Bible, the Hebrew for “Father” in the context of Isaiah 9:6 can also convey the meaning of “ancestor, source, inventor.”

Christ Was Melchizedek

In Hebrews 7:1–10, we are introduced to the Son, Jesus Christ, who was known as the High Priest Melchizedek at the time of Abraham (When Christ was here on earth as a human being, born as a man, He confirmed that He actually met Abraham in His prior life as an immortal God being, compare John 8:56–58).

Note how the Son of God or Melchizedek is described:

Hebrews 7:1: He was the Priest of the Most High God—God the Father, who is higher than Christ (1 Corinthians 11:3).

Hebrews 7:3: He was “without father, without mother, without genealogy, having neither beginning of days nor end of life.” Christ said later that He is the One who “was and who is to come, the Almighty” (Revelation 1:8).

Hebrews 7:3: When He appeared as Melchizedek, He was made like, or better, He was “resembling” (compare the Revised Standard Version) or “bearing the likeness of” (compare the Revised English Bible) the “Son of God”—that is, the Son of God, Jesus Christ, manifested Himself as a human being, as He did on other occasions in the Old Testament (for instance, He and two angels appeared to Abraham before Sodom and Gomorrah were destroyed, compare Genesis 18:1–2, 13, 16–17; 19:1).

Hebrews 7:3: The One known as Melchizedek and as the Son of God, Jesus Christ, “remains a priest continually.” He is still alive, confirming what Christ said in Revelation 1:18: “I am He who lives, and was dead (and in the grave for 72 hours), and behold, I am alive forevermore.”

Hebrews 7:8: He was not a “mortal man” but someone who still “lives” today.

Accepting the clear Biblical testimony, we must conclude that Jesus Christ, as a Spirit being and as the second member of the God Family, has always lived together with God the Father. He had no beginning.

Meaning of, “Christ the Beginning”

How then are we to understand Revelation 3:14 which says that Christ is “the Beginning of the creation of God”? Since the Bible does not contradict itself, we can rule out the idea that God the Father created Christ so that Christ became the very first act—the “beginning”—of God’s creation. What, then, is the meaning of the verse?

Let us note how other translations render this verse:

New International Version: “the ruler of God’s creation”

Living Bible: “the primeval source of God’s creation”

New Revised Standard Version: “the origin of God’s creation”

Revised English Bible: “the source of God’s creation”

New Jerusalem Bible: “the Principle of God’s creation”

Please also note the following statements from a few commentaries:

The Broadman Bible Commentary gives the following explanation:

    “‘The beginning of God’s creation’ is not easy to interpret. If taken to mean that Christ was the first creature, then one has ignored the Christology of Revelation… Beckwith translated this phrase ‘the one from whom creation took its beginning.’ Another good translation is ‘who is the origin of all that God has created.’… God is the primary source (4:11; 10:6), and Christ is the agent of creation as in John 1:3 (see Col. 1:16; Heb. 1:2).”

The Nelson Study Bible states:

    “… the Beginning, meaning the ‘First Place’ or ‘The Ruler.’… The phrase about creation has been interpreted by some to teach that Jesus is the first being that God created. This is certainly not required by Greek grammar, and is contrary to other biblical passages. Christ is described in other passages of the New Testament as eternal (see John 1:1–1) and as being God Himself (see John 8:58; Phil. 2:6; Titus 2:13). Revelation speaks of Him as the First and the Last, the Alpha and Omega, the Beginning and the End. In fact, the Greek phrase in this verse can be translated in a more active sense, so as to read, ‘the One who begins the creation of God.’”

The “New Bible Commentary: Revised” adds the following:

    “… the title ‘the beginning of God’s creation’ (better translated ‘the principle’ or ‘source’ of creation) exalts Christ as Creator above the proud but puny creatures that boast in their self-sufficiency.”

The Commentary of Jamieson, Fausset and Brown agrees, pointing out: “‘beginning of the creation of God’—not he whom God created first, but as in Colossians 1:15–18… the Beginner of all creation, its originating instrument.”

Some have suggested that Christ is the “beginning” of God’s spiritual Family, and that this is the meaning of Revelation 3:14. Even though Christ IS the “firstborn” among many brethren, Revelation 3:14 does not limit itself to that aspect of God’s creation. Rather, God created EVERYTHING through Jesus Christ, including the spiritual world—long BEFORE He began to create man.

In Revelation 22:13, Christ refers to Himself as the “beginning [arche] and the end [telos].” If “beginning” suggests that there was a time when Christ did not exist, but that He came into existence as the first being of God’s creation, does “end” indicate that there will be a point at which He will no longer exist? That would be a ridiculous suggestion!

Based on all the biblical evidence, we can dogmatically state that Jesus Christ had NO beginning. Rather, He is the BEGINNER of God’s creation: God the Father created everything through Jesus Christ, who existed since all eternity. For more information, please read our free booklets, “God is a Family” and “Jesus Christ—A Great Mystery.”

Chapter 7 – The Heavenly Throne Without a Human Soul

Revelation 4

We read in Revelation 4:1–2 that John was transferred “in the Spirit” or in a vision to the throne of God in heaven. He sees God the Father on His brilliant throne, surrounded by angelic beings.

No Human Souls in Heaven

It is important to realize that none of the beings described in Revelation 4 are human beings made immortal—they are strictly created holy and righteous angelic beings. This includes the twenty-four elders (Revelation 4:4), the seven Spirits of God (Revelation 4:5), and the four living creatures (Revelation 4:6–8). All of these angelic beings, and their functions and responsibilities, are fully explained in our free booklet, “Angels, Demons and the Spirit World.”

The fact that no immortal human beings or “souls” are mentioned to reside in heaven may shock and disturb those who believe and teach that we (or our souls) go to heaven when we die. But the belief that Christians go to heaven when they die is by no means universally accepted in orthodox Christianity.

In a recent article of WorldNetDaily, dated February 10, 2008, the following was pointed out:

“A bishop described as ‘one of the most formidable figures in the world of Christian thought’ is now challenging the widely held belief that Christians go to heaven when they die. N.T. ‘Tom’ Wright, the fourth most senior cleric in the Church of England who has been praised for his staunch defense of the literal resurrection of Jesus Christ, has published a new book in which he says people do not ascend to God’s dwelling place. Instead, God will be coming back to Earth. ‘Never at any point do the Gospels or Paul say Jesus has been raised, therefore we are… all going to heaven,’ Wright told Time Magazine…Wright says much of ‘traditional Christianity’ has been influenced by pagan philosophies…

“While Wright’s view may seem stunning to many of today’s Christians, it is the same view held by some famous names in the Protestant Reformation. In 1520, Martin Luther blasted Catholic ideas ‘that the soul is immortal; and all these endless monstrosities in the Roman dunghill of decretals.’ A decade later, English Bible translator and martyr William Tyndale echoed the idea Christians are completely dead until Jesus returns, as he voiced opposition to ‘heathen’ ideas of people having immortal souls at birth: ‘The true faith putteth [setteth forth] the resurrection, which we be warned to look for every hour. The heathen philosophers, denying that, did put [set forth] that the souls did ever live. And the pope joineth the spiritual doctrine of Christ and the fleshly doctrine of philosophers together; things so contrary that they cannot agree…’”

In fact, the Bible does not teach that a Christian goes to heaven when he dies.

What Is Death?

Let us first consider some fundamental biblical teaching about death, as it now relates to mankind.

Hebrews 9:27 states: “And as it is appointed for men to die once, but after this the judgment…” Ecclesiastes 3:20 confirms that everyone dies: “All go to one place: all are from the dust, and all return to dust.” Psalm 89:48 concurs: “What man can live and not see death? Can he deliver his life from the power of the grave?” Paul also shows that all men die: “For as in Adam all die, even so in Christ all shall be made alive” (1 Corinthians 15:22).

The Bible is very clear what happens to a person at the time of his or her death.

In Ecclesiastes 9:4–5, we find the following:

“But for him who is joined to all the living there is hope, for a living dog is better than a dead lion. For the living know that they shall die; But the dead know nothing, And they have no more reward, For the memory of them is forgotten.” As people will not remember them after some time, so their own memory (the faculty of remembering) also ceases to exist (See the marginal notes in the Companion Bible).

Verse 6 continues: “Also their love, their hatred; and their envy have now perished…”

Psalm 146:3–4 illustrates that the day one dies, his thoughts perish.

(For a further discussion on this topic, see our booklet, “Do We Have an Immortal Soul?”)

Christians Won’t Go to Heaven When They Die

1 Thessalonians 4:17 and John 14:2–3 are often used in an attempt to prove that when a Christian dies, he immediately is taken off to heaven to spend eternity with God. It is claimed that such is his reward for having lived his life according to the way taught in his faith. But what do these passages really say?

1 Thessalonians 4:16–17

1 Thessalonians 4:16–17 reads: “For the Lord Himself will descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God. And the dead in Christ shall rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord.”

Paul was not referring to the day of a person’s death, but to the time of the resurrection of the just, which occurs at the time of Christ’s Second Coming; and to what is to happen then to those who have a part in that resurrection (verse 16). The resurrection from the dead will be discussed in much detail later in this booklet, especially in chapter 22.

John 14:2–3—“Many Mansions in My Father’s House”

Christ said in John 14:2–3: “In My Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also.”

The Greek word for “mansions” refers to dwelling places. It literally means, “dwellings” (compare the margin of the New King James Bible). The same word is used in John 14:23, where it is translated as “home.” According to the Nelson Study Bible, “Everybody has a longing for a permanent, secure place. Such places have already been set aside for all of God’s children.”

As our booklet, “The Gospel of the Kingdom of God,” points out, Christ is preparing the places, or positions of rulership, of true Christians, depending on their conduct in this life.

Christ continued to say, in John 14:3, that “if I go to prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also.” When Christ spoke these words, He was here on earth. He said He would return to this earth, and the disciples, who would at that time be resurrected from the dead, would then be with Him, where He was at the time of His statement—that is, here on earth!

The passages in 1 Thessalonians 4:16–17 and John 14:2–3 don’t mean that Christians go to heaven, when they die.

King David Not in Heaven

Not even righteous King David went to heaven when he died. Peter gave this testimony concerning David: “Men and brethren, let me speak freely to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day” (Acts 2:29). And so, that there be no confusion, Peter very precisely showed that David was not in heaven: “‘For David did not ascend into the heavens, but he says himself: ‘The LORD said to my Lord, “Sit at My right hand, Till I make Your enemies Your footstool’” (Acts 2:34–35). This is a prophecy that God the Father would place Jesus Christ at His own right hand in heaven for a period of time.

Only Jesus Went Back to Heaven

Jesus Christ died, and He was without sin (compare 2 Corinthians 5:21; Hebrews 4:15; 1 John 3:5). But only Jesus has entered heaven, having been resurrected by the Father (compare Ephesians 1:20; Hebrews 8:1). This is further explained by Paul in Ephesians 4:8–10. It is also verified by Christ’s own words. Christ told Nicodemus that “No one has ascended to heaven but He who came down from heaven, that is, the Son of Man…” (John 3:13). Martin Luther, correctly understanding the biblical teaching on this matter, even translated John 3:13 as follows: “No one ascends into heaven, but He who descended from heaven, that is, the Son of Man” (copyright 1938).

Jesus Will Return to This Earth

When Christ returns to this earth, He will bring the reward for true Christians with Him (compare Revelation 22:12). They will be resurrected or changed at that time and meet the returning Christ in the clouds, in the air (1 Thessalonians 4:17). Then, they will descend with Him to the Mount of Olives. When Jesus ascended to heaven, from the Mount of Olives, the angels told the apostles: “This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven” (Acts 1:11).

Zechariah 14:4 shows that in that day, Christ’s feet shall stand on the Mount of Olives, which is located on the earth! His disciples will be ruling with Christ when He rules here on earth (compare Revelation 20:4–6). “…thus we shall always be with the Lord” (1 Thessalonians 4:17). They will be where Christ will be (compare John 14:3)—here on earth. After all, Christ’s disciples are to “inherit the earth” (Matthew 5:5).

Christ is coming in all His glory, with His holy angels, to begin a Millennial rule upon the earth (Matthew 25:31–32). The saints of God, who will have been resurrected from the dead at that time, along with those saints still living, who will be changed to spirit at that time, will be given power to rule with Christ (Revelation 2:26–27).

The saints will have positions as Kings and Priests, and will reign with Christ during the 1,000 year period on the earth. The rest of the dead, who had no part in this resurrection, will await in their graves for a future resurrection (Revelation 20:5).

No biblical passage tells us that we go to heaven when we die. Rather, Christians will rule with Christ here on earth, when He resurrects those who died, or when He changes those, who are still alive at His Coming, from mortal to immortal.

Enoch Is Not in Heaven

Many refer to Enoch as proof that we go to heaven to be with God when we die. Since we don’t, what happened to Enoch?

Genesis 5:24 is one of the misunderstood Scriptures concerning Enoch: “And Enoch walked with God; and he was not, for God took him.” This verse is quoted in Hebrew 11, verse 5.

When we read the context of Genesis 5, we find the line of Adam through Seth and the particular children who were faithful to God. In this lineage we find the mention of faithful Enoch (verse 22, compare Jude 14): “After he begot Methuselah, Enoch walked with God three hundred years, and had sons and daughters.” However, Enoch had already been alive for sixty-five years so that his total lifespan was 365 years—shorter by far than either his ancestors or his offspring.

We have only been given a few indications in the Bible as to what exactly the world was like before the flood came. When Noah, the great grandson of Enoch, was born, Noah’s father, Lamech, said of him: “This one will comfort us concerning our work and the toil of our hands, because of the ground which the LORD has cursed” (Genesis 5:29). Also, in Genesis 6:5, we read this statement about the tragic circumstances of mankind: “Then the LORD saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually.”

However, Noah “walked with God,” being called “… a preacher of righteousness,” while God brought “in the flood on the world of the ungodly” (2 Peter 2:5).

Understanding that Enoch’s generation was in rebellion to God and His laws, shows the challenge that Enoch faced. Hebrews 11:5 lists Enoch among those who were truly faithful to God: “By faith Enoch was taken away so that he did not see death, ‘and was not found, because God had taken him’; for before he was taken he had this testimony, that he pleased God.”

Now consider verse 13 of Hebrews 11: “These ALL [including Enoch, compare Hebrew 11:5] DIED in faith, not having received the promises, but having seen them afar off were assured of them, embraced them and confessed that they were strangers and pilgrims on the earth.” This verse conclusively proves that Enoch, one of these faithful, died along with the others.

Genesis 5:23 also conclusively states: “ALL THE DAYS of Enoch were three hundred and sixty-five years.” This same phrase, “all the days,” is used throughout this chapter about generations of people who died.

Enoch “Translated”

In speaking of Enoch, the Bible records that he “walked with God” (Genesis 5:24), and “he pleased God” (Hebrews 11:5). Because of this, and because of the rebellious society in which Enoch lived, God “took” him away, so that he “should not see death” (Hebrews 11:5, Authorized Version). God “translated” or transported him to another place on earth, in order to spare him from the second or eternal death. We don’t know when exactly God transported Enoch to another place on this earth—whether this happened at the end of his life or before—but we do know that Enoch DIED the first death at the age of 365. John 8:51 confirms that if we keep God’s Word, we shall “never see death”—the second death, that is. Remember, it is appointed to all men once to die the first death (Hebrews 9:27). We do know for certain, based on the biblical teaching and evidence, that Enoch did die the first death at a relatively young age for his day and that he did not ascend to heaven!

Paul also said in Hebrews 11:5 that Enoch was “not found.” This does not mean that he lived on forever. Moses died, and God buried him at a secret place, and he was not found, and “no one knows his grave to this day” (Deuteronomy 34:6).

We need to both consider and believe the clear statements of Scripture. Like David and many other people who have faithfully served God, Enoch awaits the hope of the resurrection to righteousness (compare Hebrews 11:39–40), and a time in which he will indeed not see death—the second death of eternal destruction.

Elijah Not in God’s Heaven

Some teach that Elijah went to heaven where God’s throne is, and that he—or his soul—is presently with God in His heavenly realm.

But as noted earlier, Christ stated unequivocally that “no one has ascended into heaven, but He who descended from heaven: the Son of Man” (John 3:13, NASB Version). This includes Elijah, as well as Enoch.

Three Heavens

However, we must realize that the Bible speaks of more than just one heaven. The Bible does, indeed, reveal the existence of “three” heavens. While the first two heavens are “physical” in nature, the third heaven is composed of spirit—referred to in Scripture as God’s dwelling place.

The fact that there is more than one physical heaven can be seen in Genesis 1:1, where we read, “In the beginning God created the HEAVENS and the earth” (compare also the Revised Standard Version).” Also, in Genesis 2:1, “Thus the HEAVENS and the earth, and all the host of them, were finished” (compare also the Revised Standard Version). These verses imply that the whole material universe was created simultaneously with the earth.

The first two heavens—the physical heavens—can be divided into the earth’s atmosphere and the space beyond our atmosphere—commonly called the universe.

The atmosphere or the “first heaven”—the air that surrounds the earth—refers to the space where birds fly, where clouds and winds roam, and from which the dew comes. We read in Genesis 1:20: “…let birds fly above the earth across the face of the firmament of the heavens.” We also read, in Genesis 27:28, that God promises to give “the dew of heaven.” Finally, we are told in Deuteronomy 33:28, that Jacob’s “Heavens shall also drop dew.”

The physical universe that is beyond this earth’s atmosphere, can be described as the “second heaven.” It represents the space where we find the sun, the moon, the stars, and all of the other planets that God has created. We read, in Genesis 1:14–17, that God referred to the sun and the moon as “lights in the firmament of the heavens” (verses 14, 15), and that He “set them in the firmament of the heavens to give light on the earth” (verse 17). David pondered, in Psalm 8:3, over God’s “heavens, the work of Your fingers,” and he especially continued to talk about “the moon and the stars, which You have ordained.”

In addition to these two physical “heavens,” we find that the Bible speaks about another heaven—a heaven composed of spirit—the third heaven, where God lives. No human being or soul has ever ascended to this heaven (compare John 3:13)—the only one who went to this heaven, after His resurrection, was Jesus Christ. Elijah did not go to the third heaven, where God’s throne is, but only to the first heaven.

We read, in 2 Kings 2:1, 11, that Elijah was taken up “into heaven by a whirlwind.” We also read that the disciples understood that Elijah did not go to the third heaven, as they were concerned that “the Spirit of the LORD has taken him up and cast him upon some mountain or into some valley” (verse 16). In fact, God transported Elijah to another place here on this earth, where Elijah continued to live until his death. He wrote a letter and had it delivered to King Jehoram, AFTER he “went to (the first) heaven,” as Jehoram became king right at the time of Elijah’s disappearance (2 Kings 1:17; 3:1). 2 Chronicles 21:12–15 gives us the contents of the letter, referring to the evil deeds of King Jehoram that he had committed after Elijah had been taken away, having been transported through the air to another place here on earth.

We know, then, from Scripture, that Elijah did not go to the third heaven where God’s throne is. We also know that he was transferred, supernaturally, to another place here on earth. There are several biblically recorded incidents where human beings were supernaturally transferred by God to another place here on earth (compare, for example, Philip’s transfer to another place here on earth, in Acts 8:39–40).

Elijah Died

However, we also know from Scripture that Elijah died after this incident, as it is appointed to man once to die (Hebrews 9:27).

Some say that Elijah will return as the one who prepares the way for Christ’s Second Coming, or that he is one of the two witnesses still to appear. However, there is no biblical evidence supporting any such claim. We will discuss the true identity of the two witnesses in chapter 12 of this booklet.

Some believe that Elijah was alive at the time of Christ, as he appeared, in a glorified state, to three of the disciples on the Mount of Transfiguration, together with the glorified Moses and Jesus (Matthew 17:1–9; Mark 9:2–10; Luke 9:28–36). We explain this account in detail on pages 14 and 15 of our booklet, “The Gospel of the Kingdom of God.” In that booklet, we show that the whole experience was a VISION—the disciples were given a foretaste of the Kingdom of God in power. They saw, in a VISION, the time—still in the future—when Christ, Moses and Elijah would be powerful God beings in the Kingdom of God. Elijah and Moses are not glorified yet, as Hebrews 11:39–40 explains. They will receive the promise of eternal life and glory in the Kingdom of God at the time of Christ’s return—not before then.

Some believe that Elijah was alive at the time of Christ, in the person of John the Baptist. Although Christ said that John the Baptist was the Elijah to come (Matthew 17:12–13), other Scriptures explain that John had come in the spirit and the power of Elijah (Luke 1:17)—not that he was the reincarnated Elijah, or that Elijah had never died and that he appeared now as John the Baptist.

Elijah is dead in the dust of the earth, awaiting the resurrection of the just. Elijah—some years after being removed in the whirlwind—died and went to the grave, but he will rise again to live forevermore!

Death Is A Sleep

The biblical truth is very clear: No human being goes to heaven after death, and—as we will discuss in chapter 18 of this booklet—no human being goes to a state of limbo, purgatory or hell, either. These are all pagan concepts, which are NOT taught in Scripture! When a person dies, he SLEEPS the sleep of death. God will wake him out of that sleep in a resurrection. IF it were true that a person—or his or her “soul”—were to keep on living after he or she died, WHY THEN would there have to be a resurrection?

We read in Isaiah 57:1–2: “The righteous perishes, and no man takes it to heart; merciful men are taken away, while no one considers that the righteous is taken away from evil. He shall enter into peace; they shall rest…”

Job asked the age-old question, in Job 14:14, “If a man dies, shall he live again?” Job himself gives us the answer to his question, “All the days of my hard service I will wait, till my change comes. You shall call, and I will answer you; you shall desire the work of your hands” (Job 14:14–15).

Jesus Christ confirmed that the dead will be made alive again—actually, that it is Christ who will CALL, and that they will respond. He said in John 5:28–29: “…The hour is coming in which all who are in their graves [that is, all who have died] will hear His voice and come forth—those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation [or judgment].”

The fact that death is a sleep and that the dead will be resurrected out of that sleep is also confirmed in Daniel 12:2: “And many of those who sleep in the dust of the earth shall awake, Some to everlasting life, some to shame and everlasting contempt.” The angel who spoke to Daniel told him: “But you, go your way till the end; for you shall rest, and will arise to your inheritance at the end of the days” (verse 13).

God will resurrect everybody in his due time—but not necessarily all at the same time. This fact will be discussed in chapter 22 of this booklet.

Chapter 8 – The Scroll With the Seven Seals

Revelation 5:1; 6:2–14; 8:1–13; 9:1–21; 16:1–21

John saw in vision that God the Father had in His right hand a scroll, sealed with seven seals, which contained prophecies for the future.

Many have been confused about the scroll with seven seals (compare Revelation 5:1), and they have tried to attach human interpretations to them. But John saw, in a vision, that no one was able to break nor explain the seven seals, except for the Lamb, Jesus Christ (compare Revelation 5:3, 5–7, 9; 6:1). We, therefore, need to turn to Jesus Christ’s Words in order to understand the seven seals. And IF we accept the explanations of Jesus, as written, then the meaning becomes very clear.

The first six of the seven seals are all recorded in Revelation 6.

The Four Horsemen of the Apocalypse

When Christ opens the first four seals, described in Revelation 6:2–8, John sees in the vision the famous four horsemen of the Apocalypse which kill “a fourth of the earth” with “sword, hunger, death and by the beasts of the earth” (Revelation 6:8). When comparing Revelation 6:2–8 with Christ’s sayings in Matthew 24:4–7 and Luke 21:8–11, then the meaning of the four horsemen or the first four seals becomes clear:

(1) The FIRST SEAL (Revelation 6:2)—RELIGIOUS DECEPTION (compare Matthew 24:3–5; Luke 21:8).

(2) The SECOND SEAL (Revelation 6:3–4)—WAR (compare Matthew 24:6–7; Luke 21:9).

(3) The THIRD SEAL (Revelation 6:5–6)—FAMINE (compare Matthew 24:7; Luke 21:11)

(4) The FOURTH SEAL (Revelation 6:7–8)—PESTILENCE (compare Matthew 24:7; Luke 21:11).

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

The Great Tribulation

(5) The FIFTH SEAL (Revelation 6:9–11)—THE GREAT TRIBULATION

After the four horsemen have begun their terrible ride, organized and worldwide martyrdom of true Christians will occur next, depicted by the fifth seal (compare Matthew 24:9–12; Mark 13:11–13; Luke 21:12–19).

The Souls Under the Altar

How are we to understand that there are souls under the altar who speak—and that they are then told to “rest” a little while longer (Revelation 6:9–11)? Doesn’t this show that our souls go to heaven when we die, while they are resting at the same time?

Now, that would be a pretty confusing teaching, don’t you think?

First of all, it does not say that the altar is in heaven. Adam Clarke’s Commentary on the Bible maintains that “The altar is upon earth, not in heaven.” The “souls” are under the altar because, as the Nelson Study Bible explains, “sacrificial blood was poured beside the base of the altar in the temple (see Ex. 29:12).”

We must realize that the fifth seal with the souls under the altar describes a vision, as do the other seals. The four horsemen do not REALLY ride—they REPRESENT certain events, which will take place on this earth. In the same way, the “souls under the altar” are not really alive and do not really cry to God with a loud voice. Neither did the “dry bones” in Ezekiel’s vision in Ezekiel 37:11 really speak, nor did Abel’s shed blood (Genesis 4:10). This is symbolic language, as we also read in Hebrews 12:24 that the blood of Jesus, the Mediator of the new covenant, “speaks better things than that of Abel.”

Notice also what is said in Revelation 20:4, 6 about the “souls” of those who were killed for Christ:

“… I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshipped the beast or his image, and had not received his mark on their foreheads and on their hands. And they lived and reigned with Christ for a thousand years… Blessed and holy is he who has part in the first resurrection…”

These souls were brought back to life in a resurrection. Before that, they were dead. (Please note chapter 7 of this booklet, discussing in detail the false concept of the “immortal soul.”)

Just imagine what it would mean if we were to take this symbolic vision in Revelation 6:9–11 literally: Souls of killed saints would need to “rest” under the altar for several more years—and that in a conscious state, being able to speak and to have emotional pain—until other servants of God were killed as well (Revelation 6:11). This does not sound like a very blissful and happy state of affairs for the souls of righteous people!

To use the vision of the souls under the altar as evidence for the teaching that our souls don’t simply sleep but do go to heaven when we die, is without any biblical basis whatsoever.

At the same time of this religious persecution of God’s servants, the modern nations and peoples of Judah and of the house of Israel (the English-speaking nations of the USA, Great Britain, Canada, Australia, New Zealand, South Africa and others) will be attacked and destroyed in war, mainly by a European power bloc, during the “Great Tribulation” (Matthew 24:15–28; Mark 13:14–20; Luke 21:20–24; Daniel 12:1; Jeremiah 30:10; Hosea 9:3; 13: 16; Amos 6:7; 7:17).

The Great Tribulation is Satan’s wrath directed against true Christians—spiritual Israelites—and the modern houses of Israel and Judah.

The Heavenly Signs

(6) The SIXTH SEAL (Revelation 6:12–14)—COSMIC DISTURBANCES or HEAVENLY SIGNS

After the Great Tribulation has begun, the sixth seal is opened—picturing “heavenly signs” or cosmic disturbances, which are introduced by a great earthquake (Revelation 6:12–14; Luke 21:25–26; Matthew 24:29).

These cosmic disturbances PRECEDE the “Day of the Lord,” the seventh seal. Revelation 6:17 refers to the Day of the Lord as the “great day of His wrath.” Compare Joel 2:30–31; 3: 14–15. This time span, which will begin prior to Christ’s return, is described as a time of Godly retribution (Isaiah 2:10–21; 13:6–16; Zephaniah 1:14–18).

God’s Servants Sealed

Before God pours out His wrath on unrepentant mankind during the Day of the Lord, God’s servants will be sealed to be protected from that time to come (Revelation 7:1–3; compare Ezekiel 9:4; see also Revelation 9:4). First 144,000 will be sealed—12,000 out of each tribe of Israel (Revelation 7:4–8; compare Revelation 14:1–5), excluding Dan (compare Judges 18:30; Deuteronomy 29:17–20; Genesis 49:18).

After that, John sees a great multitude which “no one could number,” from “all nations, tribes, peoples, and tongues,” standing before the Lamb with white garments (Revelation 7:9). They “came out of the great tribulation… and washed their robes and made them white” (Revelation 7:14). So, if they CAME OUT of the Great Tribulation, then they must have been in it.

While some Christians will be protected here on earth—not in heaven—from the Great Tribulation (compare Revelation 3:10; Revelation 12:14; see also Luke 21:36; Proverbs 14:26), others will have to go through it, in order to be purified (Revelation 12:17; compare 1 Corinthians 11:32).

No Secret Rapture

Let us clarify here that the Bible nowhere teaches the concept of a secret rapture, neither before, nor during nor after the Great Tribulation. Some true Christians will be protected here on earth at a place of safety (to be discussed later in this chapter and in chapter 13 of the booklet)—they will NOT be taken up into God’s third heaven to be protected there. Remember, NO ONE ascends to heaven!

Some claim, however, that a secret rapture is taught in 1 Thessalonians 4:13–18. It is not. Note what this Scripture says:

“But I do not want you to be ignorant, brethren, concerning those who have fallen asleep, lest you sorrow as others who have no hope. For if we believe that Jesus died and rose again, even so God will bring with Him those who sleep in Jesus. For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord will by no means precede those who are asleep. For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord.”

Some Bible commentaries conclude from the words “shall be caught up… in the clouds,” that those in Christ will be secretly transported to heaven, and then later return visibly—together with Christ—to rule the world. Others challenge that idea.

Note the following statements by the New Bible Commentary: Revised:

“‘To meet the Lord’ (Gk. ‘eis apantesin tou kyriou’): When a dignitary paid an official visit … to a city in Hellenistic times, the action of the leading citizens in going out to meet him and escorting him on the final stage of his journey was called the ‘apantesis’; it is similarly used in [Matthew] 25:6; Acts 28:15. So the Lord is pictured as escorted to the earth by His people—those newly raised from death and those who have remained alive.”

F.F. Bruce’s International Bible Commentary agrees: “To meet is used in the papyri of the official reception given to a visiting governor, whom his citizens escort into the city from which they have come to meet him.”

Origin of the Secret Rapture Theory

Early Christians did not believe in the concept of a secret rapture. It was not taught prior to the sixteenth century. Joseph Ribera, Cardinal Bellarmine and Alcasar, Jesuit Priests of the sixteenth century, were the first Christian authorities to promulgate this idea. Even in their day, the idea was unclear. It wasn’t until 1830 that men who claimed divine inspiration said the Holy Spirit revealed to them that the last days had come, that the Lord was about to return, and that first He would “rapture” the believers who were ready, at a secret coming.

The Bible does not teach a secret rapture. Rather, God’s Word reveals that Christ will return ONCE, NOT TWICE (Hebrews 9:28). He will come openly, not in secret (Matthew 24:21–31; Revelation 1:7; Acts 1:10–11), and He will END the Great Tribulation at the time of His Coming by establishing the Kingdom of God here on earth (Revelation 11:15–18). Mark 13:24–27 specifically states: “But in those days, AFTER that tribulation, the sun will be darkened, and the moon will not give its light; the stars of heaven will fall, and the powers in the heavens will be shaken. THEN they will SEE the Son of Man COMING in the clouds with great power and glory. And THEN [not before then] He will send His angels, and GATHER TOGETHER HIS ELECT…”

Christ will come at the time of the LAST TRUMPET when His elect will be resurrected from the dead or changed to immortality (1 Thessalonians 4:15–17; 1 Corinthians 15:50–52). There can only be ONE last trumpet, which means that there can only be ONE return of Christ!

Protection Here on Earth

The Bible does reveal, though, that there can be protection from the terrible times to come prior to Christ’s return. However, that protection will be provided here on earth, not in heaven. As we explain in our free booklet, “The Great Tribulation and the Day of the Lord,” beginning on page 58, Christ promises His people—who are worthy—a way to “escape all these things that will come to pass” (Luke 21:34–36; compare Revelation 3:10; Zephaniah 2:3; Psalm 31:19–20). That “place of refuge” (Proverbs 14:26) will be on this earth—not in heaven (Revelation 12:14; Isaiah 33:16; Isaiah 26:20–21).

Even though God CAN protect us anywhere He wants, He has decreed that His people will be protected at a certain place here on earth—the place of safety and “shelter” (Joel 3:14–16). Christ compares the time preceding His coming with the time of Noah (Matthew 24:37–39), and as God protected Noah and his family in the ark—here on earth—so He will protect His people on this earth in the way that HE has chosen. He will definitely NOT protect them by “rapturing” them to heaven!

But whether protected during the Great Tribulation or not, all true Christians—including the 144,000 and the great multitude—who survive that time of trouble will be protected from God’s wrath to come.

The Day of the Lord

(7) The SEVENTH SEAL:

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

(7.1) The FIRST TRUMPET

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

(7.2) The SECOND TRUMPET

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

(7.3) The THIRD TRUMPET

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

(7.4) The FOURTH TRUMPET

It brings further cosmic disturbances, blocking one-third of the light of the sun, moon and stars (Revelation 8:12–13).

Revelation 8:13 speaks of the last three remaining trumpets as the last “three woes”—because of their great and extreme severity.

(7.5) The FIFTH TRUMPET (the “first woe”)

The first of the last three woes—or the fifth trumpet—is described in Revelation 9:1–12. It identifies the final resurrection of the Roman Empire, coming out of a “bottomless pit” (Revelation 9:1–3, compare Revelation 11:7; 17:8)—an end-time European power bloc, referred to as the “beast” elsewhere. It is depicted to be at war with other nations. Its instruments of war are symbolically portrayed as “locusts” (Revelation 9:3) or possibly helicopters, causing pain and harm on humans for five months, without killing them (Revelation 9:4–5, 10).

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

(7.6) The SIXTH TRUMPET (the “second woe”)

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

(7.7) The SEVENTH TRUMPET (the “third woe”)

The third woe or the seventh trumpet is not described until Revelation 16. Previous chapters are interludes—flashbacks—setting the stage for the climax of the last or seventh trumpet, as identified in Revelation 16 (compare Revelation 10:7).

The seventh trumpet of the seventh seal consists of SEVEN LAST PLAGUES, which are described in Revelation 16:1–21. Seven angels pour out these seven last plagues, also referred to as the seven bowls of the wrath of God (Revelation 15:7; 16:1).

(7.7.1) The FIRST OF THE SEVEN LAST PLAGUES or bowls:

It causes “a foul and loathsome sore” on those who worship the beast and its image, and who have accepted the mark of the beast (Revelation 16:2). All of these terms and their meaning will be
explained in chapters 14 and 15 of this booklet.

(7.7.2) The SECOND OF THE SEVEN LAST PLAGUES or bowls:

It causes every living creature in the sea to die (Revelation 16:3).

(7.7.3) The THIRD OF THE SEVEN LAST PLAGUES or bowls:

It causes the sweet water supply to become “blood”—that is, undrinkable (Revelation 16:4–7).

(7.7.4) The FOURTH OF THE SEVEN LAST PLAGUES or bowls:

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

(7.7.5) The FIFTH OF THE SEVEN LAST PLAGUES or bowls:

It causes total darkness to cover the Headquarters of the beast—again, people will blaspheme God and will refuse to repent even then (Revelation 16:10–11).

Armageddon

(7.7.6) The SIXTH OF THE SEVEN LAST PLAGUES or bowls:

It will dry up the waters of the “great river Euphrates” (Revelation 16:12) to enable the “kings from the east” to advance to the place of “Armageddon” (Revelation 16:16) to “gather” there in preparation for “the battle of that great day of God Almighty” (Revelation 16:14, 16).

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

Megiddo is a huge mound with a commanding view of the long and fertile valley of Jezreel—an ideal place for armies gathering there. Then, they will converge from there on Jerusalem to fight the returning Christ. We don’t read that there will be a battle at Armageddon—the battle will be fought farther south in the valley of Jehoshaphat, which is called today the “Kidron Valley,” bordering Jerusalem on the east.

(7.7.7) The SEVENTH OF THE SEVEN LAST PLAGUES or bowls:

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

To envision the entire scenario of events at the time of Christ’s return, we need to consider some additional passages.

The battle in the valley of Jehoshaphat and the mighty earthquake are more fully described in the nineteenth chapter of the book of Revelation, which pictures the return of Jesus Christ. Chapters 17 and 18 of the book of Revelation are again interludes—flashbacks—setting the stage for the climax of the destruction of this world’s civilization—called “Babylon”—which is dominated or influenced by a military, economic and religious power. (More about this later in chapters 19 and 20 of this booklet.)

The Return of Jesus Christ

Chapter 19 of the book of Revelation describes the returning Jesus Christ, riding on a white horse, to establish the government of God here on earth (Revelation 19:6, 11, 14–15).

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

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

Revelation 19:7–9 also states that Christ will come to “marry” His “wife”—His Church—and that those are blessed “who are called to the marriage supper of the Lamb.” Other passages shed more light on this marriage and the marriage supper. Compare Matthew 22:1–14; 25:1–13; Luke 12:35–38; 13: 25–30. The marriage supper will be discussed in detail in chapter 21 of this booklet.

After Christ Has Returned

Beginning with Revelation 20, we read a description of further events yet to occur after Christ has returned to this earth. An angel will bind and imprison Satan and his demons for 1000 years or a “Millennium,” so that Satan cannot deceive mankind during that period (Revelation 20:1–4; compare also Revelation 12:9). The then immortal saints will rule during that millennial period with, and under Christ, on, and over all this earth, (Revelation 20: 5–6; Daniel 7: 22, 27). The result of this rulership will be peace, prosperity and a correct understanding of God and His ways (Isaiah 2:2–4; 9: 6–7; 11:1–10; 35:1–10; Amos 9:13–15; Micah 4:1–5). Ultimately, the saints will reign under God “forever and ever” (Revelation 22:5).

Millennium on Earth

Some claim that the saints will rule this earth from heaven. According to that theory, Jesus Christ will return to meet His saints in the clouds to take them back to heaven, before the Millennium begins.

This concept is without any biblical merit. We read in Revelation 5:9–10, how the angels praise Jesus Christ for having redeemed His people through His blood: “You are worthy to take the scroll and to open its seal, because you were slain, and with your blood you purchased men for God from every tribe and language and people and nation. You have made them to be a kingdom and priests to serve our God, and they will reign on the earth” (New International Version). The Bible is clear that the saints will rule not just over the earth, but also ON the earth during the Millennium and the Great White Throne Judgment.

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THE SEVEN SEALS OF THE BOOK OF REVELATION

(1) The FIRST SEAL (Revelation 6:2)—RELIGIOUS DECEPTION

(2) The SECOND SEAL (Revelation 6:3–4)—WAR

(3) The THIRD SEAL (Revelation 6:5–6)—FAMINE

(4) The FOURTH SEAL (Revelation 6:7–8)—PESTILENCE

(5) The FIFTH SEAL (Revelation 6:9–11)—THE GREAT TRIBULATION of spiritual and physical Israel

(6) The SIXTH SEAL (Revelation 6:12–14)—COSMIC DISTURBANCES or HEAVENLY SIGNS

(7) The SEVENTH SEAL consists of SEVEN TRUMPETS (Revelation 8:2, 6)

(7.1) The FIRST TRUMPET destroys one third of all trees and of the grass (compare Revelation 8:7)

(7.2) The SECOND TRUMPET destroys one third of all sea creatures and of all the ocean ships (Revelation 8:8–9)

(7.3) The THIRD TRUMPET poisons one third of all the sweet drinking water (Revelation 8:10–11)

(7.4) The FOURTH TRUMPET blocks one third of the light of the sun, moon and stars (Revelation 8:12–13)

(7.5) The FIFTH TRUMPET (the “first woe”) depicts a war caused by Europe (Revelation 9:1–12)

(7.6) The SIXTH TRUMPET (the “second woe”) depicts retaliating Asian powers (Revelation 9:16)

(7.7) The SEVENTH TRUMPET (the “third woe”) consists of SEVEN LAST PLAGUES (Revelation 16:1)

(7.7.1) The FIRST PLAGUE causes “a foul and loathsome sore” (Revelation 16: 2)

(7.7.2) The SECOND PLAGUE causes every living creature in the sea to die (Revelation 16:3)

(7.7.3) The THIRD PLAGUE causes the sweet water supply to become “blood” (Revelation 16:4–7)

(7.7.4) The FOURTH PLAGUE scorches mankind (Revelation 16:8–9)

(7.7.5) The FIFTH PLAGUE causes total darkness (Revelation 16:10–11)

(7.7.6) The SIXTH PLAGUE prepares for “Armageddon” (Revelation 16:16)

(7.7.7) The SEVENTH PLAGUE causes the greatest earthquake of all time (Revelation 16:17–18)

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Chapter 9 – The 144,000 and the Great Multitude

Revelation 7

As alluded to in this booklet previously, the time will come when God will seal 144,000 people for protection. In that context, another group is mentioned—the great multitude.

Much has been speculated as to the identity of the 144,000 and the great multitude. However, if we let the Bible speak for itself, the answer becomes rather obvious.

The 144,000

In verse 1 of Revelation 7 we find that the Day of the Lord—the time of terrible plagues—is to be delayed temporarily UNTIL 144,000 servants of God have been sealed. According to the sequence of prophesied events, this sealing is yet IN THE FUTURE. It will occur AFTER THE COMING GREAT TRIBULATION AND THE APPEARANCE OF THE HEAVENLY SIGNS, but just BEFORE THE PLAGUES of God’s judgments are poured out.

Next, notice Jesus’ own explanation of the 144,000. They are 144,000 of the TRIBES OF ISRAEL, 12,000 of each tribe. The tribe of Dan is not mentioned—perhaps because they went to idolatry anciently, and will thus have to WAIT for God’s salvation (Genesis 49:1, 18). The 144,000 are to be given SPECIAL PROTECTION DURING THE DAY OF THE LORD.

Lehman Strauss, The Book of Revelation, makes the following comments on pages 171–173 regarding the 144,000:

“Judgment is suspended till 144,000 Jews are sealed [Strauss says, “Jews,” but he should have said, “Israelites.” Strauss makes the common mistake of equating the Israelites with the Jews. All Jews are Israelites, but not all Israelites are Jews. Only three of the twelve tribes of Israel are referred to as “Jews” in the Bible—namely, those from the tribes of Judah, Benjamin and Levi]. If language means anything, these sealed ones are literal Israelites… not one Gentile is among them… Dan… is omitted because he was guilty of idolatry. God has warned His people that idolaters would be separated from the rest of the tribes… The 144,000 are sealed with ‘the seal of the living God.’ The seal is the mark of divine possession, protection, and preservation.”

The Great Multitude

After that event, John sees a great multitude which “no one could number,” from “all nations, tribes, peoples, and tongues,” standing before the Lamb with white garments (Revelation 7:9). They “came out of the great tribulation…and washed their robes and made them white” (Revelation 7:14). As we mentioned in a previous chapter of this booklet, the great multitude had to go through the Great Tribulation, but they will be protected—together with the 144,000—from the plagues of the Day of the Lord.

Strauss comments on pages 175–178:

“The number … is beyond all counting, as far as man is concerned. The exact number is known to God (2 Timothy 2:19)… John saw ‘palms in their hands’ ([Revelation 7,] verse 9)… the palms may be in celebration of the Feast of Tabernacles… palm branches express the joy of complete deliverance (John 12:12–13). They are celebrating the triumph of having been brought through the awful period of tribulation…”

What We Can Know From Scripture

In considering the Biblical revelation regarding the 144,000 and the great multitude, we can see the following:

1) None of the 144,000 have already been sealed.

2) The 144,000 will be sealed in the future, AFTER the Great Tribulation.

3) The 144,000 will be sealed in order to be protected from the plagues of the Day of the Lord.

4) The 144,000 are physical Israelites that will be alive at the time of their sealing.

5) 12,000 of each tribe of Israel will be sealed. Since the tribe of Dan is omitted (compare chapter 8 of this booklet), the tribe of Joseph is represented through Joseph and through his son Manasseh (Revelation 7:6, 8).

6) Since the 144,000 will be sealed AFTER the Great Tribulation, they will have to go THROUGH the Great Tribulation. There is no indication in the Bible that they will be protected from the Great Tribulation at a place of safety.

7) As the 144,000 will be protected from the plagues of the Day of the Lord, so the “great multitude” (Revelation 7:9) will turn to God for protection as well.

8) The “great multitude” is not a part of the 144,000, but it is a separate group of peoples.

9) The “great multitude,” which “no one can number,” consists “of ALL [other, that is, non-Israelite] nations, tribes, peoples, and tongues.”

10) The “great multitude” had to go through the Great Tribulation as well. They will not be at a place of safety, to be protected from the Great Tribulation. Revelation 7:14 reads: “These are the ones who COME OUT OF the great tribulation, and washed their robes and made them white in the blood of the Lamb.”

Today, neither the 144,000 nor the great multitude have turned to God. But they will—when they remember the message of the gospel of the Kingdom of God, which is being preached today, and which will continue to be preached by God’s Church (compare Matthew 24:14; 28:18–20), combined with the activities of the two witnesses (Revelation 11:1–6), the martyrdom of some of the saints (Revelation 6:9–11; 12:13–17) and the sufferings of national Israelites and Jews during the Great Tribulation, and the heavenly signs.

Repentance in the Last Days

When the 144,000 find themselves in the midst of the Great Tribulation, they will reflect on their lives and the situation they are in, and will come to their senses. THEN they will repent—not before then! Speaking of the modern houses of Israel and Judah, we read a remarkable prophecy in Deuteronomy 30:1–3, 6, and 8. This prophecy refers to “the latter days” (Deuteronomy 31:29) and might also include a description of the conversion of the 144,000:

“Now it shall come to pass, when all these things come upon you, the blessing and the curse which I have set before you, and you call them to mind among all the nations where the LORD your God drives you, and you RETURN to the Lord your God (i.e., REPENT) and OBEY His voice, according to ALL that I command you today, you and your children, with all your heart and with all your soul (describing CONVERSION), that the LORD your God will bring you back from captivity (which will be experienced by the modern houses of Israel and Judah during the time of the Great Tribulation)… And the LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, THAT YOU MAY LIVE (that is, that you might be PROTECTED from the PLAGUES of the Day of the Lord)… And you will again obey the voice of the LORD and do all His commandments which I command you today.”

When the 144,000 and the great multitude turn to God, become converted and receive the Holy Spirit, they will be protected from the plagues of the Day of the Lord. Their conversion is still in the future. It will take place after they have experienced the fiery trial of the Great Tribulation.

Chapter 10 – The Little Book

Revelation 10

In Revelation 10, John hears a message from seven angelic beings, called the “seven thunders.” John is to seal up the things, which the angels pronounced, without writing them down. A mighty angel gives John a little book to read. When he does, it is sweet in his mouth, but bitter in his stomach (Revelation 10:9–10). Something similar happened to the prophet Ezekiel in Old Testament times (Ezekiel 3:1–3).

After eating the little book, John is to prophecy again about many peoples, nations, tongues and kings. Undoubtedly, these prophecies would include certain events that would befall them.

Knowledge—including prophetic knowledge—can be sweet at first, but it may become bitter when announced and rejected. This is the reason why many today are reluctant to cry out and spare not, and to proclaim powerfully the true gospel of the Kingdom of God, as a witness. But it MUST, and WILL BE DONE, by God’s true Church, so that the end can come (Matthew 24:14).

Some claim today that they are in possession of the little book, or that they themselves have written it. This is utter nonsense! The little book was symbolic, containing knowledge about events that will come to pass. John was instructed not to reveal them—they had to be kept secret until the time of the end and the “days of the sounding of the seventh angel, when he is about to sound,” and “when the mystery of God would be finished” (Revelation 10:7; compare Daniel 12:9). But the little book itself was eaten by John—so how can anyone claim that he possesses it today?

Chapter 11 – The Temple of God

Revelation 11:1–2

In Revelation 11:1–2, John is asked to measure the temple of God, the altar and those who worship there, but to leave out the court, which is outside the temple, for it has been given to the Gentiles.

Does this mean that the Jews will build a temple in Jerusalem, prior to Christ’s return?

When we consider all of the Scriptures related to this topic, it appears very likely that a temple will be built in the near future, prior to Christ’s return.

A Physical Temple in Jerusalem Before Christ’s Return

When Christ was asked by His disciples what would be the sign of His coming and of the end of the age [of this present civilization] (Matthew 24:3), He referred to the “great tribulation” (verse 21) and, at that same time, “‘the abomination of desolation,’ spoken of by Daniel the prophet, standing in the holy place” (verse 15; compare, too, Mark 13:14, adding, “where it ought not”). In Luke 21:20, in the parallel account, Christ is quoted as saying, “But when you see Jerusalem surrounded by armies, then know that its desolation is near.”

The Abomination of Desolation

From these passages, we see that the abomination of desolation refers to foreign armies that will make Jerusalem a desolate place. But is this ALL that the term, “abomination of desolation” refers to? Christ pointed out that the prophet Daniel spoke about the “abomination of desolation.” He did do so on three occasions—in Daniel 9:27; 11:31 and 12:11. (An additional similar reference can be found in Daniel 8:13). The way those passages are worded, they seem to refer to more than just armies. Daniel 11:31 states that a king of the North shall muster forces, “and they shall defile the sanctuary fortress; then they shall take away the daily sacrifices, and PLACE THERE the abomination of desolation.” Daniel 12:11 states: “And from the time that the daily sacrifice is taken away, and the abomination of desolation is SET UP…”

These end-time prophecies predict that a future “king of the North” will invade Jerusalem and take away daily sacrifices—indicating that the Jews will, in the future, begin to bring again daily sacrifices in Jerusalem. It is true that the Jews do not need to have a temple to bring daily sacrifices (compare Ezra 3:6)—but this does not mean that the Jews will NOT build a temple, in order to bring daily sacrifices there.

Returning to the prophecy in Daniel 11:31, most commentaries agree that that particular passage refers to Antiochus Epiphanes, at least as a forerunner for another end-time fulfillment. As the Nelson Study Bible points out, “Antiochus polluted the altar by offering a sow upon it. He declared the daily sacrifices and other Mosaic ceremonies illegal and committed an abomination of desolation by erecting an image of Zeus in the holy place (9:27; 12:11). Jesus said a similar thing would happen just prior to His return (see Matt. 24:15).”

We should take note of the fact that at the time when the first “abomination of desolation” was set up, Antiochus overran Jerusalem with armies; did away with the daily sacrifices, which were brought AT THE TEMPLE; and erected an image of Zeus (or Jupiter) in the “holy place”—the TEMPLE.

Since the original abomination, spoken of by the prophet Daniel, involved the existence of a temple, it is reasonable to conclude that the final abomination of desolation will likewise involve an existing temple. Other biblical passages confirm this conclusion:

The Temple Will Be Measured

We read in Revelation 11:1–2 that an angel of God tells John: “Rise and measure the temple of God, the altar, and those who worship there. But leave out the court which is outside the temple, and do not measure it, for it has been given to the Gentiles. And they will tread the holy city underfoot for forty-two months [or 3-1/2 years].”

Some rightly point out that the term “temple” or “temple of God” in the New Testament can refer to God’s Church [compare Ephesians 2:19–22; 1 Corinthians 3:16–17]. They claim that the reference in Revelation 11:1–2 speaks exclusively to the Church. Although the Church might be included here, the more obvious and intended meaning is a reference to a literal temple in Jerusalem. After all, the Gentiles will tread the holy city (!) underfoot for 3-1/2 years, and the court, which is outside the temple, will be given to those Gentiles. It is difficult to see how all of these references could just exclusively refer to the Church.

Also, a distinction is made in Revelation 11:1–2 between the temple and those who worship there. If the temple were meant to exclusively describe the Church, it would be difficult to determine who those would be who worship there.

The Nelson Study Bible comments: “John is given a reed like a measuring rod, much like that used by Ezekiel (see Ezek. 40: 3, 5) in his vision of the measuring of the temple (see Ezek. 40–48)… This is the temple of the tribulation period that will eventually be desecrated (see 13:14, 15; Dan. 9:27; Luke 21:24; 2 Thess. 2:4)… Luke 21:24 prophesies that the Gentiles will tread the holy city underfoot until ‘the times of the Gentiles are fulfilled.’ Apparently the period of forty-two months is the conclusion of ‘the times of the Gentiles.’ ‘Gentile’ here may also be translated ‘nations’ (v. 9; 10:11).”

The Man of Sin in the Temple of God

Another Scripture that indicates the existence of a future temple in Jerusalem, just prior to Christ’s return, can be found in 2 Thessalonians 2:3–4. Paul writes:

“Let no one deceive you by any means; for that Day [of Christ’s return] will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition, who opposes and exalts himself above all that is called God or that is worshipped, so that he sits as God in the temple of God, showing himself that he is God.”

This “man of sin,” who is also called “the lawless one” in verses 8 and 9, is identified in the book of Revelation as “the false prophet” (compare, for example, Revelation 16:13; 19:20; also see Revelation 13:13–14). This religious figure will deceive people through “great signs” (Revelation 13:13; 19:20). We read in 2 Thessalonians 2:9 that the coming of the lawless one is “according to the working of Satan, with all power, SIGNS and lying wonders.” This false prophet will receive the power to do these things from none other than Satan and his demons (compare Revelation 16:13–14).

The Ryrie Study Bible comments:

“… the Antichrist [this is an incorrect designation—rather, the passage speaks about the false prophet] will desecrate the rebuilt Jewish temple in Jerusalem by placing himself there to be worshipped… This will be the climax of man’s great sin of self-deification, in open defiance of God.”

The Nelson Study Bible adds:

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

The returning Christ will consume the man of sin “with the breath of His mouth and destroy with the brightness of His coming” (2 Thessalonians 2:8).

More Biblical Evidence for a Physical Temple

An additional passage, which suggests that the Jews will build an end-time temple in Jerusalem just prior to Christ’s return, is Psalm 79:1–7. This is an end-time psalm, as verse 6 shows. God is asked to pour out His wrath on the nations—a reference to God’s pouring out of the end-time plagues of His wrath, as described in Revelation 15:1, 7; 16:1, 19. In this context, Psalm 79:1 says: “O God, the nations have come into your inheritance; Your holy temple they have defiled. They have laid Jerusalem in heaps.”

Other prophetic references to a future temple in Jerusalem could perhaps be found in Ezekiel 8:5, 16, as well as in Ezekiel 9:1–7. All of these Scriptures are prophecies for the end-time, and they seem to refer to a physical temple and the abominations that will be practiced in it.

Finally, we find detailed descriptions of a future physical temple in Jerusalem in the book of Ezekiel, beginning in chapter 40. We know from those Scriptures that a literal temple will be in Jerusalem after Christ’s return. Ezekiel 40–46 does not tell us, however, when this future temple will be built. Is it possible that Ezekiel 40–46 describes the very same temple that the Jews will begin to build just prior to Christ’s return?

In conclusion, considering all of the Scriptures on the topic, it appears very likely that a temple will be built in Jerusalem just prior to Christ’s return.

Chapter 12 – The Two Witnesses

Revelation 11:3–12

We read in the 11th chapter of the book of Revelation that Jerusalem will be occupied by Gentiles for 42 months or 3-1/2 years or 1260 days (Revelation 11:1–3; compare Luke 21:23–24; Daniel 2:44). This Gentile rule will occur under two future political and religious leaders of the final resurrection of the ancient Holy Roman Empire. These political and religious leaders are also referred to in Scripture as the “beast” and the “false prophet” (Daniel 11:45; 2 Thessalonians 2:4).

We are told in Scripture that during that future time of Jerusalem’s occupation, “two witnesses” will prophesy for 1260 days or 3-1/2 years (compare Revelation 11:3). This will apparently happen at the same time when certain Church members will be at a “place of safety” here on earth to be protected from the beast and the false prophet (compare Revelation 12:14). The time frame for the testimony of the two witnesses of 1260 days or 3-1/2 years corresponds with “a time and times and half a time” or 3-1/2 years in Revelation 12:14, describing the duration of stay of Church members at the place of safety. (Please realize that one year has 360 days according to the Hebrew calendar, and that the term “time” means “year”, compare Daniel 4:16.)

These two witnesses are called in Revelation 11:4 “the two olive trees and the two lampstands.” This is an obvious reference to a passage in Zechariah 4:3, 11–14.

Over the years, there has been much speculation about the identity of the “two witnesses.” Some fanciful and some down-right ridiculous concepts have been advanced, and there have been people throughout history—it seems—who claim that they are one of the “two witnesses” or that they know who they are.

The truth is that it has not yet been revealed who the two witnesses are, or will be—and we strongly hold that those who may believe that THEY ARE the two witnesses are misled, and are misleading others!

Moses? Elijah? Enoch?

Some claim today (thereby inadvertently adopting the opinion of some confused Catholic “church fathers”) that the two witnesses are or will be ancient Moses and ancient Elijah or ancient Enoch, who will either be resurrected from the dead, or who have been kept alive for thousands of years in a state of “limbo”—not really being alive and not really being dead. Apparently, this latter concept is alluded to in the uninspired Book of Enoch—a Jewish legend and fairy tale, which has correctly been rejected as part of the inspired Word of God. Others feel that the two witnesses are two angels. However, there is absolutely NO indication in the Bible that any of these foregoing human ideas are accurate!

In this regard, note in Scripture that Moses died, that God buried him, and that his grave is unknown (Deuteronomy 34:5–6). Hebrews 11:23–29, 39–40 teaches that Moses will be resurrected from the dead at the time of Christ’s Second Coming—and not before then. This means that he cannot be one of the two witnesses. The same is obviously true, then, for Elijah and Enoch. As we discussed earlier in this booklet, Elijah and Enoch also died, and they await the resurrection from the dead. They are not one of the two witnesses.

What We DO Know From Scripture

Let us carefully review what CAN be safely said about the two witnesses, by reviewing God’s revealed Scriptures. Everything beyond that belongs in the realm of speculation, which is not revealed Godly knowledge at all, but is, instead, nothing more than human ideas and fabrications.

The commentary of Jamieson, Fausset and Brown points out:

“They are described by symbol as ‘the two olive trees’ and ‘the two candlesticks,’ or lamp-stands, ‘standing before the God of the earth.’ The reference is to [Zechariah] 4:3, [Zechariah] 4:12, where two
individuals are meant, Joshua and Zerubbabel, who ministered to the Jewish Church, just as the two olive trees emptied the oil out of themselves into the bowl of the candlestick. So in the final apostasy God will raise up two inspired witnesses to minister encouragement…”

Even though it is true that the book of Zechariah might refer, in one sense, to Joshua and Zerubbabel who were alive at the time of Zechariah’s writing, both the books of Zechariah and of Revelation are primarily prophetic in nature.

Since the books of Zechariah and Revelation contain prophecies for our time, they cannot be used to prove that the two witnesses of the end time were alive at the time of Zechariah and John. They cannot be used, either, to prove that the two witnesses are Moses and Enoch or Elijah, whom God kept alive supernaturally in some unexplained way, because, as mentioned, we are clearly told that Moses and Enoch DIED (compare Hebrews 11:5, 13, 23–29, 39–40; Deuteronomy 34:7). To postulate that God will resurrect Moses and Enoch or Elijah to physical life again in these end-times, prior to Christ’s return, is without any biblical basis whatever.

For the same reason, the statements in the books of both Zechariah and Revelation about the two witnesses “standing” before God, cannot be used to prove that they are angels. We read in the 11th chapter of the book of Revelation that the beast or military ruler will kill the two witnesses, and that their dead bodies will lie in Jerusalem for 3-½ days (Revelation 11:7–10). Since they will be killed, they cannot be angels, as angels cannot die (Luke 20:35–36).

Unger’s Bible Handbook points out:

“Although the two witnesses are commonly identified as Moses and Enoch or Moses and Elijah, such identifications are scarcely tenable… These witnesses are evidently two members of the latter-day remnant. They are Christ’s witnesses… Their message is Christ’s lordship over the earth… proclaiming the soon coming of the King of kings to take possession of the earth… they are killed by the beast (head of the revived Roman Empire, Rev. 13:1–10; 17:8)… but not until they have completed their testimony…”

The Death and Resurrection of the Two Witnesses

Following their death, they will be resurrected and ascend to heaven in a cloud, at the end of the “second woe,” and at the beginning of the “third” and final “woe,” when the seventh angel sounds (Revelation 11:11–15, 19—compare Revelation 16:17–18; both passages speak about lightnings, noises, thunderings and an earthquake, showing that both passages describe the same event and the same time setting).

The resurrection of the two witnesses will take place, then, at the same time as the first resurrection of the just to immortality, when the seventh or last angel sounds (compare 1 Corinthians 15:51–52; 1 Thessalonians 4:16; Matthew 24:30–31). At that time, those who died in Christ will be resurrected to immortality, together with those in Christ who will still be alive and changed to immortality at that moment, and all of them will ascend “in the clouds to meet the Lord in the air” (1 Thessalonians 4:17). This will include the two witnesses who were killed, but who will be resurrected 3-1/2 days later to immortality, and who will ascend “to heaven in a cloud” (Revelation 11:11–12) to meet the Lord in the air, together with all the other resurrected and changed saints.

What the Bible tells us is that at the very end, just prior to the return of Jesus Christ to this earth, two extraordinary human beings will prophesy and warn this world for 3-1/2 years. During the time of their testimony, no one can harm them, as they will have supernatural protection and powers from God. Although the powers described remind us of acts performed by Moses and Elijah, “it is not necessary to assume that John expected them to return literally” (Broadman Bible Commentary, vol. 12, page 303). Rather, they will be human beings, sent by God to give this world a last warning, going before the returning Christ “in the spirit and power of Elijah” and Moses (compare Luke 1:17).

Chapter 13 – The Dragon and the Woman

Revelation 12

The Dragon

Before Christ returns, some very important events will first have to take place; events that will affect the true Church of God. Revelation 12 begins to describe these events by referring first to a very ancient event—the rebellion of Lucifer, the “dragon,” and his angels against God. This rebellion occurred prior to Genesis 1:2 and prior to the creation of man. Note that an entire one-third of God’s holy angels followed Satan in this coup d’etat to dethrone God. Satan, who was originally called Lucifer, and his angels failed in that attempt, and the angels subsequently became known as demons (compare Isaiah 14; Ezekiel 28; Luke 10:18; Jude 6; 2 Peter 2:4). (For more information, please read our free booklets, “The Theory of Evolution—a Fairy Tale for Adults,” and “Angels, Demons and the Spirit World”).

Lehman Strauss, The Book of Revelation, comments on Satan’s rebellion, as follows, on page 230:

“There is a mass of evidence… which demonstrates beyond doubt that there was a long interval between the first creation, described in the first sublime sentence of the Bible and the chaos of the second verse. It was during this interval that the war in Heaven was begun by Lucifer’s rebellion. God’s next revealed move was the creation of man…”

The Woman

The account in Revelation 12 continues to describe the “woman” giving birth to a Child, and the dragon’s unsuccessful attempt to kill the Child.

The woman is pictured as being clothed with the sun, with the moon under her feet, and with a garland of 12 stars on her head (Revelation 12:1). In Genesis 37:9–11, Jacob and his wife Rachel, Joseph’s mother, are symbolized as the sun and the moon, and Joseph’s brothers are symbolized as eleven stars, bowing down to Joseph. It appears, therefore, to be very plausible that the TWELVE stars in Revelation 12:1 refer to the TWELVE tribes of Israel (including Joseph).

Revelation 12:2–5 refers to the fact that Mary gave birth to Jesus Christ and that Satan attempted unsuccessfully to kill Christ through King Herod (Revelation 12:4; Matthew 2:13, 16).

We understand that the woman is, first of all, symbolic for Eve (Genesis 3:15); then for the Old Testament Church which would evolve from Abraham, Isaac and Jacob, and Jacob’s TWELVE sons, and which would become known as the Church of Israel in the wilderness; then for Mary, the mother of Christ; and—subsequent to Christ’s ascension—for the New Testament Church of God (compare Matthew 25:1; Ephesians 5:22–32; 2 Corinthians 11:2; Galatians 4: 26).

Revelation 12:6 tells us that the woman—the New Testament Church—fled into the wilderness for 1,260 days. As mentioned earlier, when discussing Christ’s message to the seven churches, this has been understood as referring to prophetic days or YEARS. The Bible makes it clear that sometimes, “days” can refer to a corresponding number of “years.” The “day-for-a-year principle” is expressed, for example, in Numbers 14:34 and Ezekiel 4:6. The true Church of God continued to exist, but it was not greatly noticed by the world during that period of about 1,260 years.

The Dragon’s Future Fight Against the Woman

Commencing with Revelation 12:7, events that will take place at the time of the end—still future—are being described. A new war is depicted between Satan and God—another demonic attempt to dethrone God. But Satan will fail again and will be cast back down to the earth, to subsequently persecute the woman with “great wrath” (Revelation 12:7–13).

While the woman has flown to her place of safety, here on earth, with two wings of a great eagle (compare Exodus 19:4; Deuteronomy 1:31; 32:11; Isaiah 63:9), to be nourished there for 3-½ years (Revelation 12:14), Satan will spew water out of his mouth like a flood after the woman. This might perhaps allude to an army or to a military force (compare Daniel 11:10; Jeremiah 47:2–3). The earth will open its mouth to help the woman (compare Numbers 16:31–32). All of this will happen on earth—not in heaven, as some who believe in the false concept of a secret rapture erroneously teach.

Satan will proceed to persecute others within the Church who will not be at the place of safety here on earth (those belonging to the prophetic “church of the Laodiceans,” compare Revelation 3:14–19, including 144,000 Israelites and the great multitude of Gentiles, mentioned earlier).

Chapter 14 – The Two Beasts

Revelation 13

In the thirteenth chapter of the book of Revelation, John sees two “beasts.” These are symbolic descriptions of powerful world empires.

The First Beast (Revelation 13:1–10)

Beginning with Revelation 13:1, John sees—in a vision—a fantastic beast rising up out of the sea, which has seven heads and ten horns, and on his head ten crowns. This reminds us of Satan’s description in Revelation 12:3 as “a great, fiery red dragon having seven heads and ten horns…” Revelation 12:9 identifies the dragon as Satan the devil. This shows that Satan is giving his power to the beast (compare Revelation 13:2, 4).

The beast with the seven heads and ten horns was like a leopard, with feet of a bear and a mouth of a lion (Revelation 13:2). In the book of Daniel, chapters 2, 5, 7 and 8, we are told that, beginning with the ancient Babylonian king, Nebuchadnezzar, there would arise four world-ruling empires on this earth—the Babylonian Empire (Daniel 2:36), the Medo-Persian Empire under Cyrus, Xerxes and others (Daniel 5:28), the Greco-Macedonian Empire under Alexander the Great and his generals (Daniel 8:20–21), and finally, a fourth Empire (Daniel 2:33; 7:7). In Daniel 7:3–24, these four empires or kingdoms are compared with a lion, a bear, a leopard with four heads, and a terrible beast with ten horns (Daniel 7:7).

Comparing these four beasts in the book of Daniel with the one beast in Revelation 13, we can see that the beast in Revelation is a conglomeration of those four beasts in Daniel. It has seven heads, because it combines the head of the lion, the head of the bear, the four heads of the leopard, and the head of the fourth beast with ten horns. Virtually all Bible scholars confirm the historical fact that this fourth beast was the Roman Empire. It was to be divided (Daniel 2:41). This division happened in 286 A.D. under Diocletian. By the fourth century, the Roman Empire had two capitals—one in Rome and one in Constantinople.

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

Revelation 13:3 explains that one of the seven heads of the beast would be mortally wounded and then be healed. This is a reference to the head of the fourth beast in the book of Daniel—the Roman Empire—which was all but destroyed, but which was subsequently healed or revived. None of the previous three empires or kingdoms in the book of Daniel were restored after they had been destroyed. They just ceased to exist. It was different, however, with the fourth beast—the Roman Empire. It would receive a deadly or mortal wound, but it would be healed.

The deadly wound refers to the fall of Rome in 476 A.D. But as we saw, that mortal wound would be healed. The ancient Roman Empire “died”—but it re-appeared again on the world scene in successive revivals.

The Ten Revivals of the Roman Empire

The first three resurrections or revivals of the Roman Empire after its fall occurred under Geiseric of the Vandals; Odoacer of the Heruli; and Theodoric of the Ostrogoths. But they did not yet “heal” the deadly wound. Rather, historians refer to these three initial revivals as the “transition age” of the Roman Empire. They temporarily “revived” the Roman Empire to an extent, but they did not bring it back to its earlier power and influence. All three leaders of these first three resurrections were followers of Arianism—a religion, which taught some truth, mixed with error. It held, correctly, that God is not a Trinity, but it denied, incorrectly, that Jesus Christ is God. (For more information, please read our free booklets, “Is God a Trinity?” and “God Is a Family.”)

Arianism was later condemned by the Roman Church. Daniel 7:24 explains that a “little horn” would “subdue” three resurrections of the fourth beast—the Roman Empire. This is a reference to the Roman Church, which subdued Rome’s FIRST three resurrections under “barbarian” or “Arian” powers.

The actual “healing” of the deadly wound signifies the fourth resurrection of the ancient Roman Empire, which occurred in 554 A.D., when Justinian, who was heavily influenced by his Roman Catholic wife, defeated the Ostrogoths and marched into Rome. He united the Eastern and Western parts of the ancient Roman Empire and restored the entire Empire. Historians refer to this event as the “Imperial Restoration.”

The fifth resurrection occurred under Charlemagne in 800 A.D.; the sixth under Otto the Great in 962 A.D.; the seventh under Charles V of Hapsburg in 1530 A.D.; and the eighth under Napoleon (which lasted from 1804 A.D. until 1814 A.D., when Napoleon abdicated at the battle of Leipzig).

Following Napoleon, two more resurrections were to occur, as the fourth beast in Daniel 7 and the beast in Revelation 13 had TEN horns. The ninth resurrection happened under Mussolini and Hitler. We are observing right now the beginning of the tenth and final resurrection of the ancient Roman Empire in continental Europe (For more information of the ten successive revivals of the ancient Roman Empire, please read our free booklet, “Europe in Prophecy.”)

The Second Beast (Revelation 13:11–18)

Beginning with Revelation 13:11, John sees in vision a second beast coming up out of the earth. This second beast had two horns. It looked like a lamb (Jesus Christ is referred to as the Lamb of God throughout the New Testament, compare John 1:29), but it spoke like a dragon (Remember that Satan is identified as a dragon in Revelation 12:3, 9). This second beast is obviously a religious power, which is influenced by Satan, while pretending to speak on behalf of Christ. We read in 2 Corinthians 11:15 that Satan’s “ministers also transform themselves into ministers of righteousness.” Jesus warned that many would come in His name, admitting that He was the Christ or Savior, and deceive many through their wrong teachings (compare Matthew 24:4–5).

This deception will be magnified by the fact that the second beast will be able to perform “great signs, so that he even makes fire come down from heaven on the earth in the sight of men. And he deceives those who dwell on the earth by those signs which he was granted to do…” (Revelation 13:13–14).

As discussed before, we read in 2 Thessalonians 2:9–11 about the end-time representative or leader of this second beast power, as follows: “The coming of the lawless one [the man of sin or son of perdition, who will claim to be God, verses 3 and 4] is according to the working of Satan, with all power, signs and lying wonders and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved. And for this reason God will send them [that is, He will allow it] strong delusion, that they should believe the lie…”

The Image of the First Beast (Revelation 13:14)

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

Albert Barnes’ Notes on the Bible agrees, stating the following regarding the nature of the “image”:

“All that is stated here would be fulfilled if the old Roman civil power should become to a large extent dead, or cease to exert its influence over people, and if then the papal spiritual power should cause a form of domination to exist strongly resembling the former in its general character and extent, and if it should secure this result—that the world would acknowledge its sway or render it homage as it did to the old Roman government. This would receive its fulfillment if it be supposed that the first ‘beast’ represented the ancient Roman civil power as such; that this died away—as if the head had received a fatal wound; that it was again revived under the influence of the papacy; and that, under that influence, a civil government, strongly resembling the old Roman dominion, was caused to exist, depending for its vital energy on the papacy, and, in its turn, lending its aid to support the papacy.

“All this in fact occurred in the decline of the Roman power… In the empire which then sprung up, and which owed much of its influence to the sustaining aid of the papacy, we discern the ‘image’ of the former Roman power; the prolongation of the Roman ascendency over the world.”

Similarly, John Gill’s Exposition of the Entire Bible:

“… the Roman empire… had received a deadly wound… but now revived in… the pope of Rome… the image made to this beast some understand of the translation of the empire to Charles the great, and his successors the emperors, by the pope of Rome, he ordaining so many electors to [choose] a king of the Romans, and elect an emperor when one was wanting; and this was an image to the first beast… for the power of inaugurating and crowning these emperors, and of setting up and deposing them when the pope pleased, lie reserved to himself…”

However, this passage is not just of historical application, but it also contains a prophecy for the immediate future. Many commentaries suggest, therefore, that the “image” might very well point at an ultimate literal fulfillment—and this even more so, as there have been isolated incidents in the past, which might serve as forerunners to a final all-encompassing deception.

We read in Revelation 13:15 that the image will speak and cause those to be killed who will not worship the image of the beast. In applying this statement figuratively and quite literally, John Gill writes:

“[This] may be understood either of the images of the virgin Mary, and other saints, which it is pretended, and the people are made to believe, that they do at times actually speak, and really weep and laugh, as it may serve their different purposes; or this image may be said to speak by the decrees, canons, anathemas, curses, threatenings, persuasions, doctrines, and blasphemies of the pope and his clergy… these are the known orders and decrees of the Papacy, which have been executed by the Inquisition, and other hands, in innumerable instances…”

The commentary of Jamieson, Fausset and Brown adds the following:

“Charlemagne’s image was set up for homage; and the Pope adored the new emperor…’ Rome’s speaking images and winking pictures of the Virgin Mary and the saints are an earnest of the future demoniacal miracles of the false prophet in making the beast’s… image to speak.”

Lehman Strauss writes in “The Book of the Revelation”:

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

Whatever the exact meaning of the speaking image, it is clear that it describes a future worldwide demonic deception, causing all who won’t worship and obey the beast (Revelation 13:4, 8, 12) and its image (Revelation 13:15), to be killed.

Chapter 15 – The Mark of the Beast

Revelation 13:16–17

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

This mark of the first beast is clearly associated in Scripture with the violation of God’s Sabbath commandment (compare Exodus 31:13; Ezekiel 20:20; Isaiah 56:2; Isaiah 58:13; Amos 8: 5; Exodus 16:23, 26; Exodus 31:15). In the Bible, the “right hand” is associated with work (Psalm 90:17; 137:5). The “forehead” is the seat of thoughts (Ezekiel 3:8; 9:4; Revelation 7:3).

We are told that the “little horn”—a reference to the Roman Catholic Church, as we have seen—would try to “change times and law” (Daniel 7: 25)—that is, God’s law regarding holy time. The Roman Church has changed the calendar in Europe, which identifies Sunday as the last day of the week, rather than the 7th-Day Saturday-Sabbath. It commands that Christians are to rest on Sunday, and it did command in the past that they were to work on Saturday. We will experience something similar very soon.

The “image” will influence the first beast—the final European revival of the ancient Roman Empire—to enjoin people to work on the Sabbath, while prohibiting to work on Sunday. As in the past, it will thereby “cause” the death of true Christians (compare Revelation 13:15).

It might be difficult to imagine that in this sophisticated time of reason and enlightenment, Sabbath-keeping Christians will actually be persecuted by European governments—at the instigation of a religious power—for keeping the Sabbath and refusing to work on that day. But we should not forget what happened less than 60 years ago in Europe to Jews and other “unpopular” religious groups. At that time, the government succeeded in persecuting many innocent victims, while powerful religious organizations stood idly by. In the future though, religion will actually play an active part in the persecution. As Satan will be behind this terrible persecution yet to come, we can rest assured that it WILL happen. More importantly, God has clearly prophesied in His Word that it will happen (compare Revelation 6:9–11; 17:6; 18:24; 19:2; see also Matthew 24:9–13).

God warns us not to worship the beast and his image, and not to receive his mark on our forehead and on our hand (Revelation 14:9). If we do, we will “drink of the wine of the wrath of God, which is poured out full strength into the cup of His indignation” (Revelation 14:10). On the other hand, true Christians, who are not protected at the place of safety, WILL be killed for their refusal to worship the beast and its image, and to receive the mark. But notice how Revelation 20:4, 6 describes their glorious future:

“… I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshipped the beast or his image, and had not received his mark on their foreheads and on their hands. And they lived and reigned with Christ for a thousand years… Blessed and holy is he who has part in the first resurrection… they shall be priests of God and of Christ, and shall reign with Him a thousand years.”

Chapter 16 – 666 – The Number of the Beast

Revelation 13:18

Revelation 13:17 tells us that no one will be able to buy or sell if he does not have the mark or the name of the first (political and military) beast, or the number of his name. Verse 18 reveals that the famous “number of the beast” is the “number of a man.” We are told to “calculate” the number, which is 666. King Lateinos was the founder of Rome. In the Greek, every letter has a numerical value. The numerical value for “Lateinos” is 666. Therefore, the first beast is again clearly identified as the Roman Empire—the number 666 identifying the founder of the Roman Empire—Lateinos.

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

Chapter 17 – The 144,000

Revelation 14

144,000 servants of God are mentioned in Revelation 14:1–5. They are depicted standing with Christ on Mount Zion, here on earth. The time setting is after Christ’s return. They sing a new song, a song that reaches God’s throne in heaven (verse 3), as do our prayers today (compare Revelation 5:8; 8:2–5). God has found no fault in them (Revelation 14:5). This description reminds us of Christ’s message to the angel of Philadelphia (compare Revelation 3:7–12). Both have the Father’s name written on their foreheads (Revelation 14:1; Revelation 3:12). Note, however, that Revelation 14 does not say that these 144,000 are the only ones who will be in the first resurrection. Revelation 14:4 points out that the 144,000 are “firstfruits,” but it does not say that they are “the” firstfruits or the “only” firstfruits.

The 144,000 in Revelation 14 might perhaps be the same group of 144,000 mentioned in Revelation 7. Most commentaries suggest this, but we cannot be totally certain.

For instance, Albert Barnes’ Notes on the Bible states in regard to the 144,000 in Revelation 14: “These are evidently the same persons that were seen in the vision recorded in Rev. 7:3–8…”

John Gill’s Exposition of the Entire Bible points out: “and with him an hundred forty and four thousand; the same with those in Rev. 7:3…”

The New Bible Commentary: Revised, states: “The identity of the 144,000 seems determined by 7:1–8… John would hardly represent two different groups by such an extraordinary…. number, especially when he adds that both companies bear the mark of God in their foreheads…”

The Broadman Bible Commentary writes: “This group bears the mark as the 144,000 of 7:4–8 and is probably the same.”

Although it appears possible or even probable that the two groups of 144,000 in Revelation 7 and 14 are identical, we need to wait for God’s clear revelation to us as to who, exactly, the 144,000 in Revelation 14 will be.

Chapter 18 – The Torment of the Wicked

Revelation 14:9–11

Does the Bible, particularly a passage in Revelation 14:9–11, teach that the wicked will be tormented forever in hell fire?

Revelation 14:9–11 reads:

“Then a third angel followed them, saying with a loud voice, ‘If anyone worships the beast [an end-time political leader, as well as the political system that he represents] and his image [made by an end-time religious system, as well as by a religious leader representing that system] and receives his mark on his forehead or on his head [permitting or preventing him to buy and sell, Revelation 13:16–17], he himself shall also drink of the wine of the wrath of God, which is poured out full strength into the cup of His indignation. He shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb [Jesus Christ]. And the smoke of their torment ascends forever and ever; and they have no rest day or night, who worship the beast and his image, and whoever receives the mark of his name.”

Most commentaries teach that this passage describes the never-ending torment of wicked souls in an eternal hell fire. The Nelson Study Bible, in altering the literal wording of the passage, states:

“A third angel announces with a loud voice the tragic eternal destiny of the one who rejects the offer of the gospel (vv. 6,7) and worships the beast (ch. 13)… In the just outworking of God’s wrath, unbelievers who worship the beast will be tormented… forever and ever, with no rest day or night.”

No Everlasting Torment of the Wicked

However, reading the passage carefully, it does not say that the wicked will be “tormented… forever and ever.”

The Broadman Bible Commentary discusses the problems with such an interpretation. It states, in volume 12, on page 320:

“The greatest problem of interpretation in this passage is the apparent vindictiveness. Christian interpreters have regarded it as sub-Christian reflecting the stress of the time but impossible to reconcile with the teaching of Jesus. Some reject its obvious implications since such endless and horrible suffering could serve no good purpose and offer no prospect of release… Others see the language as dealing with ultimate realities and prefer a literal interpretation. Their case merely points out that man has brought this judgment on himself. Others believe that if there are those who resist God’s love finally, they, with Hades and Death, will be thrown into the lake of fire (20:14ff), which is ‘extinction and total oblivion.’”

The last interpretation comes closer to the truth than the others. But even it misunderstands, apparently, that the passage in Revelation 14:11 does NOT talk about the final fate of the wicked.

As we point out in our booklets,“Do You Have an Immortal Soul,” and “God’s Commanded Holy Days,” and as will be discussed in detail in this chapter of the booklet,there is NO ever-burning hell fire, NOR will the wicked be tormented for all eternity. Rather, they will be BURNED UP in the THIRD resurrection—that is, after the Millennium and the Great White Throne Judgment period (compare Revelation 20:4–15).

The passage in Revelation 14:11 does not talk about that specific time period. It refers to the coming of Jesus Christ and the time when people will worship the beast and receive its mark. All of this will occur BEFORE the Millennium.

What IS the Meaning of Revelation 14:11?

One key point is to realize what it says and what it does not say. It DOES say that the SMOKE of their torment will ascend forever and ever. It DOES NOT say that THE WICKED will be tormented forever and ever. Rather, the wicked will be burned up in fiery plagues, and it is their smoke—evidence that the fire has done its work—which ascends forever and ever. Smoke results from something burned. This indicates that they were consumed and that all that remains is smoke. We also read in Malachi 4:3 that the ASHES of the wicked will be under the feet of the righteous. Psalm 37:20 tells us that the wicked shall “perish”—“into smoke they shall
vanish away.” It is not the punishment of the fire, but the result of that punishment, which is being addressed in Revelation 14:11.

What “Forever” Means…

We also need to understand that the biblical expression “forever” does not have to mean “for all eternity.” The words are often a translation from the Hebrew “olam” and the Greek “aion” or “aionios,” meaning “age,” or “age-lasting” (compare Young’s Analytical Concordance to the Bible). In Revelation 14:11, the Greek words translated as “for ever and ever” mean, according to Young’s, “to ages of ages.” The Englishman’s Greek New Testament translates this verse as follows: “And the smoke of their torment goes up to ages of ages…”

We read in Exodus 21:6 that the servant would belong to his master “forever.” Here, the word describes a relationship that would last until the death of either the master or the servant. In 1 Samuel 1:22, Hannah, the mother of Samuel, took him up to the temple to remain there forever. Verse 28 explains that this meant, “as long as he lives.”

In Jonah 2:6, the term “forever” describes the time span of “three days and three nights,” as made clear in Jonah 1:17. Jonah, when in the belly of the sea monster, prayed about the earth with her bars being about him forever. What he was actually saying here is that as long as he was in that particular situation, the earth was about him.

Jude 7 speaks of the vengeance of eternal fire that burned Sodom and Gomorrah, though these cities are not still burning nor are the people still suffering that vengeance. The fire only burned for a while. An “aeonian fire” does not refer to a fire that never goes out. After it completely destroyed and obliterated those ancient cities, it burned itself out when there was nothing else left to consume. The smoke from that fire ascended for a while. It is not still ascending today. Jesus shows that the people in the cities of Sodom and Gomorrah will be resurrected in a period of judgment yet future (compare Matthew 10:15).

The people worshipping the political and religious leaders of the end-time Babylonian system will be tormented “forever”—that is, until they die. They “have no rest day or night,” as long as they are alive and remain part of that system falling under God’s wrath; that is, before they are destroyed by the fiery plagues of God’s last seven bowls judgment (Revelation 16:1–21).

The Smoke of Their Torment

The smoke of their torment will ascend for a while—as long as the necessary conditions exist to allow smoke from burned bodies to ascend. This does not mean that burned wicked souls will be tormented for all eternity. We read that the smoke from the Babylonian system—and from the city of modern Babylon, which is built on seven hills (Revelation 17:18, 9)—will rise up “forever and ever” (Revelation 19:3—based on the Greek, it should say, according to Young’s and the Englishman’s Greek New Testament, “to the ages of the ages”). Babylon “will be utterly burned with fire, for strong is the Lord God who judges her” (Revelation 18:8). The kings of the earth “will weep and lament for her, when they see the smoke of her burning, standing at a distance for fear of her torment” (verses 9–10). This is a reference to the smoke from buildings, but the fire won’t burn for all eternity. In fact, we read that the great city of Babylon (verse 10) “shall not be found anymore” (verse 21).

Likewise, we read in Isaiah 34:9–10, that the smoke from the land of Edom will “ascend forever”—that is, until the fire has burned up all consumable material. As in the case of the burned cities of Sodom and Gomorrah, that fire of Edom will not burn for all eternity.

The unrepentant wicked will ultimately be burned up. That will happen AFTER the Millennium and the Great White Throne Judgment. However, the passage in Revelation 14:11 does not address that time period. It merely serves as a forerunner and a warning. Most people who will worship the false political and religious system of Babylon, as well as its human representatives, won’t fully comprehend what they will be doing—they will not commit the unpardonable sin leading to the second death, from which there will be no resurrection (Revelation 20:14–15; 21:8). Rather, God will bring them back to life in a Second Resurrection, when the gravity of their wrong conduct will be revealed to them, and when they will be given an opportunity to repent and accept God’s Way of Life.

An Ever-Burning Hell?

This prompts the question, however: Does the rest of the Bible teach the existence of an ever-burning hell fire in which wicked souls are tormented for all eternity? Do the wicked go to hell?

The concept that the wicked go to an ever-burning hell after their death is nowhere taught in Scripture. The Bible does not teach the existence of an ever-burning hell where the wicked souls of departed ones are tortured continually for their evil deeds.

Origin of the Idea of an Ever-Burning Hell

The concept of an ever-burning hellfire is derived from paganism. Richard Craze explains in his book, “Hell, An Illustrated History of the Netherworld,” copyrighted 1996:

“… the old horned gods of the Stone Age people became the new rulers of hell. There was a sort of logic in locating the place of the dead below ground—the underworld—because that was exactly where the dead were buried… The early [nominal] Christians borrowed Hel’s name [the goddess Hel ruled over the place of the “lost souls” in Viking mythology] for their own place of punishment… The early [nominal] Christians borrowed heavily from earlier mythologies, and the generally accepted appearance of Satan is an amalgamation of such things as the horns and shaggy hindquarters of the Greek god Pan, the wings of the Mesopotamian devil Pazuzu, and the scales and dragon skin of the Persian Azhidaahaka…

“The Greeks borrowed freely from the Babylonians… Pluto, Zeus’ brother, governed [hell] with a merciless severity and subjected his poor guests to the most ingenious tortures… [Others] were consigned to the deep bottomless pit… ruled by Kronos. Here they would suffer eternal torment… sinners were tortured for eternity… The Romans knew exactly where hell was located—underneath Italy. Everything else they borrowed from the Greeks.”

The author also points out: “… it was the Synod of Bishops in Constantinople in 543 that… set the seal on hell, when they decreed that ‘if anyone shall say or even think that there is an end to the torment of… ungodly persons, or that there ever will be an end to it, then let them be excommunicated.’ And they promptly excommunicated Origen, an early Church father, for saying that he thought hell was finite.”

Origin of the Concept of Limbo and Purgatory

In addition, the Bible does not teach the concepts of “limbo” or “purgatory,” either. These concepts have their origin in pagan mythologies, as well.

Craze points out these most incredible facts:

“The early [nominal] Christians… introduce[d] the concept of a sort of waiting-room, where souls would stay for [a while]. They found a ready-made idea—limbo—that they freely borrowed from the Romans, who had borrowed it from the Greeks. Limbo became a place where anyone who did not quite fit could be put… Purgatory… was a cross between limbo and hell… Jesus’ mother, the Virgin Mary, was called back from heaven, where she had been asleep (the Dormition). She was given the keys of hell to look after, and the running of the purgatory. She does not administer any punishments—in fact, her main job seems to be protecting the souls of the sinners from the wrath of her son [Jesus Christ!!!]. Purgatory became a sort of temporary hell—but one from which sinners could be rescued.”

However, the Bible does not teach the concepts of limbo, purgatory or of an ever-burning hell.

The Gehenna Fire

It is true that the New Testament speaks about a fiery place, which is translated in some English Bibles as, “hell.” The Greek word for this place is “gehenna.” It does not, however, describe an ever-burning hell, as commonly understand by many. Craze explains:

“Gehenna—the place of fire. It is probable that it was named after the place just outside Jerusalem where the household rubbish, including the bodies of criminals and animals, was burnt.”

Gehenna, which designates the valley of Hinnom, is located outside Jerusalem. Trash, animal carcasses and even the dead bodies of criminals were thrown into that fire to be burned up. The Bible applies the concept of that Gehenna fire to the fire awaiting the wicked to destroy them. That fire is referred to in many places as the “lake of fire” or the second or final death (compare Revelation 20:14). The wicked will be thrown into that “hell fire” to be burned up and destroyed—they will not be tortured for ever and ever. The act of their extinction will occur with sudden finality, and the wicked will quickly perish with only a brief comprehension of their empty fate!

The Nelson Study Bible states: “The imagery of hell (frequently called gehenna) comes from a garbage dump outside the walls of Jerusalem. Jesus’ hearers were familiar with the smoldering fires that always burned there.”

Fate of the Wicked

Please note the following excerpts from our free booklet, “Do We Have an Immortal Soul?,” addressing the concept of a fiery hell:

“The word ‘gehenna’ and the very concept of it are derived from the Valley of Hinnom outside Jerusalem in which the corpses of dead people, mainly criminals, would be burned up. It is another expression for the ‘lake of fire’ in Revelation 20:15, in which all who have acted wickedly, and who have refused to repent, will be thrown into, to be burned up or ‘devoured.’ (Remember that Hebrews 10:27… tells us that the wicked wait for God’s fiery indignation that will ‘devour’ them.). That is the ‘hell’ or the ‘gehenna’ fire that Christ is talking about… —‘the second death’ from which there will be no resurrection.

“Those who sin deliberately, willfully and maliciously, God will resurrect to physical life [please note that they were dead—not in heaven, hell, limbo or purgatory—and that they had to be brought back from death to physical life] to throw them—their physical body and their soul or their ‘life’—into ‘gehenna’ or the lake of fire (Revelation 20:13–15; 21:8). They won’t burn there forever—rather, they will be burned up. They are the ‘chaff,’ that will be ‘burned up’ with unquenchable fire (Matthew 3:12)—that is, no human can quench it. Notice that this fire will ultimately even burn up or bring to dissolution ‘heaven and earth,’ so that a ‘new heaven and a new earth’ can be created by God (2 Peter 3:10–13).

“The wicked, such as the rich man in Christ’s parable in Luke 16, will not burn forever and ever, for all eternity, in an everlasting hell fire, but they will be ‘burned up’ (cp. again Matthew 3:12). The Greek word for ‘burned up’ is ‘katakaio’—conveying the meaning that nothing of what is burned up will remain. We read in Revelation 18:8 that modern Babylon ‘shall be utterly burned with fire.’ The word for ‘utterly burned’ is, again, ‘katakaio’ in the Greek. And we are told that ‘that great city Babylon [will] be thrown down, and shall be found no more at all.’ (Revelation 18:21). In the same way, the wicked, such as the rich man in Luke 16, that are [brought back to life from the dead and then] thrown into ‘gehenna’ or the lake of fire [called the SECOND death!], will be ‘burnt up’—they ‘shall be stubble: and the day that cometh shall burn them up… that it shall leave them neither root nor branch.’ (Malachi 4:1). They will become ashes under the feet of the righteous (Malachi 4:3); it will be as if they had never existed (Obadiah 16).”

Fire Won’t Be Quenched

But what did Christ mean when He warned us in Mark 9:43–48 that the wicked would go to hell, into the fire that shall never be quenched, where “Their worm does not die, And the fire is not quenched”?

Note that Jesus does not say that the fire will burn forever, and that it will never go out. He said that it would not and could not be “quenched”—that is, nobody would (be able to) put it out as long as there was fuel to keep it burning. Once there is no more fuel, it will cease to burn.

The same terminology is used throughout the Bible for fire—or God’s wrath burning like a fire—but this does not mean that that fire or the wrath of God will burn forever. It burns as long as there is reason or “fuel” to burn. Note Jeremiah 4:4: “Circumcise yourselves to the LORD, And take away the foreskins of your hearts, You men of Judah and inhabitants of Jerusalem, Lest My fury come forth like fire, And burn so that no one can quench it, Because of the evil of your doings.” Compare, too, Jeremiah 21:12 and Amos 5:6.

We also read that God’s wrath, even though no one can quench it, will not “burn” forever. Psalm 30:5 says: “For His anger is but for a moment, His favor is for life.” And Micah 7:18 adds: “He does NOT retain His anger forever, Because He delights in mercy.”

God uses the same terminology of “unquenchable fire” for the ancient destruction of Jerusalem at the time of Jeremiah. We read God’s words in Jeremiah 17:27: “But if you will not heed Me to hallow the Sabbath day, such as not carrying a burden when entering the gates of Jerusalem on the Sabbath day, then I will kindle a fire in its gates, and it shall devour the palaces of Jerusalem, and it shall not be quenched.”

We read that this prophecy came to pass in the days of King Zedekiah of Judah, when King Nebuchadnezzar, king of Babylon, destroyed Jerusalem under his captain Nebuzaradan. We read in 2 Kings 25:9 that he “burned the house of the LORD and the king’s house; all the houses of Jerusalem, that is, all the houses of the great, he burned with fire.”

But that fire is not burning any more today. Jerusalem was rebuilt. It existed at the time of Jesus. The fire was never quenched, that is, deliberately put out, but it went out on its own when there was no longer any fuel to keep it burning.

The same is true for the future Gehenna fire—the lake of fire. We read that it will ultimately engulf and burn up the surface of the entire earth—we are told that “both the earth and the works that are in it will be burned up” (2 Peter 3:10). In fact, even the “heavens will be dissolved, being on fire, and the elements will melt with fervent heat” (verse 12). But after that, God will create “new heavens and a new earth in which righteousness dwells” (verse 13). At that time, there will be no more burning lake of fire, because nothing will exist anymore which needs to be burned. Revelation 21:4 tells us that at that time, there will be “no more death, nor sorrow, nor crying. There shall be no more pain.”

The Gehenna fire will apparently be burning throughout the time of the Millennium, the Great White Throne Judgment and the Third and Final Resurrection to “damnation” or “the final destruction” of the wicked.

“Their Worms Won’t Die”

Why does Jesus say that during that time, the worms of the wicked will not die?

Again, Christ uses language pertaining to the fire of Hinnom, which was burning outside Jerusalem, to illustrate a point. When some animal or body of dead criminals caught on the ledges below the rim, it would be devoured by “worms” or maggots. However, the maggots would not live forever—they would develop into flies. Those flies would deposit new eggs, and maggots would hatch from these eggs, eat the flesh, continue in the larval form for a few days, go through a metamorphosis and emerge as flies.

Nothing would exterminate the maggots—as nothing or no one would extinguish or quench the fire. But without fuel to burn or without flies to deposit new eggs, the fire would go out and maggots would cease to develop. Technically, Christ’s point is well taken, as maggots, in fact, did not die—they developed into flies—which would ultimately die. But His spiritual application is much more telling: The fate of the unrepentant wicked is inescapable. As no one quenched the fire or prevented maggots from developing into flies, so no one can change the fate of the unrepentant sinner.

Jesus quoted from a future prophecy in Isaiah 66:24, which says: “And they shall go forth and look Upon the CORPSES of the men who have transgressed against Me. For their worm does not die, And their fire is not quenched. They shall be an abhorrence to all flesh.” Please note that the “worms” or maggots are those developing on the corpses of dead people—they are NOT the dead people themselves.

The Broadman Bible Commentary agrees, stating as follows: “Hell with its unquenchable fire is ‘Gehenna’… Gehenna historically was a valley at the western edge of Jerusalem. Used at one time by worshippers of Molech as a place where their sons or daughters were offered in sacrifice, the valley was defiled during King Josiah’s religious reformation… Since that time it had been used as a dump for all kinds of refuse. Therefore it was correctly described as a place where maggots continually fed and multiplied (‘their worm does not die’) and where fire was always smoldering (‘the fire is not quenched.’).”

The wicked will be burned up in a temporary gehenna fire, to die the SECOND death, from which there will be no further resurrection to life (Revelation 20:14–15; 21:8). They will not be tortured forever and ever in an eternal hell fire, without ever being destroyed. We need to understand, too, that those who will be burned up will have committed the unpardonable sin. As it is true in regard to the concept of “hell,” very few have a proper understanding of what the “unpardonable sin” really is.

To learn more about the future of those who will be burned up in gehenna fire, because they have committed the unpardonable sin, as well as the fate of all of those who have died, please read our free booklet, “Do We Have an Immortal Soul?”

Chapter 19 – The Woman Riding the Beast

Revelation 17:1–18

In Revelation 17, John sees a fallen woman who sits on a scarlet-colored beast with seven heads and ten horns. There can be little doubt what Revelation 17 describes. As we explain in our free booklet, “Europe in Prophecy,” and as we will discuss more fully in this chapter, the scarlet-colored beast on which the woman sits depicts the last seven revivals of the ancient Roman Empire.

The Fallen Woman or Harlot

In biblical terminology, a religious entity is many times depicted as a woman. The true Church of God is identified as a woman (Revelation 12:6, 13–17); a virgin (2 Corinthians 11:2); and the wife of Jesus Christ (Revelation 19:7). Likewise, Christ’s true followers are identified as “virgins” (Matthew 25:1; Revelation 14:4). This will be discussed in more detail later in this booklet.

However, the woman who sits on the scarlet-colored beast is a FALLEN rich woman who has committed “fornication” with the inhabitants of the earth (Revelation 17:2; compare also verse 4, and Revelation 18:3, 9). She is identified as “the great harlot who corrupted the earth with her fornication” (Revelation 19:2). In biblical terminology, she is a fallen church, pretending to be the true Church of God, but, instead, persecuting Christ’s true disciples.

The woman is called, in verse 5, “Mystery, Babylon the Great, The Mother of Harlots and of the Abominations of the Earth.” This fallen church is called the “Mother Church,” which has “daughter churches.” We are told in verse 6 that the woman is drunk with the blood of the saints and with the blood of the martyrs of Jesus.

Verse 18 explains: “And the woman whom you saw is that GREAT CITY which reigns over the kings of the earth.”

The Great City on Seven Hills

Again, in Revelation 18:10, 16, 18, 19, 21, Babylon is identified as a prosperous and wealthy “great city” and a “mighty city” (compare, too, Revelation 14:8). Revelation 18:23 adds that by “your sorcery all the nations were deceived,” and Revelation 19:2 speaks of the judgment of the woman “who corrupted the earth with her fornication.”

With this background, let us read Revelation 17:9, which says: “Here is the mind which has wisdom: The seven heads are seven mountains on which the woman sits.”

According to Strong’s Exhaustive Concordance of the Bible, the Greek word for “mountain,” “oros,” means “mountain” or “hill” (see Strong’s No. 3733).

Young’s Analytical Concordance to the Bible agrees, defining the Greek word used in Revelation 17:9 as “mountain, mount, hill.”

This same word is used in Matthew 5:14, where Christ says: “You are the light of the world. A city that is set on a HILL cannot be hidden.” It is also translated as “hill” in Luke 4:29.

The New English Bible translates Revelation 17:9, as follows: “The seven heads are seven HILLS…” So do the Revised English Bible; the New International Version; the New American Bible; the Moffat Translation of the Bible; the Jewish New Testament, by David Stern; and a German Bible translation, “Die Gute Nachricht.”

The New Jerusalem Bible states: “The seven heads are THE seven hills…”

The Living Bible gives the following interpretation of the verse: “And now think hard: his seven heads represent a certain city built on seven hills where the woman has her residence.”

Verse 10 explains that the seven mountains or hills symbolize seven kings—seven military and political rulers. They describe the seven last resurrections of the ancient Roman Empire—with the last king or revival of the Roman Empire still to appear in the near future.

But remember that the woman is also identified as a CITY, which sits on seven mountains or hills.

Some Catholic and Protestant commentaries grasp for an explanation of this passage, which is different from the most obvious one (discussed below), because they realize that the passage is speaking about them. If they were to give the intended meaning of the passage, they would indict themselves as deserving of Godly judgment. Others accept the obvious explanation (discussed below), but claim that it has only historical relevance, without any meaning for us today or our immediate future. However, Revelation 17 is a prophecy, culminating, in Revelation 19, in the return of Christ—something, which has not yet happened.

So, then, what is the OBVIOUS explanation of Revelation 17:9? Which RELIGIOUS city is built on seven mountains or hills?

Identity of the Great City

Some few commentaries claim that the city described is Jerusalem. But this explanation makes no sense, neither historically, nor prophetically. As Stan Lindsay accurately explains in “The Human Drama,” on page 91:

“The most problematic passage in identifying Babylon as Jerusalem is Revelation 17:9, which says that the seven heads of the beast are seven mountains upon which the woman sits. This has been taken almost universally as a reference to Rome’s origin on seven hills. While topographically Jerusalem might be divided into seven hills, utilizing important ‘mounts’ that are inside and outside of the city walls, it would sound contrived. The seven hills almost certainly signify Rome.”

As mentioned by Lindsay, this is the overwhelming consensus of most biblical commentaries, and for valid and correct reasons, as we will see.

John Gill’s Exposition of the Entire Bible explains:

“As the woman is a city… these seven mountains, on which she sits, must be so many mountains on which the city is built; and what city can this be but Rome, which is so famous for being built on seven hills? This is taken notice of by Virgil, Horace, Ovid, Claudian, Starius, Martial, and others; and indeed there is scarce a poet that speaks of Rome but observes it: hence it has been sometimes called, by writers, the seven hilled city, and sometimes Septiceps, the seven headed city, which comes near to the language here: the names of the seven mountains were these, Capitolinus, Palatinus, Aventinus, Esquilinus, Coelius, Viminalis, and Quirinalis; the four first of these were taken in by Romulus, the first founder of it, and the three last by Servius Tullius, when he enlarged it; and upon the addition of the seventh mountain there was a feast kept, called Septimontium; and which was kept in seven places in the city; and was annually observed; and in this situation it was in John’s time; for Pliny, who was contemporary with him, expressly says, that in his time it took in seven mountains; and that this refers to a city in John’s time, then reigning over the kings of the earth, is certain…

“Now there was no imperial city, so built in his time, but Rome… and this confirms that the beast before spoken of, on whom the woman sat, is the Roman empire, since she is here said to sit on the seven mountains, on which Rome, the metropolis of that empire, was built…”

Matthew Henry’s Commentary on the Whole Bible states: “Seven mountains—the seven hills on which Rome stands…”

Albert Barnes’ Notes on the Bible agrees: “The seven heads are seven mountains—Referring, undoubtedly, to Rome—the seven-hilled city—Septicollis Roma.”

He adds, in his comments to Revelation 12:3: “Rome was built, as is well known, on seven hills… and was called the seven-hilled city (Septicollis)… Tertullian: ‘I appeal to the citizens of Rome, the populace that dwell on the seven hills’ (Apol. 35). And again, Jerome to Marcella, when urging her to quit Rome for Bethlehem: ‘Read what is said in the Apocalypse of the seven hills.’…”

Halley’s Bible Handbook points out:

“This description of Babylon the Great Harlot, Seated on the Seven-Headed Ten-Horned Beast, while it may have ultimate reference to a situation yet to appear, Exactly fits Papal Rome. Nothing else in World History does fit.”

Unger’s Bible Handbook states:

“The revived Roman Empire with its end-time emperor (the beast) appears as the agent of the harlot’s destruction… The revival of the Roman power under the beast will occasion great wonder and deception… The woman (ecclesiastical Babylon) has her headquarters in the beast’s capitol… which is the seven-hilled city of Rome… He rules over a ten-kingdom federation… and makes war against the Lamb… The harlot who has dominated and exploited the peoples of the earth… and who has ridden into last-day power on the beast, shall find the beast turning against her at the end to utterly destroy her… Destruction is her judgment… because of her evil desire to dominate earthly rulers for her own selfish and deceptive interests.”

Dave Hunt, “A Woman Rides the Beast,” quotes the “Catholic Encyclopedia” on page 67, as follows: “‘It is within the city of Rome, called the city of seven hills, that the entire area of the Vatican State proper is now confined.’’’

The Ryrie Study Bible adds: “…the name [Babylon] here seems to be a symbolic reference to Rome… In chapter 17 Babylon represents the false religious system that will center in Rome during the tribulation period. In chapter 18 it represents more the political and commercial aspect of the revived Roman Empire… Thus the term stands both for a city and for a system (religious and commercial) related to the city (much like ‘Wall Street,’ which is both a place and a system).”

The Nelson Study Bible states: “The seven heads of the beast… symbolize both seven mountains and seven kings. Since the word mountains also means ‘hills’… most interpreters understand this as referring to the seven hills along the Tiber River, a well-known designation of the city of Rome. However, seven mountains may also refer to successive world empires…”

The New Scofield Reference edition points out: “There are two forms which Babylon is to have in the end-time: political Babylon… and ecclesiastical Babylon… Political Babylon is the beast’s confederated empire, the last form of Gentile world dominion. Ecclesiastical Babylon is all apostate Christendom, in which the Papacy will undoubtedly be prominent; it may very well be that this union will embrace ALL RELIGIONS OF THE WORLD.”

Lehman Strauss writes in “The Book of the Revelation,” pages 295–301: “The Babylon of the Revelation is an apostate religious system clearly identifiable with all of Christendom, with papal Rome taking the lead in its formation… the world might applaud such a union, but we may be certain God is not in it… We are not surprised, then, when we see men and women of various religious faiths making pilgrimages to Rome to see a man who has been exalted as ‘the holy father,’ ‘the voice of God,’ and then bowing down to him as though he were a god.

“The Roman Catholic Church is playing her most strategic role in world affairs. Never before has she wooed and won so many devotees of other religions… Rome is known as the seven-hilled city… Here then is a prophecy referring to papal Rome, not history referring to pagan Rome… The wealth of the Roman Catholic Church and the Protestant denominations combined adds up to many billions of dollars… Students of ancient coins remind us that the coin of Vespasian represents Rome seated on seven hills. The Roman Catholic Church itself, in the Confraternity Edition of the New Testament (new edition, New York, 1963, page 337), claims that Rome is Babylon.”

Strauss also states the following about the woman riding the beast, on pages 292, 295: “Since the late Pope John ascended the papal throne, there has been a growing movement toward the merging of all religions into a world church…”

Remember that the woman which rides the beast, and which is called “Babylon the Great,” is depicted as a “harlot” (Revelation 17:16). She is also the “mother of harlots” (Revelation 17:5), implying that she, as the “mother church,” has “daughter churches.” She has made the inhabitants of the earth spiritually “drunk” with the “wine” or teachings of “her fornication” or doctrines which are not pure and true (Revelation 17:2). Rather, she is teaching the ancient Babylonian Mystery Religion (Revelation 17:5). The woman is responsible for the martyrdom of the saints of God (Revelation 17:6).

In conclusion, any honest evaluation of Revelation 17:9, in its context, must admit to the fact that John is describing, in prophetic terms, an end-time religious system, which is centered in the seven-hilled city of papal Rome, influencing and dominating the peoples of this world.

The Scarlet-Colored Beast with Seven Heads and Ten Horns

Chapters 17 and 18 of the book of Revelation need to be read together with Revelation 13. We have already discussed the events depicted in Revelation 13. We pointed out that the first beast, which is described in Revelation 13 as having seven heads and ten horns, identified past military and economic resurrections, as well as one future resurrection of the ancient Roman Empire in continental Europe.

We explained that the second beast, which is also described in Revelation 13 and which made an “image” to the first beast, is identified as a religious power. It is depicted as working hand in hand with some of the political and military resurrections or revivals of the first beast. We showed that the first “beast” can describe the revived Roman system, as well as the respective leader of that system, including the last leader of the final revival of the Roman Empire—which is yet future.

Seven Heads and Ten Horns

In chapter 17, a woman is described, riding a scarlet beast with seven heads and ten horns (verse 3). We discussed the passage in Revelation 17:9, 18, which states that the woman is a city that is built on seven mountains or hills.

The seven heads of the beast in Revelation 17 are identified as seven kings or kingdoms (Revelation 17:10). The ten horns are ten kings or kingdoms, but they are obviously different from the seven heads or kings. While the seven heads depict seven successive resurrections, the ten horns depict simultaneous rulership. The ten kings will, at the very end, receive power, together with the beast—the final military leader—“for one hour” (Revelation 17:12). The beast and the ten kings will make war with the Lamb, Jesus Christ (Revelation 17:14). These ten kings are identical with the ten toes in Daniel 2:34, 41–45, which toes will be destroyed by Jesus Christ, the stone in Daniel’s vision (Daniel 2:34, 45). The ten kings, then, are ten still future national rulers or nations, which will place themselves under the leadership of a mighty political personage, the beast. This will be the final “resurrection” of the Roman Empire.

Seven Last Revivals of the Ancient (Holy) Roman Empire

The seven heads of the beast, which are also identified as kings or kingdoms, are the seven LAST resurrections of the Roman Empire. We know this, because the woman only sat on the last seven resurrections, not on the first three ones (Remember, as we discussed, the little horn in Daniel 7:24, which is identical with the woman in Revelation 17, subdued the first three of the ten resurrections).

Six of those seven last resurrections, under the influence of the woman, have already happened. Recall from our previous discussion of the first beast in Revelation 13 that six of the last seven resurrections have already occurred, historically.

They were:

(1) The Imperial Restoration in 554 A.D. under Justinian. This occurred at the behest of the Roman pontiff or pope, especially Pope Pelagius and, to a lesser extent, previous Pope Vigilius;

(2) The Carolingian Empire under Charlemagne. He was crowned in 800 A.D. by Pope Leo III. His empire was called the “Holy Roman Empire”;

(3) The German Empire under Otto the Great. He was crowned in 962 A.D. by Pope John X. His empire was called the “Holy Roman Empire of the German Nation”;

(4) The German-Austrian Empire under Charles V. of Hapsburg. He was crowned in 1530 by Pope Clemens VII;

(5) The French Empire under Napoleon the Great. He was crowned in 1804 by Pope Pius VII; and

(6) The comparatively insignificant Italian-German resurrection under Mussolini and Hitler (compare Revelation 17:10–11. Although this resurrection existed when God’s Church understood the meaning of this prophecy at the time of the late Herbert W. Armstrong [Revelation 17:10: “one IS”], it was very insignificant, so that it is also characterized as not existing [Revelation 17:11: “is NOT”].)

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

(7) The last or tenth resurrection of the Roman Empire, or the seventh resurrection of the “Holy” Roman Empire under religious control, is still ahead of us. It will consist of ten European nations—ten core nations of a United States of Europe. It will be short-lived, and, in the end, the political European rulers will “hate” the woman, which is quite wealthy (compare Revelation 17: 4), “eat her flesh and burn her with fire” (Revelation 17:16).

Lehman Strauss writes in “The Book of Revelation,” on pages 297, 301, 302: “The ‘ten horns’ represent the ten confederated kingdoms, the revived Roman Empire… Here, then, is the revived Roman Empire, the ten toes of Nebuchadnezzar’s dream image, to arise just prior to the establishment of Christ’s kingdom on earth (Daniel 2:41–44)… The ten horns, the federated states of Europe, that great political power, turn against the harlot with hatred.”

As we have seen, all of the resurrections of the Holy Roman Empire are pictured in the 17th chapter of the book of Revelation as a woman riding a beast with seven heads and ten horns. The seven heads of the beast signify seven resurrections of the “Holy Roman Empire”—six of which have already occurred—and the ten horns point at a still future event: the rule of ten end-time European nations or groups of nations. These united ten European nations or groups of nations will give their authority to “the beast”—a powerful end-time political leader (Revelation 17:13). The woman who is sitting on the beast is also called Babylon the Great. It is identified in the 17th chapter of the book of Revelation as a religious entity—“that great city which REIGNS OVER the kings of the earth” (Revelation 17:18). It is sitting on seven mountains or hills (verse 9).

Therefore, the Bible does reveal that the final revival of the ancient Holy Roman Empire in Europe will again be guided by the Church of Rome. In addition, the Bible speaks in several places of a “heavenly queen,” which is being worshipped (Jeremiah 7:18; 44:17–19, 25). However, Scripture condemns such practice. In fact, modern Babylon identifies herself as a “queen” (Revelation 18:7; compare Isaiah 47:1, 5, 7, referring to the “daughter of Babylon” as the “Lady of Kingdoms,” verse 5). It is therefore no coincidence that the design of the European flag was allegedly “inspired” by an image associated with the “Virgin Mary,” who is described by Catholics, directly or indirectly, as “our Mother,” the “queen of heaven,” our Lady” and “the queen of Europe.” We are also told that when the final configuration of this last European revival has manifested itself on the world scene, the time of Christ’s return will be “very near.” The Bible speaks of “one hour” (Revelation 17:12)—that is, a VERY short time!

Chapter 20 – The Fall of Babylon the Great

Revelation 18

While in Revelation 17 the religious nature of the last resurrection of the Roman Empire is vividly depicted, Revelation 18 focuses more, but not exclusively, on the economic nature of that last resurrection.

Let us quote again these interesting comments by the Ryrie Study Bible, in their annotation to Revelation 17:5: “In chapter 17 Babylon represents the false religious system that will center in Rome… In chapter 18 it represents more the political and commercial aspect of the revived Roman Empire…Thus the term stands both for a city and for a system (religious and commercial) related to the city (much like ‘Wall Street,’ which is both a place and a system).”

Don’t Be a Part of the Babylonian System

God warns His people not to participate in this Babylonian system, by accepting the mark of the beast and becoming RICH thereby (compare Revelation 18:3–4; see the discussion of the “mark of the beast” in chapter 15 of this booklet). Its merchandise even included “the bodies and souls of men” (Revelation 18:13). Also in it, the blood of the saints was found (Revelation 18:24), and through its false teachings and sorcery all the nations were deceived (Revelation 18:3, 23).

Lehman Strauss comments on modern Babylon’s wealth and religious persecution, as follows: “The wealth of the Roman Catholic Church and the Protestant denominations combined adds up to many billions of dollars (p. 298)… The unscriptural doctrines of purgatory, the last rites, and masses for the dead have brought untold wealth into the treasury (p. 310)… Sir Robert Anderson, of Scotland Yard fame, estimated that Rome was guilty of the death of 50,000,000 Christians (p. 299)… She will be judged because of the untold number of victims whom she slaughtered in the inquisition and in St. Bartholomew’s Massacre. She must pay for those shocking murders and for the many bloody persecutions which followed (p. 314)” [and which still will occur in the near future].

God will destroy the modern city of Babylon (Revelation 18:10, 16, 18, 19, 21) “in one day” and “in one hour” (Revelation 18: 8, 10, 17). God will totally wipe out that city, as well as the religious, economic, political and military system it represents, to become a habitation and prison for demons (Revelation 18:2).

The warning and the lesson for God’s people is very clear: “Come out of her, My people,” God says. Have nothing to do with her. Be and stay separate, and don’t touch what is unclean. Don’t participate in other men’s sins. There are always some who think that they need to remain within an apostate religious system and perhaps try to “reform” it. It never works—and it is against God’s specific instructions!

We will observe, very shortly, the final revival of the ancient Roman Empire in Europe. A most powerful world-ruling Empire will emerge, attempting to impose its religious and military “values” on everybody. As we know these things, we ought to take very seriously Christ’s warning in Luke 21:34–36: “But TAKE HEED to yourselves, lest your hearts be weighed down with carousing, drunkenness, and cares of this life, and that Day come on you unexpectedly. For it will come as a snare on all those who dwell on the face of the whole earth. Watch therefore, and pray always that you may be counted worthy to ESCAPE all these things that will come to pass, and to stand before the Son of Man [at His return].”

Chapter 21 – The Marriage Supper Between Christ and His Church

Revelation 19:7–9

Revelation 19:7–9 states the following about the marriage between Christ and His Church: “Let us be glad and rejoice and give Him glory, for the marriage of the Lamb [Jesus Christ, compare Revelation 5:1–14] has come, and His wife [the Church, compare Ephesians 5:31–32] has made herself ready. And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints. Then he said to me, ‘Write: “Blessed are those who are called to the marriage supper of the Lamb!”’…”

As we can see from Ephesians 5:31–32, Paul is addressing here the mystery of the relationship between Christ and His Church. He emphasizes that those who are called must come out of the ways of this world in order to be joined with Christ. Christ must be continuously living within them (1 John 2:15–17; Romans 12:2; Galatians 2:20).

Paul also shows that the physical institution of marriage is pointing at a spiritual union between God and man. It is pointing at a spiritual marriage between Christ and His Church.

Location

Please note that the Scripture in Revelation 19:7–9 does not say where the marriage supper will take place. Other Scriptures strongly imply that it will take place here on earth, after Christ’s return.

Parable of the Wedding Feast

Christ gave a parable of the wedding feast in Matthew 22, presupposing that the wedding feast or marriage supper will take place here on earth. We read in verse 11: “But when the king [who had arranged the marriage for his son, verse 2] came in to see the guests, he saw a man there who did not have on a wedding garment.”

In the parable, “the king” represents God the Father, and “the son” represents Jesus Christ. If the marriage supper were to take place in heaven, the guest without a wedding garment could not have been there—neither as a physical being nor as a fallen spirit being. He could not have been a disqualified saint, as there are no physical beings in heaven and the disqualified saint would not have been changed to spirit. Nor could he have been a “fallen” spirit being; i.e., Satan or a demon, as by that time, Satan and his angels will have no more access to God’s throne in heaven. Revelation 12:8 speaks of a time, before the marriage supper, stating, “…nor was a place found for them [Satan and his demons, verse 7] in heaven any longer.”

Five Wise and Five Foolish Virgins

Christ tells another parable in Matthew 25, comparing the Church with five wise and five foolish virgins, “who went out to meet their bridegroom” (verse 1). While the five foolish virgins tried to buy oil for their lamps, the bridegroom (Jesus Christ) came, “and those who were ready went in with him to the wedding; and the door was shut” (verse 10). We then read that “afterwards the other virgins came also, saying, ‘Lord, Lord, open to us!’” Christ, though, refused them entrance to the wedding supper. Where did the five foolish virgins go? Obviously, as physical humans, they could not go to heaven to try to get entrance there. Christ’s parable of the five wise and the five foolish virgins clearly presupposes and implies that the events take place here on earth.

Additional passages which show that the marriage supper will take place here on earth are Luke 12:35–37 and Luke 22:27–30.

Nevertheless, some have suggested that the wedding supper will take place in heaven before Christ returns to the earth to establish the Kingdom of God. It has been suggested that Christ will come back to take His saints to heaven, have the marriage supper in heaven with them, and then return with His saints to establish the Kingdom of God.

Christ Returns Only Once

However, as we have already explained, the Bible does not teach that Christ will return “twice.” The Bible is consistent that Christ comes back a second time to reward His saints and, at the same time, to punish the wicked that are still alive (Matthew 24:27–39; 2 Thessalonians 1:3–10). God’s saints will be resurrected and changed to immortality at the time of Christ’s return and at the sound of the seventh and last trumpet (1 Corinthians 15:50–54; 1 Thessalonians 4:16–17). However, at the same time—that is, at the sound of the last trumpet—Christ will also begin His reign over the world (Revelation 11:15–18). There can only be ONE seventh and last trumpet! There cannot be a sound of the seventh trumpet to signal the resurrection of the saints and their “going to heaven with Christ” for the marriage supper, and ANOTHER seventh or last trumpet to signal the subsequent return of Christ with His saints from heaven to set up the Kingdom of God.

Rather, we read that: 1) Christ will return; 2) at the time of His return, the saints will be resurrected and changed and will meet Him in the air; and 3) Christ and His saints will descend immediately together to the Mount of Olives (Zechariah 14:4). That particular day is a 24-hour day, as Zechariah 14:6–7, 9 reveals.

God’s Transportable Throne

Some have suggested that Revelation 14 speaks of a marriage supper in heaven. However, Revelation 14 does not mention a marriage supper at all. It states that the Lamb and 144,000 of those “who were redeemed from the earth” stand on Mount Zion (verse 1), and that they are “without fault before the throne of God” (verse 5). Although “Mount Zion” can refer to a spiritual mountain in heaven (compare Hebrews 12:22), it can also certainly refer to the physical mountain here on earth. The saints might be standing, on Mount Zion, before God’s transportable throne, which was on earth before (compare Ezekiel 1). Or, verse 5 might just express the thought that they are without fault “in the sight of” God. The Greek word for “before;” i.e., “enopion,” literally means, “in the sight of” or “in the face of” (compare Luke 1:15; 16:15; Acts 4:19). Even today, we appear daily “before” God’s throne in heaven, through prayer.

The Sea of Glass

Another Scripture that has been used to suggest that the marriage supper will be in heaven is Revelation 15:2. Again, this passage does not even remotely suggest a marriage supper. The passage states that saints are “standing on the sea of glass, having harps of God.” This is another vision (verse 1), which, simply judging by its wording alone and without consideration of other Scriptures, does not necessarily take place in heaven. The sea of glass could very well be a reference to a sea of glass before Christ’s throne, which will be here on this earth. In addition, we find in Ezekiel 1:22, 26, that Christ’s transportable throne has a firmament with the color of a crystal, in other words, a sea of glass.

Note, for instance, in Exodus 24:9–10: “Then Moses went up, also Aaron, Nadab, and Abihu, and seventy of the elders of Israel, and they saw the God of Israel. And there was under His feet as it were a paved work of sapphire stone, and it was like the very heavens in its clarity.” In addition, the saints in Revelation 15:2 are portrayed as standing on a sea of glass, singing the victory song of Moses. This reminds us, of course, of God’s victory over the Egyptians when they drowned in the Red Sea. Therefore, this vision might very well picture the saints’ symbolic victory over the beast power (compare verse 2), as ancient Israel was victorious over Egypt. This is especially true in light of the fact that Exodus 15:18 conveys a future victory of God and His people over God’s enemies: “The LORD SHALL reign forever and ever.” One must be careful not to deduce an entire teaching from a symbolic phrase.

The Great Multitude Before the Throne

A third Scripture that has been quoted to support the speculation that the marriage supper takes place in heaven is Revelation 7:9–17. Again, nothing is mentioned in this Scripture referring to a marriage supper. We are told that a great multitude of all nations stands before the throne and before the Lamb. This is clearly another vision—such as the vision of dead souls under God’s altar that cry out with a loud voice (Revelation 6:9–11). Still, even when analyzing carefully the text of the vision in Revelation 7, we find that the described event does not occur in heaven. Revelation 7:14 says that the saints “washed their robes and made them white.” Verse 15 says, “Therefore they ARE before the throne of God, and SERVE Him day and night in His temple.” This cannot be happening in heaven, as the last part of the verse says that God “WILL dwell among them.” If this passage described a situation in heaven, God would ALREADY dwell among them.

The passage conveys, however, that those of the great multitude who had to go through the Great Tribulation to become spiritually clean, will, from that time on, serve God daily in His temple—the Church, a spiritual organism, the bride of Christ. We are today the temple of God (1 Corinthians 3:17; Ephesians 2:21). But we are not in heaven.

The idea that the marriage supper will be held in heaven is nowhere taught in the Bible. All biblical passages strongly imply that it will occur here on earth, after Christ’s return to this earth.

The Bride of God

Jesus Christ is the bridegroom who will marry the bride upon His return. As we have seen, He will have a marriage supper with His bride at that time.

Christ the Bridegroom

Jesus spoke of Himself as the “bridegroom” (Luke 5:34–35).When Jesus was on this earth, He taught that He would be taken away and that no “marriage” would be consummated at that time.

Note, as well, that Jesus gave a parable indicating that He, as the bridegroom, would return (compare Matthew 25:1–13). In this story, Jesus began His teaching with these very important words: “The kingdom of heaven shall be LIKENED to ten virgins who took their lamps and went out to meet the bridegroom” (Matthew 25:1).

Jesus presented this example of bridegroom and virgins (that is, the bride) as a means of instructing His Church to be ready for His return. Most importantly, the Church was to remain vigilant and not let God’s Holy Spirit (the “oil” for their lamps) fade out of their lives! He would only marry those who were ready.

John the Baptist also referred to Jesus as the bridegroom (compare John 3:29). In his statement, John attested to the fact that Jesus was the Christ, and that he (John) was in a position of service, as if he were the friend in a marriage ceremony. This is, of course, just an analogy, because John will be in the first resurrection and therefore part of the bride.

In a deeply symbolic series of statements, Paul instructs married members of the Church to love their mates (compare Ephesians 5:22–33). He draws on the selfless example of Christ’s love for His Church to make his point. Then, he mentions a profound truth about marriage, calling it “a great mystery” (verse 32).

Why is it a mystery? Because it is a truth hidden in the plan of God—hidden to those not called by God! Yet, God’s Church understands this mystery: Jesus Christ will marry His Church (compare, especially, verses 25–27)! Note what Paul also stated in this regard: “For I am jealous for you with godly jealousy. For I have betrothed you to one husband, that I may present you as a chaste virgin to Christ” (2 Corinthians 11:2).

Christians Betrothed to Christ

It is important here to understand the meaning of “betrothal,” a word not commonly used today. Betrothal describes a binding agreement or covenant of engagement, which could only be annulled or dissolved through divorce, but it does not describe the consummation of the marriage. (The subject of betrothal is fully explained in our booklet, “And Lawlessness Will Abound…”, on pages 47 and 56–59.) As will be shown, God’s “betrothal” is not limited to those who will be in the first resurrection. The aforementioned booklet also explains that the New Covenant IS a marriage agreement between Christ and His disciples—but it is not limited, either, to those who will be in the first resurrection. Rather, it will also apply to those who will live in the Millennium and during the Great White Throne Judgment, and who will become converted at that time (For more information on that aspect of God’s great Master Plan, please read, “God’s Commanded Holy Days.”)

In the many examples where the Church is referred to as a “virgin,” the intent is that of our spiritual condition. Again, it is important that we not deduce an entire teaching from a symbolic phrase! A vital key for understanding the Bible is to look at other Scriptures for the meaning behind difficult verses, parables and symbolic analogies.

Christ Will Marry His Bride

The fact remains that Jesus Christ will marry His Church! We find this specifically promised in Revelation 19. Verse 7 states: “Let us be glad and rejoice and give Him glory, for the marriage of the Lamb has come, and His wife has made herself ready.” Understand that the wife spoken of here is comprised of ALL of the saints—ALL of those counted WORTHY for the first resurrection. Christians who live just before Christ’s return, also must be prepared—just as the parable of the ten virgins in Matthew 25 so clearly teaches.

Carefully consider what is stated in Revelation 19:8: “And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is THE RIGHTEOUS ACTS of the saints.” The focus for who will be in this wedding ceremony centers on those who are righteous—that is, those who obey God! Here we gain insight to the fact that Christ will marry those who live righteous lives—something only possible through having the help of God’s Holy Spirit!

Bride Includes ALL Christians

In the Old Testament, God says that He is the Husband of Israel: “For your Maker is your husband, The LORD of hosts is His name; And your Redeemer is the Holy One of Israel; He is called the God of the whole earth” (Isaiah 54:5). Even as Israel rejected God, He reminded them of Who He was: “‘Return, O backsliding children,’ says the LORD; ‘for I am married to you…’” (Jeremiah 3:14).

In a moving outpouring of God’s love for Jerusalem—here, a type of all Israel—He speaks of how He chose and tenderly loved her and made her His: “‘…Yes, I swore an oath to you and entered into a covenant with you, and you became Mine,’ says the Lord God” (Ezekiel 16:8). In verses 32 and 38 of this chapter, God charges Jerusalem of being “‘…an adulterous wife’” and compares it with “‘…women who break wedlock.’”

Speaking to Israel of a future time—a time when God will establish His Kingdom on the earth: “‘And it shall be, IN THAT DAY,’ Says the LORD, ‘That you will call Me “My Husband…”’” (Hosea 2:16). Then, in verses 19–20, we find that God promises to join Israel to Himself in an unending marriage: “I WILL BETROTH YOU TO ME FOREVER; Yes, I will betroth you to Me In righteousness and justice, In lovingkindness and mercy; I will betroth you to Me in faithfulness, And you shall know the LORD.” It is important to realize that God will “betroth” Israel in the future—AFTER Christ’s return and the FIRST resurrection. This shows that the “bride” cannot only include those in the first resurrection.

The qualities the bride brings to this marriage are: righteousness, justice, lovingkindness, mercy and faithfulness. These are fruits of God’s Holy Spirit, fruits that Christians—the saints, the bride of Christ—are to possess (compare Galatians 5:22–23).

We have seen that the Church of God is called a “bride.” Also, God’s Word reveals that He addresses Himself as a Husband to Israel and that He will be married to her forever in the future—after Israel’s conversion! Furthermore, the Bible also speaks of a “bride” in an even greater context.

The Heavenly Jerusalem Called the Bride

“Then one of the seven angels who had the seven bowls filled with the seven last plagues came to me and talked with me, saying, ‘Come, I will show you the bride, the Lamb’s wife.’ And he carried me away in the Spirit to a great and high mountain, and showed me the great city, the holy Jerusalem, descending out of heaven from God” (Revelation 21:9–10).

Earlier, in Revelation 21, verse 2, we find this overview: “Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.”

Please note that the holy city, spoken of as the “bride,” will descend to this earth after the first resurrection, the Millennium and the Great White Throne Judgment. At that time, the heavenly Jerusalem, placed on earth, is compared with the bride; that is, it will be comprised of ALL of God’s saints.

Most commentaries understand this analogy. For example, Jamieson, Fausset and Brown say that the bride in Revelation 21:2 is “made up of the blessed citizens of the ‘holy city,’” and the Ryrie Study Bible states that “the heavenly city [when here on earth] will be the abode of all the saints, the bride of Christ…” Again, we see that the “bride” includes more than just the saints of the first resurrection.

The spiritual consummation of the marriage between Christ and His Church, as well as the spiritual “marriage supper” celebration, will be ongoing—as physical marriage supper celebrations in biblical times lasted for several days (compare Rienecker, Lexikon zur Bibel, “under “Marriage”).

In this most remarkable look into the future, God has revealed that ALL of mankind who become truly converted and become Christ-like will be joined to Him and His Family: “HE WHO OVERCOMES shall inherit all things, and I will be his God and he shall be My son” (Revelation 21:7).

Mankind was created to become members of God’s Family! As children of God—described as sons of God and brethren of Christ (compare Hebrews 2)—mankind also is offered a role with Christ described as being His “bride.” We are to become helpers “comparable to [H]im,” as the first woman was created to be a helper, comparable to the husband (compare Genesis 2:18). We are to become united in a permanent relationship within the Family of God!

Jesus prayed a remarkable prayer to His Father, which is recorded in John 17. Jesus asked for something that is—when correctly understood—a most extraordinary relationship! Note, in particular, verses 11 and 20–26. Jesus specifically asked that His followers might become ONE as both He and the Father are ONE. Genesis 2:24 states of the married relationship between man and woman: “Therefore a man shall leave his father and mother and be joined to his wife, and they shall become ONE FLESH.”

In this context, we must understand the significance of what Peter stated in Acts 10:34–35: “Then Peter opened his mouth and said: ‘In truth I perceive that God shows no partiality. But in every nation whoever fears Him and works righteousness is accepted by Him’” (Compare also Romans 2:11; Galatians 2:6; Colossians 3:23–25; 1 Peter 1:17).

Our understanding about who the bride is must be supported by all of the relevant Scriptures. Remember, God desires that ALL men should be saved (compare 1 Timothy 2:4; 2 Peter 3:9). Also, consider what Jesus Christ taught about those who would be saved—about those who would, indeed, become His spiritual bride: “And indeed there are last who will be first, and there are first who will be last” (Luke 13:30).

Finally, in some of the very last words of the Bible, this heartening plea is made—it is as if those who now rest among the spiritual virgins awaiting the marriage of the Lamb speak to us: “And the Spirit and the BRIDE say, ‘Come!’ And let him who hears say, ‘Come!’ And let him who thirsts come. Whoever desires, let him take the water of life freely” (Revelation 22:17).

Chapter 22 – The Resurrections

Revelation 20:4–15

In Revelation 20, we are introduced to the concept of THREE resurrections. To fully comprehend this virtually unknown fact, we need to review the topic of the resurrections in much detail.

As we will see, the Bible clearly teaches THREE resurrections—not just one.

Paul was inspired by God to write in 1 Corinthians 15:20–26:

“But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep [that is, who have died. Remember, the Bible likens death with a sleep]. For since by man came death, by Man also came the resurrection of the dead. For as in Adam ALL die, even so in Christ ALL shall be made alive. But each one IN HIS OWN ORDER: Christ the firstfruits, AFTERWARD those who are Christ’s [true converted Christians] at His coming. THEN COMES THE END, when He delivers the kingdom to God the Father, when He puts an END to all [rebellious human and demonic] rule and all authority and power. For He must reign till he has put all ENEMIES under His feet. The LAST ENEMY that will be destroyed is death.”

Paul reveals that there is an ORDER of resurrections.

The First Resurrection

When Christ returns, only those who died IN CHRIST will be resurrected. They will be resurrected to immortality. However, not all of the dead will be resurrected at that time.

Romans 8:11 reads: “But IF the Spirit of Him who raised Jesus from the dead dwells in YOU, He who raised Christ from the dead will also give [eternal] life to your mortal bodies through His Spirit [which] dwells in YOU.”

This resurrection to eternal life at the time of Christ’s return is described in 1 Corinthians 15:50–54.

It is also referred to in 1 Corinthians 6:14: “And God both raised up the Lord and will also raise US up by His power.”

The New King James Bible, as quoted above, does not accurately convey the Greek meaning of this passage—and neither do most other English translations. Paul is actually saying here that God will raise us up from among the dead.

The German Elberfelder Bible points out in a footnote that the literal meaning is that God will raise us out of the dead; that is, He will bring us back to life from among and out of the dead. The passage shows that not all of the dead will be resurrected at the time of Christ’s return.

The same concept is conveyed in Philippians 3:11, where Paul speaks about his desire to “attain to the resurrection from the dead.” The choice of the word “from” is not the best. The German Menge Bible translates, “resurrection out of the dead.” Again, the Elberfelder Bible points out that Paul is talking about a resurrection from among the dead. In German, the word is “Heraus-Auferstehung”; that is, a resurrection out of the dead. This passage does not talk about a resurrection of all of the dead. V.E. Vine, Expository Dictionary of New Testament Words, gives the literal meaning of the word as “the out-resurrection from among the dead.”

Jesus Himself also clearly revealed that there will be more than one resurrection. He tells us in John 5:28–29: “… for the hour is coming in which all who are in the graves will hear His voice and come forth—those who have done good, to the resurrection OF LIFE, and those who have done evil, to the resurrection of CONDEMNATION.”

Those in the first resurrection will become immortal Spirit beings—they will be part of the resurrection of ETERNAL LIFE. They will rule with Christ ON THIS EARTH for a thousand years (Revelation 20: 4, 6; 5:9–10).

In speaking to the Church of God in Smyrna, Jesus said that those who overcome “‘…shall not be hurt by the second death’” (Revelation 2:11). The nature of the “second death” will be explained below. Jesus’ promise not to be hurt by the second death is made to all who are called NOW to be a part of the first resurrection—as the firstfruits of God’s plan of salvation (compare Revelation 20:6). But, the resurrection of condemnation will come later.

The first resurrection will be attained by those whom God has specifically called and who have repented and overcome in this lifetime—those who have endured to the end—those who have not given up on their calling and returned to the ways of the world! Christians are being judged NOW. Peter states: “For the time has come for judgment to begin at the house of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God? Now ‘If the righteous one is scarcely saved, Where will the ungodly and the sinner appear?’” (1 Peter 4:17–18).

In his second letter to the Church, Peter very specifically addresses the issue of accountability that those who are called NOW will face if they turn away from God. Verses 18 through 22 of 2 Peter chapter 2, contain somber warnings for anyone so foolish as to reject God’s calling and allow themselves to be overcome by the world, Satan or their own desires, to the point that they permanently cut themselves off from God.

The Second Resurrection

Following the first resurrection of those who died “in Christ” will be the second resurrection of those who had not accepted Christ when they died. They will come back to live as humans, and will then have their first opportunity to learn the truth and accept Christ. But their resurrection will come LATER—it will NOT occur at the time of Christ’s return.

Revelation 20:5, 11–12 describes the SECOND resurrection: “But the REST OF THE DEAD [who were not in the FIRST resurrection] did not live again UNTIL the thousand years [the Millennium] were finished… Then I saw a great white throne and Him who sat on it… And I saw the dead, small and great, STANDING before God… And the dead were JUDGED…”

This second resurrection is not one to eternal life, but to physical life. It is a resurrection to JUDGMENT—but NOT to condemnation!

Resurrection of Israel

Ezekiel 37:7–11 describes the resurrection of the entire house of Israel to PHYSICAL LIFE. They will be resurrected in the SECOND resurrection. When the dead of Israel are brought back again to physical life, God will deal with them as He deals with true Christians today. Once a person comes to a true understanding, accepts God’s way of life, repents of his sins, believes in Christ’s sacrifice and the gospel, and becomes baptized, then God grants him forgiveness and offers him the gift of the Holy Spirit—the same process of conversion taking place with those whom God is calling today. We see in Ezekiel 37:14 that the Holy Spirit is offered to the resurrected Israelites—obviously after they have repented of their sins and have become baptized. The people of the house of Israel will know God and begin to live a life pleasing to God. If they overcome and endure, they will receive immortality (compare Romans 11:32; Romans 11:26).

Resurrection of Non-Israelite Peoples

It is not only the people of Israel who will be resurrected at that time. We read in Matthew 12:41–42 that the men of Nineveh and the queen of the South “will RISE UP in the JUDGMENT” together with people who were alive at the time of Jesus Christ. Compare, too, Matthew 10:14–15 and Matthew 11:21–24, referring to other unconverted people who had died in the past.

Some commentaries understand that the Bible teaches more than one resurrection. The Nelson Study Bible comments on Revelation 20: “The resurrection of the dead will not encompass all people at the same time… there will be a first resurrection of dead believers before the thousand years of Christ’s reign and a final resurrection after the millennium is finished, before the great white throne judgment…”

This is not entirely accurate, however. As we will see, the resurrection before the Great White Throne is NOT the final resurrection.

Halley’s Bible Handbook states: “… there will be Two resurrections, one before, and one after, the Millennium…”

But this is not accurate, either. There will be actually TWO resurrections after the Millennium. The SECOND resurrection—after the Millennium—was discussed above. But there will be a FINAL resurrection following the second resurrection. We refer to it as the THIRD resurrection.

The Third Resurrection

Unfortunately, there are those who have rejected their opportunity to come to repentance and accept Christ. They have committed the “unpardonable sin.” They once knew and understood perfectly well that they had to submit to Christ, but they refused to do so. They became bitter, hateful, resentful and malicious. They made the irreversible decision NEVER to repent. If a person has reached such a state that he cannot repent, because he has made the final decision NOT to even WANT to repent, then God will not force repentance on such a person. God grants repentance, but a person must want to receive it! A person who maliciously rejects Christ, would only continue to live in misery and pain—and that is why God will save such a person from eternal misery, by DESTROYING him in a lake of fire.

Revelation 20:13–15 describes the THIRD resurrection, which will occur some time AFTER the judgment period of the second resurrection:

“The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works. Then Death and Hades were cast into the lake of fire. This is the second death. And anyone not found written in the Book of Life was cast into the lake of fire.”

God refers to the coming THIRD resurrection in the book of Daniel. In contrasting the FIRST resurrection with the THIRD resurrection, we are told, in Daniel 12:2: “And many of those who sleep in the dust of the earth shall awake, Some to EVERLASTING life, Some to shame and EVERLASTING CONTEMPT.”

Notice, it does not say that they will live forever in everlasting contempt. But it says that they will WAKE UP “to” everlasting contempt—their fate will be one of everlasting consequences.

The following Scriptures also describe the fate of those who will be brought back to life in the third resurrection: Obadiah 16; Malachi 4:3; Matthew 3:10; Hebrews 6:4–8; Hebrews 10:26–27; and 2 Peter 3:7.

The vast majority of all of humanity will be judged during the second resurrection. Even at this time, it may well be that some will ultimately reject God’s offer of salvation and eternal life—just as some called before the first resurrection will have turned away from God.

However, God is “…not willing that any should perish but that all should come to repentance” (2 Peter 3:9); and, God “…desires all men to be saved and to come to the knowledge of the truth” (1 Timothy 2:4). Yet, God will not force people to choose life—even though He will give all an opportunity for eternal life in His Kingdom.

You might also want to read Christ’s parable of Lazarus and the rich man in Luke 16:19–31. While Lazarus was resurrected to immortal life in the FIRST resurrection, the rich man is being resurrected—more than 1,100 years later—in the THIRD resurrection. He sees the flames and acknowledges his fate, knowing that he will be cast into the lake of fire to be burned up.

In spite of what many preach and believe today, the Bible clearly reveals that there will be some who will have committed the unpardonable sin. They will be destroyed by fire: “‘But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death’” (Revelation 21:8).

Some have wondered why there should be a third resurrection, if their fate was already sealed at the time of their death. Why wouldn’t God just leave them in their graves rather than resurrecting them again to physical life to destroy them forever? We may not know completely the answer to this question, but God gives us several hints. God is a God of JUSTICE. In raising those who have committed the unpardonable sin to physical life, their attitude will become manifest to all alive at that time. When they witness their conduct, they will never be able to question God’s compassionate and uncompromising justice; as well as His merciful wisdom to free those hateful human beings from their emotional misery and pain.

While most professing Christians don’t believe in more than one resurrection—if they believe in a resurrection at all—the Bible clearly reveals three resurrections. True Christians are to strive to attain the FIRST or “better resurrection” (Hebrews 11:35). We read that if they attain that resurrection to eternal life, they will not “come into judgment” of the second resurrection (compare John 5:24).

God has given the responsibility of judgment to Jesus Christ (compare John 5:22), and all will appear before Christ for this judgment—whether called now or in a future resurrection (compare 2 Corinthians 5:10).

For further information on the important subject of the three resurrections, please read our free booklets, “Do We Have an Immortal Soul?”, “God’s Commanded Holy Days” “The Meaning of God’s Spring Holy Days” and “The Meaning of God’s Fall Holy Days.”

The Nature of the First Resurrection

Does the Bible teach a resurrection of the physical body? The answer to this question depends on what is meant by that term. The Bible does teach a resurrection to immortal life and a resurrection to a physical existence.

Regarding the first resurrection (of those who died “in Christ,” that is, in whom God’s Holy Spirit dwelled when they died), we read that they are resurrected with an immortal SPIRITUAL body. God will raise them up to spiritual, immortal and eternal life. God will not first resurrect their dead “physical bodies” and then “change” them into spiritual bodies. Rather, God will resurrect or raise these Christians with changed glorified spiritual bodies, as the Bible clearly indicates. We read the following, in 1 Corinthians 15:35–49, about the “first” or “better” (Hebrews 11:35) resurrection to eternal life:

“But someone will say, ‘How are the dead raised up? And with what body do they come?’ Foolish one, what you sow is not made alive unless it dies. And what you sow, you do NOT SOW THAT BODY THAT SHALL BE, but mere grain—perhaps wheat or some other grain. But God GIVES IT A BODY as He pleases, and to each seed its own body. All flesh is not the same flesh… there are also celestial bodies and terrestrial bodies… There is one glory of the sun, another glory of the moon, and another glory of the stars; for one star differs from another star in glory. So also is the resurrection of the dead. The body is sown in corruption, it is raised in incorruption. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a natural body, IT IS RAISED A SPIRITUAL BODY. There is a natural body, and there is a spiritual body… And as we have borne the image of the man of dust (Adam), we shall also bear the image of the heavenly Man (Jesus Christ).”

Paul tells us in the above passage that the physical body that dies, is NOT the same body “that shall be.” Rather, God GIVES us a spiritual body “as He pleases.” He does not resurrect our physical body and then change it into spirit. In fact, Paul says that in the resurrection to eternal life, we will be “absent from the [physical] body” (2 Corinthians 5:8). 2 Corinthians 5 further explains that God will give Christians a new kind of body (verses 1–4). Only the bodies of those in Christ who are alive when Christ returns will be changed into spirit, while the dead in Christ will be RAISED INCORRUPTIBLE (1 Corinthians 15:51–52).

When we die in Christ, our bodies decay. The bodies of those who died in Christ thousands of years ago have completely decayed. They became dust and ashes, as God said that they would (Genesis 3:19). The only exception was the resurrection to eternal life of Jesus Christ, who was merely dead for three days and three nights, and whose physical body did not decay before He was resurrected to immortality (Acts 2:25–27). When God the Father resurrected Jesus Christ, He changed Christ’s physical body (which was still in the grave) into a spiritual body. That is why Christ could later walk through closed doors, and why He could make Himself visible and invisible, as He pleased.

We should also note that Christ, when He again became a Spirit being—invisible to the human eye—could manifest Himself as a human being, so much so that He appeared to have flesh and bones (Luke 24:39–40). Of course, as a Spirit being, He did not really have flesh and bone, but He was able to manifest Himself in such a way. Jesus did speak of “a spirit” not having flesh and bones as He did (verse 39). However, He was speaking of demonic spirits not being able to manifest themselves in the flesh (compare our free booklet, “Angels, Demons and the Spirit World,” pages 42–43).

We have the example of Christ and two angels appearing as men and eating a meal with Abraham (Genesis 18:1–8). This example shows that God (Christ in the Old Testament account) and faithful angels could manifest themselves in the physical domain as men.

HOW exactly, will God resurrect those who died in Christ? We know that God gives every man a spirit that separates him from the animals (1 Corinthians 2:11). (For more information on the spirit in man, please read our free booklet, “The Theory of Evolution—a Fairy Tale for Adults?,” pages 19–24.) The spirit in man records all of our thoughts and retains all of our memories, as well as our general outward appearance. We read that the spirit in man goes back to God when man dies. In addition, God’s Holy Spirit, which dwells within true Christians, will also return to God, together with the spirit in man, when the Christian dies.

In his book, “The Incredible Human Potential,” Herbert W. Armstrong explained the resurrection to eternal life in this way (pages 91–92, hard cover):

“If one has received the Holy Spirit, then in the Resurrection, God will provide a Spirit body, formed and shaped by the Spirit mold. The resurrected being will be composed of Spirit, not matter as the human model was… The body that comes in the resurrection is not the same body that was flesh and blood in the human lifetime… The flesh and blood physical body, after death, decomposes and decays, but the spirit that was in that body, like the sculptor’s mold, preserves all the form and shape, the memory, and the character intact… After death, whether buried in the earth, cremated, or what, the physical body returns to the earth. But the spirit that was in the man, now having recorded everything—the body’s form and shape, the facial identity, the memory and the character—returns to God. It will be preserved unchanged. Such saints as Abraham, Moses, David and Daniel died thousands of years ago… they were composed of corruptible flesh and blood. All that was them (man is composed wholly of matter) long since decomposed.”

It is through the spirit in man—combined with the Holy Spirit—that God will raise Christians with immortal spiritual bodies. The Bible reveals that the physical bodies of Christians will cease to exist in the first resurrection. They will be given new bodies composed of spirit—no longer susceptible to pain and suffering and no longer subject to death and destruction!

The Nature of the Second Resurrection

The Bible also teaches that all those who did NOT die “in Christ” will be resurrected AFTER the Millennium to be given their opportunity to choose God’s Way of Life. This is commonly referred to in the Bible as the “second resurrection.” But they will be resurrected as physical beings, not as Spirit beings. When they are raised from the dead, they will receive a new physical body—not a spiritual body. But this does not mean that God will resurrect the identical physical bodies they had when they died and which subsequently decayed in their graves, or which were obliterated in atomic and nuclear blasts in Hiroshima, Nagasaki, and in a nuclear war still prophesied to come, or which became ashes during the Holocaust, or which were cremated.

HOW, exactly, will God resurrect them? God will not raise their physical bodies, which have decayed and decomposed. Rather, He will resurrect them in the same way (albeit to physical life), as He will raise those who died in Christ.

Herbert W. Armstrong wrote the following in “Mystery of the Ages”, page 127 (hard cover), regarding the second resurrection to a physical, mortal existence:

“At death, ‘then shall the dust return to the earth as it was: and the spirit shall return to God who gave it’ (Eccl. 12:7). The spirit is the depository of memory and character. The spirit is like a mold. It retains even the human form and shape of the deceased, so that in the resurrection TO JUDGMENT [that is, in the second resurrection] those who have died shall look as they did in life, retain whatever character they established in life, remember everything that was stored in their memory. But in the meantime, in death, there is no consciousness—they ‘know not any thing’ (Eccl. 9:5).”

When those in the second resurrection are being given physical life, God is not resurrecting their physical bodies, per se. (There are a few Biblical examples of resurrections of physical bodies; for instance, Lazarus. But in these cases, the physical bodies had not yet completely decayed, so God could resurrect the bodies by putting the spirit of life back into them. Compare, too, Matthew 27:52. The resurrection to a physical existence in Ezekiel 37, describing the “valley of dry bones,” is of course a vision, and uses figurative terms to describe a resurrection to physical life. It cannot be used literally to teach a resurrection of the same dead physical bodies. After all, in the vision, the very dry bones speak, verse 11).

Insofar as the second resurrection is concerned, of those who died more than 1,000 years or even several thousands of years earlier, and whose bodies decayed or were obliterated, God will be using their spirit in man (which returned to God upon death) to create through it a new physical body for them. God will give them a new flesh and blood physical body, as He pleases, using the spirit in man as a “mold” which has retained even the outward appearance of the person.

This is not to say that the persons will be raised exactly to the same physical existence they had when they died. For instance, we don’t believe that a person who, through an accident or a birth defect, had only one arm or one leg, will be resurrected to that identical state, but, in all likelihood, with two arms and two legs. We find it reasonable to conclude that blind persons will be raised with eyesight. An aborted fetus will obviously not be resurrected as a fetus, but as a human being who will be capable of living on his own. When Adam and Eve were created, God did not create them as little children, but as grown adults, perhaps in their early or mid-twenties, and He placed in them the spirit in man, even though they were without any prior experience.

We don’t know how, exactly, God will raise those in the second resurrection. The Bible does not reveal whether a person who died at age 90 will look like a 90-year old person in the second resurrection, or whether he will look like the person that he was when he was in his 20s. But it stands to reason that all will be resurrected to live healthy lives for about one hundred years, which—as the Bible indicates—is most likely the time allotted to them during the Great White Throne Judgment period, prior to the creation of the new heavens and a new earth (compare Isaiah 65:17, 20, indicating that a “child”—that is a Christian who is to become like a child—will live for one hundred years, and that an unrepented “sinner,” being “one hundred years old,” shall be “accursed”).

For more information on the second resurrection, please read our free booklets, “Do We Have an Immortal Soul?,” p.28, and “God’s Commanded Holy Days,” pp. 31–32, 53.

The Nature of the Third Resurrection

As is the case with those who are being raised in the second resurrection, so it will be with those in the third resurrection. As has been explained before, those in the third resurrection will be burned up or destroyed forever. Since only what is physical can be destroyed or exterminated, the third resurrection must be, by necessity, a resurrection to physical life.

Chapter 23 – Eternal Torment of the Beast and the False Prophet?

Revelation 20:10

Some believe that the beast and the false prophet will be tormented forever in hellfire. They claim that Revelation 20:10 teaches that much. This passage describes a time at the end of the Millennium and before the second resurrection of the Great White Throne Judgment period.

The Authorized Version (AV) translates Revelation 20:10, as follows:

“And the DEVIL that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet ARE, and shall be tormented day and night for ever and ever.”

A superficial reading, especially in many of the modern translations, might indeed lead us to conclude the existence of a never-ending torture of the beast (a military leader) and the false prophet (a religious leader) in hell. However, analyzing the Scripture carefully, a different conclusion is warranted.

Torture of the Beast and the False Prophet

Please note that the subject of the sentence is the devil. It is he who will be tormented in the lake of fire. In regard to the beast and the false prophet, note that the word, “are” is in italics, in the AV. This means that there is no verb in the Greek language, so that the translators had to ADD a verb—they ADDED the English word “are,” based on how they understood the meaning of the sentence. However, the addition of the word “are” is clearly WRONG in this context.

We read, in Revelation 19:20, that the beast and the false prophet were cast—about 1,000 years earlier, when the Millennium was about to begin—into the lake of fire, to be burned up and destroyed. As we have mentioned before, and as we will explain in more detail below, there is no ever-lasting hell fire, tormenting human beings forever. Rather, humans who will be thrown into the lake of fire will be instantaneously burned up and destroyed.

Since there needs to be an addition of a word or phrase in Revelation 20:10 (“where the beast and the false prophet…”), the words to be added should be, “were cast,” so that the sentence reads: “And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet WERE CAST [namely, 1,000 years earlier, as reported in Revelation 19:20]…”

It is not uncommon in the Greek to leave out a verb or phrase in a sentence when the previous clause dictates what words are to be added. However, the words to be added are to be in harmony with the previous clause. In Revelation 20:10, we read that the devil WAS CAST into the lake of fire. It is a corresponding clause (“was cast”) that must be added in the next phrase—that is, “where the beast and the false prophet WERE CAST.”

We find a similar occurrence in 1 Corinthians 10:24: “Let no one seek his own, but each one the other’s well being.” In order to understand this passage correctly, one has to repeat in the second phrase the beginning of the first phrase. The clear and intended meaning is: “Let no one seek his own, but LET each one SEEK the other’s well-being.” (For additional examples, please read our free booklet, “God’s Commanded Holy Days,”pages 42–45.)

Note how the Revised English Bible translates Revelation 20:10:

“Their seducer, the Devil, was flung into the lake of fire and sulphur, where the beast and the false prophet HAD BEEN FLUNG…”

The New International Version states: “And the devil, who deceived them, was thrown into the lake of burning sulfur, where the beast and the false prophet HAD BEEN THROWN…”

Most translations continue this sentence, however, by saying: “…and THEY shall be tormented day and night for ever and ever.” From this rendition, commentators argue that not only the devil, but also the beast and the false prophet will be tormented for all eternity; otherwise, the sentence would have to continue to read: “…and HE (that is, the devil) shall be tormented day and night for ever and ever.”

Not all agree. As we saw, the Authorized Version OMITS the word, “they,” and renders the continuation of the sentence: “… and shall be tormented day and night for ever and ever,” indicating that the subject is the devil, and not the beast and the false prophet.

Let us quote again from the Revised English Bible, to note how they continue their rendition of Revelation 20:10:

“Their seducer, the Devil, was flung into the lake of fire and sulphur, where the beast and the false prophet had been flung to be tormented day and night for ever.”

Of course, by not placing a comma after “had been flung,” they give the impression that it is the beast and the false prophet who will be tormented forever and ever. But since the clause, “where the beast and the false prophet had been flung,” is clearly an inserted thought—a relative sentence—the rendering should obviously include a comma after “had been flung,” making it clear that it is the DEVIL who is to be tormented day and night forever.

We see, then, that the translation of the Revised English Bible should read:

“Their seducer, the Devil, was flung into the lake of fire and sulphur, where the beast and the false prophet had been flung, to be tormented day and night for ever.”

Some insist, however, that the clause “THEY shall be tormented” is correct, as it is a translation of the Greek verb, “basanisthesontai,” which, they say, is a plural verb. If this conclusion is correct, then we must ask the question to whom the plural verb refers.

Lake of Fire Prepared For Satan and His Angels

When we understand for WHOM the lake of fire was prepared, the answer would be obvious. We read in Matthew 25:41 that the lake of fire was “prepared for the devil and his angels.”

Therefore, it will be the devil and his demons who will be tormented in the lake of fire, for as long as that lake exists. Since spirit beings cannot die (compare Luke 20:36), they will be tormented—in a spiritual way—while being confined to the lake of fire, when they come to the realization that they are unable to deceive man anymore, and when they see all their “works” and evil “accomplishments” replaced by the good and prosperous ways of God.

In keeping with this explanation, we need to realize that the fact that the Scripture in Revelation 20:10 only refers to the devil, but then speaks about the devil and demons (“THEY will be tormented”), is a structure in the Greek language, known as “metonymy.” This is a figure of speech, substituting an associated term for the name itself, as in “the crown decrees” for “the ruler decrees.” The Greek word, “metonymy,” is derived from the Greek “meta,” meaning “altered” and “onyma,” “meaning “name.” (compare Britannica World Language Dictionary). It means here that it refers first to the main representative—the devil—while subsequently including those whom he represents—the demons.

The Bible uses that way of speaking on occasion. Note one example of this “figure of speech” in the report of the demons possessing the herd of swine. In the record of Matthew, we are clearly told that Christ dealt with TWO demon-possessed men (Matthew 8:28–32). However, in the record of Mark, we are only told about ONE demon-possessed man (Mark 5:1–13). It is obvious, then, that the one man mentioned in Mark was the spokesman or leader of the other man, mentioned in Matthew. In the same way, the devil in Revelation 20:10 is the leader or representative of all the demons, mentioned or referred to in the latter part of the same sentence.

But even if we allow for the possibility that the statement “they shall be tormented for ever and ever” would include the beast and the false prophet, that would still not mean that they will be tormented for all eternity. The Greek clause for “forever and ever” is “eis tous ainonas ton aionon.” It literally means, “to the ages of the ages.” We addressed the meaning of this clause earlier, when discussing Revelation 14:11 (“And the smoke of their torment ascendeth up for ever and ever,” AV). We showed that this phrase can refer to a brief period of time, as long as a particular condition exists or as long as the person lives. If applied in this way to Revelation 20:10, the beast and the false prophet would only be tormented for a very brief period of time before the fire would kill them and burn them up.

Revelation 20:10 clearly does not teach that human beings, or the souls of evil persons, will be tormented forever and ever in a hell fire, without ever dying or being annihilated.

Chapter 24 – The “New Jerusalem”

Revelation 21 and 22

We are told in Revelation 21 that John sees in a vision that God will create a new heaven and a new earth (Revelation 21:1; compare 2 Peter 3:13; Isaiah 65:17–18; 66:22; Psalm 102:25–26)—apparently after this earth and the heavens have been burned up (compare 2 Peter 3:7, 10). There will be no more sea on the new earth (Revelation 21:1)

In addition, John sees the “holy city, New Jerusalem, coming down out of heaven from God” (Revelation 21:2). This is a literal city—albeit not physical, but spiritual. (For more information on the spiritual nature of the new Jerusalem, please read our free booklet, “Angels, Demons and the Spirit World.”) That this city is literal and not just a symbolic reference to the Church, for example, can be seen from the very detailed and specific description in Revelation 21:10–22; 22:1–5. We are told in Revelation 21:2, in conjunction with other Scriptures, that God is presently “preparing” this city in heaven (compare Revelation 3:12; Hebrews 11:9–10; 12:22; 13:14; Galatians 4:26). We also read that Jesus Christ is presently “preparing” for us a place in the “Father’s house”—the new Jerusalem (John 14:1–3).

When the heavenly Jerusalem descends to the new earth, Jesus Christ and the saints will have ruled on earth for 1,000 years and an additional 100 years during the Great White Throne Judgment. Then, God—the Father Himself—will also come down to live with Jesus Christ—the Lamb of God—and the saints (Revelation 21:3). At that time, there will be no more death (Revelation 21:4; 1 Corinthians 15:26), and nobody will be able to enter the city who does not keep all of God’s commandments (Revelation 22:14).

The Tabernacle of God With Men

The new Jerusalem is described as the “tabernacle of God… with men” (Revelation 21:3). Lehman Strauss, The Book of Revelation, states on page 350: “The ancient tabernacle in the wilderness represented God’s presence and glory in the midst of Israel… The word translated ‘tabernacle’ is ‘skene,’ which literally means, ‘the place where God dwells.’ This means that God will make His tabernacle with His saints forever and ever; He will give His presence to them forever and ever. ‘Behold the tabernacle [‘skene’] of God is with men, and He will tabernacle [‘skenosei’] with them’ [compare Revelation 21:3].”

Scriptures such as Ezekiel 40:2; 47:1–12 and Isaiah 60:3–22 reveal to us that a physical forerunner of the heavenly Jerusalem will exist in the Millennium—prior to the events described in Revelation 21. However, in comparing the descriptions of the future “earthly” Jerusalem and the new “heavenly” Jerusalem, we find remarkable differences. For instance, while the earthly Jerusalem will have a temple (Ezekiel 47:1), there will be no temple in the new Jerusalem (Revelation 21:22).

Rather, “in God’s Holy City, the Lord Jesus Christ, who is the image of the invisible God, is the Temple… [Our comment: This wording could be misunderstood. In accordance with Revelation 21:22, “… the Lord God Almighty (God the Father) and the Lamb (Jesus Christ) ARE the temple.”] Ezekiel saw healing waters proceed from the altar in the temple, the place of sacrifice (Ezekiel 47:1), but in the new order it issues forth from the throne, the place of sovereignty, for in that day there will be no need for a sacrifice” (Strauss, pages 354, 359).

The commentary of Jamieson, Fausset and Brown states:

“The descent of the new Jerusalem out of heaven is plainly distinct from the earthly Jerusalem in which Israel in the flesh shall dwell during the millennium, and follows… the creation of the new heaven and earth.”

The Life Application Bible adds: “The new Jerusalem is where God lives among his people. Instead of going up to meet him, he comes down to be with us, just as God became man in Jesus Christ and lived among us (John 1:14).”

Description of the New Jerusalem

The new Jerusalem is described in much detail. Even its dimensions are clearly revealed.

The Broadman Bible Commentary explains that the heavenly Jerusalem “is cubical… Its length, breadth, and height are equal; each dimension was measured at… 1500 miles… The walls were… about 216 feet…”

Unger’s Bible Handbook adds: “This could mean 2,250,000 square miles on each tier of the cube extending 1500 miles upward, like a huge skyscraper with innumerable floors.”

Halley’s Bible Handbook writes: “A Cube, of which the Holy of Holies in the Tabernacle, a cube 15 feet each way, and the Holy of Holies in Solomon’s Temple, a cube 30 feet each way, were types.”

Some commentators suggest that the new Jerusalem is in the form of a pyramid. The Wikipedia Encyclopedia explains:

“It is unclear whether the city is in the form of a cube or a pyramid… Many hold that the cubic form is more likely… However, the pyramid interpretation still has several adherents. A pyramid would allow a slope for the river of the water of life to flow down from the throne of God, and for the street of the city to ascend…”

In regard to the volume of the new Jerusalem, the Wikipedia Encyclopedia explains: “If in the form of a cube, it would have a volume of 11 thousand million cubic kilometers, which is about half the volume of the moon… If in the form of a pyramid, the New Jerusalem would have a volume of 3.7 thousand million cubic kilometers…”

Symbolic Significance

We explained earlier in chapter 21 of this booklet that even though the heavenly Jerusalem is—and will continue to be—a literal city, it has also symbolic significance and relevance. We pointed out that the new Jerusalem will descend to this earth and will be, at that time, the abode of all the saints of God; they will be the blessed citizens of the holy city.

Additionally, note the symbolic significance of the foundations and gates of the heavenly Jerusalem:

The heavenly Jerusalem has twelve gates on which are written the names of the twelve tribes of Israel (Revelation 21:12). It has also twelve foundations on which are written the names of the twelve apostles of the Lamb, Jesus Christ (Revelation 21:14).

The Nelson Study Bible states:

“The description of the great and high wall that contains twelve gates named after the twelve tribes… of Israel echoes Ezek. 48:30–35. [Some] Commentators… interpret these twelve gates as representing all of God’s people, including both Israel and the church [Our comment: It would clearly appear to include the Church, the “Israel of God,” compare Galatians 6:16] … The twelve foundations, the huge stones upon which the wall of the New Jerusalem rests, contain the names of the twelve apostles of Christ (see Luke 6:13–16), calling to mind Paul’s imagery of the apostles as the foundation of the house of God in Eph. 2:20 (see Jesus’ promise to His apostles that they would occupy a prominent place in His kingdom in Matt. 19:28).”

Halley’s Bible Handbook points out:

“The Bible begins with a Garden, and ends with a City. The Holy City, New Jerusalem, Bride of Christ, Wife of the Lamb… ‘Holy City’ is the antithesis of ‘Babylon.’ Babylon, the Adulterous Church [described in Revelation 17, 18 and 19]. Holy City, the true Church, Bride of Christ. The Adulteress has disappeared. The True Wife, Glorified… Ancient Babylon, which had been given its name to the Adulterous church, was known as a ‘City of Gold’ (Isaiah 14:4), wonder city of the ancient world… Now the Real City of Gold appears in its Infinite Splendor and Magnificence.”

The New Student Bible, New International Version, contains the following annotation—comments in brackets were added by us:

“The last two chapters of Revelation contain numerous parallels to the description of the Garden of Eden in the first three chapters of Genesis. Revelation describes a new creation that excludes all the things that spoiled Eden. There will be no more night and death [Revelation 21:4, 25]. Satan will disappear forever [Revelation 20:10], and nothing impure will enter the new city [Revelation 21:27]. People [who have by that time become immortal Spirit beings; compare chapter 25 of this booklet] will walk with God again [Revelation 21:24–26], just as they [Adam and Eve] did in Eden. There will be no crying or pain [Revelation 21:4; and there will be no more curse, compare Revelation 22:3]. Once again humankind [by then made immortal] will rule over creation [Revelation 22:5], this time with open access to the tree of life [Revelation 22:2, 14]. Everything put wrong by human rebellion in Eden will be set right. In Eden, Adam and Eve were driven from the garden; in the new earth, they will see God’s face [Revelation 22:4].”

Jesus says in Revelation 2:7 that the tree of life is presently in the midst of the “Paradise of God.” “Paradise” describes a beautiful Garden, also called “Eden.” The reference here is to a spiritual garden, which is presently in heaven (compare 2 Corinthians 12:1–4), but which will descend to this earth, together with the (spiritual) tree of life and the heavenly Jerusalem. A reference to the spiritual garden of Eden or Paradise can also be found in Ezekiel 28:13, where Lucifer’s fall from heaven is described.

For the Healing of the Nations

We are told, in Revelation 22:2, that the leaves of the tree of life will be “for the healing of the nations.” This is not to be understood that physical sicknesses will exist at that time, which will have to be healed.

Albert Barnes’ Notes on the Bible points out: “We are not to suppose that there will be sickness, and a healing process…, for that idea is expressly excluded in [Revelation] 21:4; but the meaning is, that the life and health of that blessed world will have been imparted by partaking of that tree; and the writer says that, in fact, it was owing to it that they who dwell there had been healed of their spiritual maladies, and had been made to live forever.”

Revelation 22:5 tells us that the saints will rule in God’s Kingdom forever and ever, compare Daniel 7:18. They will “inherit all things” (Revelation 21:7). However, as God’s children (compare again Revelation 21:7), they will always be obedient and submissive to God the Father (Revelation 22:3). As immortal members of the God Family, they will have access to the new Jerusalem—they will not and cannot sin anymore (1 John 3:9). We read in Revelation 22:14: “Blessed are those who do His commandments, that they may have the right to the tree of life, and may enter through the gates into the city.” God tells us that those who practice sorcery, murder, idolatry and lies, as well as other violations of God’s commandments, will not be allowed to enter the new Jerusalem (Revelation 22:15; compare Revelation 21:26–27). By that time, those people practicing such things will have been burned up in the lake of fire (Revelation 20:14–15; 21:8).

Chapter 25 – Nations and Kings in the New World

Revelation 21:24, 26

Revelation 21:24, 26 says that the nations of those who are saved shall walk in the light of the new Jerusalem, and that the kings of the earth will bring their and the nations’ glory and honor into it. Does this mean, then, that physical people will exist at the time when the heavenly Jerusalem descends to this earth—after the Millennium and the Great White Throne Judgment (Revelation 20:11–15)?

We read in Revelation 21:4 that after that time, there will be no more death. We also read in Revelation 20:14 that “Death” was cast into the lake of fire. This means, that whatever physical human beings existed, they will, by that time, either have been burned up and destroyed in the lake of fire (thereby ceasing to exist forever), or they will have been changed into immortal spirit beings, unable to die. Physical people die. One cannot keep a physical human being alive forever. Therefore, since there will be no more death, there cannot exist physical people for all eternity at that future time.

We also read that we cannot enter the Kingdom of God, unless we are Spirit beings. Since God is not a respecter of persons, what He is offering to us now, He will also offer to all of mankind later—during the Great White Throne Judgment. If He were only to offer eternal life to us today, but not later to the rest of mankind (not being called today), God would arbitrarily discriminate against all of mankind—as we are called today by grace, not by our works, so that no one should boast in God’s sight.

Revelation 21:24–26; 22:2 speaks, indeed, of the time after the Great White Throne Judgment. These Scriptures do not state, however, that at that time, physical humans will still exist. Rather, God the Father will dwell on the earth and those on earth will see His face (Revelation 22:4), and we know that no human can look at God the Father in His glory and live. The fact that these Scriptures speak of “nations” or “kings of the earth” does not allow us to reach a different conclusion.

Jesus Still Called “The Man”

Christ, a Spirit being, is still referred to in Scripture as “the MAN,” even in His glorified state (1 Timothy 2:5). One may read that Scripture and misconstrue it to mean that Christ is still a physical Man today. We know, of course, that He is not. With that same rationale, we might look at the passage in Revelation 21:24–26 that speaks of “kings” and “nations,” and conclude that these passages speak of physical human beings. They might, however, only refer to those Spirit beings who WERE, during their physical state of existence, kings or subjects. The point being made in Revelation 21 would be then, that regardless of what they had been in their physical life (“kings” or “nations”), they ALL will enter Jerusalem to worship God. Everyone will come to bring glory and honor to Jerusalem. Even though all of us, as Spirit beings, will be members of the God Family and “sons” of God the Father (Revelation 21:7), we will always remain UNDER God the Father and His Son Jesus Christ—we will always remain His servants (Revelation 22:3), but we will be Spirit beings, of course, no more flesh and bone.

Kings Rule Over Others

There may be another reason why the Bible talks about “kings” and “the nations of them which are saved” (Revelation 21:24). The Lamsa translation says: “And the people who have been saved…” Why is there still a differentiation made between kings and nations or people?

It is possible that these passages speak of former human beings who will by that time make up the nations of Spirit beings, who will have qualified for different levels of rulership. If so, the Spirit beings would then be grouped or organized as “nations” and “kings” after the Great White Throne Judgment. That is, the “kings” would be ruling over other Spirit beings (i.e., “the nations” or “people that have been saved”). We are being rewarded according to our works. Some will rule over more than others. In the end, though, we all will rule forever and ever (Revelation 22:5).

Some feel that Revelation 22:2 proves that there will still be physical human beings in existence after the Great White Throne Judgment. Revelation 22:2 speaks of healing of the nations, but as we saw in the previous chapter, this is not talking about physical healing, but spiritual healing or refreshment. As Spirit beings, we will still have emotions. God can feel joy or anger, depending on what we do. It says that when God had ended His recreation work of the earth, He was refreshed (compare Exodus 31:17).

Taking all the Scriptures together, it is clear that there will be no human physical life in existence after the Great White Throne Judgment, when God will create everything new (Revelation 21:5). For more information regarding that “new” world, please read our free booklet, “God Is A Family.”

Chapter 26 – Outside Are Dogs and Sorcerers

Revelation 22:15

Revelation 22:14–15 states the following: “(14) Blessed are those who do His commandments, that they may have the right to the tree of life, and may enter through the gates into the city. (15) But outside are dogs and sorcerers and sexually immoral and murderers and idolaters, and whoever loves and practices a lie.”

This passage describes a time AFTER the heavenly Jerusalem has descended to earth (described in Revelation 21)—AFTER “anyone not found in the Book of Life” had been “cast into the lake of fire (Revelation 20:15). “Death and Hades,” that is, all physical humans not written in the Book of Life, had already been “cast into the lake of fire. This is the second death” (Revelation 20:14).

Revelation 22:19 adds that “if anyone takes away from the words of the book of this prophecy, God shall take away his part from the Book [better: Tree] of Life, from the holy city, and from the things which are written in this book.”

Those Who Are “Outside”

Since Revelation 22:15 talks about sinners who will be “outside” the heavenly Jerusalem, is it teaching that the souls of the lost ones are still roaming outside the city? No, because we read in an earlier passage, in Revelation 21:8, that those who have committed the unpardonable sin will have been thrown into the lake of fire, to be burned up and destroyed. [Revelation 21:8 reads: “But the cowardly, unbelieving, abominable, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death.”]

The lists of sins in Revelation 21:8 and Revelation 22:15 are very similar, indicating that these passages address the same kinds of people. In addition, we have proven before that people will not live forever in an ever-burning hell, but that those who permanently refuse to repent will be burned up and destroyed.

The Commentary on the Whole Bible by Jamieson, Fausset and Brown, states: “As all the filth of the old Jerusalem was carried outside the walls and burnt there, so nothing defiled shall enter the heavenly city, but be burnt outside (cf. ch. 22:15).”

The Broadman Bible Commentary explains Revelation 22:15, as follows:

“The blessedness of the righteous is seen more clearly in John’s contrast with those outside. Outside does not mean that the wicked are milling around the exterior of the walls of the holy city. It means that they will never be inside the city; they are [or better: were cast into] the lake of fire (20:15). The term could have some reference to life in the present world; the righteous already know a habitation with God; the wicked are already outside.”

In fact, the Bible speaks repeatedly about those who are “outside”—who are not a part of the Church. We read in 1 Corinthians 5:12–13: “For what have I to do with judging those also who are outside? Do you not judge those who are inside? But those who are outside God judges. Therefore put away from yourselves the evil person.” Compare, too, Colossians 4:5 and 1 Thessalonians 4:12.

The Greek word for “outside,” “exo,” which is used in those passages and in Revelation 22:15, can also mean “without.” In Matthew 13:47–48, it is translated as, “away”: “Again, the kingdom of heaven is like a dragnet that was cast into the sea and gathered some of every kind, which, when it was full, they drew to the shore; and they sat down and gathered the good into vessels, but threw the bad AWAY.”

The meaning is clear: Those who are “bad”—those who practice the sins described in Revelation 22:15, as a way of life, without a willingness to repent—will be “outside” or “without” or “away from” the holy city and the Kingdom of God. Many Scriptures show that those people will not inherit or enter the Kingdom (compare 1 Corinthians 6:9–10; Galatians 5:19–21; and Ephesians 5:5). Note that the lists of sins, as set forth in 1 Corinthians, Galatians and Ephesians, are very similar to the sins mentioned in Revelation 21:8 and 22:15, including sexual immorality, idolatry, sorcery and murders. All of these lists address the same kinds of people.

Christ said in Luke 13:28: “There will be weeping and gnashing of teeth when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and yourselves thrust out [and thrown into the lake of fire, compare Matthew 13:41–42].”

Rather than teaching that the souls of the lost ones are “milling around the exterior of the walls of the holy city,” Revelation 22:15 teaches that they will not even be there! Moffat translates Revelation 22:15 in this way: “Begone, you dogs, you sorcerers, you vicious creatures, you murderers, you idolaters, you who love and practice falsehood, every one of you.” Other translations render the Greek word “exo” (i.e., “outside” or “without,”) as “excluded.” Those who refuse to repent will be EXCLUDED from access to the Kingdom of God and the holy city. They will be destroyed in the lake of fire, which is the second and final death, from which there is no resurrection back to life.

Conclusion

Saints Will Inherit ALL Things

We are told in Revelation 22:5 that the saints will rule in God’s Kingdom forever and ever (compare Daniel 7:18). They will inherit ALL things (Revelation 21:7)—everything that exists in the physical and the spirit world. However, as God’s children, they will always be submissive to God the Father (Revelation 22:3). His Name will be on their foreheads (Revelation 22:4; compare Revelation 14:1; 7:3).

We are assured that the things written in the book of Revelation will shortly come to pass (Revelation 22:6). Christ will come very soon (Revelation 22:7, 10, 20), to reward each “according to his work” (Revelation 22:12). We are therefore admonished to be mindful of the prophecy of the book of Revelation (Revelation 22:7) and to be, and continue to be, righteous and holy (Revelation 22:11), as only those who endure to the very end shall be saved (Matthew 10:22; 24:13).

If God has opened your mind to His Way of Life, He gives you the choice to respond accordingly (Revelation 22:17). All of us are specifically warned not to add to nor delete anything from the things that are written in the book of Revelation:

“For I testify to everyone who hears the words of the prophecy of this book: If anyone adds to these things, God will add to him the plagues that are written in this book; and if anyone takes away from the words of the book of this prophecy, God shall take away his part from the Book [better: Tree] of Life, from the holy city, and from the things which are written in this book” (Revelation 22:18–19).

God’s true servants are admonished to persevere and to live by faith, not by sight (Revelation 13:10; 2 Corinthians 5:7). And with the grace of our Lord Jesus Christ (Revelation 22:21), they can, and will succeed!

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Introduction

This booklet addresses a topic that might seem ancient, irrelevant and too boring to consider in our busy 21st century lifestyle. Why should we care about what the ancient Israelites did in the wilderness thousands of years ago? Why should we take the time to read about their sacrifices and their tabernacle? Besides, didn’t Jesus’ death abolish these ancient rites, so that there could not possibly be any importance attached to them, at least for true Christians, right?

Well, you just might be surprised!

The fact of the matter is, the sacrifices and the tabernacle in the wilderness have a very DEEP meaning for true Christians today! God was very specific—for good reason—when He instructed Moses and ancient Israel on the sacrificial system and the tabernacle in the wilderness, and their relevance for us today is NOT to be cast aside!

Be prepared now, for an astonishing journey through the pages of history, as well as the prophecies that point to events that are yet to be fulfilled, and you will begin to see the bigger picture of how the sacrificial system and the tabernacle in the wilderness are very relevant in YOUR life today!

Chapter 1—What Is the Sacrificial Offering System?

The sacrificial system is described in detail in the book of Leviticus. The Hebrew title of the book is, “And He Called.” The Jewish Talmud calls it the “Law of the Priests” and the “Law of the Offerings.” In the Greek Septuagint, it is called, “That Which Pertains to the Levites,” from which the Latin name “Leviticus” is derived.

The theme of the book is the admonition for God’s people to become “holy” (Leviticus 19:2; 20:26). The people of ancient Israel did not become a holy people at that time, but God says that they will become a holy people in the future (Isaiah 62:12). True Christians today are already called a holy people, a “holy [or “royal,” compare 1 Peter 2:9] priesthood, to offer up spiritual sacrifices acceptable to God” (1 Peter 2:5).

The Bible reveals the correlation between the ancient sacrificial offering system described in the book of Leviticus and the way we worship today, as well as future worship in the Millennium.

Sacrifices Before Moses’ Time

The Bible reveals that offerings and sacrifices were already being given before the sacrificial system was established—long before the time of Moses.

Genesis 4:3–4 gives a report of offerings presented by Cain and Abel. They apparently knew of the custom of bringing various offerings from time to time; in this case, grain and burnt offerings. However, Cain apparently brought his sacrifice grudgingly, while Abel brought his offering willingly. We are told that God accepted the offering that Abel brought, but rejected Cain’s offering.

In Genesis 8:20, we have a report of Noah’s burnt offering, which was accepted by God. We also read that Job offered burnt offerings to God (Job 1:5), and that God commanded Job’s three friends to give a burnt offering (Job 42:8)

When dealing with the Old Testament sacrificial offering system under Moses, we must understand that it did not include wrong or unholy laws. The sacrificial system was enacted to deal with the sins of carnal people who had not received the Holy Spirit. God certainly would have preferred, of course, that people not sin at all (compare Jeremiah 7:21–23; Psalm 51:16–19). This still can be said of true Christians today. God wants us to not sin, so that we can then claim forgiveness through the sacrifice of Jesus Christ.

Sacrifices Under Christ and the Early New Testament Church

We find that the sacrificial offering system was administered during the time of Christ. Luke 2:22–24 tells us that Mary and Joseph gave burnt and sin offerings (compare Leviticus 12:1–8); and we read in Luke 5:12–14 that Jesus commanded a healed leper to give an offering. That particular offering included all types of sacrifices described within the sacrificial system; i.e., a grain offering, a sin offering, a burnt offering, a trespass offering and a subtype of the peace offering (compare Leviticus 14:10–13; all to be discussed below).

It is true, of course, that after the death of Christ, sacrifices were no longer necessary (compare Hebrews 10:1–10, specifically addressing burnt offerings). Hebrews 10:18 tells us that “there is no longer an offering for sin.” However, it was not prohibited to participate in the sacrificial offering system after Christ’s death. Jewish Christians sacrificed until the destruction of the temple in 70A.D.

We read in Acts 21:18–24 that Paul participated in the offering system. When following the “customs” of the Jews, he did the following: “Then Paul took the men, and the next day, having been purified with them, entered the temple to announce the expiration of the days of purification, at which time an offering should be made for each one of them” (verse 26).

It was of course not sinful for Paul to participate in these customs, although they were no longer required. Paul said that he became a Jew to the Jews in order to win some (1 Corinthians 9:20). And, although he had made it clear that circumcision was no longer required, he still circumcised Timothy, for the Jews’ sake, in order not to place a stumbling block before them (Acts 16:1–3). He did it not for the sake of the believing Jews—for he brought with them the decree of the apostles and elders to satisfy them that circumcision was no longer necessary—but rather for the sake of the unbelieving Jews who would not have allowed an uncircumcised person to teach in their synagogues.

Later, Paul wrote the letter to the Hebrews to show the Jewish Christians that they did not need a physical temple and that participation in the sacrificial offering system was no longer required.

It is important to understand that the sacrificial system was never enforced on Gentiles who became Christians (Acts 15:19–20). At the same time, they had to abstain from those things that had been part of a pagan offering system. As we explain in our booklet, “And Lawlessness Will Abound…”, on page 17, the four items to be avoided (idols, sexual immorality, strangled meat and blood) were all prohibitions listed in the context of the sacrificial system within the Law of Moses. So as to avoid any misunderstanding, the apostles and elders clarified to the Gentiles that these laws were still valid and binding on them.

Adam Clarke’s Commentary on the Bible explains it in this way:

“By the first, Pollutions of Idols, or, as it is in Acts 15:29, meats offered to idols, not only all idolatry was forbidden, but eating things offered in sacrifice to idols, knowing that they were thus offered, and joining with idolaters in their sacred feasts, which were always an incentive either to idolatry itself, or to the impure acts generally attendant on such festivals.

“By the second, Fornication, all uncleanness of every kind was prohibited; for [“porneia”] not only means fornication, but adultery, incestuous mixtures, and especially the prostitution which was so common at the idol temples, viz. in Cyprus, at the worship of Venus; and the shocking disorders exhibited in the Bacchanalia, Lupercalia, and several others.

“By the third, Things Strangled, we are to understand the flesh of those animals which were strangled for the purpose of keeping the blood in the body, as such animals were esteemed a greater delicacy.

“By the fourth, Blood, we are to understand, not only the thing itself… but also all cruelty, manslaughter, murder, etc., as some of the ancient fathers have understood it.”

As mentioned, even though the sacrificial system was not to be enforced on the Gentiles, Acts 15:19–20 shows that Gentiles were not prohibited from participating in it; but when they did, they had to do so in accordance with God’s instructions.

Sacrifices Before Christ’s Return and in the Millennium

God reveals to us that offerings will be given during the Millennium.

For instance, we read about the time of the Millennium in Ezekiel 43:18, 22, 27: “And He said to me, ‘Son of man, thus says the Lord God: “These are the ordinances for the altar on the day when it is made, for sacrificing burnt offerings on it… On the second day you shall offer a kid of the goats without blemish for a sin offering… When these days are over it shall be, on the eighth day and thereafter, that the priest shall offer your burnt offerings and your peace offerings on the altar…”’”

Another passage that describes the time of the Millennium is Ezekiel 44:15, 29–30. It refers to the offering of fat and blood, as well as grain offerings, sin offerings and trespass offerings. Describing the same time setting, Zechariah 14:21 says that “Everyone who sacrifices shall come” to the LORD’S house—a new Temple in Jerusalem.

From these Scriptures, we see clearly that burnt offerings, peace offerings, grain offerings, sin offerings and trespass offerings will be given in the Millennium.

We also understand that the Jews will give offerings again, for a while, just prior to the return of Jesus Christ. In Malachi 3:2–4, these offerings, which apparently may not be pleasing to God, are compared with the offerings that will be given in the Millennium, which WILL be pleasing to God.

Yes, in the future, sacrifices will be reinstated—at least on a temporary basis—but GOD will NOT reinstate the Old Testament sacrificial SYSTEM. That is, the sacrifices that will be given before Christ’s return (Daniel 12:11), and those given in the Millennium (compare Ezekiel 40:38–43, which describes the preparation of burnt offerings, sin offerings and trespass offerings during the Millennium), are not the same as those that were part of the old covenants with the nations of Israel and Judah. The New Testament tells us that the sacrifices—as part of the Old Testament system—are no longer valid. The Levites will still officiate over sacrifices, but these sacrifices will not be given pursuant to the same system that existed in the Old Testament, under Moses.

The Bible also indicates that, at the beginning of the Millennium, new moons will be kept in conjunction with the bringing of sacrifices (Ezekiel 45:17, 46:1, 3, 6; Isaiah 66:20–23). However, there is no Biblical injunction for us today that would compel us to either celebrate new moons or bring sacrifices.

It is important to understand that the millennial sacrifices will NOT be brought for the purpose of forgiveness of sin! Only Christ’s shed blood accomplished this—once and for all! But God introduced the sacrificial system to ancient Israel because Israel had sinned and the sacrifices served as a reminder of their sins. Apparently, for the same reason in the Millennium, sacrifices will be brought so that carnal, unconverted people can begin to appreciate the awesome purpose and meaning of Christ’s Sacrifice and how God looks at sin.

Animal sacrifices, especially, illustrate what sin does to us and others, as well as what Christ did for us. They teach us one reason for the suffering of innocent and righteous people: Even Jesus Christ suffered, although He was totally innocent. The killing of innocent animals points at the suffering and ultimate death of Jesus Christ.

Of necessity, there will be an ongoing physical priesthood serving throughout the Millennium in order to properly administer the sacrifices. The physical sacrifices extant at that time will be brought in Jerusalem—in a newly-built temple—and will be part of the new administration that God’s Kingdom will usher in.

We DO know that all five types of the Old Testament sacrifices will be given again in the future, after Christ has returned, and we DO understand that they hold a deep symbolic meaning. The ancient sacrifices pointed to Christ and what He would accomplish by sacrificing His own life. In this way, the sacrifices foreshadowed the substance, or essence, of the ultimate reality—Christ—the Savior. Most people in Old Testament times did not understand that, nor do many today understand this very important symbolism.

The sacrifices show us how careful and diligent the people had to be in following God’s detailed and specific instructions—to the letter—and even though most people did not understand the real meaning behind those instructions, they were still obligated to follow them, precisely.

The same can be said for our worship of God today. We may not know why God instructs us to do a certain thing or to avoid doing something. We may, in fact, think we know better. God’s command in a given situation may not sound “logical,” reasonable or convincing to us. But God does know what is best for us, and He requires that we follow Him—obeying Him exactly in every detail—whether we understand the reason for it or not.

There are only five types of offerings that God required: the burnt offering, the grain offering, the peace offering, the sin offering and the trespass offering. As we will show, they portray five steps in our reconciliation with God—actually picturing what Christ did for us and how we are to respond to Him.

Five Steps of Reconciliation

These five types of offerings are given here in brief summary form as they correlate to the five steps of reconciliation with God. We will discuss them in much more detail in the ensuing sections of this booklet.

The burnt offering foreshadows the first step toward our renewed contact or reconciliation with God—loving God. We are to strive to live sinless lives and to become living sacrifices, thus expressing our love toward God.

The grain offering foreshadows the second step of our reconciliation with God—loving our neighbor. We are to strive to live a sinless life toward our neighbor, thus expressing our love for our neighbor.

The peace offering foreshadows the third step of our reconciliation with God, and is what the name implies—peace. We express peace by having continual peaceful fellowship with God and with our neighbor.

The sin offering foreshadows the fourth step of our reconciliation with God—forgiveness of our sins. We can receive continual forgiveness of sin and our sinful nature through the sacrifice of Jesus Christ.

The trespass offering foreshadows the fifth step of our reconciliation with God—forgiveness of our sins and trespasses against our neighbor. Additionally, this offering requires some form of restitution in order to fully reconcile with our neighbor.

Our complete reconciliation with God is made possible through Christ’s Sacrifice for our sins and trespasses and our sinful nature, along with having Him continually living His life in us, thereby continually purifying us. But we have to do our part as well. We have to accept what Christ did for us in the past and what He is doing for us today, and we have to be willing participants in the process of becoming perfected.

The ancient sacrifices foreshadowed what Christ would do for us, and even though they are not required to be performed today, the significance of the symbolism contained in each type of sacrifice cannot be ignored by true Christians today. They show us—in symbolic and figurative ways—how we are to approach and respond to our God and our Savior—in appreciation and obedience—by living a sinless life, thus becoming a living sacrifice.

The Burnt Offering

The burnt offering is described in Leviticus 1:1–17. For space limitations, we will not quote the entire passage, but we strongly recommend that you study this passage in your Bible before continuing to read this booklet. In doing so, you will gain a better understanding as we explain the details of the offering.

Purpose of the Burnt Offering

To bring about our reconciliation with God, by loving God; it foreshadowed the first step toward renewed contact with God.

The Kind of Sacrifice Offered

A male animal without blemish; i.e., a bull, a lamb, a goat or a dove.

What Was Offered?

The entire animal was burned.

Consumption

No one, not even the priests, ate anything from that animal.

Symbolism

It symbolized Christ.

The innocent, sinless Jesus Christ gave Himself as a sacrifice. Leviticus 1:2 shows that the burnt offering was a voluntary offering—as Christ gave His life for us voluntarily (John 10:17–18).

The animal sacrifice had to be without blemish (Leviticus 1:3)—as Christ was without blemish—without sin (compare 1 Peter 2:21–22).

The animal was a sweet-smelling aroma (Leviticus 1:9)—as it pleased God to give His only-begotten Son to die for us so that man could enter the Family of God and become an immortal Spirit being, AND it pleases God when He sees us respond to Christ’s Sacrifice.

All the animals that could be sacrificed symbolized Christ.

They included a bull (verses 3, 5), symbolizing strength (In Isaiah 34:6–7, the destruction of powerful Edom is pictured as a slaughter of wild oxen, young bulls and mighty bulls).

They also included a lamb or a goat (verse 10), which portrays acceptance of God’s Will without complaining (Isaiah 53:7), as well as persistence and strong leadership.

Another animal that could be sacrificed was a dove (verse 14), portraying innocence and sincerity (Matthew 10:16).

In addition, the burnt offering symbolized the true Christian, in whom Jesus Christ lives.

We are called living and holy sacrifices (Romans 12:1). We have to give our life as a living sacrifice to God. As the burnt offering was completely burned (Leviticus 1:9), so we must give ourselves completely and without reservation to God. As members of God’s Church, we have to become without blemish (Ephesians 5:25–27).

Gentiles to be a Sacrifice

In this context, let us also consider the following remarkable statement found in Romans 15:15–16, showing that converted Gentiles are also to be living sacrifices. The Authorized Version reads: “That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy [Spirit].”

Other translations render this passage as follows:

“…so that the Gentiles might become an offering acceptable to God” (New International Version); “…so that gentiles might become an acceptable offering” (New Jerusalem Bible); “…to offer the Gentiles to him as an acceptable sacrifice” (Revised English Bible); “…so that the Gentiles, when offered before him, may be an acceptable sacrifice” (Century Translations in Modern English).

Further Symbolism of the Burnt Offering

Before the burnt offering was sacrificed, it was cut into its pieces (Leviticus 1:6)—the head, the fat (verse 8), as well as its entrails and the legs, which also had to be washed (verse 9). They all were to be burned as well. But why did God insist on prior special “treatment” and emphasis? The reason is that the different “parts” represented something.

The head represents our thoughts and intellect (Isaiah 1:5–6 says that the whole head of Israel is sick).

The fat represents a blessed human being (Deuteronomy 31:20).

The entrails (The Authorized Version states: “inwards”) represent our feelings and motivation. Psalm 64:6 tells us that both the inward thought and the heart of man are deep. Jeremiah 31:33 says that God will put His law in the inward parts of the people (compare the Authorized Version).

The legs represent our walk—our way of living. In the Hebrew, as in the English, the words “legs” are used in the plural—referring to all of them—showing unity and coordination; one leg does not move to the left, while another leg moves to the right. The legs represent coordinated strength in our way of living. Compare Ephesians 4:1 (“walk worthy”); Ephesians 5:15 (“walk circumspectly as wise, not fools”); 1 Kings 18:21 (“how long do you limp on both sides?”, Luther Bible); Hebrews 12:12–13 (“make straight paths for your feet so that what is lame may… be healed”).

The legs had to be washed. The washing of our feelings and our walk represents our cleansing (compare Ephesians 5:25–26).

The person giving the offering had to lay his hand on the head of the animal (Leviticus 1:4), indicating his identification with the sacrifice. He had to kill it himself (verse 5), as he was responsible for and guilty of the death of Jesus Christ—as all of us are, individually and collectively. Isaiah 53:5 says that Christ was wounded—pierced through—for our transgressions, and Isaiah 53:8 says that He was stricken for the transgression of God’s people.

Meaning for Us Today

The sacrifice was burnt—as a complete and total burnt offering. Mark 9:49 says: “For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt.”

We have to lead a sinless life, a life which is tested and found genuine through fire (compare 1 Peter 1:6–7; 4:12). Every part of a Christian—his thoughts, feelings and his deeds—must be subjected to God, as Christ was submissive to the Father. And, we must love God totally—before anything or anyone else (compare Matthew 22:37).

The burnt offering was a request to God to accept the fruit of the Holy Spirit, which is being produced in the life of a true Christian. We read in Romans 15:16 that the offering or sacrifice of the Gentile Christians is acceptable when sanctified through the Holy Spirit. We also read in 1 Peter 2:4–5, that we are to offer up spiritual sacrifices acceptable to God through Jesus Christ. When Christ lives in us through the Holy Spirit, and when we follow His lead, then we are totally accepted by God, and even our death will be precious in His sight (Psalm 116:15; Isaiah 57:1–2).

To reiterate, the burnt offering symbolizes our love toward God. Our love toward God is summarized in the first four of God’s Ten Commandments.

The Grain Offering

The grain offering is described in Leviticus 2:1–16. Again, for reasons of limited space, we are not quoting the entire passage here; but please read the passage in your Bible before continuing, so that you can fully appreciate the connection between the past, the present and the future sacrifices.

The grain offering was sometimes given together with a drink offering (Leviticus 23:13). They constituted non-animal offerings, but they were sometimes given together with animal sacrifices (compare Numbers 15:2–12).

Purpose of the Grain Offering

It foreshadowed the second step toward our reconciliation with God, by loving our neighbor.

The Kind of Sacrifice Offered

Fine flour, oil, frankincense; unleavened cakes with oil; and salt.

What Was Offered?

Handful of fine flour with oil and frankincense (Leviticus 2:2).

Consumption

The priests ate the sacrifice.

Symbolism

It symbolized Christ.

Christ gives Himself as the true bread for man (compare John 6:48–51). Christ made clear that He is the Bread of Life.

The grain offering symbolizes Christ’s love towards us—His neighbors. This Godly love toward neighbor is summarized in the last six of the Ten Commandments. [As we mentioned, the first four commandments summarize our love toward God—symbolized in the burnt offering.] Therefore, the burnt offering and the grain offering are closely connected (Numbers 28:11–12; Judges 13:19; Ezra 7:17).

The Grain Offering symbolized also the individual Christian.

We have to symbolically “eat” Christ—the Bread of Life (compare John 6:48, 50). We have to live by every word of God that comes out of the mouth of God (Matthew 4:4).

We are reconciled to God—on a continual basis—if we love God AND our neighbor. 1 John 5:2 says that we know that we love the children of God when we love God and keep His commandments.
1 John 4:12 adds that if we love one another, God abides in us; and 1 John 4:20 says that if anyone says, I love God, and hates his brother, he is a liar; for he who does not love his brother, cannot love God, either.

As Christians, we are to love our neighbor (Matthew 22:39; Romans 13:9–10).

The grain offering is a sweet aroma to the Lord (Leviticus 2:2), as it is pleasing to God when we love our neighbor. Compare Ephesians 5:1–2: “Therefore be imitators of God as dear children. And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma.”

Let us also take note of the symbolism of the different ingredients of the grain offerings.

The grain offering had to be mixed with oil (Leviticus 2:2–5), symbolizing the anointing with the Holy Spirit (compare Acts 10:38; Isaiah 61:1). We can only truly love our neighbor with Godly love, when, and as long as God’s Holy Spirit lives in us. Romans 5:5 tells us that the love of God has been poured out in our hearts by the Holy Spirit that God gave us.

The grain offering included frankincense (Leviticus 2:2)—but not honey (verse 11), as honey is perishable. Sweet incense or frankincense is symbolic for the prayers of the saints (compare Psalm 141:2; Revelation 5:8). Revelation 8:3 tells us that our prayers are offered with much incense upon the golden altar in front of the throne of God in heaven. In the context of the grain offering (picturing love toward neighbor), we see that our prayers need to express our love toward our neighbor.

We read that the Magi gave frankincense as a gift to the Christ Child (Matthew 2:11). This has been understood as a reference to Christ becoming our High Priest, who represents us before God the Father in heaven.

The grain offering included salt (Leviticus 2:13), indicating permanency and incorruption (compare Numbers 18:19). Our love toward our neighbor must be enduring and lasting.

Wine was another ingredient of the grain offering (compare Numbers 15:5 for the drink offering—a subtype of the grain offering). Wine represents the blood of Jesus Christ. As true Christians, we are instructed to partake of the Passover, once a year, by eating bread and drinking wine (compare John 6:53–54).

Normally no leaven was to be offered with the grain offering (Leviticus 2:4, 5, 11), as leaven is sometimes used in the Bible to symbolize sin (compare 1 Corinthians 5:7). Leaven was permitted to be offered in the context of the offering of the firstfruits—but not on the altar—to show that Christians, who are called “firstfruits” (James 1:18; Revelation 14:4) are not yet without sin. When leaven was offered, it was NOT a sweet-smelling aroma (Leviticus 2:12).

The Peace Offering

The Peace Offering is described in Leviticus 3:1–17; 7:11–18, 28–34. We again urge you to read these passages in your Bible before continuing, to gain the full benefit of what you are reading in this booklet.

The peace offering was divided into five different categories of offerings:

• the Sacrifice of Thanksgiving (Leviticus 7:12–15)
• the Sacrifice for a Vow (Leviticus 7:16–17)
• the Sacrifice as a Voluntary or Freewill Offering (Leviticus 7:16–18)
• the Sacrifice as a Heave Offering for the priest (Leviticus 7:14, 28–34)
• the Sacrifice as a Wave Offering for the priest (Leviticus 7:28–34)

Purpose of the Peace Offering

It foreshadowed the third step toward our reconciliation with God, by having peaceful fellowship with God, as well as a peaceful meal with the priest and the one who brings the offering (“the offeror”).

A good relationship between the true ministry of God and the membership is important. This includes respect for the office of the ministry. The peace offering pictures the priest representing the entire community or “church,” when he [representing all the people] ate with the offeror.

We find a similar analogy in Matthew 18:17. In that passage, the word “church” refers to the ministry. After an unrepentant sinner refuses to listen to the offended brother or sister, as well as selected witnesses, it is the “church’s” responsibility—that is, the responsibility of the ministry, representing the church—to speak to the sinner, in a last ditch effort to show him or her the severity of his or her actions.

The Kind of Sacrifice Offered

Blameless male or female ox (Leviticus 3:1), lamb or goat (vv. 7, 12).

What Was Offered?

Only the fat which covers the entrails, the kidneys and the fatty lobe attached to the liver had to be burned to the LORD.

Consumption

The consumption of the unburned parts depended on the type of the offering:

The high priest received the breast during a wave offering (compare Leviticus 7:30).

The priests received the right thigh during a heave offering (compare Leviticus 7:33–34).

The rest was eaten by the offeror—the one who offered the animal. The peace offering constituted the ONLY OFFERING in which the offeror shared, by eating a portion of the sacrifice.

If the peace offering was a thanksgiving offering, it had to be eaten on the same day.

If the peace offering was a voluntary or free will offering, or a vow offering, it had to be eaten on the first or the second day.

Symbolism

Since God and the priest and the offeror participated in the consumption of the sacrifice, it symbolized our fellowship with God and our brethren (compare 1 John 1:3).

It was a sweet-smelling aroma (Leviticus 3:5), just as our true fellowship with God and our fellow brethren is pleasing to God. It is also very pleasing to God that we have become a part of His very Family—the Family of God. We read in 1 John 3:2 that we are already the children of God.

The peace offering symbolizes peace between God and man. In Isaiah 9:6–7; 53:5, we find the symbolism referring to Jesus Christ—our “Peace”—who will bring us peace; and in Psalm 133:1, we find the symbolism referring to Christians who live in peace with their brethren.

As mentioned, a thanksgiving offering had to be eaten on the same day—showing that we must not delay to give thanks to God for what He does for us (compare Hebrews 13:15–16).

A vow offering had to be eaten on the first or on the second day. This indicates that we should make careful consideration before we make a vow or a promise. Once we make it, we must keep it (compare Ecclesiastes 5:1–7).

The Sin Offering

The sin offering is described in Leviticus 4:1–35; 5:1–13. When reading these passages in your Bible, please note that the headline of Leviticus 5:1 is confusing in the New King James Bible, as it gives the impression that the trespass offering begins with Leviticus 5:1. This is false. The trespass offering does not start until Leviticus 5:14, compare the Luther Bible. Please note, too, that Leviticus 5:6 is poorly translated in the New King James Bible. Rather than saying, “he shall bring his trespass offering to the LORD,” it should read, “guilt offering.” Leviticus 5:6 is still talking about the “sin offering.”

Since the sin offering deals with sin, let us briefly mention what sin is. Basically, we find three Biblical definitions of sin:

1 John 3:4 tells us that “sin is lawlessness” or—as the Authorized Version has it—“the transgression of the law.”

Romans 14:23 tells us that “whatever is not from faith is sin.”

And James 4:17 tells us: “…to him who knows to do good and does not do it, to him it is sin.”

The sin offering includes, symbolically, all these aspects of sin.

Purpose of the Sin Offering

It constituted a sacrifice for a specific sin for which no restitution was possible. It foreshadowed the fourth step toward our permanent reconciliation with God, showing the importance of maintaining a peaceful relationship with God.

No restitution was possible in those kinds of sacrifices, symbolizing the fact that nothing we can do entitles us to the Sacrifice of Jesus Christ. We cannot earn our salvation. No restitution or payment, and no amount or degree of penance will make us clean in the sight of God (compare Proverbs 20:9).

The Kind of Sacrifice Offered

A young bull without blemish if a priest sins (Leviticus 4:3); a young bull if the congregation sins (Leviticus 4:14); a male kid of the goats without blemish if a ruler sins (verse 23); or a female kid of the goats or a female lamb without blemish if a common person sins (verses 27–28, 32).

If the common person cannot offer a kid of the goats or a lamb as a sacrifice, he is permitted to bring two turtledoves or two young pigeons (Leviticus 5:7). If he can’t even do that, he can bring a certain amount of flour (Leviticus 5:11).

These provisions ensured that EVERYBODY who has sinned was able to bring the sin offering.

Note Hebrews 9:22 in this context, which says that “ALMOST” all things are by the law purged or purified with blood. As was the case in Leviticus 5:11, in rare circumstances, atonement could be received without the shedding of blood (compare also Numbers 16:46; 31:50).

We might also note that the burnt and the grain offerings were sometimes given together with the sin offering (compare Numbers 28:11–15)—picturing the fact that sin is still in our lives, even after conversion, requiring the “revisiting” of the previous steps of establishing a permanent relationship and reconciliation with God.

What Was Offered?

The fat was burned on the altar; or in the case of flour, a handful was burned.

Consumption

Priests ate the sacrifice (including the flour as a grain offering, Leviticus 5:13); the one who gave the offering did not eat from it (Leviticus 6:25–26).

This shows the part that a priest or a minister has in the pronouncement of the forgiveness of sin. Only God forgives sin, but He uses His priests, prophets and ministers, at times, to make the fact clear to others that God forgave sins (compare 2 Samuel 12:13; John 20:22–23).

Symbolism

The sin offering symbolizes Christ who carries our sins. The animal [carcass] was burned outside the camp (compare Leviticus 4:11–12, 21). Christ was killed outside the City of Jerusalem (compare Hebrews 13:12–13). Sin will not enter the New Jerusalem (Revelation 21:27; 22:14–15).

The sin offering also symbolized the individual Christian. Christ died for our sins (compare 2 Corinthians 5:21), including our sinful nature (compare Romans 8:3–4; 7:18). We need to crucify our individual sins, as well as our human carnal nature (compare Galatians 5:16, 24). We must become dead to sin—not just individual sinful acts (compare Romans 6:10–11). We must die to sin and be cleansed from sin on a continual basis (compare 1 John 1:7–9).

The Trespass Offering

The trespass offering is described in Leviticus 5:14–19; 6:1–7; 7:1–17. Again, please carefully read these passages from your Bible before continuing.

Purpose of the Trespass Offering

It constituted a sacrifice for sin for which restitution WAS possible. It foreshadowed the fifth and final step toward our permanent reconciliation with God, showing the importance of maintaining a peaceful relationship with our neighbor.

The Kind of Sacrifice Offered

A ram without blemish (Leviticus 5:15).

What was Offered?

Only the fat, which was burned (Leviticus 7:3–5).

Consumption

The priest ate the sacrifice (Leviticus 7:7). The one who brought the sacrifice did not eat from it.

Again, this shows the role of the priest or minister in the pronouncement of forgiveness of sin, as well as regarding physical healing (compare James 5:14–16).

Symbolism

The sin offering is closely related to the trespass offering (compare Leviticus 7:7). The sin offering symbolized Jesus Christ’s ultimate Sacrifice. We read that Christ died for our sins and trespasses (2 Corinthians 5:19; Ephesians 2:1–5; Colossians 2:13). While sin many times describes an unlawful action against God, trespasses relate to unlawful conduct against our neighbor.

The trespass offering was made for individual sinful acts—not for the sinful nature per se. It was also necessary to eradicate or recompense for the consequences of trespasses (Leviticus 5:16). We should note, however, that even though restitution was made toward the wronged neighbor, God still required, in addition to that, the bringing of an offering—because when we trespass against our neighbor, we at the same time sin against God.

The trespass offering symbolized also the individual Christian. Christ’s Sacrifice is sufficient to forgive us our sins, our sinful nature and even the damage that we might have caused to others by our conduct (compare Hebrews 10:14). But we are still to go to our neighbor to bring about reconciliation with him, whether he has sinned against us or we have sinned against him, or even if we know that he thinks we did. Matthew 18:15 emphasizes the case when our brother sins against us, while Matthew 5:23–26 describes our responsibilities toward our brother when our brother has something against us; that is, when we have wronged him.

All Sacrifices Listed

A summary listing of these five sacrifices is also given in Leviticus 7:37–38 as follows: “This is the law of the burnt offering, the grain offering, the sin offering, the trespass offering, the consecrations [for the priests, as described in Leviticus 8:1 ff] and the sacrifice of the peace offering, which the Lord commanded Moses on Mount Sinai, on the day when He commanded the children of Israel to offer their offerings to the Lord in the wilderness of Sinai.”

It is interesting to note that God changes the order slightly in this summary, placing the sin and the trespass offering BEFORE the peace offering. He did not focus here on the necessary order of steps to establish permanent reconciliation with God, but He wanted to emphasize the ultimate goal of our Christian life—to obtain and maintain PEACE with God and our neighbor. We can only accomplish this when the peace of God lives in us.

The Five Steps of Reconciliation with God

In a brief recap of the five types of offerings, we can see how they correlate with the five steps toward our reconciliation with God. As previously mentioned, all Old Testament sacrifices point toward Christ. They picture what Christ did for us, what He is still doing for us today, and how we are to respond to Him. They picture reconciliation with God.

The Burnt Offering = The First Step toward our reconciliation or renewed contact with God.

Admonition: Strive to live a sinless life toward God; become a living sacrifice, out of love toward God

The Grain Offering = The Second Step toward our reconciliation with God.

Admonition: Strive to live a sinless life toward our neighbor, out of love toward our neighbor.

The Peace Offering = The Third Step toward our reconciliation with God.

Admonition: Have continued peaceful fellowship with God and our neighbor.

The Sin Offering = The Fourth Step toward our reconciliation with God.

Admonition: Obtain continued forgiveness of our sins against God and our sinful nature, through Jesus Christ.

The Trespass Offering = The Fifth Step toward our reconciliation with God.

Admonition: Obtain continued forgiveness of our individual sins and trespasses against our neighbor, through Christ, requiring restitution (by going to our neighbor).

Summary of the Symbolism of the Sacrificial System

Our permanent and enduring reconciliation with God is made possible only through Christ’s Sacrifice for our sins against God and neighbor, and our sinful nature, as well as His living in us and continually purifying us. But we have to do our part. We have to accept what Christ did for us in the past, and what He is doing for us now, and we have to be willing participants in the process of becoming more and more perfect.

The sacrifices foreshadowed what Christ would do for us. Even though they are no longer required to be given by us today, they have great symbolic meaning for us. They show, in figurative ways, how we are to respond to our great Savior, King and Lord. We are to appreciate and obey God’s Word; we are to be living sacrifices; and we are to become more and more perfect in developing the very character and mind of God.

Chapter 2—The Tabernacle in the Wilderness

As we saw in the first chapter, God was very specific in His instructions to the Israelites regarding the various types of sacrifices. We will see in this chapter that He was also very specific about where those sacrifices were to be brought. God did not want the Israelites to sacrifice just anywhere. Rather, they had to bring their offerings to a place that was designed specifically for that purpose—the tabernacle in the wilderness. And, like the sacrifices performed in it, the tabernacle in the wilderness also carries a very deep meaning for us today.

Those who like to be entertained by movies, have undoubtedly seen Steven Spielberg’s “Raiders of the Lost Ark.” If you have seen it, you may recall the climactic scene when the ark of the covenant was opened and evil persons were exterminated by some ghostly apparitions ascending from the ark. That, of course, was pure Hollywood fiction!

But what about the true ark of the covenant? What happened to it? Originally, it was placed in a big tent, referred to in Scripture as the Tabernacle. But the ark has been lost from sight. As is the case with Noah’s ark, there is wild speculation as to where it may be, and whether or not it is going to be found and excavated before, or after, Christ’s return. Some even claim that the ark of the covenant will be found before Christ’s return so as to motivate the Jews to begin again to bring sacrifices. That, of course, is pure speculation and is not backed by any Biblical evidence whatsoever.

What then, became of the ark of the covenant?

According to Jewish tradition (compare 2 Maccabees 2:1–8, Revised Standard Version), Jeremiah hid the ark, the tent and the altar of incense in a cave on the mountain where Moses was buried, and he then sealed the entrance. He told the people: “The place shall remain unknown until God gathers his people together again and shows his mercy. Then the Lord will disclose these things, and the glory of the Lord and the cloud will appear…” (verses 7–8).

But this “tradition” does not seem to square with Scripture. We read in Jeremiah 3:16 regarding the ark of the covenant at the time when God will gather His people: “’Then it shall come to pass, when you are multiplied and increased in the land in those days,’ says the LORD, ‘that they will say no more, ‘The ark of the covenant of the LORD.’ It shall not come to mind, nor shall they remember it, nor shall they visit it, nor shall it be made anymore.’”

Earthly Tabernacle

We read in Exodus 25:8–9 that the entire earthly tabernacle and its furnishings were to be made according to a pattern shown by God to Moses. The earthly tabernacle was to reflect and resemble a heavenly reality—a heavenly tabernacle (compare Acts 7:44–47; Hebrews 8:4–5; 9:1, 11, 23–24; Revelation 11:19; 15:5).

In the New Testament, Paul gives us the following summary of the tabernacle in the wilderness and its furnishings. We read in Hebrews 9:2–5: “For a tabernacle was prepared: the first part, in which was the lampstand, the table, and the showbread, which is called the sanctuary [holy place; literally, “holies”]; and behind the second veil, the part of the tabernacle which is called the Holiest of All, which had the golden censer and the ark of the covenant overlaid on all sides with gold, in which were the golden pot that had the manna, Aaron’s rod that budded, and the tablets of the covenant [the Ten Commandments]; and above it were the cherubim of glory overshadowing the mercy seat…”

The entire complex of the tabernacle in the wilderness consisted of the court, which was surrounded by a fence or an entrance curtain, and the tent.

The Israelite would enter the court after passing the fence. Before him, and between him and the tent, was the altar of burnt offering. Behind the altar, but before the tent, was the bronze laver or bronze basin, for the use of the priests who would carry out the sacrifice on the altar of burnt offering. It was a large ceremonial vessel for washing—restricted to only the priests. The Latin word lavatorium and our word “lavatory” are derived from the word, laver.

The priest would go into the tent through a veil. The tent itself was divided into the Holy Place, or Sanctuary, and the Holiest of All, which was also called the Holy of Holies.

The Sanctuary or Holy Place contained:

    The table of showbread, which stood at the right-hand or north side.

    The lampstand with seven arms, which stood to the left or south side.

    The altar of incense [which was placed before the second veil, which separated the Holy Place or Sanctuary from the Holy of Holies].

The Holy of Holies, also known as the Most Holy Place, contained:

    The ark with the mercy seat and the two cherubim (angelic beings).

    Later were added a golden pot with manna, Aaron’s rod that budded (compare Numbers 17:1–5), and, temporarily, the golden censor. In addition, the tablets of the covenant; that is, the Ten Commandments, were placed inside the chest or the ark of the covenant.

    The tabernacle was set up one year after Israel’s exodus from Egypt (Exodus 12:2), and nine months after Israel’s arrival at Mount Sinai (Exodus 19:1).

Specific Measurements Given

We read in Exodus 25:10 that the ark of the covenant was two and a half cubits in length, a cubit and a half was to be its width, and a cubit and a half its height.

A cubit was the length of a man’s arm from his elbow to his extended middle finger. The commonly accepted estimate for the cubit is 18 inches. The ark, then, would have been approximately 4 feet long and about 2-1/4 feet wide and high (exactly 3’9” x 2’3” x 2’3”).

The tabernacle tent took up 1/15^th of the entire complex. The Holy Place measured 20 x 10 cubits; the Holy of Holies measured 5 x 5 cubits. The court measured 100 x 50 cubits (Ex. 27:18); or 150 feet x 75 feet, and was screened with linen curtains 7 ½ feet high.

In giving measurements in meters, the court, which was surrounded by a fence, would have been 50 x 25 meters.

The Tabernacle and the Temples

Once the tabernacle was finished, God filled it with His glory, as He also did when the temple of Solomon was built 500 years later, replacing the tabernacle. The ark of the covenant and some of the furnishings were placed in the temple (compare 1 Kings 8:4, 6–9). 1 Chronicles 9:23 refers to the temple as the “house of the tabernacle.” It also speaks of the temple as the house of the LORD, after the ark came to rest (compare 1 Chronicles 6:31). The temple was not just the successor to the tabernacle. The tabernacle, at least through its most important piece—the ark of the covenant—along with some other furniture, was actually located INSIDE the temple.

When Israel turned away from God, His glory and presence departed, and the temple was destroyed in 587 B.C. At that time, the tabernacle and its contents disappeared from the Bible. The temple was rebuilt—but the tabernacle was no longer in it—even though some items may have been.

For example, one of the candlesticks, which were later placed in Solomon’s temple, was taken and afterwards returned by the Babylonians. The candlestick in Herod’s temple might have been that candlestick that originated with the tabernacle in the wilderness. It was taken to Rome in 70 A.D., and nothing further is known about it.

Solomon’s Temple

When Solomon built a temple, following the instructions and the design of his father David, it was to represent a more permanent dwelling place for God—even though God does not dwell in temples made by human hands (compare Acts 7:47–50)—while the tabernacle was to represent a portable “temple.” God did not really dwell in either; it was merely a symbolic way of showing the “presence” of God. In that way, God will again “dwell” or “tabernacle” with man in the future (compare Leviticus 26:11; Revelation 21:3).

Solomon’s temple was patterned after the tabernacle in the wilderness. However, there were some distinctions: The tabernacle was exactly half the size of Solomon’s temple. The temple had a porch or “vestibule,” which the tabernacle did not have. Later, the temple built under Zerubbabel was patterned after Solomon’s temple. It had a porch as well, but it was only half that high. Under Herod, that temple was greatly remodeled, and the porch’s height was increased.

Details of Solomon’s Temple

The temple’s Most Holy Place or “inner sanctuary” (1 Kings 6:19; 8:6), which corresponded to the Most Holy Place of the tabernacle, was called also the “inner house” or “inner room” (1 Kings 6:27). The floors were made with the cedars of Lebanon (1 Kings 5:6; 6:16), and its walls and floor were overlaid with pure gold (1 Kings 6:20, 21, 30).

It contained two cherubim (1 Kings 6:23), corresponding to the two cherubim on top of the ark of the covenant of the tabernacle. Each had outspread wings, so that, since they stood side by side, the wings touched the wall on either side and met in the center of the room (1 Kings 6:24–28).

There were doors between it and the Holy Place, overlaid with gold (2 Chronicles 4:22); also a veil of blue, purple, crimson and fine linen (2 Chronicles 3:14), corresponding to the veil of the tabernacle, separating the Holy Place and the Most Holy Place. The Most Holy Place had no windows (1 Kings 8:12). It was considered the dwelling place of God, who must give us His light to see in darkness. In the Most Holy Place was placed the ark of the covenant.

The reason for the color scheme of the veil was symbolic. In Jewish tradition, blue represented the heavens, while red or crimson represented the earth. Purple, a combination of the two colors, represents a meeting of the heavens and the earth. Thus, purple can also be a representation of the Messiah in Jewish and Christian traditions. The only way into the Holy of Holies (God’s presence) was through the purple veil (Jesus Christ, the Messiah). Regardless, these colors were given by the inspiration of God, and all of God’s instructions had to be faithfully obeyed (compare 1 Chronicles 28:10–12).

As we will see, that veil of the temple was torn in two from top to bottom when Jesus died on the cross (compare Mark 15:38). According to the Jewish historian Josephus, that veil was four inches thick and was renewed every year. Horses tied to each side could not pull it apart. It barred all but the high priest from the presence of God—and even he could only enter it once a year—on the annual Holy Day of the Day of Atonement.

The Holy Place (compare 1 Kings 8:8–10) was also called the “greater house” or the “larger room” (2 Chronicles 3:5). It was of the same width and height as the Holy of Holies, but twice as long; thus the name “larger room.” Its walls were lined with cedar, on which were carved figures of cherubim, palm trees, and open flowers, which were overlaid with gold. Chains of gold marked it off from the Holy of Holies.

The porch, “vestibule” or entrance before the temple on the east was traditionally called the Ulam (1 Kings 6:3; 2 Chronicles 3:4). The length corresponded to the width of the temple (1 Kings 6:3). References to “Solomon’s porch” can be found in John 10:23; Acts 3:11; and Acts 5:12 (Authorized Version).

In the porch stood the two pillars Jachin and Boaz (1 Kings 7:21). These names, as the pillars themselves, were symbolic. The pillars did not support any part of the building. The names indicated strength and stability. Jachin means, “He shall establish,” and Boaz means, “in it is strength.” The names possibly conveyed the thought that God will establish in strength the temple and the true religion.

Chambers were built about the temple on the southern, western, and northern sides (1 Kings 6:5–6, 10). These formed a part of the building and were used for storage of the utensils of the tabernacle. They were probably one story high at first; two more may have been added later.

The inner court of the priests (2 Chronicles 4:9), called the “inner court” (1 Kings 6:36), was separated from the space beyond by a wall of three rows of hewn stone and a row of cedar beams (1 Kings 6:36). The tabernacle in the wilderness did not have such an inner court for the priests. The temple’s inner court of the priests contained the brazen Sea or the “Sea of cast bronze” (2 Chronicles 4:2–5, 10), and ten lavers of bronze (1 Kings 7:38, 39), corresponding to the bronze laver or basin of the tabernacle.

The brazen Sea stood on twelve oxen (1 Kings 7:25). Its purpose was to afford opportunity for the purification of the priests by immersion of the body. The ten lavers of bronze, each of which contained “forty baths” (1 Kings 7:38), rested on portable holders made of bronze, provided with wheels, and ornamented with figures of lions, cherubim, and palm trees.

In the tabernacle was no brazen Sea; rather, one bronze laver served the double purpose of washing the hands and feet of the priests as well as the parts of the sacrifices. But in the temple there were separate vessels provided for these tasks related to washings and the bringing of sacrifices. The brazen Sea held from 16 thousand to 20 thousand gallons of water.

According to 1 Kings 7:48–49, there stood in the Holy Place, before the Holy of Holies, the golden altar of incense and the table for showbread. This table was of gold, as were also five lampstands on each side of it, corresponding to the one golden lampstand of the tabernacle.

2 Chronicles 4:8 reveals that Solomon actually made ten golden tables of showbread and placed all of them in the Holy Place. But in spite of his initial dedication to God and His temple, he did not stay loyal and faithful to God, but allowed evil influences to persuade him to depart from Him.

The great court or outer court surrounded the whole temple (2 Chronicles 4:9), and corresponded to the courtyard of the tabernacle. Here the people assembled to worship God (Jeremiah 19:14; 26:2).

After the temple was built, Solomon dedicated it to the LORD by offering sacrifices in the courtyard or inner court of the priests. 1 Kings 8:63–64 reads: “And Solomon offered a sacrifice of peace offerings… On the same day the king consecrated the middle of the court that was in front of the house of the LORD; for there he offered burnt offerings, grain offerings, and the fat of the peace offerings, because the bronze altar that was before the LORD was too small to receive the burnt offerings, the grain offerings, and the fat of the peace offerings.”

The altar of burnt offerings was inadequate for the vast number of sacrifices given on this occasion. Therefore, Solomon set apart the middle of the court of the priests to bring sacrifices, apparently on an additional altar (compare 2 Kings 16:14).

We see, then, that the temple took over the function of the tabernacle.

The Millennial Temple

And so will the new temple at the time of the Millennium, which is described in the book of Ezekiel, beginning with the 40^th chapter. Specifically mentioned are: a wall around the entire temple; eastern, northern and southern gateways; gate chambers; a vestibule of the gateway; an outer court with chambers; an inner court; tables on which to slay the offerings; an altar made of wood; chambers for the singers; a Sanctuary or Holy Place; and the Most Holy Place.

A Tour of the Original Tabernacle

Returning to the original tabernacle in the wilderness, we will begin our tour of the complex of the entire tabernacle, by commenting briefly on the concept of the tabernacle and its furnishings.

We read in Exodus 26:1: “Moreover you shall make the tabernacle with ten curtains…”

The tabernacle was actually a portable temple. The word “tabernacle” comes from the Latin, tabernaculum, meaning tent. The Hebrew word means “to settle down, to abide, to dwell, to live in a tent.” It describes a “dwelling place.” Sometimes it only refers to the tent. In other places, it means the tent with the surrounding courtyard.

In Exodus 26:6, we read: “… so it may be ONE tabernacle…” There was only to be one tabernacle, one altar, and one place of worship. God’s instructions were that Israel was to have only one place of sacrifice, and that this one place was in front of the tabernacle (compare Leviticus 17:1–5).

The high quality of the precious materials making up the tabernacle shows God’s greatness. The portable nature of the tabernacle shows God’s desire to be with His people as they traveled.

Symbolism

The tabernacle prefigured Jesus Christ and His ultimate sacrifice, who “tabernacled” or “dwelt” among men (compare John 1:14: “And the Word became flesh, and dwelt among us…”).

God’s glory entered Herod’s temple in the person of Jesus Christ, who “tabernacled” among men. After Christ’s death, God’s glory departed from the temple, and it was destroyed. But His glory lives today in His Church.

This means that the tabernacle symbolizes Christ AND His Church.

The Church is a habitation of God—a dwelling place—through His Spirit (compare Ephesians 2:19–22). This includes each individual believer (compare 1 Corinthians 6:19). We might say, the Christian is a spiritual tabernacle. And so is the Church of God (compare Psalm 15:1).

The tabernacle had TEN curtains—not just one curtain (compare Exodus 26:1). This might represent the fact that at times, there may be in existence several Church organizations, and even several Church eras, but they are all ONE in that they all belong to the ONE true Church wherein the Holy Spirit dwells (Romans 8:8–9; Ephesians 4:4–6; 1 Corinthians 12:11–14). The ten curtains had to be of “fine woven linen” (Exodus 26:1), which is symbolic of the righteousness of the saints (Revelation 19:8). God JUDGES all of us individually, and He judges His Church—“ten” is the number of judgment. That is why God gave us His Ten Commandments, on the basis of which we will be judged.

The curtains were to be embroidered with cherubim—angelic beings—to confirm that the angels of God closely watch over or, in that sense, “pitch their tents” round about the Church.

The description of the tabernacle in Exodus 25 begins with the inside, according to God’s view, and moves to the outside. God begins from Himself, working outward toward man. Salvation is from the LORD. God must grant us salvation—we cannot get it through our own efforts, apart from God.

It also shows a movement from the more valuable to the less valuable products or material used—notice that God’s instructions has one move from the Most Holy Place to the Holy Place and finally to the outer area, as we will now do.

The Holy of Holies

We begin our tour of the tabernacle in the Holy of Holies, inside the tent:

The Ark of the Covenant

We are first introduced, in Exodus 25:10, to the Ark of the Covenant or of the Testimony.

It was made of acacia wood. It was durable and resistant to disease and insects, making it the most suitable material for constructing the ark (Exodus 25:12–14). Rings of gold allowed the ark to be carried on poles. It was not to be picked up by hand or carted about (Exodus 25:16). Inside the ark or chest were the two tablets of the Ten Commandments, as well as Aaron’s rod. Then there was a special container in which were the manna, holy anointing oil and other objects of special meaning.

There are five names given to the ark in the Old Testament:

    The ark of the covenant, because it contained the two tablets of the law (Numbers 10:33).

    The ark of the testimony (Exodus 25:22), because God testified about Christ’s holiness and man’s sinfulness.

    The ark of God [or of the LORD], because it was the only visible throne of God (1 Samuel 3:1–4; 2 Samuel 6:9).

    The ark of Your [God’s] strength, because of God’s miracles associated with the ark (Psalm 132:8).

    The holy ark, because it was on top of the ark where God dwelt, between the two cherubim, and from where He spoke to Moses (2 Chronicles 35:3).

Symbolism

The ark of the covenant and its material—acacia wood and gold—are a type of the humanity and deity of Christ.

Since the tabernacle also represents the Christian in whom Christ lives, it shows that we, even though we are human, must be purified and become more and more as God is. Our faith, for instance, must be found more precious than gold.

Finally, Aaron’s rod is a symbol of the resurrection; that is, of the resurrection of Jesus Christ, as well as our future resurrection.

The Mercy Seat

Continuing in Exodus 25:17–18, we see a description of the “Mercy Seat”:

“You shall make a mercy seat of pure gold… And you shall make two cherubim of gold… at the two ends of the mercy seat.”

The term “mercy seat” is an English translation of a Hebrew noun, which means, “the place of propitiation.” It is derived from a verb, meaning, “to atone for,” “to cover over” or “to make propitiation.” The mercy seat was the lid for the ark of the covenant—that is, it was placed upon the ark—as well as the base on which the cherubim were to be placed. The ark, then, was the place where the mercy seat rested. It was the place where sins were covered—hence, the name “the place of propitiation.”

Exodus 25:20 continues: “And the cherubim shall stretch out their wings above, covering the mercy seat with their wings, and they shall face one another; the faces of the cherubim shall be toward the mercy seat.”

The mercy seat was overshadowed by two golden cherubim. These angelic beings were to protect the mercy seat, the ark and its contents; their outstretched wings were to provide a throne for God. Their faces were to be toward the mercy seat, bowed in adoration and humility before God.

Symbolism

The mercy seat was made of pure gold, which represents God’s throne, from which He reigns, and from which He forgives (Psalm 99:1–5, 8).

It also shows our potential—to rule as kings and priests with, and under Christ, ON THIS EARTH.

The Sanctuary

In our tour, we leave the Holy of Holies, pass through the inner veil, and enter the Sanctuary:

Table for the Showbread

The first furnishing that God describes within the Sanctuary is the Table for the Showbread. Exodus 25:23, 30 reads: “You shall also make a table of acacia wood… And you shall set the showbread on the table before Me always.”

The table was used to display twelve loaves of unleavened bread, in two rows with six loaves in each row (compare Leviticus 24:5–6). The loaves were changed every Sabbath and, having been consecrated, were eaten by the priests in the Sanctuary (Leviticus 24:9). The bread had to be there “always” (Exodus 25:30). It was known as holy bread (1 Samuel 21:4).

Frankincense was placed on each row of bread, “that it may be on the bread for a memorial, an offering made by fire to the LORD” (Leviticus 24:7).

Also, there were cups associated with the table for the showbread, probably containing wine and oil (Exodus 25:29).

The table was to have rings and poles so that it could be transported properly (Exodus 25:26–27). The poles protected the holy object from being touched by human hands.

Symbolism

The showbread is a type of Christ—the Bread of God—who nourishes the Christian. It shows that God gives us physical AND spiritual food (John 6:11, 26–27, 33).

The twelve loaves represent the twelve tribes of Israel. As the Church of God is spiritual Israel today, the loaves represent our fellowship with God. They also symbolize our gratitude to God for our daily bread, without worries and doubts (compare Luke 11:3; Matthew 6:25–26, 33–34).

The Golden Lampstand

Next, we are introduced to the golden lampstand (“menorah”) inside the Sanctuary. Exodus 25:31 states: “You shall also make a lampstand of pure gold…”

As verses 31 and 32 explain, all of the elements of the lampstand were to be hammered out of one solid piece of gold. One of the seven lamps was to be placed in the center, flanked by three branches on either side. Seven represents completion. It burned continually, and the priests had to tend it from evening until morning, but not during the day (compare Exodus 27:20–21).

Symbolism

The lampstand provided light for the ministering priests and typified Christ, the Light of the world (compare John 1:5; 8:12). Natural light was excluded from the tabernacle, as the natural mind does not receive the things of God. Christ enlightens us (compare Ephesians 1:15–18). He must give us His light of understanding (compare Ephesians 5:8–14).

The lampstand is also symbolic for the Church and, to an extent, its seven Church eras, which are referred to in Revelation 1:20 and described as seven “lampstands” or “candlesticks.” But there is an important difference between the ONE lampstand with seven arms, and the SEVEN different candlesticks of the Church in the book of Revelation—one, two or three of those candlesticks could be removed (compare Revelation 2:5), while others would still remain.

The lampstand of the tabernacle is also symbolic for the single Church member (compare Matthew 5:14–16). It signifies his light-bearing and witness through worship and right conduct (compare Philippians 2:14–15)

The Oil for the Lampstand

Exodus 27:20 continues to describe the oil for the lampstand, as follows:

“And you shall command the children of Israel that they bring you pure oil of pressed olives for the light, to cause the lamp to burn continually.”

The oil was obtained from olives that were beaten rather than crushed. It gave finer quality, burned more brightly and with less smoke.

It was so holy that—according to Jewish tradition and understanding—the people were strictly forbidden to copy it for personal use.

Symbolism

The oil symbolizes God’s Holy Spirit, which is unique. It cannot be copied. Either one has God’s Holy Spirit, or one does not have it (compare Matthew 25:1–4; Zechariah 4:2–6). It had to be renewed daily, in the morning and in the evening, based on Leviticus 24:3–4. Likewise, Christians must continually “stir up” God’s Holy Spirit—that is, they must make use of this power in their lives constantly (compare 2 Timothy 1:6).

The Altar of Incense

Another important feature within the Sanctuary, the altar of incense, is mentioned later, in Exodus 30:1: “You shall make an altar to burn incense on; you shall make it of acacia wood…”

Logically, this section concerning the altar of incense, should follow the description of the making of the table for the showbread and the golden lampstand, as they were all articles in use in the inner part of the Sanctuary.

The reason why the description of the altar of incense comes out of order here may be connected with the fact that it follows the section concerning the inauguration of Aaron and his sons as priests (compare Exodus 28:1–43; 29:1–46). The burning of incense is now listed first among their priestly functions. And they are commanded not to offer “strange incense” (Exodus 30:9). But that is exactly what Aaron’s sons, Nadab and Abihu, did on the day of their inauguration (compare Leviticus 10:1–4). The order of commands concerning the incense altar here sets the stage for those coming events. And it establishes the extreme importance of precise obedience to the ritual commandments, especially by the priests.

The altar of incense stood before the curtain or veil that shut off the Holy of Holies (Exodus 30:6). Sweet-smelling incense was burned on it morning and evening when the priest tended the lamp (Exodus 30:7–8). It was so holy—as was the anointing oil—that the people were strictly forbidden to copy it for personal use.

It was made of acacia wood (as was the ark of the covenant and the table of the showbread). Rings and poles were used to carry the altar, signalizing the great respect that was demanded for the transportation of these holy furnishings.

Symbolism

Incense symbolizes our prayers (compare Revelation 5:8; Psalm141:2). We can have constant access to the Holy of Holies and the Sanctuary through our prayers (compare Hebrews 10:19, 22).

Aaron sacrificed twice a day. This symbolizes the need for our perpetual prayers (compare Revelation 8:3–5).

In addition, the altar of incense and its associated functions, including the ministering priest who burned incense on the altar of incense, symbolize Christ, our Intercessor (compare Hebrews 7:25).

The incense itself also represents Christ Himself, who prays on our behalf. We are praying to God the Father through Jesus Christ and in His name—that is, Christ Himself intervenes on our behalf before God the Father, explaining and communicating to the Father what we might have wanted to say, but could not or did not. Christ, the Lord (1 Chronicles 28:9), searches our hearts and understands all the intent of the thoughts. We read that we don’t know what we should pray for as we ought, but that Christ, the life-giving Spirit, makes intercession for us with groanings which cannot be uttered (compare Romans 8:26–27, 34; 2 Corinthians 3:17; 1 Corinthians15:45).

The Inner Veil

As we mentioned, when Aaron the priest went from the Holy of Holies to the Sanctuary or Holy Place, or vice versa, he had to pass through the “inner veil,” separating the Sanctuary from the Holy of Holies.

Exodus 26:33 says about the veil:

“And you shall hang the veil from the clasps. Then you shall bring the ark of the Testimony in there, behind the veil. The veil shall be a divider for you between the holy place and the Most Holy.”

The inner veil separated the Holy Place (which contained the altar of incense; the golden lampstand; and the table for the showbread) from the Holy of Holies (which, as we will recall, contained the ark of the covenant and the mercy seat; compare Exodus 26:34–35).

The inner veil was to hang from four pillars of acacia wood overlaid with gold (compare Exodus 26:32).

The priest entered the Holy Place each day to tend to the altar of incense, the golden lampstand, and the table for the showbread. But only the high priest (apart from Moses) could enter the Most Holy Place—and that only once a year, on the Day of Atonement (“the day of covering over”)—to make atonement for the sins of the nation as a whole (compare chapter 3 of this booklet).

Symbolism

The priests made the journey on behalf of the people, and therefore symbolized and represented the Church. Each Israelite felt the presence of God. The way of Israel was the way of the symbol—by entering the court, moving from the altar of burnt offering and the laver through the outer veil into the Sanctuary with its bread, lamp and incense, and then moving through the inner veil into the Most Holy Place with the law, mercy and atonement, to the ultimate presence with God.

The inner veil represents Jesus Christ. The Israelites had to cover the entire tabernacle when they transported it, as they did not have any access to God’s Holy Spirit. When Jesus died, the curtain in the temple, which had replaced the veil of the tabernacle—but which had maintained the same function and symbolism—tore from top to bottom (compare Mark 15:37–38). This figuratively pointed at our free access to God.

The inner veil is a type of Christ’s body, granting us access to God, the Holy of Holies, and God’s Holy Spirit, as this is clearly revealed in Hebrews 10:19–20: “Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us, through the veil, that is, His flesh.”

Outside the Tent

In our tour, we now move from the Holy Place or Sanctuary to the area outside the tent. In doing so, we will adopt the reverse order from our own journey, and view as it would appear for the Israelite entering the tabernacle complex area:

The Court

Exodus 27:9 tells us that the Israelite would first enter the court: “You shall also make the court of the tabernacle. For the south side there shall be hangings for the court made of fine woven linen…”

Before the tabernacle or tent, there was to be a court or yard, enclosed with hangings of the finest linen that was used for tents.

Symbolism

This court was a type of the Church, enclosed and distinguished from the rest of the world. Exodus 27:10 explains that the court was supported by pillars, denoting the stability of the Church, hung with clean linen (compare again verse 9), which describes the righteousness of the saints (Revelation 19:8).

These were the courts David longed for and coveted to reside in (Psalm 84:1–2, 10), and into which the people of God were to enter with praise and thanksgiving (Psalm 100:4).

Yet, this court would contain but a few worshippers. The same is true for God’s Church today. God must call us into His Church. Nobody can come to Christ unless the Father draws him or her.

Exodus 27:17 says that “All the pillars around the court shall have hooks or bands of silver…” This shows that the court and its pillars also symbolize Jesus Christ. Psalm12:6 says that “The words of the LORD are pure words, Like silver tried in a furnace of earth, Purified seven times.” In God’s court or Church, we must uphold the words of God, which are pure words, like silver, which is tried and purified to completeness.

The Gate of the Court

The gate of the court (compare Exodus 27:16) points at Christ, through whom we have access to His Church (compare John 10:1, 7, 9). He is also our access to God the Father (John 6:44, 65).

We NEED the Church of God—we have to be IN the “court.” We cannot remain outside, or leave the court (compare Ephesians 4:11–16). Conversely, people who are outside the court are those who are not “in” the Church and who do not want to hear God’s truth.

But just being “in” the Church by attending Church services on and off is not enough. Rather, we must GROW in the knowledge of Jesus Christ and we must be following His lead. Notice the warning in Revelation 11:1–2, which seems to be addressing a literal temple still to be built in Jerusalem prior to Christ’s return, and, in a figurative way, those Church members who are not content to move from just being “in” the Church to a more perfect understanding of God’s truth.

The Altar of Burnt Offering

Once an Israelite had stepped into the court, he would first see the altar of burnt offering, as described in Exodus 27:1–2: “You shall make an altar of acacia wood… And you shall overlay it with bronze…”

The altar was made of wood covered with bronze in order to make it lightweight for transport and still fireproof. All the sacrifices within the sacrificial offering system were made on this altar.

It was the first thing that the people saw as they entered the tabernacle courtyard. The altar signified that all who entered were defiled by sin and could approach God only by way of sacrifice. The fire on the altar was never to go out (compare Leviticus 6:9, 13).

Symbolism

The brazen altar of burnt offering pictured Jesus Christ. That the fire on the altar never went out, shows that Christ’s supreme Sacrifice, which was given once and for all, still has permanent application, relevance and importance for us today, AND it will have that same importance for all eternity. Christ is still referred to as the LAMB throughout the book of Revelation, even after He has returned, and after the New Jerusalem has descended from heaven.

The brazen altar of burnt offering stood on a hill, which is symbolic for Christ, who died on the hill of Golgotha. Christ sanctified Himself for His Church, as their altar (John 17:19). Hebrews 13:10 tells us: “We have an altar from which those who serve the tabernacle have no right to eat.” But today, Christ’s true disciples are allowed to eat from that altar—Jesus Christ.

The High Priest went on the Day of Atonement with a golden censer into the Holy of Holies, bringing incense and burning coals of fire from that altar (compare Leviticus 16:12–13; Hebrews 9:2–4).

Revelation 8:3 mentions a golden censer in heaven; and Ezekiel 28:14–16 mentions burning coals of fire or “fiery stones” in heaven as well (Please note that the quoted passage in Ezekiel 28 describes Lucifer’s fall from “the mountain of God” in heaven.) As the “earthly” burning coals of fire were taken from the altar of burnt offering, they symbolize the sufferings of Christ. The burnt offering symbolizes Jesus Christ, and He had to go through fiery trials of suffering.

The High Priest took the censer in his right hand, and the cup in his left, and went through the veil into the Most Holy Place. He typified Christ our High Priest, who, as we already saw, entered, through the veil, into the Holiest of All, with His body and His blood.

The Four Horns of the Altar

Exodus 27:2 specifically mentions four horns of the altar of burnt offering. These horns were used to bind the sacrificial animals to the altar (Psalm 118:27).

Symbolism

The horns stand for protection (compare 1 Kings 1:51) and for Christ (compare Psalm 18:2; Luke 1:68–71). When we give ourselves over to God’s physical and spiritual protection, we must do so completely—as helpless tied animals, patiently waiting for God’s rescue, without taking matters into our hands by violating His Law.

The Bronze Laver

Exodus 30:18 introduces the bronze laver. It stood behind the altar of burnt offering and before the tent. But why is it mentioned so late in chapter 30 and not already in Exodus 27, where the court and the altar of burnt offering are described? The answer may be the same as we gave when discussing the altar of incense within the Sanctuary, which was also introduced late.

The bronze laver is mentioned after the consecration of the priests is described in Exodus 28 and 29. But before they could approach God, they needed to be purified, which was accomplished through the bronze laver.

It stood between the altar of burnt offering and the door of the tabernacle and was used for ritual cleansing of the priests (Exodus 30:19, 21). The priests washed their hands and feet—their hands because they had to handle holy items, and their feet because they had to walk in sacred places. This procedure reminds us of the footwashing ceremony at Passover time (compare John 13:1–17).

Symbolism

The bronze laver is symbolic for the cleansing Word of God, and for Christ, who cleanses us from the defilement of this world (compare Ephesians 5:25–26); as well as for baptism and for the Holy Spirit (compare Psalm 51:7; Titus 3:4–7). As mentioned, the laver was for Aaron and his sons, and the priests in succession, to wash their hands and feet. This shows that God’s ministers should be pure and holy in their lives, and that they should be examples to others. This also includes all Christians, who are future priests unto God (compare Revelation 20:6; Isaiah 61:6; 1 Peter 2:4–5).

The Tabernacle Completed According to Instructions

We saw that God gave Moses instructions for the building of the earthly tabernacle, patterned after the heavenly tabernacle. These instructions are contained in chapters 25–27 and 30 in the Book of Exodus. The construction of the tabernacle is described, beginning in Exodus 35. This description basically repeats all of the instructions that had already been recorded in previous chapters.

Why is everything repeated?

Here is the reason: Remember that, after God’s instructions for the building of the tabernacle, Israel sinned greatly by building the golden calf (compare Exodus 32). After that situation was rectified, the tabernacle was built—showing that our sins can be forgiven, and that they will not prevent God’s Will from being carried out, which is, to live WITH us and IN us.

Also, the narrative of the construction shows that the tabernacle was built exactly in the way God had commanded it (Exodus 40:16).

We find the following description of the completed tabernacle in the wilderness in Exodus 40:17–33:

“And it came to pass in the first month of the second year, on the first day of the month, that the tabernacle was raised up. So Moses raised up the tabernacle, fastened its sockets, set up its boards, put in its bars, and raised up its pillars. And he spread out the tent over the tabernacle and put the covering of the tent on top of it, as the LORD had commanded Moses.

“He took the Testimony [the tablets with the Ten Commandments] and put it into the ark [of the covenant], inserted the poles through the rings of the ark, and put the mercy seat on top of the ark. And he brought the ark into the tabernacle, hung up the veil of the covering, and partitioned off the ark of the Testimony, as the LORD had commanded Moses.

“He put the table [for the showbread] in the tabernacle of meeting, on the north side of the tabernacle, outside the veil; and he set the bread in order upon it before the LORD, as the LORD had commanded Moses. He put the lampstand in the tabernacle of meeting, across from the table, on the south side of the tabernacle; and he lit the lamps before the LORD, as the LORD had commanded Moses. He put the gold altar [of incense] in the tabernacle of meeting in front of the veil; and he burned sweet incense on it, as the LORD had commanded Moses. He hung up the screen at the door of the tabernacle.

“And he put the altar of burnt offering before the door of the tabernacle of the tent of meeting, and offered upon it the burnt offering and the grain offering, as the LORD had commanded Moses. He sat the laver between the tabernacle of meeting and the altar, and put water there for washing; and Moses, Aaron, and his sons would wash their hands and their feet with water from it. Whenever they went into the tabernacle of meeting, and when they came near the altar, they washed, as the LORD had commanded Moses.

“And he raised up the court all around the tabernacle and the altar, and hung up the screen of the court gate. So Moses finished the work.”

The Lesson for All Time–God Dwells with His People

We are told in Exodus 40:34 that the “cloud covered the tabernacle of meeting, and the glory of the LORD filled the tabernacle.” This assured the people of God’s continuing presence, and it also showed them that God approved of what had been done.

In the past, God always abided with His people, as long as they let Him do so, never abandoning them to the chaos of the wilderness. God also is there for us today, and He will also dwell or “tabernacle” with His people in the future (Isaiah 4:3–6; Ezekiel 37:27; Revelation 21:3).

The book of Exodus starts with Israel in Egypt, and it ends with God dwelling with them. Converted Christians were once slaves of spiritual Egypt, but they were redeemed by their acceptance of Christ’s Sacrifice. Just as God continued to dwell with His people—ancient Israel—so God will continue to dwell with those in whom God’s Spirit resides.

Chapter 3—The Atonement Rituals

As mentioned before, the high priest was only allowed to enter the Most Holy Place of the tabernacle once a year, on the Day of Atonement. Elaborate rituals had to be carried out, before, during and after his entrance into The Most Holy Place, rituals that also have deeply symbolic meaning for us today (compare Exodus 30:10).

We find these rituals described in Leviticus, chapter 16:

In Leviticus 16:1, God emphasized the importance of following His instructions in exactly the way they were given, lest something bad should happen to those involved with the service of God: “Now the LORD spoke to Moses after the death of the two sons of Aaron, when they offered profane fire before the LORD, and died.” It has been suggested that perhaps the two sons had entered the Most Holy Place in the process, which they were not allowed to do.

Leviticus 16:2 states that even Aaron, the high priest, was not allowed to enter the Most Holy Place at any time he wanted. He was only permitted to do so once a year—on the Day of Atonement.

Leviticus 16:3 emphasizes the necessary procedures to be carried out by Aaron. When he approached God at His mercy seat, he had to bring the blood of animals for a sin offering (a young bull) and a burnt offering (a ram). Actually, Aaron would not sacrifice these animals until later, as we will see.

Leviticus 16:4 clarifies that on this initial occasion on the Day of Atonement, Aaron was not to dress himself in splendid golden robes—he would do so later on that day—but first, he had to put on a plain dress of linen, like the common Levites would wear. This plain dress of linen showed humility—a humble character in the recognition of sin and guilt, and the need for forgiveness. That is why God commands us to humble ourselves on this day through FASTING.

Aaron also had to first wash his entire body with water, before putting on the linen. As he put the linen on for the purpose of a sacrificial function in front of God, even this plain linen had become holy, as verse 4 postulates: “These are holy garments.”

Leviticus 16:5 continues: “And he shall take from the congregation of the children of Israel two kids of the goats as a sin offering, and one ram as a burnt offering.” As we will see, especially the two goats for the sin offering had a very specific meaning. But notice, too, that in addition, a ram had to be offered as a burnt offering.

Leviticus 16:6 demands that Aaron offer the bull as a sin offering for himself and his house. As a sinful human being, Aaron had to offer the young bull (verse 3) as a SIN offering for himself, to receive atonement or forgiveness from God for himself and his house—the “house of Aaron,” the priests (compare Psalm 135:19). He did this on the altar of burnt offering, which stood in the courtyard, before the tent.

Leviticus 16:7 continues to state that, following the offering of the bull, Aaron proceeded to present the two goats for the sin offering (verse 5) at the entrance door to the tent, outside the tabernacle.

The Two Goats

Leviticus 16:8 describes a most crucial and pivotal procedure and ritual: “Then Aaron shall cast lots for the two goats: one lot for the LORD and the other lot for the scapegoat.” The English translation “for the scapegoat” is a very unfortunate translation. The Hebrew says, “for Azazel.”

Aaron placed one of the goats for the sin offering on his right hand and the other on his left. He cast into an urn two exactly similar pieces of gold. One piece was inscribed with the words “for the Lord,” and the other “for Azazel.” After having shaken them well together, he put both his hands into the box and took up a lot in each—he put the lot in his right hand on the head of the goat which stood on his right, and that in his left he placed on the other.

The key to the whole explanation lies in a correct understanding of the meaning of Azazel. This word does not occur elsewhere in the Old Testament. The Comprehensive Commentary states: “Spencer, after the oldest opinions of the Hebrews and Christians, thinks Azazel is the name of the Devil.” The One Volume Commentary adds: “Azazel is understood to be the name of one of those malignant demons.”

Hebrew lexicons derive the word from AZAL, which means “he removed or separated.” This is exactly what Satan or Lucifer did when he turned against God and became God’s adversary! Azazel is none other than Satan the Devil! Ancient Jewish literature knew the Devil by this name. It is, for example, spelled Azalzal and Azael in apocryphal literature.

William Gesenius wrote: “This name was used for that of an evil demon… The name Azazel … is also used by the Arabs as that of an evil demon” (Hebrew-Chaldee Lexicon, page 617).

Stobart added: “The devil, named Eblis in the Koran, was once one of the archangels in heaven, and was called Azazil, but by disobedience fell” (J.W.H. Stobart, Islam and Its Founder, page 114).

Hermann Schultz wrote: “Azazel is … an Aramaic … name for an unclean and ungodlike power, which has its abode in the wilderness, in the accursed land outside the sacred bounds of the camp” (Old Testament Theology, translated by Paterson, 1892, vol. 1, page 405).

Watson stated: “The high priest … cast lots upon the two goats. One was to be for the Lord for a sin-offering. The other was for Azazel (the completely separate one, the evil spirit regarded as dwelling in the desert), to be sent away alive into the wilderness” (F. Watson, The Cambridge Compan­ion to the Bible, 1893, page 161.)

Another commentary wrote: “Azazel … was probably a demonic being…. Apocryphal Jewish works, composed in the last few centuries before the Christian era, tell of angels who were lured… into rebellion against God. In these writings, Azazel is one of the two leaders of the rebellion. And post [Talmudic] documents tell a similar story about two rebel angels, Uzza and Azzael—both variations of the name Azazel. These mythological stories, which must have been widely known, seem to confirm the essentially demonic character of the old biblical Azazel” (Union of American Hebrew Congrega­tions, The Torah-a Modern Commentary, page 859).

To summarize: Aaron cast lots to determine which goat was to be sacrificed “for the LORD,” and which goat was to symbolize Satan the devil—the “Azazel.”

Leviticus 16:9 continues to describe that Aaron was to offer the goat for the LORD as a sin offering.

Leviticus 16:10 explains, on the other hand, that the Azazel goat had to be presented alive before the LORD, to make atonement upon it, and to be sent alive, as the Azazel goat, into the wilderness.

Aaron Cleanses the Most Holy Place

Leviticus 16:11 shows that Aaron had to kill, for himself, the bull of the sin offering, which was mentioned in verses 3 and 6. He did so on the altar of burnt offering in the courtyard.

Leviticus 16:12 continues: “Then he shall take a censer full of burning coals of fire from the altar before the LORD, with his hands full of sweet incense beaten fine, and bring it inside the veil.”

Aaron went into the tent, into the Holy Place, took a censer full of burning coals of fire and incense from the altar—the altar of incense—and entered the Most Holy Place inside the veil which separated the Holy Place and the Most Holy Place.

Leviticus 16:13 emphasized that Aaron, now within the Most Holy Place, had to place the incense and the fiery coals before the mercy seat, which was on top of the ark of the covenant, so that the cloud of incense would cover the mercy seat. He had to do this so that he would not die.

As incense symbolizes the prayer of the righteous, this requirement shows us again the importance of prayer.

Leviticus 16:14 instructs that Aaron had to sprinkle some of the blood of the sacrificed bull on the mercy seat on the east side, and he had to sprinkle some of the blood seven times before the mercy seat. Seven designates completeness. He had to do this to purify himself to officiate, since he, as high priest, was to represent now THE High Priest—Jesus Christ (compare Hebrews 6:19–20; 7:26–28).

The Goat of the Sin Offering

Leviticus 16:15 continues: “Then he shall kill the goat of the sin offering, which is for the people, bring its blood inside the veil, do with that blood as he did with the blood of the bull, and sprinkle it on the mercy seat and before the mercy seat.”

Aaron went out of the tent and returned to the courtyard, where he killed the goat of the sin offering—the goat for the Lord—“which is for the people.” Thus, the sins of the people were carried by the goat, which died—as Jesus Christ died for us, carrying our sins.

Aaron Represents the Risen Christ

But Christ was resurrected and went to God’s throne in heaven as our High Priest. He entered the [spiritual] Most Holy Place of God the Father on our behalf (1 Peter 3:21–22).

And so, Aaron, the high priest, after he had slain the goat for the Lord, on behalf of the people, went back into the Most Holy Place, and sprinkled that blood on and before the mercy seat. He brought the blood of animals into the Most Holy Place, “for himself and for the people’s sins committed in ignorance” (Hebrews 9:7). In doing so, he represented and foreshadowed Jesus Christ, of whom it is said that “Not with the blood of bulls and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption” (Hebrews 9:12).

The slain goat represented the crucified Jesus. The high priest, by taking the blood of this slain goat into the veil to the mercy seat in the Holy of Holies symbolized Christ’s ascension to heaven. Aaron represented the work of the risen Christ for these last 1,900 years, who ascended to the right hand of God the Father, there interceding as our High Priest.

We see, then, that both the goat and the high priest represented Christ. The slain goat represented Christ’s death. Aaron, the high priest, represented the living, resurrected Christ. That is why he had to be symbolically cleaned so carefully before he could officiate.

Leviticus 16:16 continues: “So he shall make atonement for the Holy Place, because of the uncleanness of the children of Israel, and because of their transgressions, for all their sins; and so he shall do for the tabernacle of meeting which remains among them in the midst of their uncleanness.”

Atonement for the Entire Tabernacle

Aaron was to make atonement for the Holy Place and the entire tabernacle, because of the sins of the children of Israel. Even the altar, the tabernacle and the mercy seat were considered to be defiled by their presence among the carnal, sinning Israelites. This was the case because continually all through the year Israel’s sins were symbolically transferred to the tabernacle and its fixtures. Once a year, on the Day of Atonement, this load of guilt was purged from the nation in order that God might continue to dwell in Israel, because unrepented and unforgiven sin separates us from God (compare Isaiah 59:2).

Leviticus 16:17 teaches that no one was to be inside the tent when Aaron made atonement for himself, for his household and for the people.

Leviticus 16:18 continues: “And he shall go out to the altar that is before the LORD, and make atonement for it, and shall take some of the blood of the bull and some of the blood of the goat, and put it on the horns of the altar all around.”

Aaron had to leave the coals and incense burning in the Most Holy Place, go back out of the tent and make atonement for the altar of burnt offering. He placed some of the blood of the bull of the burnt offering (for himself) and of the goat of the sin offering (to the LORD—for the people) on the horns of the altar.

Leviticus 16:19 states that Aaron had to sprinkle some of the mixed blood of the goat and of the bull seven times on the altar, to cleanse and consecrate it from the uncleanness of the Israelites.

Again, we see that in God’s eyes, the whole tabernacle, including the area outside the tent, was stained by the sins of a guilty people, and that atonement had to be made in order that God would remain with them. The mingled blood of the two animals—the goat and the bull—being sprinkled on the horns of the altar of burnt offering, indicated that both the priests and the people needed atonement for their sins (compare Hebrews 9:22).

Christ’s Return to Earth

As we have seen, when Aaron went behind the veil into the Most Holy Place, he symbolized Christ ascending to God’s throne in heaven. The work he did in the Most Holy Place symbolized Christ’s work for more than 1,950 years. When Aaron came out, he symbolized Christ’s return to earth.

Continuing in Leviticus 16:20, we see that after having atoned for the Holy Place, the entire tabernacle and the altar, Aaron was to bring the Azazel goat—the goat representing Satan the devil.

Again, this aspect of the ceremony pictures the time when Christ has returned to the earth and will deal with Satan. Before the Millennium of Christ’s peaceful rule here on earth can start, Satan must be removed.

One meaning of the word “atonement,” according to Webster is, “to set at one.” God and the human race cannot be fully at one—in full agreement—as long as Satan is around and able to deceive mankind.

Christ paid for OUR part in every sin of which we repent. But He did not pay for Satan’s part in these sins. Satan deceives us to sin. Christ paid for our sins, but not for Satan’s deception and his sins. Satan is called a murderer from the beginning (John 8:44), as he was responsible for the death of Adam and Eve.

The Azazel Goat

Leviticus 16:21 explains that Aaron had to lay both his hands on the head of the Azazel goat; confess over it all the iniquities, sins and transgressions of the Israelites; put them on the head of the Azazel goat; and send it away alive into the wilderness by the hand of a suitable man.

Leviticus 16:22 continues to instruct that the Azazel goat, bearing all the iniquities of the Israelites, was to be let go alive in an uninhabited land—a wilderness. Modern Babylon, a city built on seven hills, and, at the same time, a description of a military, religious and economic system—symbolizing the end-time generation of this evil world—will become such a wilderness (compare Isaiah 13:19–22; Revelation 18:2).

The removal of Satan is described in Revelation 20:1–3: “Then I saw an angel coming down from heaven, having the key to the bottomless pit and a great chain in his hand. He [the angel, pictured by the suitable man who took the Azazel goat into the wilderness] laid hold of the dragon, that serpent of old, who is the Devil and Satan [pictured by the Azazel goat], and bound him for a thousand years; and cast him into the bottomless pit, and shut him up, and set a seal on him, so that he should deceive the nations no more till the thousand years were finished. [This is pictured by the fact that the Azazel goat was not killed, but placed alive in the wilderness, far away from the camp of Israel.]”

Aaron’s Golden Garments

Leviticus 16:23 states that Aaron had to go into the Holy Place, take off the linen garments and leave them there.

Leviticus 16:24 instructs Aaron to wash himself in a holy place and put on his golden garments.

The golden garments are described, for example, in Exodus 28:2, 4, where we read: “And you shall make holy garments for Aaron your brother… and these are the garments which they shall make: a breastplate, and an ephod, and a robe…”

More details of Aaron’s holy golden garments are given in Exodus 28: 6, 15, as follows: “And you shall make the breastplate of judgment, the work of an artist; after the manner of the ephod shall you make it: of gold, sky-blue, dark-red, and crimson dyed wool, and of twisted linen shall you make it.”

The uppermost holy garment was apron-like and was called the ephod. On top of the ephod there was the square breastplate, called the “breastplate of judgment” or “decision.” It had twelve precious stones, one stone representing each of the twelve tribes of Israel. The name of the corresponding tribe was engraved on each stone.

On the shoulders were two additional precious stones (compare Exodus 28:12). The names of the six eldest sons of Israel or Jacob were engraved on the stone upon the right shoulder, and the names of the six youngest sons were engraved on the stone upon the left shoulder.

The blue garment was called the robe, under which the high priest wore a fine white linen woven tunic. On his head was the fine white linen turban. Round the base of the turban was the crown of gold, which read: “Holy to the LORD.”

The symbolism attached to the high priest’s garments should not be overlooked. Jesus Christ, our High Priest, will be returning as our Judge and King, ushering in the righteousness of His Kingdom. Our names are written in heaven (Luke 10:20). When Christ returns, He will carry the names of converted Christians, showing that they have become part of His Priesthood and Kingship.

More Sacrifices

Leviticus 16:24 says that after Aaron had put on his golden garments, he was to “come out and offer his burnt offering and the burnt offering of the people, and make atonement for himself and for the people.”

The High Priest had to sacrifice more animals outside the tent—burnt offerings for himself and burnt offerings for the people—to make atonement for himself and the people. This would have included the offering of the ram, which was mentioned earlier in Leviticus 16:3. Some commentaries conclude that he actually offered two rams, one for himself, and one for the people. In addition, the offerings as prescribed in Numbers 29:7–11 were to be given at this time. They included a burnt offering of a bull, one ram and seven lambs; a grain offering of fine flour mixed with oil; a sin offering of one kid of the goats; “besides the sin offering for atonement, the regular burnt offering with its grain offering, and their drink offering” (verse 11).

Why did Aaron have to bring these offerings?

First, even though he had assumed the role of Jesus Christ, picturing His return to earth, he himself was not sinless.

Second, even though Christ’s converted disciples will be changed to spirit beings at the time of His return, there will still live human beings—over whom Christ and His disciples will rule—who will begin to accept Christ and His Sacrifice, and who will not be sinless. Christ’s Sacrifice will still have to be applied to them, as it does to us today.

Third, we will recall that sacrifices will be given again in the Millennium, and that human beings—not without sin—will officiate over those sacrifices (compare Ezekiel 43:18–27; 44:20–31).

Leviticus 16:25 instructs that the fat of the sin offering had to be burned on the altar of burnt offering.

Leviticus 16:26 continues to state that the man who had released the Azazel goat could return into the camp, only after he had washed his body.

Leviticus 16:27 instructs that the bull for the sin offering (which Aaron sacrificed earlier for himself) and the goat for the sin offering (the goat for the LORD, which Aaron had sacrificed earlier for the people) was to be carried outside the camp, to be burned outside the camp by a man. Hebrews 13:12–13 explains the figurative meaning of this provision: “Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate. Therefore let us go forth to Him, outside the camp, bearing His reproach.”

Leviticus 16:28 continues that the man who had burned the bull and the goat could return to the camp, after he had washed his clothes and bathed his body.

Fasting on the Day of Atonement

Leviticus 16:29 shows that, on the Day of Atonement, all the people had to “afflict” their souls, or fast; and they were not permitted to do any work on that day. The passage states that this is “a statute forever for you.”

Leviticus 16:30 explains that on that day, Aaron the high priest made atonement for the people, to cleanse them from ALL their sins.

Leviticus 16:31 adds that this day is a “sabbath of solemn rest,” on which fasting is commanded, forever, to Israel. If we are God’s, then we all are spiritual Israelites (Romans 2:28, 29). And that means we MUST keep this Day of Atonement today.

Leviticus 16:32–33 clarifies that not only Aaron would have to perform the functions of high priest during the Day of Atonement, but also his successor—his son—would have to carry them out, showing that the rituals on the Day of Atonement were not to end after Aaron’s death.

Finally, Leviticus 16:34 emphasizes again that it was an everlasting statute to make atonement for the children of Israel—for all their sins—once a year. It was a commanded assembly, and the entire 16^th chapter of the book of Leviticus was read on that day, together with Leviticus 23:27–32.

As we have seen in this chapter, the rituals on the Day of Atonement picture the death, resurrection and return of Jesus Christ, as well as His role as our merciful High Priest. What tremendous meaning was contained in those rituals—showing vital aspects of the master plan of God for mankind!

Conclusion

And so, we have reached the end of our journey through the pages of history, and have also caught a glimpse of what lies ahead. Far from being old and outdated, the symbolism contained in the sacrificial offering system, the tabernacle in the wilderness, and the rituals on the Day of Atonement are VERY relevant and of great spiritual importance for us today!

The sacrifices, the tabernacle and the Atonement rituals foreshadowed Christ and what He did, and still does, and will continue to do—but they also foreshadowed YOU and YOUR life. You CAN become—and can continue to be—a LIVING sacrifice and a spiritual tabernacle—a dwelling place for God in the wilderness of this world.

The question is: Do you really want to be that?

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Introduction

Overview

WHY has God commanded us to keep holy certain annual Holy Days, which are listed, for example, in Leviticus 23? What possible relevance and meaning could these “ancient” Holy Days have for us today? In this booklet, you will learn the truth about the annual Holy Days and Festivals to be kept in the Fall of the year. These days carry a deep and rich meaning, actually revealing to us the great master plan of God for mankind. But just knowing about them academically is not enough! Blessed are those who understand them and actually DO them, keeping them holy as God made them holy!

As an introduction, we are setting forth a very brief summary of God’s annual Holy Days and Festivals that come in the Fall. We will then describe and analyze the meaning of each of these days and festivals in much more detail. The following summary is adapted from our free booklet, “God’s Commanded Holy Days”:

Feast of Trumpets

…only very few are chosen at this time to receive the gift of God’s Holy Spirit and to prepare for the time when God will replace Satan and restore His government over all the earth. These few who are chosen are called “firstfruits” (James 1:18; Revelation 14:4). They are being taught and trained by God so that they can later teach mankind to reject the rule of Satan and to submit to God’s authority. That time of massive re-education will begin when Jesus Christ returns—in great power and great glory—as the KING of kings and the LORD of lords. He is coming back to restore ALL THINGS on this earth. God wants us to keep the annual Holy Day of the Feast of Trumpets as a reminder of the monumental future event of Christ’s return. Those in Christ still alive when He returns will be changed to immortality, and those who have died in Christ, will be resurrected from the dead to eternal life (1 Corinthians 15:49–54; 1 Thessalonians 4:16–17; John 3:3–8).

Day of Atonement

In order to bring perfect peace and happiness to this earth, Satan—who has become the arch-enemy of God and man—will have to be removed from his power over this earth (compare Revelation 2:13). Only then can man truly become “at one” with God. God created the annual Holy Day of Atonement to foreshadow the event of Satan’s removal in the near future (Acts 27:9; compare, too, Romans 16:20).

Seven Days of Feast of Tabernacles

Following the removal of Satan, Christ and His saints will begin the awesome task of restoring all things. Those who qualify, will rule with Christ on this earth for 1,000 years (the “Millennium”) (Revelation 20:4), governing those who survived the incredible time of suffering just prior to Christ’s return, as well as those who will be born during the Millennium. Under Christ’s leadership—and along with Him—the saints will restore what had been taken away through Satan’s rebellion and what Adam and Eve failed to restore (see Daniel 7:27). We celebrate this unique and unparalleled time in the entire history of mankind every year for seven days when we observe the Feast of Tabernacles (see John 7:2–14). The first day of that seven-day Festival is to be observed as an annual Holy Day.

The Last Great Day

God’s plan, as pictured in His weekly Sabbath and His annual Holy Days, will still not have been completed by the end of the Millennium. One tremendous event will still occur. It involves the masses of people who have died without ever having been called by God (John 6:44) or known about Jesus Christ, without whom none can be saved (Acts 4:12). God established that all of those people will be resurrected to physical life after the Millennium and will then have the opportunity to accept Christ and to live a godly life. It is the same opportunity being given to those being called by God today—an opportunity that will also be given to mankind during the Millennium. Virtually no one outside the true Church of God understands this vital aspect of God’s plan for mankind, but God has revealed it to His people. God is fair in His dealings with man, and He had to make it possible that EVERYONE would be given an equal opportunity to respond to—accept or reject—God’s calling.

The final annual Holy Day of the Last Great Day, which immediately follows the Feast of Tabernacles, symbolizes a period of—most likely—100 years (Isaiah 65:20), called the “Great White Throne Judgment” (Revelation 20:11–12). This is that time during which all persons who had not been called before will be resurrected to physical life and, will then be given their first real opportunity to accept or to reject God’s calling (John 7:37).

Those who will have become immortal members in the very Family of God, will rule with God and Christ for all eternity over all things (Revelation 22:5). This will be the KINGDOM OF GOD ruling over creation, with God’s plan for mankind having been completed.

While the commanded observances in the Spring and early Summer—the Passover, the Days of Unleavened Bread and Pentecost—picture events of the past, those in the Fall picture events that are still to occur in the future. So then, all of the commanded annual Holy Days—Spring/early Summer and Fall—observed in their entirety, reveal to us God’s plan for His creation.

With this short summary of God’s Fall Holy Days and Feast of Tabernacles, we will now describe God’s awesome purpose behind each of these in much greater detail.

The Biblical Feast of Trumpets is the first of the annual Holy Days to occur in the Fall of the year. As will be explained in this booklet, the meaning of the Feast of Trumpets includes the culminating event of Christ’s return to this earth. A literal trumpet will be blown at that time. However, the Feast of Trumpets is not limited to that event. It points to, and includes the events prior to Christ’s immediate return. It also addresses God’s Church today and its commission to proclaim the fact that Christ is coming again to this earth, as well as to warn mankind of the prophesied catastrophic conditions that will dominate the world scene just prior to, and at the time of His return.

A Day of Blowing

We read in the eighth chapter of the book of Nehemiah about a sacred assembly on the Feast of Trumpets, which is to be kept on the “first day of the seventh month” (verse 2). On that day—the only annual Feast day that falls on a “new moon”—the priests and Levites would read and explain the Law of God to the people (verses 1, 3, 7–8, 12). The priest, Ezra, reminded the people that the Feast of Trumpets is “holy to the LORD” (verses 9 and 10), and that it is a day of joy (verse 10) because of what it ultimately pictures.

In Numbers 29:1, the Feast of Trumpets is described in this way: “And in the seventh month, on the first day of the month, you shall have a holy convocation. You shall do no customary work. For you it is a day of blowing the trumpets.”  In the Hebrew, the original expression for “day of blowing” is  “yom teruah,” which literally means “a day of blowing or shouting.” (The translator supplied the English word for “trumpets”.)

Leviticus 23:24 gives us further details regarding the Feast of Trumpets: “… In the seventh month, on the first day of the month, you shall have a Sabbath-rest, a memorial of blowing of trumpets, a holy convocation.”

The Hebrew for “blowing of trumpets” is “teruah.” This means that the Feast of Trumpets is a DAY (“yom”) or a MEMORIAL of blowing or shouting. Again, the translator supplied the English word for “trumpets”. “Teruah” could best be translated as signal, sound of tempest, shout, blast of war, blast of alarm, or blast of joy.  One could say that “teruah” describes an awakening blast.

In Old Testament times, God’s priests—Aaron and his descendants—blew real trumpets on that day, but not ONLY on that day. Since Christ is our High Priest and He has replaced the priesthood of Aaron, God’s Church today does not blow literal trumpets. Instead, the Church has been commissioned, by God, to blow spiritual trumpets by  preaching the gospel message of Jesus Christ to this dying world and to God’s people, thus “sounding the alarm.”

Blowing the Shofar

It is interesting to note what types of trumpets were blown on the Feast of Trumpets in Old Testament times. In general, the Bible speaks of two kinds of trumpets, namely silver trumpets and ram’s horns, or shofars.

Silver trumpets were blown on the Feast of Trumpets, as well as on all of the other Festivals and on every new moon (Numbers 10:10). Besides blowing silver trumpets, shofars or ram’s horns were also blown on the Feast of Trumpets. Shofars can only produce one sound, which can be described as a loud, piercing blast. It is often referred to in the Bible as a “noise” or a “shout.” This describes the meaning of the word “teruah.” The reference to the trumpets that were to be blown at the Feast of Trumpets mainly describes the ram’s horns, which produce an awakening blast.

The Meaning of the Ram

The symbolism of a “shofar” or “ram’s horn” being blown on the Feast of Trumpets is  significant. As mentioned in Genesis 22:7–8, 13, God provided Abraham with a ram to sacrifice instead of his own son Isaac. This is an obvious symbolic reference to Jesus Christ who subsequently became THE sacrifice for ALL of mankind, giving up His life to pay for our sins.

Christ is described in the book of Revelation as the LAMB—a male sheep or a ram—even at the time of His return in the near future (compare Revelation 14:10). Christ became the Lamb of God who carried away the sins of the world, making it possible for Him to come back to usher in the Kingdom of God here on earth. Foreshadowing the supreme sacrifice of Jesus Christ, the ancient Israelites had to sacrifice a “ram without blemish” as a trespass offering in order to obtain atonement and forgiveness for their trespasses (Leviticus 5:15). But as we read in the New Testament, these animal sacrifices did not really “take away” their sins at that time. Only the sacrifice of Jesus Christ takes that away (Hebrews 10:4).

When the priests blew a ram’s horn on the Feast of Trumpets, they announced, perhaps inadvertently and unknowingly, Christ’s first coming, at which time He ultimately died for our sins. Today when we blow “spiritual trumpets” (to be discussed in more detail later in this booklet), we are reminded of the fact that Jesus Christ already came and died for man, but it is also a reminder that He will come AGAIN to rule over man.

The fact that ram’s horns were blown on the Feast of Trumpets is also symbolic of God’s people—the true followers of Jesus Christ—who are described as rams, too. They are to have a Christ-like attitude. Ezekiel 34:17 says: “And as for you, O My flock, thus says the Lord GOD: ‘Behold, I shall judge between sheep and sheep, between rams and goats.’” God’s people are not to be self-willed goats, but submissive and obedient rams. Furthermore, a RAM is a clean animal. God’s disciples must be clean, as Christ is clean, if they want to be instruments for His Work.

The Meaning of the Horn

There is further significance in the fact that priests were to blow ram’s HORNS on the Feast of Trumpets. Horns stand for rulership, power and kingship. Psalm 89:24 says: “But My faithfulness and My mercy shall be with him, And in My name his horn shall be exalted.” The horn symbolizes the fact that Christ will come back to RULE this earth. In addition, the blowing of the ram’s horn reminds us that Christ’s disciples will share in Christ’s rulership, IF they develop a Christ-like attitude. Psalm 148:14 promises: “And He has exalted the horn of His people, the praise of all His saints.”

The horns of the rams tell us, too, that we can obtain SALVATION from God. Luke 1:68–69 says: “Blessed is the Lord God of Israel, For He has visited and redeemed His people, And has raised up a horn of salvation for us In the house of His servant David.”

In addition, horns are associated with God’s protection. In 1 Kings 1:51–53, Adonijah, who had rebelled against King Solomon, sought and found protection by taking hold of the horns of the altar. Today, we find God’s protection and help each time we appear boldly before His throne of grace (Hebrews 4:16), in front of which is the altar with its horns, symbolizing spiritual and physical protection (Revelation 8:3).

Spiritual Trumpets

As previously mentioned, in ancient Israel, literal trumpets or ram’s horns were blown. Today, God’s Church is commissioned to blow God’s trumpets spiritually by proclaiming God’s message. That message, as it relates to the Feast of Trumpets, can be summarized in this way:

Living in sin leads to calamity, so be warned! Turn from your sins! Repent and get ready for your soon-coming King and your inheritance of the Kingdom of God (Luke 24:45–47).

Why Shofars Need to Be Blown

The Scriptures tell us very clearly the reasons why shofars—ram’s horns or trumpets—were blown, and why they are to be blown spiritually today.

Amos 3:6–8, for instance, tells us: “IF a trumpet [“shofar”] is blown in a city, will not the people be afraid? If there is calamity in a city, will not the LORD have done it? Surely the Lord GOD does nothing Unless He reveals His secret to His servants the prophets. A lion has roared! Who will not fear? The Lord GOD has spoken! Who can but prophesy?”

Isaiah 58:1 succinctly presents the ongoing and timeless mission of both the Old Testament prophets and God’s New Testament Church: “Cry aloud, spare not; Lift up your voice like a trumpet [“shofar”]; Tell My people their transgression, and the house of Jacob their sins.”

Ezekiel 33:2–6 adds the following responsibility for God’s servants at all times: “Son of man, speak to the children of your people, and say to them: ‘When I bring the sword upon a land, and the people of the land take a man from their territory and make him their watchman, when he sees the sword coming upon the land, if he blows the trumpet [“shofar”] and warns the people, then whoever hears the sound of the trumpet [“shofar”] and does not take warning, if the sword comes and takes him away, his blood shall be upon his own head. He heard the sound of the trumpet [“shofar”], but did not take warning; his blood shall be upon himself. But he who takes warning will save his life.

“‘But if the watchman sees the sword coming and does not blow the trumpet [“shofar”], and the people are not warned, and the sword comes and takes any person from among them, he is taken away in his iniquity; but his blood I require at the watchman’s hand.’”

ALL People Need to Be Warned

Jeremiah 4:5 instructs the prophets of old, and more importantly, the New Testament Church today, to blow the trumpet [“shofar”] to warn Judah and the city of Jerusalem of impending disaster, calamity and war.

Hosea 8:1–2 contains a warning message of war and desolation via a trumpet [“shofar”] for the modern house of Israel (including the United States, Great Britain, Canada, Australia, and New Zealand), as well as for the New Testament Church.

Joel 2:15–16 specifically addresses and warns the New Testament Church of the “great and very terrible” day of the Lord: “Blow the trumpet [“shofar”] in Zion, Consecrate a fast, Call a sacred assembly; Gather the people, Sanctify the congregation, Assemble the elders, Gather the children and nursing babes.”

But trumpets are also to be blown spiritually by God’s Church today to warn the other nations of the world. As the gospel of the Kingdom of God will be preached in the entire world as a witness, so also the world will have to be warned. This warning message is part of the gospel, as it shows that Christ will come back, and it explains WHY He has to return.

For instance, we read in the book of Jeremiah that God will use a mighty army from the east to destroy modern Babylon—a restored ancient Roman Empire, which is actually forming in Europe right now. Jeremiah 51:27 says: “Set up a banner in the land, Blow the trumpet [“shofar”] among the nations! Prepare the nations against her, Call the kingdoms together against her… [including] the kings of the Medes [modern Russia]… For every purpose of the LORD shall be performed against Babylon.”

Modern Babylon needs to hear this warning message so that perhaps some will be motivated to repent and “leave” Babylon, spiritually, before it is too late!

In Zephaniah 1:16, the day of the Lord’s punishment of the nations is described as “A day of the trumpet [“shofar”] and alarm Against the fortified cities And against the high towers.” God continues to say that He will “bring distress upon men… Because they have sinned against the LORD” (verse 17). It is the DUTY of God’s Church today to warn of these events, which are going to happen because man is living in sin.

In the future, God will have angels blow seven trumpets to announce the terrible punishments to be brought upon a sinning, rebellious, God-defying world. We can find some of those events described in passages like Revelation 8:2, 6–13, and Revelation 9:1, 13. At that time, angels will blow literal trumpets [in Greek, “salpigx”]. Today, God’s Church must announce those events in advance, through God’s spiritual trumpets or shofars.

The Seventh Trumpet

When the seventh or last trumpet sounds, Christ will return to establish the Kingdom of God here on earth. All peoples will hear that trumpet sound, as Isaiah 18:3 reveals: “All inhabitants of the world and dwellers on the earth: when he lifts up a banner on the mountains, you see it; And when he blows a trumpet, you hear it.”

Revelation 11:15–18 adds the following: “Then the seventh angel sounded: And there were loud voices in heaven, saying, ‘The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!’… ‘You have taken Your great power and reigned. The nations were angry and Your wrath has come, And the time of the dead [better: nations], that they should be judged, And that You should reward Your servants the prophets and the saints, And those who fear Your name, small and great, And should destroy those who destroy the earth.’”

Christ’s second coming will be visible to EVERYONE (Revelation 1:7; Acts 1:10–11). He says He will come back in the same manner as the apostles saw Him ascend to heaven. He will not come secretly; nor will He come figuratively, that is, only through His Holy Spirit. He departed from the Mount of Olives visibly, when He was “taken up, and a cloud received Him out of their sight” (Acts 1:9), and He will return visibly, on a cloud, to the Mount of Olives (compare Zechariah 14:1–4).

Resurrection and Change

In 1 Thessalonians 4:16–17 we read: “For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord.”

At the time of Christ’s return, those who died in Christ will be resurrected to eternal life; and those in Christ who are still alive, will likewise be changed to immortal life. All of this will happen when the seventh or last trumpet sounds, as 1 Corinthians 15:51–52 reveals: “Behold, I tell you a mystery: We shall not all sleep [die], but we shall all be changed—in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed.”

Matthew 24:31 tells us that the returning Christ will send out His angels to gather together His elect from the four winds. The angels will then bring them to Christ, meeting Him in the air as He descends to this earth. Christ will apparently circle this globe a few times before He sets foot on the Mount of Olives, because we read that His return will be “as the lightning comes from the east and flashes to the west” (Matthew 24:27).

Hebrews 9:28 explains that Christ will appear to “those who eagerly wait for Him… for salvation.” He comes to bring salvation for His disciples, placing them as born-again members into the very Family of God. We read in 1 John 3:1–2 that they shall be like Him. They will have been changed to glorious, immortal God beings—just as Christ is an immortal God being today. Colossians 3:4 adds that when Christ appears in glory, His disciples will appear with Him in glory.

Christ will give them rulership over this earth, with Him, but under His authority (Revelation 2:26–27; 3:21; 20:4,6). The extent of their rule, their “reward,” will depend on how they lived their lives—how they responded to their calling and changed their unrighteous ways of living. If they did very well, they will receive higher rulership positions.

Freedom

We are told that Christ will bring FREEDOM. He will free His disciples from death (1 Corinthians 15:54–55), so that they can never die again (Luke 20:36). He will also free them from sin, which leads to death (Romans 7:22–25), so that they can never sin again (1 John 3:9).

In addition, Christ will return to bring freedom to the remaining human beings who will have survived the end-time holocaust, but who will not be resurrected to immortal spirit beings at that time. Only those who are truly “in Christ” will be resurrected or changed at the time of Christ’s return; the others will not inherit eternal life at that time. But still, Christ will set them free from Satan’s influences that motivate man to sin (Romans 16:20; 2 Timothy 2:26).

When Christ returns, this world will be in catastrophic turmoil! Due to the influence of Satan and his demons, armies will be fighting against each other to the degree that if Christ did not to come back to stop this madness, no person would survive (Matthew 24:22). So then, Christ’s return will also set mankind free from war by showing man the way to peace (Psalm 46:9; Isaiah 2:4; 9:5–7). He will displace Satan and bind him for 1,000 years, and Satan will be unable to deceive anyone (Revelation 20:1–3). During that time, man will finally begin to experience real peace on earth—God’s way of peace.

In addition, Christ will free the modern houses of Israel and Judah, who will have been taken captive and subjected to literal slavery. He will bring them into the Promised Land (Isaiah 27:13).

Man Will Listen

When Christ returns and begins to rule this world—sitting on the throne of David—the houses of Israel and Judah (Matthew 19:28), as well as the non-Israelite nations or “Gentiles,” will begin to listen (Acts 15:16–17). They will have experienced how Christ rewarded the just and punished the unjust at His return, pursuant to the righteous law of God (Malachi 3:2, 5; Jude 14–15). They will learn that we can only have peace and happiness if we live by God’s law.

We read in Isaiah 2:1–4 that all nations will come to the mountain of the Lord; that is, they will accept His rule and government, and learn His laws for right living. As a consequence, they will beat their swords into plowshares and they will no longer learn the way of war (compare Micah 4:3). Rather, “of the increase of His government and peace There will be no end, Upon the throne of David and over His kingdom” (Isaiah 9:7).

The Feast of Trumpets in Jewish Literature

In reviewing Jewish literature, we find that the ancient Rabbis believed that God created the world on the Day now known as the Feast of Trumpets. One purpose of the blowing of the trumpet on that day was a call to repentance. It was a call for the dead to arise and live again—to wake up from sin to regeneration, through repentance. Paul echoes this understanding, when he writes in Ephesians 5:14: “Therefore He says: Awake, you who sleep, Arise from the dead, And Christ shall give you light!” (compare Isaiah 26:19).

The Feast of Trumpets is known in Jewish literature under a variety of names, including:

    The Day of Repentance (teshuvah)

    The Birthday of the World (Rosh Hashanah—Head of the Years)

    The Day of the Awakening Blast (Yom Teruah)

    The Day of Judgment (Yom Hadin)

    The Day of the Coronation of the Messiah (HaMelech)

    The Time of Jacob’s Trouble or the Birth pangs of the Messiah (Chevlai shel Mashiach)

    The Wedding Ceremony (Kiddushin/Nesu’in)

    The Last Trump (shofar)

Following the Feast of Trumpets and what it symbolizes, we are introduced to another important event in God’s Master Plan, which is pictured by the Day of Atonement.

After Jesus Christ has returned, and before He begins His rule over man, an extremely important event will take place.

We find this event foreshadowed in Leviticus 16, where we are introduced to a remarkable ceremony, which occurred, in Old Testament times, on the Day of Atonement. That day is also called “the Fast” or “Yom Kippur.” On that day, two goats were chosen by lots. One lot was called “for the LORD,” or, “La Adonai,” and the other lot was called, “for Azazel,” or “La Azazel” (compare Leviticus 16:7–8). The Authorized Version and the New King James Bible translate “Azazel” as “scapegoat,” which is a terribly wrong rendition. The first goat, the La Adonai goat, was killed and offered as a sin offering (verse 9). The second goat, the La Azazel goat, was sent away alive into the wilderness (verse 10).

The La Adonai Goat

It has been long understood that the La Adonai goat pictures Jesus Christ—the Messiah—who gave His life as a sin offering and as a sacrifice for all of mankind. The Passover reminds us of those who are selectively and individually called by God in this life and who accept Christ’s sacrifice for the forgiveness of their sins. The Passover, then, has reference to the firstfruits.

Collective Redemption

The Day of Atonement, on the other hand, pictures events, which, in time sequence, occur after the return of Christ. They relate to all peoples who have survived the horrors of global war. They will then be able, and willing, to accept Christ’s sacrifice. It should be noted here that while the Passover deals with individual reconciliation, the Day of Atonement pictures collective reconciliation. The Jews have placed important significance on the fact that the Day of Atonement is kept on the 10th day of the 7th month. The number 10 is viewed as representing a group or a congregation, as distinguished from separate individuals. The Day of Atonement primarily refers to collective redemption.

After the nation of Israel sinned against God by building a golden calf, Moses ascended a second time to Mount Sinai. Following 40 days of fasting and prayer, God again wrote the Ten Commandments on two tablets of stone. According to tradition, Moses descended from the Mount the second time on the Day of Atonement. He brought the tablets as a sign of God’s forgiveness and His reconciliation with the nation.

The Jews set aside 40 days, prior to the Day of Atonement, as a period of repentance. They call this period “Teshuvah,” meaning, “to repent” or “to return.”

The Azazel Goat

It has also been long understood by some that the Azazel goat symbolizes Satan the devil. The Book of Enoch—a non-inspired Jewish mythology—represents the Jewish understanding of Azazel. In chapter 8, verse 1, it identifies Azazel as Satan, who has influenced people to invent and manufacture weapons of war and to commit those sins, as we find them described at the time of Noah.

Before the Azazel goat was sent into the wilderness, the High Priest—symbolic for Jesus Christ—laid both hands upon the head of that goat, confessing over it all of the iniquities and transgressions of the Israelites (Leviticus 16:10, 21–22). The Torah comments that “the goat shall carry on it all their iniquities to an inaccessible region.”

Confusion Regarding Azazel

Some claim that Azazel does not symbolize Satan, but rather Christ. This confusion is important, as we will see in a moment. As mentioned, both the Authorized Version and the New King James Bible translate Azazel incorrectly as “scapegoat.” The Nelson Study Bible comments that this is a reference to Christ, the scapegoat, who takes away our sins. However, this interpretation is terribly wrong.

The German Commentary, Rienecker, explains that man’s forgiveness of sin can only be obtained through the shedding of blood, and that the goat for Azazel was not killed, but was sent away alive. So, Azazel could not represent Christ. We find that later in history, the Jews did kill the Azazel goat by throwing it off a cliff, which is something that the Bible does not command. In doing so, they only added to the confusion as to what Azazel stands for. In addition, Aaron had to wash his body after touching the Azazel goat; and the man releasing the Azazel goat into the wilderness also had to wash his clothes and bathe his body (Leviticus 16:24, 26)—showing that the Azazel goat represented Satan, not Christ.

The Commentary of Jamieson, Fausset and Brown seems to confirm that Azazel represents Satan. The Broadman Bible Commentary adds that the intention was in no way to bring a gift to Azazel, but to carry away to destruction the sins of the people.

We should recall, too, that the identity of the two goats was determined by lot. God had to reveal which goat was to represent Christ and which goat was to represent Satan. There is a reason for this procedure. Man cannot determine who is the true God and who is a false god. God must REVEAL this to man. Man, left to himself, has chosen to worship and obey Satan—the Azazel goat—thinking that they are worshipping the true God!

That is why it is important to understand the confusion over the identity of the Azazel goat. As man confuses the worship of Satan with the worship of God, they think that the Azazel goat, which represents Satan, actually represents Christ. Is it just coincidence that some who once knew and taught correctly that the Azazel goat represents Satan, changed their doctrine in recent years to say that the Azazel goat represents Christ? Not likely!

Only Satan’s Sins

The Azazel goat carried those sins for which Satan is ultimately responsible, into the wilderness. Satan is not responsible for all sin, as man could and does sin without Satan’s influence, but Satan has had a tremendous impact on man’s sinful nature and conduct. Christ died for man’s sin and what man has become because of it. Upon repentance, man receives forgiveness for sins committed by him—those for which he is responsible. But Christ did not die for Satan’s evil influence on man, tempting him to sin, and Christ did not die so that Satan could obtain forgiveness. The reason for this is that Satan does not want to repent. He does not want to change. Satan has committed the unpardonable sin, and Christ’s sacrifice does not apply to those—Satan or man—who commit the unpardonable sin.

That part of sin for which Satan is responsible, was placed right back on him, as pictured by the High Priest placing his hands on the forehead of the Azazel goat. The Azazel goat, symbolizing Satan, was then sent with those sins into the wilderness, far away from the High Priest and the people. A man led the Azazel goat into the wilderness to see to it that the goat would not return to the camp of Israel.

True Reconciliation

Revelation 20:1–3 tells us that just prior to the beginning of the Millennium, an angel will take Satan away from mankind and bind him for a 1,000 years so that he cannot deceive the nations anymore. His role and influence will cease during that Millennial period of 1,000 years. At last, true at-one-ment, or reconciliation between God and all mankind, will have become possible.

In German, the expression for Yom Kippur or Day of Atonement is “Versöhnungstag.” It means, literally, establishing reconciliation between father and son. A son who has gone astray reconciles with his father and becomes again a true son in the fullest meaning of the word. This will be made possible for all mankind when the influence of Satan the devil has ceased.

Fight Azazel!

Today though, Satan is still around, and those who are called in this day and age must still overcome him. It is a continuous struggle because Satan wants us to fail. Ephesians 4:27 tells us not to give place to the devil. James describes this struggle in James 4:7–8.

Once we submit to God, and stay submissive to His rule and government in our lives, Satan must flee from us, as we prove through our conduct that we have rejected his rule over us. We are no longer children of the devil, but are reconciled to God, if, in fact, we are responding to our calling and changing our lives. This is an AWESOME opportunity offered now only to those whom God is calling, but when Christ comes back to this earth, the whole world will be offered that same opportunity to become reconciled to God—this time without interference from Satan, as he will have been sent away for 1,000 years.

The world will learn that their sins can be forgiven through the sacrifice of Christ, while Satan’s sins, and his responsibility for the sins of mankind, will be placed back on his head.

Fasting on the Day of Atonement

There is only one specified time in Scripture during which we are commanded to fast, although voluntary occasional fasting is strongly encouraged in the Bible. A prescribed 24-hour fast is to occur on the Day of Atonement, referred to as “the Fast” in the Bible (compare Acts 27:9). It is important that we understand WHY we are to FAST on the Day of Atonement.

While there is not one particular passage that specifically states that we are to fast on the Day of Atonement, the requirement to fast on this day becomes clear when we read several passages together, as explained in the next sections.

Prescribed Fast on the Day of Atonement

Leviticus 23:27–32 gives us the following command: “Also the tenth day of this seventh month shall be the Day of Atonement. It shall be a holy convocation for you; you shall afflict your souls… And you shall do no work on that same day… any person who is not afflicted in soul on that same day shall be cut off from his people… It shall be to you a sabbath of solemn rest, and you shall afflict your souls; on the ninth day of the month at evening [days start and end at evening or at sunset according to the Hebrew calendar], from evening to evening, you shall celebrate your sabbath.”

The Hebrew word for “afflict” is “anah.” It means, literally, “to lower” or “to humble.”

Deuteronomy 8:3 sheds more light on the meaning of the Hebrew word, “anah.” We read: “He humbled [“anah”] you, allowed you to hunger, and fed you with manna…” We should note here the connection between being humbled and abstaining from food. Psalm 35:13 adds: “I humbled [“anah”] myself with fasting.”

When the Bible talks about humbling ourselves or afflicting our souls, it implies that we are to do so through fasting; that is, we are to abstain from food and drink (compare Exodus 34:28; Esther 4:16; Ezra 10:6).

Additional Concepts Related With Fasting

Fasting is also associated with mourning and weeping (Esther 4:3; Psalm 69:10–11; Nehemiah 1:4; 1 Kings 21:27–29).

There IS a reward for fasting, but this reward should not be expected to be received from people. Rather, it must come from God the Father (Matthew 6:16–18). Also, fasting is done for a PURPOSE, but man should only see the FRUITS of fasting, rather than concentrating on the fasting itself (same passage).

Fasting should not be done as a matter of routine. It can be especially tempting to become routine on the Day of Atonement. Luke 18:9–14 contains an example of a Pharisee who fasted twice a week, out of routine and habit, but because of his self-righteous attitude, it did not help him spiritually in any way. True fasting and mourning must come from the heart. These cannot be rituals and cannot be done for the wrong reason. The Pharisee compared himself with others. He believed that his fast alone would make him righteous. He, in a sense, fasted for strife and debate, concluding that he was better than others because he fasted twice a week, while others did not.

Isaiah 58:3–4 tells us, however, not to fast or afflict our souls for strife and debate: “‘Why have we fasted,’ they say, ‘and You have not seen? Why have we afflicted [“anah”] our souls, and You take no notice?’ In fact, in the day of your fast you find pleasure, And exploit all your laborers. Indeed you fast for strife and debate, And to strike with the fist of wickedness. You will not fast as you do this day, To make your voice heard on high.”

The New International Version renders verse 4 as follows: “Your fasting ends in quarreling and strife, and in striking each other with wicked fists. You cannot fast as you do today and expect your voice to be heard on high.”

We should not fast or afflict our souls [again, note that fasting and afflicting our souls is the same thing] to find pleasure on the fast day. This means that while we are fasting, we should not concentrate on anything that clearly detracts from the purpose of the fast day. Otherwise, our fast day is nothing more than simply abstaining physically from food and water. This is especially important when we follow God’s instructions to afflict our souls, or fast, on the Day of Atonement, one of the annual Sabbaths. We should not focus on business concerns, and we certainly are not to try to exploit our laborers and take unfair advantage of our competitors.

Specific Reasons for Fasting

In order to please God when we fast, it is important to fast for the right reasons. Listed below are some very specific reasons for fasting, especially on the Day of Atonement:

1. To obtain help from God

We read in Ezra 8:21–31 how Ezra fasted to plead for God’s help, and God heard him and answered his plea. When we fast, we must seek God with our whole heart, realizing, acknowledging, and confessing that only He can give us help for our problems.

2. To increase in faith

Christ taught His disciples that we can receive more faith from God when we fast and pray (Matthew 17:14–21).

3. To turn to God and draw closer to Him

Joel 2:12–14 includes a striking example and admonition to draw closer to God through fasting and mourning.

In Daniel 9:3–19, Daniel fasted and prayed for the purpose of obtaining forgiveness from God for committed sins.

4. To obtain power and strength from God to overcome problems

During fasting, we learn that we need more than just physical things (Matthew 4:1–4).

5. To learn how to love other people

God looks at our hearts during and after the fast (Isaiah 58:6–11).

6. To obtain guidance from God when faced with difficult and important decisions

Acts 13:2–3 and Acts 14:23 show that the disciples prayed and fasted before they ordained someone.

7. To overcome Satan, society and ourselves

James 4:6–10 admonishes us to humble ourselves and to submit to God by mourning and weeping over our sins. The implication of that passage is, as we have seen earlier, that we need to do so through fasting.

Fasting on the Day of Atonement should help bring about our “at-one-ment” with God and fellow man. On the Day of Atonement, we are reminded of the time when we will be fully “at one” with God—when we will totally think as He thinks, totally live as He lives, and be totally perfect as He is perfect.

We read Christ’s words in John 10:30: “I and My Father are One.” Christ also said in John 17:11, 20–23, that we are to become ONE, as the Father and Christ are ONE. We are to be of ONE mind (Philippians 2:2). Galatians 3:28 even postulates that this oneness CAN already be achieved now, to an extent: “You ARE all ONE in Christ.”

Even though we have already received atonement through Christ, as Romans 5:11 tells us in the Authorized Version, Satan, self and society are still around today, influencing us to sin. We know that we have not yet achieved total “at-one-ness” with God and man. And so, the Day of Atonement pictures for us—those who are called NOW—a time when we will be completely at one with God. We will, in fact, be born-again Spirit members of the God Family, incapable of sinning.

Even though we do not teach at all that we are to endorse or adopt Jewish traditions, it is sometimes helpful to consider them, if they are supported or not contradicted by Scripture. The Jews set aside the ten days between the Feast of Trumpets and the Day of Atonement as a period they call the Days of Awe (Yamim Nora’im), or the TEN DAYS of Repentance or COLLECTIVE redemption (compare Leviticus 16:21, 32–34, providing atonement for the transgressions and sins of all the people).

At the end of the Old Testament ceremonies on the Day of Atonement, the mood of the people shifted from solemn awe to joyful celebration. Now they were looking forward to the Feast of Tabernacles. The Jews call the Feast of Tabernacles the “Season of Our Joy,” which follows the seasons of repentance and redemption.

When Christ comes back, the whole world will be offered the opportunity to reconcile with God—to become “at one with God.” Satan will be imprisoned for a thousand years. Finally, the rule of Christ over this earth can begin.

Living the Meaning of the Day of Atonement

Those of us who have been called into the truth have a duty to insure that we are living today the meaning of the Day of Atonement. We have been reconciled to God, and Satan should no longer have power over us (James 4:7). We also must be reconciled to one another in God’s Church if we want to teach the world, through our example, the meaning of the Day of Atonement—the true meaning of being at one with God and with fellow man—the true meaning of reconciliation.

Following the Day of Atonement or the Fast, God enjoins the observance of a seven-day Festival—the Feast of Tabernacles. The true Church of God conducts an opening ceremony on the evening of the first day (compare Isaiah 30:29; Psalm 134:1), and we are to stay in temporary dwellings for the entire time of the Festival.

Temporary Dwellings

In Old Testament times, the Israelites had to create temporary dwellings. Leviticus 23:41–42 instructs us regarding the seven Days of the Feast of Tabernacles: “You shall keep it as a feast to the LORD for seven days in the year… You shall dwell in booths for seven days…”

God commanded Israel to build temporary huts, booths or tabernacles out of tree branches, and to live in them during the Feast of Tabernacles.

In the Hebrew, the word for “booth” is “sukkah.”  The word is used in Genesis 33:17, referring to booths that were built for Jacob’s livestock in order to provide temporary shelter. The word is also used in Job 27:18, where it is said that the wicked builds his house like a booth. The margin of the New King James Bible refers to it as a “temporary shelter.”

We also read in Jonah 4:5 that Jonah made himself a shelter. The Authorized Version translates “a booth.” That is what a booth is—a temporary shelter.

The word “sukkah” is translated 12 times as “tabernacle” in the Authorized Version. In most cases, it refers to the Feast of Tabernacles (compare Leviticus 23:34; Deuteronomy 16:13, 16; 31:10; 2 Chronicles 8:13; Ezra 3:4; and Zechariah 14:16, 18, and 19).

In Isaiah 4:4–6, we are told that in the future, God will provide a temporary tabernacle or “booth” for physical Israel. This booth will give shade in the daytime from the heat, and it will be a place of refuge and shelter. We are also told that the Israelites will dwell in tents or tabernacles again “as in the days of the appointed feast” (Hosea 12:9; compare the rendering in the Authorized Version).

Also, 2 Samuel 11:11 uses the word “sukkah” for “tents”: “The ark and Israel and Judah are dwelling in tents.” The word “tent” describes, of course, a temporary shelter or dwelling place.

The Feast of Tabernacles, or the Feast of booths, is associated with temporary dwellings, shelter and protection. During the Feast, God shelters His people from the dangers and troubles of this world. At the same time, God promises them protection for their homes and belongings during their absence to attend the annual Feast Days. Exodus 34:22, 24 says: “And you shall observe… the Feast of Ingathering [Feast of Tabernacles] at the year’s end… neither will any man covet your land when you go up to appear before the LORD your God…”

The New Bible Commentary remarks about Leviticus 23:40–42, on page 163: “The people are to live in booths for seven days that their generations may know that the Lord made the people of Israel dwell in booths, when He brought them out of the land of Egypt… The thought which is stressed is of course the frail and temporary character of the dwellings of the people during the wilderness sojourn. Thus Jerusalem is likened by Isaiah to a cottage (booth) in a vineyard (Is. 1:8).”

Literal Booths Not Necessary Today

The Church of God has taught for decades that God’s people do not have to build literal booths of tree branches to dwell in them during the Feast. The spiritual point God wanted to convey to them at that time was that they were to live in temporary dwellings during the Feast. This principle still applies to us today.

The Good News of August 1980, published by the Worldwide Church of God, states on page 13: “It does not matter what the booths or dwellings are made out of. Back then they were made of branches. Today they may be canvas tents, aluminum trailers, brick motels, hotels or condominiums. The important point is that they be places of temporary residence.”

Another reference from the Good News, September 1983, page 7, states: “The modern counterpart of these booths would be hotels, motels and other places of temporary residence.”

Also, Lesson 30 of the Ambassador College Bible Correspondence Course, published by the Worldwide Church of God in 1986, states on page 14: “A booth or tabernacle is a temporary dwelling. God commanded the ancient Israelites to live in temporary shelters made of tree branches while observing the Feast of Tabernacles. For God’s people who attend the Feast today in many different climates, tents, campers, motel or hotel rooms are appointed as temporary dwellings.”

Why Temporary Dwellings?

What is the reason behind God’s command to stay in temporary dwellings during the Feast of Tabernacles?

A Pilgrimage

Notice in Psalm 42:4 how the sons of Korah describe one of God’s festivals, which is, in all likelihood, the Feast of Tabernacles: “I went with them to the house of God, With the voice of joy and praise, With the multitude that kept a pilgrim feast.”

They were literally keeping a pilgrim feast because they left their homes to keep the Feast in Jerusalem. They went on a pilgrimage, their destination being the city of Jerusalem. But this act of making a pilgrimage is also symbolic of our spiritual journey today—the pilgrimage of our lives.

Let us examine this principle a little closer.

What is a pilgrim? A pilgrim is a traveler, a sojourner. He does not settle down. As long as he is traveling—as long as he is a pilgrim—he does not have a permanent residence. He has not yet reached his final destination.

This is the way true Christians are described in the Bible.

Peter tells us in 1 Peter 1:1: “Peter, an apostle of Jesus Christ, To the pilgrims of the Dispersion…” The margin of the New King James Bible defines pilgrims as “sojourners, temporary residents.”

Continuing in verse 17: “…conduct yourselves throughout the time of your stay here in fear [or respect for God].” The margin of the New King James Bible explains that the word for “stay” really means, “sojourning, dwelling as resident aliens.” Moffat translates: “Be reverent in your conduct while you sojourn here below.”

He goes on to say in 1 Peter 2:11: “Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul.”

Pilgrims and Sojourners

All of God’s people have been, and still are today, pilgrims and sojourners in this  physical life. They are living IN this world, but they are not OF this world. They do not really belong to this world (compare John 17:11, 14). They are, spiritually speaking, separate from this world (Revelation 18:4). They are waiting for a permanent dwelling place, a place that will be given to them in the Kingdom of God. They are constantly looking forward to a better city and a better country.

Hebrews 11:9–10 tells us about Abraham: “By faith he dwelt [or “sojourned,” according to the Authorized Version] in the land of promise as in a foreign country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise; for he waited for the city which has foundations, whose builder and maker is God.”

They were strangers in the Promised Land, as they had not yet received the inheritance.

Rather than being overly occupied with the affairs of this life, we must remember that we, as God’s people, are to look to God for temporary shelter—firmly bearing in mind that we are on a pilgrimage.

Psalm 84:5 explains: “Blessed is the man whose strength is in You, Whose heart is set on pilgrimage.”

Our hearts must be set on pilgrimage, not on the things of this world. We are pilgrims and sojourners in this world, passing through this world on our way to a better world—the world tomorrow—the Kingdom of God here on earth.

We could compare our pilgrimage with that of the ancient Israelites who passed through the wilderness on their way to the Promised Land. God was with them the whole time. They longed to enter the Promised Land. They did not want to settle down in the wilderness and make that their final destination. While in the wilderness, they did not have permanent dwellings. In fact, they were always on the move, literally, never knowing how long to stay in one place. God led them by a cloud during the day and by a pillar of fire during the night. Whenever the cloud rose, they had to start walking, following the cloud (compare Numbers 9:21–22).

Like the Israelites who had to continually move through the wilderness toward the Promised Land, we also must continue to move forward through the spiritual wilderness, ever onward to the Kingdom of God. We must follow God wherever He leads us. When He wants us to move, spiritually speaking, we must move, and when He wants us to stay, we must stay. And if He wants us to forsake everything that we have in order to follow Him, then we must be prepared to do that, too.

God’s people are described in Revelation 14:4 in this way: “These are the ones who were not defiled with women [spiritually speaking—they did not engage in wrong religious practices], for they are virgins [their worship of God was pure and not mixed with pagan ideas]. These are the ones who follow the Lamb wherever He goes. These were redeemed from among men, being firstfruits to God and to the Lamb.”

God led ancient Israel through the wilderness to test them, in order to do them good in the end (Deuteronomy 8:1–9, 15–16). He hoped they would pass the test.

And so it is for God’s people today. This world is their wretched wilderness, with its fiery serpents and scorpions of hatred and war—a thirsty land without the water of God’s knowledge. This world is something God’s people must pass through, rather than become comfortable with. The values, ideals, customs, styles, philosophies, religions, national governments and their goals, entertainment, glamour, and the judicial and administrative systems of this world are nothing but a wilderness of spiritual emptiness and confusion that must never dominate, shade, influence or alter the Godly perspective of Christ’s true disciples!

So then, rather than concentrating on, and beginning to love and embrace the things of this world during the time of our pilgrimage (1 John 2:15–17), we should focus on the tools God has given us so that we can successfully reach the destination of our pilgrimage. David said in Psalm 119:54: “Your statutes have been my songs In the house of my pilgrimage.”

When We Live in Temporary Shelters

When we live in temporary shelters during the Feast of Tabernacles, we are reminding ourselves, and are conveying to others, that this life is only temporary. We are reminded that we are being tested on how we live this life of pilgrimage, having our course set to reach the goal—to enter, as immortal God beings, the Kingdom of God.

As this physical life is fleeting, we need to act accordingly and place our whole trust in God (James 4:13–14; Luke 12:13–21). Sinful pleasures of this life, and even the lawful necessities of life, are passing (Hebrews 11:23–26; John 6:27). We are allotted only a limited time to prepare for the Kingdom of God, which is our final destination.

During the Feast, God’s people live for seven days in temporary dwellings, sheltered by Him from the pursuits of this world. This foreshadows a time when all of mankind will experience the same. In the Millennium, God will shelter all of mankind. Satan, the present god of this world, will be banned. All people will understand, then, that we all are pilgrims in this physical life.

As God’s people, we live in temporary dwellings, away from our jobs and our everyday surroundings. We come away from Satan’s world and his prevailing negative influence. During that time period, we ought to picture the universal freedom, happiness, joy and peace that will exist when Satan is gone and the Spirit of God is available to every human being. We ought to keep the Feast with gladness of heart. This life is only a training ground for a better life to come. We will soon experience a world of peace and happiness that this world has never experienced before.

Additionally, staying in temporary dwellings reminds us of the fact that there will come a time when we will no longer dwell in booths or tabernacles or tents of this physical flesh, as 2 Peter 1:13–14 points out: “Yes, I think it is right, as long as I am in this tent, to stir you up by reminding you, knowing that shortly I must put off my tent, just as our Lord Jesus Christ showed me.”

We, as human beings, are made out of dust. We are destined to die. Only God’s Spirit in us can give us hope for eternal life after physical death.

A Better City

Hebrews 11:13–16 states: “These all died in faith, not having received the promises, but having seen them afar off were assured of them, embraced them and confessed that they were strangers and pilgrims on the earth. For those who say such things declare plainly that they seek a homeland [Authorized Version: “a country”]. And truly if they had called to mind that country from which they had come out, they would have had opportunity to return. But now they desire a better, that is, a heavenly country. Therefore God is not ashamed to be called their God, for He has prepared a city for them.”

The saints of old were waiting for the holy city of the New Jerusalem that will come down to this earth (Revelation 21:2). They were not focused on the here and now. Even though some of them were rich, they did not put their trust in riches, realizing that riches can make themselves wings and fly away (compare Proverbs 23:5; Matthew 6:19–21).

They understood that this life is very temporary. They understood that they were resident aliens in whatever earthly country they might have been living at the time, and that their real citizenship was somewhere else.

We today must have the same outlook on life. Hebrews 13:14 reminds us: “For here we have no continuing city, but we seek the one to come.” As Christians, we are strangers and foreigners in this world, but we are no longer strangers and foreigners in the eyes of God. Ephesians 2:19 explains: “Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God.

Our Heavenly Citizenship

Whoever we are and wherever we live, if we are converted members of God’s Church, then we belong to the household of God and we are fellow citizens with all the other saints around the world. But this citizenship is not an earthly one. Rather, it is in heaven, as Philippians 3:20 explains: “For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ.”

A Permanent Dwelling

And so, it is our hope, confidence and conviction that our temporary, physical tent will be replaced with a permanent dwelling, as Paul explained in 2 Corinthians 5:1–4: “For we know that if our earthly house, this tent, is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed with our habitation which is from heaven… for we who are in this tent groan, being burdened, not because we want to be unclothed, but further clothed, that mortality may be swallowed up by life.”

The longer we stay in temporary dwellings, the more we tend to desire to live in a permanent place. After a few days in a hotel room, we want to sleep in our own bed again. God does not want us to become too comfortable with a temporary place; He does not want us to make a permanent home out of a temporary shelter. Our permanent home—God’s Kingdom—is still awaiting us, and the longer we live in this evil world of Satan, the more we groan for God’s Kingdom to come, to be freed from this body of sin and death and from our own human nature that tempts us to sin. We cry out with Paul: “O wretched man that I am! Who will deliver me from this body of death?” (Romans 7:24).

God wants us to anticipate and earnestly desire permanency—the permanency of the everlasting Kingdom of God to be established here on earth.

It is no coincidence that the Feast of Tabernacles is kept in the seventh month—the month of “Ethanim” (compare 1 Kings 8:2). This Hebrew word means, “permanent things.” Instead of pilgrimage and sojourning, there will come a time of eternal inheritance.

The Ultimate Fulfillment

The ultimate fulfillment of the Feast of Tabernacles will be when God lives with man. We read about this awesome promise in Revelation 21:3: “And I heard a loud voice from heaven saying, ‘Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God.”

What Will It Be Like?

True Christians who qualify in this life are destined to become immortal Spirit beings—members in the Kingdom of God—actually, members of the very Family of God.

In order to be part of God’s Kingdom, converted Christians will need to become God—changed to spirit at their resurrection. They will then have His divine nature, which is already given to them to a small extent—as a down payment or guarantee—at the time of their baptism and receipt of God’s Holy Spirit (2 Peter 1:2–4).

In Scriptures like 1 John 2:25 and Titus 1:2, God promises His disciples ETERNAL life. Once changed, they cannot, and will not die anymore. His promise of eternal life is accompanied by the promise of an eternal inheritance (Hebrews 9:15)—the inheritance of the Kingdom of God (James 2:5; Hebrews 12:27–28).

It is a marvelous truth that Christ’s disciples will BE God, just as Christ also is an immortal God being! (For more information on this vitally important subject, please read our free booklet, “God Is A Family.”)

Life-Giving Spirit Beings…

In addition to this astounding truth, we are told in 1 Corinthians 15:45 that Christ is a life-giving Spirit. That is, He can create LIFE! In fact, that is what He did before He became a human being, and that is what He will continue to do after His return. We are told in Scripture, for instance, that all living things in the oceans will have died before His return (Revelation 16:3), but we also read that there will be fish in the Millennium. This shows that God will create new LIFE, and it is strongly suggested in Scripture that God’s children—the resurrected saints—will have a part in this, by assisting God the Father and Jesus Christ in that process!

Romans 8:20–23 tells us that God’s creation waits for the revelation of the glorious liberty of the children of God. It will be freed from corruption—it will become spirit, as we will discuss below. But that won’t happen until after the new heavens and the new earth appear, as we will read in the book of Revelation.

But what happens before that? The Bible says that God’s creation waits for the manifestation of God’s children as Spirit beings. They will, already, during the time of the Millennium, be working, under God the Father and Jesus Christ, to beautify and restore this earth, actually CREATING life. As Jesus Christ has the mind of God the Father and He never did anything contrary to God’s will, so God’s children will have the mind of God and Christ, and they will therefore always act in accordance with God’s will and desires—never contrary to it. They will always be under God the Father and Jesus Christ. God will always be their God, and they will always serve Him (Revelation 21:3, 7; 22:5). They will always follow—and thereby accept the lead of—the Lamb, Jesus Christ, wherever He goes (Revelation 14:4; compare Revelation 3:4; 7:17).

Let us assume, then, that you will become an immortal God being, living with Christ in the Millennium. Notice that Christ said in John 7:37–38, that out of your heart will flow rivers of living water. That is, God’s Spirit will flow out of YOU to create LIFE! Christ is a life-giving Spirit, and you also will be, because you will be God.

Physical and Spiritual Healing

You will reign righteously and justly, bringing peace and happiness to this world. To rule justly over others means to help them—free them from pain, lift them up, bring them happiness and fulfillment in life. You will also be able to heal the sick in miraculous ways (Isaiah 33:24). When Christ healed, He did it supernaturally, and in most cases, with immediate effect. YOU will be able to do the same. When that time comes, every human being will be healed. No one will say anymore, “I am sick.”

Be Wherever You Want to Be

As a God being, you can be wherever you want to be within a split second. After Christ’s resurrection, He went to God’s throne in heaven, received kingship over the universe from God the Father, and returned to earth to talk to His disciples—all within less than a few hours. You, too, will be able to “fly” with speed much faster than you can imagine. You can be wherever you are needed, immediately. You can stand next to those who need your help, manifesting yourself to them so that they can see you. At the same time, you can prevent things from happening in other places on this globe, since you will be God. Your powers will not be limited to the place where you are at the time. The Spirit of God the Father and Jesus Christ will be dwelling in you, and through the Holy Spirit, you can be, and will be, present everywhere.

Cannot Sin

God cannot sin. That is, He cannot lie. He cannot steal. We know that it is wrong to lie or to steal. But, weak as we are, we sometimes do. Since we know it’s wrong, we hate ourselves for doing it. When you are a God being, it will be impossible for you to sin.

Imagine that! YOU will not be ABLE to sin, because you will have acquired a perfect WILL not to sin. As God, it will be against your Godly character to sin; therefore, you cannot sin anymore, because you do not WANT to sin.

No Abuse of Power

With limitless powers at our command, unless our will is such that we absolutely do not want to abuse our powers for wrong reasons, we would blow up this world and destroy everything around us. If Satan would have had his way, this world would have been exterminated a long time ago. Satan is the destroyer. It is his nature to destroy. But Satan’s rule will end. He, the destroyer, will have influenced man to be willing to totally destroy each other. Christ will come to stop this. Satan’s rule will be taken away from him, and man will not be allowed to destroy anymore on Christ’s holy mountain.

When you are God, you will not destroy. God is the sustainer. He sustains what He has created with His mighty word of power (Hebrews 1:1–3). As a God being, you will uphold and sustain the life that you will create—in accordance with the will and desire of God the Father and Jesus Christ—and you will sustain the life that God the Father and Jesus Christ will entrust to your care—as the Father created everything through Christ and entrusted it all to His care.

You Will BE Love

God IS LOVE. Love is outgoing concern for the good and welfare of others. As a God being, you WILL BE concerned for the good and welfare of others. You will experience, on an uninterrupted and a never-ending basis, why it is more blessed to give than to receive. As God, you will own everything, but it will be your greatest wish to share all that you have with others. Christ said that we will be HAPPY if we learn and practice the concept of giving and sharing.

Again, God IS love. He GIVES. He is HAPPY and filled with joy because loving and giving produces joy (Psalm 16:11; Matthew 25:21). God’s joy has a positive effect on others. God radiates joy, so to speak. When we are in God’s presence, we feel happiness and joy. So also, when you are God, others will feel that same happiness and joy emanating from you (Isaiah 35:10; 61:7; Acts 2:28).

How To Rule Under Christ

Christ’s disciples, who will by then be members of the God Family, are to “rule” with Christ here on earth during the Millennium. They will rule OVER the human beings who will have survived the horrible catastrophic events prior to Christ’s return—a time referred to as the Great Tribulation and the Day of the Lord. Those people, including those of the modern houses of Israel and Judah who will have been brought back to the Promised Land, will continue to live and produce offspring, and God will teach them His Law and show them how to live (Isaiah 2:1–4).

Again, let us assume that you will be one of those who rule with and under Christ. Let us further assume that you will be ruling an entire city in a world no longer influenced by Satan and his evil forces, as they have been banished at that time. This does not mean that all of the citizens ruled by you will automatically become good people and do what is right. Not at all! Even though Satan will be gone, the carnal human nature and old destructive habits will still be there, and they will need to be overcome. It will be you—by then an immortal Spirit being—who will help the people to do that.

Teaching God’s Way

Isaiah 30:20–21 tells us: “And though the LORD gives you The bread of adversity and the water of affliction, Yet your teachers will not be moved into a corner anymore, But your eyes shall see your teachers. Your ears shall hear a word behind you, saying, ‘This is the way, walk in it,’ Whenever you turn to the right hand Or whenever you turn to the left.”

YOU will be one of those teachers—a member of the God Family—if you qualify in your lifetime for that job. You will teach God’s standards of living to those in your care. Verse 22 continues to show the consequences and results: “You will also defile the covering of your images of silver, And the ornament of your molded images of gold. You will throw them away as an unclean thing; You will say to them, ‘Get away!’” You will be able to effectively teach people how to overcome their wrong ways because you will have learned—at least to an extent—how to overcome your wrong ways in your physical lifetime, before you were changed to Spirit.

Some people will respond quickly to Godly teaching and guidance. Micah 4:1–3 explains that they will want to learn to do what is right. They will not want to learn the way of war any more; but rather, they will be willing to replace their weapons with useful tools. God’s rule will start in Jerusalem and will spread out from there, to include countries that  had never heard, learned or understood the truth before (Isaiah 66:19, 23).

Dealing With Disobedience and Rebellion

But not everyone will readily follow your guidance nor respond to your oral teaching when they hear your voice behind them telling them to go the straight and narrow way. Some will need to be dealt with in more drastic ways, such as the temporary withholding of physical blessings (compare Zechariah 14:16–19).

People will have to learn, just as you had to learn. They will have the Bible to learn from, but they will also have to go through the same decision-making processes as converted Christians go through today, except they will not have to overcome Satan. They will also live in a better environment, but still, they won’t be forced not to sin; otherwise, there would be no free moral agency and, thus, no character development.

Total rebellion will be dealt with quickly and thoroughly. Those who refuse to obey God will be destroyed. This will also serve as a lesson to others, so that they will not feel motivated to rebel also (compare Ezekiel 38:8–12, 15–23; 39:3–10). But even though you have the power to call fire down from heaven and devour your adversaries, that does not mean you will do so anytime someone disobeys or “gets on your nerves” (compare Luke 9:53–55).

Administering Righteous Judgment

HOW will you judge? How will you determine whether someone needs oral admonition or a more drastic penalty, such as the withholding of physical blessings, or even outright destruction? How will you know what decisions to make? Will you, once you are a God being, automatically know? Not necessarily! Even in this day and age, God has decided not to know, in certain respects, how someone will act. We read that He was surprised about the wickedness of man at the time of Noah. So then, you, as a Spirit being, will also learn by experience, by dealing with people. Also, since you will be ruling under Christ, you may consult with Him for advice anytime.

Isaiah 11:3–4 tells us how Jesus Christ will judge people and circumstances: “His delight is in the fear of the LORD, And He shall not judge by the sight of His eyes, Nor decide by the hearing of His ears; But with righteousness He shall judge the poor, And decide with equity for the meek of the earth; He shall strike the earth with the rod of His mouth, And with the breath of His lips He shall slay the wicked.”

Christ will judge with righteousness—not based on hearsay or circumstantial evidence (John 7:24). Assuming that you will be judging under Him, then you, too, will judge righteously (compare Proverbs 18:17; 29:14). Your judgment will be fair and without partiality. It will be carried out with mercy, compassion, patience and, when necessary, with strength. You will look at, and judge by, the motives and desires of the heart (compare Jeremiah 11:20; Proverbs 21:2).

Your judgment will be for the purpose of teaching man to live righteously and peacefully (Isaiah 26:9–10, 12). This means, you will be judging with mercy and executing deserved penalties quickly, so that righteousness can be established in the city (compare Isaiah 16:5; Ecclesiastes 8:11).

Standards for Judgment

If someone violates the law of God, how will you deal with them?

Many Old Testament laws will be applied in the Millennium, including the commandments regarding the Sabbath, the Holy Days, clean and unclean meats, and the sacrifices.

When someone steals, he will have to make restitution. He will have to pay “an eye for an eye,” that is, he will have to restore the value of the eye (compare Exodus 21:24–25, 18–19, 22).

The Soncino Commentary states the following in regard to Exodus 21:24–25: “In all these cases monetary compensation is intended. Strict justice demanded the principle of measure for measure…”

The New International Version Study Bible, 1985, points to the parallel passage of Leviticus 24:19: “This represents a statement of principle. The penalty is to fit the crime, not exceed it. An actual eye or tooth was not to be required, nor is there evidence that such a penalty was ever exacted.”

The Old Testament “an eye for an eye” principle was never meant to be applied literally by actually maiming an offender. It was meant to outlaw the personal vindictive “self-help” approach and to allow, instead, a magistrate or a judge to consider the case and render righteous judgment by ordering the offender to pay just compensation to the victim. In Matthew 5:29–30, Jesus Christ addressed a misunderstanding on the part of His listeners who thought that they could avenge themselves. He cautioned them to be forgiving and kind, and He encouraged them to avoid fights and especially violence, even, if need be, at the price of foregoing their legal rights.

The true Church of God has taught consistently that the “eye for an eye principle” was not meant to be applied literally in the sense of maiming a person.

You might not allow it to go so far as an individual actually losing an eye, so that the offender would have to restore its value, but the law, and the penalty for breaking the law, will be taught. Even if you did allow such an offense to happen, you could immediately heal the person who lost an eye. Christ allowed Peter to strike the servant and cut off his ear, but then He healed the servant right away (Matthew 26:51; John 18:10; Luke 22:50–51).

Worship Services

How will the people in your care keep the Sabbath and the Holy Days? Most of the worship services will be held locally, necessitating planning and organization. However, it appears that at least at the beginning of the Millennium, all will go to Jerusalem to celebrate the Feast of Tabernacles. How will they get there? There might very well be streets or highways (Isaiah 11:16; 19:23; 62:10), as well as transportation in the form of non-polluting cars and airplanes.

Paying Fair Wages

Assuming that you qualify in this lifetime to rule and guide people in the Millennium, how will you determine what salaries your laborers should receive? You will not pay someone if he refuses to work or to be trained (compare 2 Thessalonians 3:6–12). Employees will be paid fairly and promptly (compare Leviticus 19:13; Matthew 10:10; 1 Timothy 5:18).

Labor unions will not dictate to you how much a worker must be paid. This will be totally up to you, based on God’s standards of fairness, as Godly standards differ from the standards of man, which are so many times motivated by greed, envy or jealousy (compare Matthew 20:1–16).

Whom To Employ?

What kind of people will you employ in the various functions required in order to administer your city? Remember, you will hire human beings to do some of that, thereby training them to qualify for the Kingdom of God.

Will you hire anyone who still has war in their heart, one who is willing to hit his neighbor with an iron fist, and who still believes that human wars can bring about solutions to our problems?

Absolutely not! If you did, you would allow irritation and confusion, which is against God’s standards. The people under your care will not learn war any more. They will want to learn how to replace their weapons with useful tools. They will have to learn that man does not need to go to war, as long as he relies on God and His protection. There will be no draft and no standing army. People with war in their hearts will be re-educated to replace their feelings of war and hate with those of love and peace.

You will also train human beings to become ministers, preaching God’s Word (compare Isaiah 61:6, 9; 66:21). Humans will also be used in the administration of animal sacrifices (Ezekiel 44:10–11, 23–24). Many ideas have been advanced as to why there will be animal sacrifices in the Millennium. The short answer is, Scripture does not reveal the answer. We know for a fact that animal sacrifices WILL be given, and we are suggesting a distinct possibility for the reason on pages 36–39 of our free booklet, “And Lawlessness Will Abound…” Beyond that, we will not engage in speculation, since the Bible is silent on that issue.

Truthful Journalists

If you employ a journalist, how will you want him to report facts and circumstances? In today’s world, you might read something like this in a “conservative” local newspaper:

“As has been predicted, the moral agency concept has again produced another theft, this time of two bottles of wine in a nearby grocery store by a 14-year old teenager. When will our mayor wake up to the fact that the granting of free will is dangerous and counterproductive? Only the strong enforcement of power and authority will guarantee the end of theft and the reality of freedom and happiness.”

In tomorrow’s world of the Millennium, you might read the following report about the same facts and circumstances:

“The 14-year-old teen, who was caught stealing two bottles of wine from a nearby grocery store, was sentenced to restore the goods and to pay the grocery owner an additional amount of five times the value of the stolen bottles of wine. The teen will have to work in the owner’s shop until his salary has compensated for the amount of the sentence. The government is very determined to have the sentence carried out immediately. An appeal by the parents to the effect that their son was too young to understand the gravity of his crime was dismissed. The parents were also strongly admonished to make certain that their younger children will not follow the bad example of their older brother.”

Rebuilding Cities

A great worldwide war, as well as natural catastrophes such as earthquakes, volcanic eruptions and meteorites crashing into the earth, just prior to Christ’s return, will have left the world in ruins. Cities will be utterly destroyed and will have to be totally rebuilt. Let us assume that the city you govern in the Millenium will be in ruins. The rubble will have to be removed and reconstruction will have to begin.

How will you DESIGN your city? You will not permit those under you to build house next to house, until there is no more place to walk (Isaiah 5:8). Rather, your city will be designed and rebuilt in such a way that there is ample room for everyone to live in peace and tranquility (compare Zechariah 3:10).

Protection of the Environment

In tomorrow’s world, man will not pollute the environment anymore, causing humans to suffer from unhealthy air. Big profit-making companies will not be allowed to endanger the lives of humans, animals and plants due to greed (Hosea 4:1–3; Revelation 11:18). There will be clean, fresh air, because the many causes of pollution will be stopped.

Enough Food For Everyone

Under your rule, you will make sure that food is available for everyone, that prices are fair, and that there will be no arbitrary price manipulations. You will not allow, as is so common today, food to be stored away, or even destroyed, just to keep the prices high, in spite of rampant hunger in the world.

New Education System

What school system will you have in your city? What will the school curriculum look like? Children will no longer learn the wrong things about the wrong people. They will no longer be deceived by human fairy tales of evolution or man-made religious holidays.

In addition, parents will learn to properly teach their children God’s law and the right things children should be doing (compare Deuteronomy 6:1–9; 11:18–19).

What a wonderful world it will be! And YOU could be part of it—an active part as a born-again member of the Family of God—teaching others the good way of life and educating them by communicating to them true and lasting values. Isn’t that something worth striving for?

In the Millennium, God will deal only with those people who will still be alive when Christ returns, as well as those who will be born during the 1,000 years of Godly rule here on earth. But what about all the people who died over the past centuries prior to Christ’s return without ever having heard of, let alone accepted, the name of Jesus Christ? Are they lost forever? What about those who were told about Christ, but rejected Him? What about all of those who were not even professing Christians? Are they lost forever?

And what about those who professed Christ, but did not live in accordance with the standard of a true Christian? Are they doomed to eternal suffering in an ever-burning hell fire?

Human Ideas…

Some people, realizing that such consequences would really cast God in a pretty unfair light, but at the same time, failing to understand the true Biblical teaching, conclude that as long as a person lives the way he or she believes to be right, they will still experience heavenly splendor and glory after their death.

Think for a moment what this would mean…

Who can doubt that Hitler was convinced of the righteousness of his cause? So were Alexander the Great, Caesar, Stalin and Napoleon, just to name a few. Does this mean, then, that they went to heaven when they died?

Now, some people realize the insurmountable problems with such a concept and they  propose the idea of a place of limbo, or purgatory. According to that viewpoint, the souls of those who die have to be purged from sin for years, decades, centuries or millennia, before they can enter “heavenly bliss.” And the more their loved ones pray for their dead and request organized prayer sessions or masses for them, the sooner those departed souls will be freed from purgatory and enter the heavenly realm.

Others reject that concept, but believe instead in reincarnation. They uphold the idea that the soul of a dead person returns to or reincarnates into another body. If a person lived a bad lifestyle, he or she may come back as an insect or perhaps as a lowly mammal. A person who lived a pretty good life may come back as another person, with better qualities, and so on, until this cycle of birth and rebirth is broken, and the person, having reached perfection, enters Nirvana—another word for “absolute Nothingness.”

Interesting ideas, perhaps, but what is the truth?

What does the Bible tell us about the fate of those who were not converted to Christianity in this life?

The Biblical truth on that issue is understood by only very few.

Only ONE Way to Obtain Salvation

First of all, the Bible does clearly teach that one must accept Christ in order to be saved and become a partaker of the resurrection or change to immortal life. This fact rules out all those ideas that non-Christians could still inherit eternity, as long as they lived in accordance with their conscience—an absurd concept indeed, as a cannibal would be saved, as long as he remains and lives as a cannibal.

In Acts 4:12, Peter tells us, in no uncertain terms: “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved.”

John 14:6 adds the very words of Jesus Christ Himself: “I am the way, the truth and the life. No one comes to the Father except through Me.”

But many people over the past centuries and millennia have never heard of Jesus Christ, and most people today do not even profess to be Christians at all. They are absorbed in totally different religions and philosophies other than Christianity. Still, God tells us in 1 Timothy 2:3–4 that “God our Savior… desires all men to be saved and to come to the knowledge of the truth.”

The Bible absolutely rules out the possibility that man could be saved without accepting Christ. What, then, is going to happen to those who died without hearing, or accepting, Jesus Christ as their Savior?  They cannot be “lost” just because of that, since we read that God wants ALL men to be saved, including those who did not accept Christ in their lifetime. But still, in order to be saved, they must accept Christ.

This might seem to be a dilemma…

The only possible solution is that those who died without accepting Jesus Christ will have to be given a chance to accept Christ after their death.

But how can that be?

Certainly not through a reincarnation, and absolutely not by “purification” of their souls in limbo or purgatory! They can only be given a chance to accept Christ after their death, by and through their resurrection from the dead!

They Will Live Again…

The Bible teaches that all of these people who died without hearing about or accepting Jesus Christ as their Savior will be resurrected—after the Millennium. They will then be given their first opportunity to accept Christ, an opportunity that they had not been given previously.

We read in 1 Corinthians 15:22: “For as in Adam ALL die, even so in Christ ALL shall be made alive.”

But there is an order—a time sequence—of the resurrections. And there is also a difference between the kinds of resurrections that will take place. Verses 23–24 continue: “But EACH ONE in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming. Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power.”

The first Person who was resurrected to immortal life was Jesus Christ—the firstfruits. Next in order will be those who “are Christ’s”—those who died “in Christ.” They will be resurrected to eternal life at the time of Christ’s return. But this is not all. Paul spoke of another occurrence, which he called “the end.” As we will see, this makes reference to all of those who did not know of, or accept Christ in this life. They will come back to life and then they will be given their first chance.

More Than One Resurrection

Revelation 20:4–6 reveals this marvelous truth—a truth which is neither understood nor believed by many professing Christians, let alone the rest of the world:

“And I saw thrones, and they sat on them, and judgment was committed to them. Then I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshipped the beast or his image, and had not received his mark on their foreheads or on their hands. And they lived and reigned with Christ for a thousand years. But the rest of the dead did not live again until the thousand years were finished. This is the FIRST RESURRECTION. Blessed and holy is he who has part in the FIRST resurrection. Over such the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years.”

Verses 11 and 12 describe the SECOND resurrection—the resurrection of those who will live again AFTER the thousand years are finished—the time which Paul called “the end”:

“Then I saw a great white throne and Him who sat on it, from whose face the earth and the heaven fled away. And there was found no place for them. And I saw the dead, small and great, STANDING before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books.”

Most of the dead, who were not in the first resurrection, will be in the second resurrection—a resurrection to physical life. (Some, however, will be destroyed in the “third resurrection,” as will be discussed below.) They will be taught God’s way of life and they will then be judged according to their works. Jesus Christ will be their Judge (Acts 17:30–31). It does not say here that they are judged based on the works that they did in their prior life, although this might be included. It does not say here, either, how long they will live. But we do read that they WILL live again. Other Scriptures will have to fill in the details.

The Second Resurrection

Some few commentaries understand and teach that there is more than one resurrection, although they are uncertain as to what will happen during the second resurrection.

Rienecker, Lexikon zur Bibel, points out, under “Tausendjähriges Reich” (“Millennium”):

“… a time will begin during which Satan is unable to influence man, and when Christ will rule. [Those who died in Christ] will be judges, rulers and priests [with Him]. Only they, not the rest of the dead, are included in the first resurrection. The duration of this time is given as 1,000 years. After that… the time for the second, general resurrection for the last and final judgment has arrived, which will end the present world age (emphasis supplied).”

The Nelson Study Bible makes the following comments pertaining to Revelation 20:

“…believers will participate significantly with Christ during His millennial rule (1:6; 2:26, 27; 5:10)… The resurrection of the dead will not encompass all people at the same time… there will be a first resurrection of dead believers before the thousand years of Christ’s reign and a final resurrection after the millennium is finished, before the great white throne judgment (vv. 11–13)… The first resurrection is assured for all believers…(emphasis supplied).”

Halley’s Bible Handbook states:

“The Millennial Reign… will last 1000 years… the expression, ‘The rest of the dead lived not till the 1000 years should be finished,’ seems to imply that there will be Two resurrections, one before, and one after, the Millennium… Jesus, in using the phrase, ‘The resurrection of the just’ (Luke 14:14), may have intended it as a hint that the resurrection of all would not take place at the same time. Paul, speaking of the resurrection (1 Corinthians 15:23), says, ‘Each in its own order: Christ the firstfruits; then they that are Christ’s at His Coming; then comes the end’; as if the end might be some time after the [first] resurrection of His [Christ’s] people, as theirs will have been sometime after His [Christ’s] (emphasis supplied).”

Many have no idea, as they have never been taught, that the Bible teaches about more than just one resurrection. Most of those who believe in the resurrection from the dead think that everyone will be resurrected at the same time, when Christ returns. But this is not what the Bible teaches. Rather, we are told that there is more than just one resurrection.

When Christ returns, only those who are IN CHRIST will be resurrected. They will be resurrected to immortality. Not all of the dead will be resurrected at that time. Those who have not heard of and who have not accepted Jesus Christ in their lives, will NOT be resurrected at that time.

Further Proof for More Than Just One Resurrection

Paul makes this little-understood truth very clear in some of his other writings. For instance, he says in 1 Corinthians 6:14: “And God both raised up the Lord and will also raise us up by His power.”

The New King James Bible, as quoted above, does not accurately convey the meaning of the passage, as expressed in the Greek. Neither do most other English translations.

The Greek word for “raise up” is “exegeiro”—a combination of two words, “ex” and “egeiro.” The word “egeiro” means, “to waken,” “to rise,” or “to rear up,” and it is normally used in reference to the resurrection. The syllable “ex” means, “out of,” “from among,” or “out among of” (compare Strong’s Exhaustive Concordance of the Bible, #1537). So, Paul is saying in 1 Corinthians 6:14 that God will raise up His converted disciples from among the dead.

The German Elberfelder Bible points out in a footnote that the literal meaning is that God will raise His people out of the dead; that He will bring them back to life from among and out of the dead. It thereby shows that not all the dead will be resurrected at that time.

The word “exegeiro” is a very unusual word. It is only used twice in the New Testament. The other passage is in Romans 9:17, where Paul says that God raised up Pharaoh to show His power in him. Although this is not talking about a resurrection from the dead, it shows that the word does not apply to everybody, but just to selected ones. In the case of Romans 9:17, it applies to just one specific individual.

The same concept of a selected, limited resurrection of those in Christ at the time of His return (excluding at that time the rest of mankind) is conveyed in Philippians 3:11, where Paul is expressing his desire to “attain to the resurrection from the dead.”

Even in the translation of the New King James Bible, we might get a little bit of a hint here that Paul is not talking in that context about a universal resurrection of all mankind. Rather, the rendition says that Paul wanted to attain the resurrection “from the dead.” Unfortunately, the Authorized Version states here, “of the dead,” thereby totally obscuring the intended meaning. The German Menge Bible translates, “resurrection out of the dead.” The Elberfelder Bible points out that Paul is talking about a resurrection from among the dead. In German, the word used is “Heraus-Auferstehung,” that is, “a resurrection out of the dead.”

In the Greek, the word for “resurrection,” which is used in Philippians 3:11 (and only in that passage), is “exanastasis”—a combination of the words “ex” and “anastasis.” The Greek word “anastasis” means “resurrection,” “standing up,” or “rise from the dead.” The additional syllable “ex”—in combination with “anastasis”—conveys the thought of a resurrection OUT OF the dead—it does not mean a resurrection of all the dead.

The Resurrection of Judgment

The Bible confirms that there will be different types of resurrections at different times. John 5:28–29 quotes Jesus’ own words, as follows:

“Do not marvel at this; for the hour is coming in which ALL who are in the graves will hear His voice and come forth—those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation” [better: judgment; compare, for example, the renditions of the Revised Standard Version, the Revised English Bible and the New Jerusalem Bible].

As we saw, these two resurrections will not take place at the same time. They will be about 1,000 years apart.

Ezekiel’s Vision

The prophet Ezekiel had a vision of the second resurrection, describing it as follows, in Ezekiel 37:1–13:

“The hand of the LORD came upon me and brought me out in the Spirit of the LORD, and set me down in the midst of the valley; and it was full of bones. Then He caused me to pass by them all around, and behold, there were very many in the open valley; and indeed they were very dry. And He said to me, ‘Son of man, can these bones live?’ So I answered, ‘O LORD God, You know.’ Again He said to me, ‘Prophesy to these bones, and say to them, “O dry bones, hear the word of the LORD! Thus says the LORD God to these bones: ‘Surely I will cause breath to enter into you, and you shall live. I will put sinews on you and bring flesh upon you, cover you with skin and put breath in you; and you shall live. Then you shall know that I am the LORD.’”’”

“So I prophesied as I was commanded; and as I prophesied, there was a noise, and suddenly a rattling; and the bones came together, bone to bone. Indeed, as I looked, the sinews and the flesh came upon them, and the skin covered them over; but there was no breath in them. Also He said to me, ‘Prophesy to the breath, prophesy, son of man, and say to the breath, ‘Thus says the LORD God: “Come from the four winds, O breath, and breathe on these slain, that they may live.”’ So I prophesied as He commanded me, and breath came into them, and they lived, and stood upon their feet, an exceedingly great army. Then He said to me, ‘Son of man, these bones are the whole house of Israel. They indeed say, ‘Our bones are dry, our hope is lost, and we ourselves are cut off.”’

“Therefore prophesy and say to them, ‘Thus says the LORD God: “Behold, O My people, I will open your graves and cause you to come up from your graves, and bring you into the land of Israel. Then you shall know that I am the LORD, when I have opened your graves, O My people, and brought you up from your graves.”’”

Resurrection of the House of Israel

Here we see described a resurrection of all of the unconverted people of the house of Israel. It is a resurrection to flesh and blood, not to immortality. They will hear the voice of Jesus Christ and come out of their graves in a resurrection to judgment (compare again John 5:28–29).

Notice that, for example, the American Bible uses the word “spirit,” instead of “breath,” in its translation of Ezekiel 37:7–10. In Hebrew, both possibilities exist, as the Hebrew word “ruach” can mean “breath” or “spirit”:

“I prophesied as I had been told; and even as I was prophesying I heard a noise; it was a rattling as the bones came together, bone joining bone. I saw the sinews and the flesh came upon them, and the skin covered them, but there was no spirit in them. Then He said to me, ‘Prophesy to the spirit, prophesy, son of man, and say to the spirit, “Thus says the Lord God, From the four winds come, o spirit, and breathe into the slain that they may come to life.”’ I prophesied as He told me, and the spirit came into them; they came alive and stood upright, a vast army.”

The reference to “breath” or “spirit” is not describing the Holy Spirit. Rather, depending on the choice of words, the reference might very well be to the “spirit in man.”

The Bible teaches that every human being has a “spirit” within him, which is called the “spirit in man” or “the spirit of man.” This human spirit returns to God when a person dies (Ecclesiastes 12:7). Only as long as the spirit of man is within a person, is the person alive; once the spirit of man has left the person, the person is dead (compare James 2:26). This spirit of man is not the same as the Holy Spirit of God (note regarding the distinction, 1 Corinthians 2:11; Romans 8:16). When God resurrects a dead person to physical life, He again gives him his human spirit. We read in Luke 8:54–55 that the spirit of a twelve-year-old girl who had died, returned to her and she “arose immediately.”

In Ezekiel’s vision, the dead are resurrected to physical life by receiving the breath of life (Genesis 2:7) and the human spirit. They became again “living beings” (same Scripture).

Israel’s Conversion

When the dead Israelites are brought back to physical life, God will deal with them as He deals with His called and chosen disciples today. Once a person comes to understand and accept God’s way of life, repents of his sins, receives forgiveness, and believes in Christ‘s sacrifice and the gospel, then God grants him forgiveness and offers him the gift of the Holy Spirit.

We see in Ezekiel 37:14 that the Holy Spirit is offered to the Israelites—obviously after they repented of their sins and became baptized: “‘I will put My Spirit in you, and you shall live, and I will place you in your own land. Then you shall know that I, the LORD, have spoken it and performed it,’ says the LORD.”

Yes, Israel will KNOW God and will begin to live a life pleasing to God. If the people overcome and endure, they will receive immortality, just as those did who were resurrected to eternal life in the first resurrection, more than 1,000 years earlier.

Israel’s conversion, including their heart-felt repentance and receipt of the gift of the Holy Spirit, is also described in Ezekiel 36:31, 26–27: “Then you will remember your evil ways and your deeds that were not good; and you will loathe [despise] yourselves in your own sight, for your iniquities and your abominations… I will give you a new heart and put a new spirit within you; I will… give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them.”

Paul tells us in Romans 11:25–26 that today, “blindness in part has happened to Israel,” but that “all Israel will be saved.” He adds in verse 32: “For God has committed them ALL to disobedience, that He might have mercy on ALL.”

God will have mercy on the entire house of Israel—mainly in the future (excluding those from the houses of Israel and Judah, of course, whom God calls to salvation in this life, including Paul himself). The fulfillment of God’s promise to have mercy on ALL of Israel will happen when the houses of Israel and Judah are resurrected in the second resurrection.

Not Only Israel…

It will not be only Israel who will be resurrected at that time. Remember, God says that He wants ALL MEN to be saved; and we read that ALL who are in their graves will hear Christ’s voice and awake from their sleep of death.

The Bible describes, very specifically, a physical resurrection of Israelites and of non-Israelites to judgment.

Matthew 10:14–15 quotes Christ’s words to His apostles, when He sent them out to preach the gospel: “And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet. Assuredly, I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city.”

Both those who died in the terrible destruction of Sodom and Gomorrah and those who lived at the time of Christ will rise again “in the day of judgment.”

Christ added the following in Matthew 11:21–24: “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you. And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day. But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you.”

Those who lived and died in Tyre, Sidon and Sodom, will be alive again, together with those Jews who lived at the time of Christ’s first coming. They will ALL be raised again, together, “in the day of judgment.”

Christ confirmed, in Matthew 12:41–42, that those who were not converted in this life, will RISE again in the “day of judgment”—the “second resurrection”:

“The men of Nineveh will RISE UP IN THE JUDGMENT WITH THIS GENERATION and condemn it, because they repented at the preaching of Jonah; and indeed a greater than Jonah is here. The queen of the South WILL RISE UP IN THE JUDGEMENT WITH THIS GENERATION and condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and indeed a greater than Solomon is here.”

The people from ancient Nineveh and the queen of the South will RISE UP, or be RESURRECTED, at the time of judgment, together with those who lived at the time of Jesus Christ’s first coming.

The people of Nineveh and the queen of the South will not necessarily “condemn” the unrepentant Jews who lived at the time of Christ’s first coming, but they will rebuke and challenge them, asking them why they did not repent in light of such overwhelming evidence that Christ was the Son of God. The Lamsa translation says: “find it guilty,” and Knox says, “will leave it without excuse.” The German Menge’s translation uses the German word “Verurteilung,” (“find guilty, judge down”), rather than the word “Verdammung” (“condemnation”).  The literal meaning of the Greek word is, “to judge down.” The same word is used in Matthew 20:18, where it is mentioned that Christ would be “condemned” or, better, “judged down” to death.

More Difficult For Some Than For Others

Additional Biblical passages confirm that it will be more “tolerable” for some in the “day of judgment” than for others.

We read in Mark 12:38–40: “Then He said to them in His teaching, ‘Beware of the scribes, who desire to go around in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts, who devour widows’ houses, and for a pretense make long prayers. These will receive greater condemnation” [or, judgment, compare the Lamsa Bible].

Many translations render the last phrase as, “the more severe will be the sentence they receive” (compare, for example, the New Jerusalem Bible).

In His parable of the faithful and evil servants, Jesus Christ addresses those in the second resurrection, in Luke 12:47–48:  “And that servant who knew his master’s will, and did not prepare himself or do according to his will, shall be beaten with many stripes. But he who did not know, yet committed things deserving of stripes, shall be beaten with few…”

When those in the second resurrection appear before the “white throne” of God to give account, they will hear their sentence, that is, death. Then Christ will explain to them that,  if they repent of their sins and obtain forgiveness, they will not have to die. Undoubtedly, many will repent at that time. But for some, it will be much more difficult to admit the errors of their ways than for others. Some who knew what to do, and did not do it, will receive “many stripes,” while others—the ignorant ones—will only receive a “few stripes.”

The Bible does not say, exactly, what those stripes are, but there are certain clues. Even in today’s use of the English language, we might say, “it suddenly hit me,” when we come to realize or recognize a certain truth. Similarly, it will “hit” people in regard to the wrong that they did. They will come to the realization of their sins and will become disgusted with themselves. At the time of Peter, some of those who realized that they were responsible for Christ’s death “were cut to the heart” (Acts 2:37), willing to DO what had to be done.

In the parable of the “lost son,” he “came to himself” or he “came to his senses” (Luke 15:17; compare New International Version), and being repentant, was willing to return to his father. Deep down in his heart, he knew better, but he experimented with an “alternate” lifestyle, until he was brought to his knees—it “hit” him and he was able to see “clearly.” Those who know better and still disobey, might have to be “hit over the head” more severely before God can reach them.

It is often easier to repent of doing something wrong when a person had not really understood how wrong his conduct was. In that case, only a “few stripes” may be necessary, and it will be “more tolerable” for him in the judgment than for others. For example, the “self-righteous” Pharisees and hypocrites who refused to repent at the time of Christ, as well as those Jews who rejected the signs of the time and the fact that Christ was their Messiah, will receive a “more severe sentence” and “many stripes” before they will come to repentance.

Duration of the Judgment Period

There is a possible hint in the book of Isaiah that shows us how long the judgment period in the second resurrection will last.

Isaiah 65:17, 20 reads, in the New Jerusalem Bible: “For look, I am going to create new heavens and a new earth, and the past will not be remembered and will come no more to mind… never again will there be an infant there who lives only a few days, nor an old man who does not run his full course; for the youngest will die at a hundred, and at a hundred the sinner will be accursed.”

The implication of this passage is that those who will be resurrected in the second resurrection will live for one hundred years, to be judged by the Word of God in the same way that true Christians today are being judged (compare 1 Peter 4:17). After that, they will either be thrown, as accursed, into the lake of fire (as discussed below), or they will be changed to immortal life. The “youngest” or “the child,” as the New King James Bible renders it, is a symbolic reference to a Christian who has to receive the Kingdom of God as a child (compare Matthew 18:1–4). He “dies” when he is hundred years old—when his human existence and his physical body cease to exist—as he will then be changed to immortality.

The Third Resurrection

Sadly, though, there are those who have had their chance, but have rejected it. At one time, they knew and understood perfectly well that they had to submit to Christ, but they permanently refused to do so. They became bitter, hateful, resentful and malicious. They made the unchangeable decision NEVER to repent! If a person has reached the stage that he can no longer repent, because he has made a firm decision NOT to repent, then God will not force repentance on such a person. God grants repentance, but a person must want to receive it. A person who maliciously rejects Christ, would only continue to live in misery and pain, and that is why God will save such a person from eternal misery, by destroying him in a lake of fire.

After those described in Revelation 20:11–12 are resurrected in a second resurrection, a third category of people is addressed in verses 13–15. These will be raised in a third resurrection, to receive their sentence and be thrown into the lake of fire—to be exterminated, permanently.

We read: “The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works. Then Death and Hades were cast into the lake of fire. This is the second death. And anyone not found written in the Book of Life was cast into the lake of fire.”

In the book of Daniel, the third resurrection is described as well. Daniel 12:2–3, in addressing the first and the third resurrection, states: “And many of those who sleep in the dust of the earth shall awake, Some to everlasting life, some to shame and everlasting contempt.”

Many Scriptures reveal that the wicked—those who have committed the unpardonable sin for which there is no forgiveness—will be resurrected in the third resurrection, only to be cast into the lake of fire that will burn them up, destroying them permanently. They will not be punished for all eternity in that lake, but their destruction will be swift, with eternal consequences for them.

Obadiah, verse 16, says that it will be “as though they had never been,” and Malachi 4:3 tells us that they shall be “ashes” under the feet of the righteous. We believe that Paul wrote the letters to the Hebrews. He says in Hebrews 10:26–27 that for those who sin willfully after having received the knowledge of the truth, there is only “a certain fearful expectation of judgment [or condemnation; Moffat says: “an awful outlook of doom”], and fiery indignation which will devour the adversaries.”

In spite of what many teach today, the Bible clearly reveals that some will be destroyed by, and in, the lake of fire, because they did commit the unpardonable sin.

We are certain, however, that most will not die the second death. They will come to their senses when God shows them—in the second resurrection—what they did, and when He offers them the possibility of inheriting eternal life.

…And Beyond – New Heavens and a New Earth

Let us now look at a time which goes beyond the meaning of the Last Great Day—but which is, nevertheless, important to understand in order to grasp the entire meaning of God’s Master Plan for His Creation. Revelation 21:1 tells us that God will create new heavens and a new earth. This will take place after the Millennium, after the time period called the Great White Throne Judgment, and after the third resurrection; that is, AFTER all human beings have either been changed to immortality OR burned up and destroyed in the lake of fire. By that time, DEATH will no longer exist (Revelation 20:14; 21:4–5).

Present Heavens and Earth Will Be Destroyed

We read in 2 Peter 3:7, 10 that the heavens and earth, as we know them today, are “reserved for fire until the day of judgment and perdition of ungodly men,” and that “the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up.” Peter continues to emphasize in verse 12 that “ the heavens will be dissolved, being on fire, and the elements will melt with fervent heat.” Then, according to verse 13, God will create “new heavens and a new earth in which righteousness dwells.”

We are also told in Isaiah 51:6 that the heavens will vanish away like SMOKE.

But how could this happen?

How, for instance, could our physical earth, with two-thirds of it consisting of water, be burned up in fire and dissolve? And what about the other planets, even those in our galaxy? How could they vanish away like smoke? Scientists tell us that this is very possible—in fact, inevitable. Reader’s Digest, “Why in the World?”, copyright 1994, tells us on page 10 what will happen when the great fire of the sun dies. They say that this might happen in about 500 million years (but obviously, according to Scripture, God will bring this about much sooner):

“The Sun will turn into a red giant, bloated to about 100 times its current size. First, it will engulf Mercury and then Venus, the nearest planets. The Earth’s atmosphere, which normally shields it from the intense heat of the Sun, will drift away. Then the Earth’s oceans will boil and vanish in steam. Without the cooling effects of its atmosphere and oceans, Earth itself will turn into a massive ball of fire. Mars will disintegrate next.”

Finally, the sun will first become a white dwarf, and then a black dwarf, disappearing from sight. The sun will become dark, and since the moon does not shine by itself, but only because it reflects the sun’s light, the moon will become dark, too.

Sun and Moon Will Be Darkened

It is interesting that Isaiah 13:10 prophesies: “For the stars of heaven and their constellations will not give their light. The sun will be darkened in its going forth, and the moon will not cause its light to shine.”

Heavens Shall Be Rolled Up

Isaiah 34:4 tells us that all the hosts of heaven will be DISSOLVED, and that the heavens shall be ROLLED UP like a scroll. Isaiah 40:22 also tells us that God STRETCHES OUT the heavens LIKE A CURTAIN, and that He SPREADS THEM OUT LIKE A TENT.

Scientists have theorized that the universe is expanding. They also believe that, at one given moment, the expansion of the universe will have reached its maximum, and after that, it will begin to CONTRACT—very slowly first, but than faster and faster, until the entire universe will COLLAPSE under the pressure of its own gravity—or, in Biblical terms, it will be “rolled up like a scroll.”

A New Creation

How, exactly, God will dissolve the heavens and the earth, we don’t know. But we DO know, based on Biblical evidence, that God will create new heavens and a new earth. In addition to the passages we have already quoted in this regard, further evidence is set forth in Scriptures such as Isaiah 65:17 and Isaiah 66:22. Passages like Isaiah 60:19–20 and Revelation 21:23 give us further insight into God’s creation of new heavens and a new earth—without a sun or a moon.

Romans 8:18–23 explains that the new creation will no longer exist of matter, but it will be spirit. Verse 21 says that the creation will be delivered from corruption “into” the glorious liberty of the children of God. Moffat says: “The hope being that creation as well as man would one day be freed from its thralldom [bondage] to decay and gain the glorious freedom of God’s children.”

The Revised Standard Version writes: “The creation itself will be set free from its bondage to decay and OBTAIN the glorious liberty of the children of God.”

The Luther Bible states, “The creation, too, will be freed from bondage of temporary existence INTO the glorious freedom of the children of God.”

God’s physical creation waits to be delivered from corruption to obtain the glorious liberty of the children of God. The glorious freedom, which the universe will receive, is freedom from death. In that new universe, DEATH, as well as decay and corruption, will be unknown.

While it is true that our earth will remain forever, as we read in Ecclesiastes 1:4, it does not say that it will remain forever in a physical state. We know that ultimately, everything physical will decay and cease to exist. We have seen that, even our sun will one day cease to shine. Reader’s Digest, “Why in the World?”, states on page 32: “A star’s life is fixed at birth. It depends on its weight—how much matter it holds…The greater the star’s mass, the more fiercely will it burn, and the shorter will be its life.”

Everyone, and everything, will be freed from physical limitations and shortcomings. God will create new heavens and a new earth, consisting of spirit, not matter. Truly, God “will make all things new” (Revelation 21:5).

Our Ultimate Potential

What an awesome potential we ALL have. In comparison to God, at this time, we are nothing more than insignificant, tiny, mortal, physical, temporary human beings. But still, we have the awesome potential to become immortal members of the very God Family, sharing in the spiritual world of our Father. For now, we may be bogged down by the cruel realities of physical life. But we need vision. We need to see beyond our present circumstances.

We need to free ourselves from the bondage of temporary shortcomings and sufferings, step out of the captivity of physical limitations, and climb up, as it were—in mind and thought—to the very REAL existence of God’s spirit world, something we can already visualize with the spiritual eyes God gives us.

We need to focus on those things which are above, knowing that God will share them with us very soon, because we are promised that we will rule with God for all eternity—“forever and ever” (Revelation 22:5).

Never Lose This Precious Knowledge!

God’s annual Holy Days explain, step by step, God’s Master Plan for mankind, as well as for His entire Creation. When we observe and keep these days with proper understanding, we are reminded of our incredible potential—why God created us, why we exist, what we are doing here on earth, and what lies ahead of us.

We must treasure God’s precious gift of His Feast Days. Without observing them, we cannot, and will not, really understand why we exist. We will not be any different than those who grope in darkness, looking for light, without being able to grasp it.

God has given YOU a unique understanding through His annual Holy Days. Do not take this priceless truth for granted! If you have not already done so, DO begin to keep those Days COMMANDED by God. And if, perhaps, you have drifted away and have neglected to obey God’s injunction in this regard, begin AGAIN to DO what God commands you to do: Keep the “feasts of the LORD” as “holy convocations” at “their appointed times” (Leviticus 23:4).

Annual Holy Day Assemblies—What YOU Need to Know About Them

Deuteronomy 16:16–17 reads, in the New International Version: “Three times a year all your men must appear before the Lord your God at the place He will choose: at the Feast of Unleavened Bread, the Feast of Weeks and the Feast of Tabernacles. No man should appear before the Lord empty-handed: Each of you must bring a gift in proportion to the way the Lord your God has blessed you.”

We should note the following points:

Appear Three Times

It says we are to appear three times a year, yet there are seven Holy Days to observe. The command in Deuteronomy 16 to appear refers to three Holy Day seasons, rather than the actual Holy Days. If it were otherwise, God would be telling us here that we only have to appear on three Holy Days, but we do not have to appear before Him on the remaining four Holy Days. We are clearly commanded throughout the Bible, however, to appear before Him on each separate Holy Day. When it comes to the Autumn season, note that it says we are to appear before Him at the Feast of Tabernacles. Does this mean that we do not have to appear before Him, for example, on the Day of Atonement? No, because we read in Leviticus 23:27, regarding the Day of Atonement: “It shall be a holy convocation for you.”

So then, Deuteronomy 16 addresses the Festival seasons, not the individual Holy Days. It groups the Passover and the Days of Unleavened Bread together in the early Spring. God’s third festival, Pentecost, occurs in late Spring or early Summer. The last four festivals are grouped together, as they occur in the Fall or Autumn.

Who Must Appear

Deuteronomy16 emphasizes the obligation to appear, but it only speaks directly to the men. We understand, of course, that women, and even children, are included in this command, but there are rare occasions when women might not be able to appear, because pregnancy or very small children might prevent them from traveling a great distance to be able to attend, for example, the Feast of Tabernacles. Normally, of course, the whole family is expected to attend, including the widows and the fatherless (compare Deuteronomy 16:14).

Where to Appear

Deuteronomy 16 instructs us to appear at the place God has chosen. An article in the Good News, September 1983, states, “If we had the opportunity to choose, some might remain at home or go to some other place, rather than assemble with the rest of the Church at the assigned festival site. It is the responsibility of the Church leadership, guided by God, to determine the place.”

Don’t Appear Empty-Handed

Deuteronomy 16 tells those who appear before God, not to appear empty-handed, but to give an offering—a gift—proportionate to the way God has blessed them.

Note that it says we MUST give a gift, but it is up to us to determine the size of the gift. In doing so, we are to consider how much God has blessed us.

WHY does God require us to give Him a gift on the Holy Days? After all, He owns everything. He does not need our gifts, and quite frankly, neither does the Church need our gifts. Since Christ is the Leader of the Church, He will see to it that the Church receives what it needs financially to do the Work of preaching the gospel and feeding the flock. (For a full explanation as to HOW the true Church of God uses the money contributed to it, please read our free booklet, “Tithing—Today?”). When Christ promises us individually that the Father will provide us with everything we need—if we seek the Kingdom and God’s righteousness first—would He do anything less for His body, the Church?

Why We Are To Give

So then, why does God want us to give Him a gift on those Holy Days? For the same reason we tithe to Him (pay 10 % of our income), on a regular monthly or bi-monthly basis. In doing so, we show Him that we appreciate the fact that it is HE who gives us everything we have. Especially during the Feast of Tabernacles when we spend our second tithe to feast, eat, drink and rejoice, we must be careful NOT to forget GOD—the One who has made it all possible (compare Deuteronomy 8:10–14, 17–18).

Where our treasure is, there will be our heart. God wants to see what we will do with whatever money or possessions He has chosen to give us. The amount of our tithe is determined by what we earn, but God leaves it to us to determine how much we want to give Him as an offering on the annual Holy Days, thereby acknowledging Him as the source of our money and possessions.

When Israel left Egypt, God saw to it that they received from the Egyptians gold, jewelry, precious stones and other things—a late payment, so to speak, for all the work they had done for the Egyptians while they were enslaved. But what did the Israelites do with the costly things that they had received? Did they use them in the worship to God? Not at all! When Moses was upon the mountain receiving another special gift from God to man—the priceless Ten Commandments—the Israelites took some of the gold and had Aaron build a golden calf to use for idol worship. Only later, when they brought it to Moses for the building of the tabernacle, were they willing to use what they had received from God for the right kind of worship.

Where Our Heart Is…

How are we spending our money? Are we showing God that we appreciate what He gives us? Or are we like the man who had a very good harvest, but instead of sharing it with the poor, he decided to build larger barns and storage places for himself (compare Luke 12:13–21)? His focus was neither on God nor on the needs of his fellow man. His focus was only on himself, so God said, in effect: “You will die tonight—what are you going to do with all those riches?” And then God added the timeless warning, in effect: “Make sure you are rich before God. Make sure that your treasure is in heaven, where no thieves come in and steal.”

When we live in recognition of the fact that it is God who gives us everything we have, we will welcome the opportunity to give God something in return. We will be a cheerful giver (compare 2 Corinthians 9:7), rather than one who gives grudgingly or because of feeling we have to do it.

When we give our children something, we feel joy when they show their appreciation for the gift. When we see thankfulness, it is even more of a joy to do good. It is the same with God. He wants to see how thankful we are for what He does for us. We should never forget the example of the poor widow who gave very little in comparison with the rich contributors, but for her, it was a great deal (compare Luke 21:1–4). God appreciated her sacrifice much more than the gift of those who just routinely gave some money from their abundance.

Sometimes it takes faith and confidence in God to give an offering, but God promises that we will be blessed when we do. He chided the Israelites of old, for example, in the book of Malachi, for not giving Him tithes and offerings (Note that the Bible does not mention anywhere “weekly collections.” As a consequence, the true Church of God does not engage in such a practice.) He minced no words and told them that they were actually robbing Him and that they were under a curse. But then He told them, in effect: “Prove Me if I will not open the doors of heaven for you to bless you when you become faithful in bringing all your tithes and offerings to Me” (compare Malachi 3:8–10).

Serve God and Men

We cannot serve mammon and God. If we are like the rich farmer who enlarged his barns to keep everything for himself, God will not honor that. Those who have been blessed with riches are to distribute to, and share with the poor.

By the standards of most countries, all of us who live in the Western world are rich, and all the people of this world who have not been called yet by God, are spiritually poor. They need to hear God’s Word. God has given His Church both an opportunity and a responsibility to be His workers, His laborers. But He does not need us. If we let Him down, He can raise stones to do what He wants to get done. But He would rather have us willingly respond to our calling. He WANTS us in His Kingdom.

The time will come when all of our gold, silver and money will become absolutely worthless and useless. It will be thrown into the streets, to be trampled upon (compare Ezekiel 7:19). When that time arrives, we had better be rich before God.

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Introduction

Overview

WHY has God commanded us to keep holy certain annual Holy Days, which are listed, for example, in Leviticus 23? What possible relevance and meaning could these “ancient” Holy Days have for us today? In this booklet, you will learn the truth about the annual Holy Days and Festivals to be kept in the Spring and early Summer. These days carry a deep and rich meaning, actually revealing to us the great master plan of God for mankind. But just knowing about them academically is not enough! Blessed are those who understand them and actually DO them, keeping them Holy as God made them holy!

As an introduction, we are setting forth a very brief summary of God’s annual Holy Days and Festivals that come in the Spring and early Summer. We will then describe and analyze the meaning of each of those days in much more detail. The following summary is adapted from our free booklet, “God’s Commanded Holy Days”:

Passover

The Passover is not a Holy Day per se, in that we are not required to keep the entire day of Passover holy. However, Passover is observed once a year in the evening by engaging in a footwashing service as an example of humility in accordance with Christ’s example, and partaking of the unleavened bread and wine, symbolizing physical and spiritual healing and forgiveness of sin. The entire commanded evening service symbolizes a remembrance of Christ’s death (Leviticus 23:5, Luke 22:14–20; John 13:1–5; 1 Corinthians 11:20–29).

The Days of Unleavened Bread

The Days of Unleavened Bread are observed once a year by not partaking of any food prepared with leaven for a period of seven days following the Passover. The partaking of the unleavened bread symbolizes the commitment to live a sinless life (Leviticus 23:6–8; Acts 20:6; 1 Corinthians 5:7–8). The first and the last day of this seven-day period are annual Holy Days.

Pentecost

The Feast of Pentecost is observed once a year. This Holy Day symbolizes the coming of God’s Holy Spirit for the purpose of converting those called by God at this time (Leviticus 23:15–16, 21; Acts 2:1–4; 20:16; 1 Corinthians 16:8).

With this short summary, we will now describe God’s awesome purpose behind each of these annual Holy Days and Festivals in much greater detail.

Chapter 1 – The Passover

Introduction

We live in an age that is filled with hatred, violence and fear. These ARE the last days of Satan’s rule and of the potential destruction of all mankind. The annual Passover service has very special significance relative to mankind’s liberation from Satan. Just as ancient Israel’s physical liberation came after much suffering and the ultimate ruin of Egypt (Exodus, chapters 7–12), so also at the end-time, humanity will finally be freed from Satan’s grip; but only after this world brings itself to the very brink of self-destruction (Matthew 24:21–22) and suffers the plagues and wrath of Almighty God (compare, for example, Revelation 16:17–21).

Great signs, including death, accompanied the first Passover and exodus of Israel from Egypt (compare Exodus 12). Likewise, our exodus from spiritual Egypt—this present evil world that is currently being ruled by Satan—to the wonderful world just ahead of us, under the righteous rule of Jesus Christ Himself, will be accompanied by great heavenly signs, as well as incredible loss of human life through warfare, famine and disease epidemics (Matthew 24:6–8, 29). This is the time prophesied by Christ as man’s greatest time of trouble.

The Israelites were instructed by Moses to slay a lamb and put the blood on the doorposts of their houses, so that the death angel would not harm them when he was sent by God to strike the firstborn of Egypt (compare Exodus 12:3, 6–7, 12–13, 21–23). Jesus Christ—the Lamb of God—is the fulfillment of the Old Testament Passover Lamb that was slain for our sins (compare John 1:29; Revelation 5:8–13). His blood covers our sins, which have been repented of and forgiven, and it protects us from eternal death so that we don’t have to pay the penalty of death for our sins.

At that fateful evening, prior to His arrest, Jesus Christ kept the Old Testament Passover with His twelve disciples; however, He instituted new symbols at that time, which replaced the symbols of the lamb and bitter herbs that were enacted in the Old Testament.

The first new ritual was that of footwashing (John 13:1–17), where Christ set the example of service by performing a most menial task for the benefit of His disciples. This footwashing ceremony, then, is when Church members wash the feet of their brethren, thus showing an act of love and humility and their willingness to serve and help others, as well as their willingness to accept and receive service and help from those who want to provide it.

Following the footwashing ceremony, Christ instituted the New Testament symbols of bread and wine (1 Corinthians 11:23–26).

The bread which Christ ate, and which He wanted His disciples to partake of, was unleavened bread, symbolizing Christ’s sinless life. When Christ broke the unleavened bread and handed it to the disciples to eat, it foreshadowed the pain and suffering He would have to endure, being beaten and pierced with a sword at the cross. THE BROKEN BREAD includes healing from physical pain, sickness and injury (Isaiah 53:4–5; Psalm 103:1–3; Matthew 8:16–17).

In addition, the broken bread symbolizes spiritual healing or reconciliation with God, as man’s sins separate him from the Father (1 Peter 2:21–25; Colossians 1:19–22). Man must also be spiritually reconciled or “healed” with each other. If we devour each other (Galatians 5:14–15), we can’t expect to receive physical healing from God.

We must pray fervently, in faith, for our physical healing, calling for the elders of the Church to be anointed, while at the same time asking for forgiveness of our transgressions and sins against God and against each other that might have caused or contributed to our physical sickness (James 5:14–16).

Jesus Christ also introduced the New Testament symbol of the wine. The wine which Christ drank, and which He wants His disciples to partake of, was red wine, symbolizing Christ’s blood, which He shed for our sins. The wine represents a reaffirmation of a Christian’s acceptance of the blood of Christ for the remission or forgiveness of sins (Matthew 26:27–28; Romans 3:24–25; Hebrews 9:11–14; 1 John 1:7–9; 2:2).

Unleavened Passover Bread

Why does the Church of God teach that the bread during the annual Passover ceremony must be unleavened?

As we will see more clearly in the remainder of this booklet, the Bible makes a definite distinction between the Passover and the Days of Unleavened Bread. Both are annual Feast days, to be kept once a year. The Passover is to be observed at the beginning of the 14th day of the first month (which month is called Abib or Nisan), according to the Hebrew calendar (Leviticus 23:5; Numbers 28:16). [Abib, the original name, means “sprouting” or “budding.” The name Nisan was adopted following the Babylonian captivity. The first month is comparable to the Roman calendar period of March–April, and begins, in Biblical terms, with a new moon.]

The First Day of Unleavened Bread is to be observed once a year at the beginning of the 15th day of the first month, according to the Hebrew calendar (Leviticus 23:6; Numbers 28:17). Remember that according to the Hebrew calendar, days start and end with sunset.

It was during the Passover night—the night of the 14th day of the month—that the death angel passed over the Israelites who were in their houses (hence the name “Passover”), while killing the firstborn of the Egyptian households (Exodus 12:6–13). But it was on the 15th day, “on the day AFTER the Passover” or one entire day LATER, that the Israelites went out of Egypt, and it is on THAT day (at the beginning of the 15th day of the first month) that Church members celebrate the Night To Be Much Observed—“a night of solemn observance to the LORD”—when they gather together for an evening meal. On that occasion, they reflect on the events of the exodus of ancient Israel when they came out of physical slavery in Egypt, and the spiritual exodus by Church members from their slavery of sin (Exodus 12:42; Numbers 33:3).

The Night to be Much Observed

The name, The Night to Be Much Observed, has been used by Church of God members in modern times. This title is taken from the Authorized Version as translated in Exodus 12:42: “It is a night to be much observed (“Shim-moor,” meaning night watch, watching, vigil) unto the LORD for bringing them out from the land of Egypt: this is that night of the LORD to be observed of all the children of Israel in their generations.”

The Church of God continues to keep this beginning part of the first Day of the Feast of Unleavened Bread—after sundown, which marks the start of the time God has established for His people to keep. Exodus 13, verses 3 through 10, explicitly casts God’s instructions as an ongoing regulation for those who seek to obey Him—note, in particular, verse 10: “You shall therefore keep this ordinance in its season from year to year.”

As is the case for all the Holy Days (which includes the weekly Sabbath), the Church of God meets together to worship God, to be taught and to fellowship. Christians are warned to carefully maintain the practice of meeting together on a regular basis: “…not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching” (Hebrews 10:25).

Keeping ALL that God has commanded, and not merely picking and choosing what some might choose to observe, is the only sure path for us if we desire to be ready for the Day of Christ’s return!

Today’s Jewish community is totally confused about the distinction between the Passover night and the Night to Be Much Observed. In fact, they keep the PASSOVER at the END of the 14th and the beginning of the 15th day, TOGETHER WITH the Night to Be Much Observed, as if the two events were one and the same. But this is not according to Scripture. These are two separate events that are to be observed at two separate times. As stated, Scripture commands that the Passover is to be observed at the BEGINNING of the 14th day, while the Night to Be Much Observed is to be kept at the beginning of the 15th day—one entire day LATER! God said that at the END of the 14th day (or the beginning of the 15th day) unleavened bread is to be eaten until the END of the 21st day—that is, for seven days (Exodus 12:18). Much more about this later.

So then, as the Passover is to be kept one day before the seven Days of Unleavened Bread starts, why should the New Testament Passover symbol of the bread be unleavened? For instance, many Christian organizations allow for leavened bread during their “communion”—which they also observe more than once a year. This is another clear violation of Scripture, as will be discussed below.

Some point out that in New Testament times, the Passover was sometimes included in the Feast of Unleavened Bread, but then the entire time was counted as lasting eight days, not just seven days. One of the reasons why the day of Passover was included as an “unleavened” day was that the Jews, when leaving their homes to go to Jerusalem, had to remove all leaven from their homes, before they left (Exodus 12:19). But this would not compel us to abstain from eating leavened bread, per se, during the day of Passover. Based on Scripture alone, there is NO COMMAND to remove all leaven from our houses before the first Day of Unleavened Bread. As we will see, the Scriptures only require that all leaven be removed, at the latest, DURING the Passover DAY, so that no leaven is to be seen in our houses for seven days, BEGINNING with the evening of the first Day of Unleavened Bread.

Still, unleavened bread must be used, when partaking of the SYMBOLS of bread and wine during Passover. Why is that?

There is both a spiritual and a literal reason for this command, as we will explain.

From a spiritual standpoint, leaven, during the Passover season, is symbolic of sin (Matthew 16:6, 12; Luke 12:1). Since Christ was without sin (Hebrews 4:15), to use leavened bread as a New Testament symbol for His broken body would not convey the spiritual significance of His sinless life. The same would be true for the practice of some Christian churches, which, during their weekly “communion,” don’t partake of wine at all—maybe only the ministering priest does—or they partake of white wine. However, in order to keep the symbolic meaning of the wine as representing Christ’s blood, the wine needs to be red; it needs to be received by baptized Church members during the Passover night; and in that religious setting, it must be partaken of only ONCE a year, and NOT more often than that. After all, Christ did not change the Passover, which is an annual celebration—He only changed the SYMBOLS to partake of DURING the annual Passover celebration.

No Leavened Bread Available

In addition, the Bible specifically prohibited the Israelites in the Old Testament from eating leavened bread together with the Passover meal. This proves that there was no leavened bread available during the Passover MEAL (as distinguished from the rest of the Passover day). As Christ and His disciples partook of the regular Passover meal that night (Luke 22:14–15), Christ would not have had leavened bread available when He introduced the New Testament symbols during the Passover meal (Matthew 26:26). This can clearly be seen when analyzing the Scriptures of Exodus 12:8 and Deuteronomy 16:1–3.

In Exodus 12:8, God told the Israelites that they had to eat the Passover lamb (verses 3, 6) with “unleavened bread.” In Deuteronomy 16:3, God commands that “no leavened bread” shall be eaten “with it”—that is, with the Passover lamb (compare verse 2). The rendering of the New King James Bible is confusing here, as they break verses 2 and 3 into two paragraphs, and translate the passage of Deuteronomy 16:2–3, as follows:

“(2) Therefore you shall sacrifice the Passover to the LORD your God, from the flock and the herd, in the place where the LORD chooses to put His name.

“(3) You shall eat no leavened bread with it; seven days you shall eat unleavened bread with it, that is, the bread of affliction…”

However, to break verses 2 and 3 into two paragraphs is arbitrary, as it cannot be found in the original. Notice how the Tanakh (The Jewish Bible) translates this passage, without breaking verses 2 and 3 into two paragraphs: “(2) You shall slaughter the passover sacrifice for the LORD your God, from the flock and the herd, in the place where the LORD will choose to establish His name. (3) You shall not eat anything leavened with it; for seven days thereafter (Lit. “upon it”) you shall eat unleavened bread…”

This rendition makes it very clear that nothing leavened was to be eaten with the Passover lamb; and that nothing leavened was to be eaten during the seven Days of Unleavened Bread, following the day of Passover.

This proves that the bread, which Christ gave His disciples during the Passover meal, was UNLEAVENED, based on the INSTRUCTIONS in God’s Word. In following Christ’s example and the Godly commandment, we, too, must partake of unleavened bread during the annual Passover service.

Red Passover Wine

Why is red wine to be used at the Passover evening rather than grape juice?

That the wine should be red and not white, should be obvious. Christ used the wine to represent His shed blood, and blood is red—not white. Some claim, however, that Christ and His disciples did not drink fermented wine, but only grape juice.

However, when reviewing how the Jews kept the Passover meal at the time of Christ, we know that Christ and His disciples partook of fermented wine, and not of grape juice.

Erdman’s Handbook to the Bible points out, on pages 492–493:

“The Passover meal followed a fairly standard pattern in every Jewish household. First comes the opening prayer—the blessing of the cup (the first of four cups of wine passed round during the ceremony). Then each person takes herbs and dips them in salt water (see Matthew 26:23). The head of the family takes one of the three flat cakes of unleavened bread, breaks it and puts some aside. Then, in response to a question from the youngest member of the family, the story of the first Passover is recounted and Psalms 113, 114 sung. The second cup…is filled and passed round.

“Before the meal itself, all wash their hands (probably the point at which Jesus washed the disciples’ feet, John 13:4–12), grace is said and bread broken. Bitter herb dipped in sauce is distributed (this was when Jesus gave the sop to Judas, John 13:26). The climax of the ritual is the festive meal of roast lamb.

“It was after this that Jesus instituted the Lord’s Supper [the New Testament Passover], breaking the bread laid aside earlier and passing round the third cup of wine, the ‘cup of blessing’. The words ‘this is…’ (Matthew 26:26, 28 must mean ‘this represents…’ since he was himself there, giving the disciples the bread and the wine.) The ritual concludes with the singing of the remaining ‘Hallel’ (or Hallelujah) psalms (115–118) and the ‘Great Hallel’, Psalm 136. These psalms are probably the ‘hymn’ Matthew mentions (26:30). Then the final cup of wine is drunk.

“The setting of the Lord’s Supper at the heart of the Passover meal explains its meaning. Jesus is thinking of himself as the Passover lamb, offered up for the deliverance of his people. The wine speaks of his death, and of the new covenant it ratifies, reconciling God and man. Until he comes again, we are to remember the significance of what he has done for us.”

According to the Jewish custom at the time of Christ, the Passover was observed by drinking fermented wine, not grape juice. There is no indication in Scripture that Christ and His disciples would have deviated from that custom—especially as other passages clearly show that Christ drank wine on other occasions (compare Luke 7:33–34).

Only For Baptized Members

Should only baptized members of the Church of God who have received God’s Holy Spirit at the time of their baptism participate in the annual Passover service?

The Old Testament demands that no male who was uncircumcised was to participate at the Passover (Exodus 12:48). Even though physical circumcision is no longer a requirement for New Testament Christians, they are circumcised spiritually (Colossians 2:11–12; Romans 2:26–29). This can only occur through the indwelling Holy Spirit, which God gives us after proper baptism. Christ’s disciples had been baptized (even though, in the extraordinary case of the eleven apostles, they had not yet received the Holy Spirit—they would receive it, however, on the Day of Pentecost).

During the Passover evening, Christ told Peter and the other apostles, when He proceeded to wash their feet, that they had been “bathed” or baptized (John 13:10). The commentary of Jamieson, Fausset and Brown points out that the term, “who is bathed” [or “washed” in the Authorized Version] means, in a “thorough sense… to wash ‘as in a bath.’” In regard to Christ’s subsequent statement that the one who is bathed only needs to wash his feet, the same commentary points out that “the former word [for washing, not bathing] is [used], meaning just to wash hands or feet.

Judas Excluded

As will be seen, Christ waited until Judas Iscariot had left before He changed the Old Testament symbol of a Passover lamb to the New Testament symbols of bread and wine. The obvious reason for Judas’ exclusion from participation of the New Testament symbols of bread and wine was that Judas had not been PROPERLY baptized—his entire lifestyle and conduct showed that he did not have GODLY repentance. Judas was not qualified to participate in the new symbols—although he was present for the Passover meal and the footwashing. The symbols of bread and wine did not apply to Judas: “‘He who eats My flesh and drinks My blood abides in Me, and I in him’” (John 6:56). Note that after Jesus gave Judas the “dipped” piece of bread (which was not the same as the bread representative of Christ, but it was just a part of the Passover meal, compare Psalm 41:9), “Satan entered him” (John 13:27). Judas left following the traditional Passover meal and the footwashing, but before the institution of the symbols of the bread and wine.

Robertson’s Harmony of the Gospels, page 193 ff, agrees that Christ instituted the new symbols AFTER Judas had left. But Robertson indicates on p.195 that “Luke seems to be departing from the order of Mark (and Matthew) and mentions the institution of the [symbols] earlier in the evening. It seems best to follow the chronology of Mark, who places it after the departure of Judas.”

However, a careful analysis of the records of Matthew, Mark and Luke shows that there is no inconsistency. We read in Luke 22:21 that Christ said, at the time of the institution of the New Testament symbols of bread and wine, that “the hand of My betrayer is with Me on the table.” This gives the impression that Judas was still present at that time. Note, however, that the word “is” is not in the original. No verb is used here and must be supplied. Therefore, the phrase can also be properly translated, “The hand of My betrayer was with Me on the table,” or, “had been with Me on the table,” allowing for Judas’ departure BEFORE the New Testament symbols of bread and wine were introduced.

Chronology of Events

When comparing all four Gospel accounts, we find the following chronology of events:

(1) Christ institutes the footwashing, as described in John 13. Even though verse 2 reads, in the New King James Bible, “supper being ended,” this is not the best translation. According to the commentary of Jamieson, Fausset and Brown, this must be translated as, “supper being prepared, being served or going on, for that it was not ‘ended’ is plain from verse 26.” Most translations concur, rendering this phrase, “during supper” or “at supper.”

(2) Judas leaves after the footwashing (John 13:26–30), but before Jesus institutes the symbols of bread and wine (which are not mentioned in the Gospel of John).

(3) Jesus institutes the New Testament symbols of bread and wine, as described in Matthew 26:26–29. Verse 26 should be translated: “After they had eaten…” or, as Ronald Knox conveys the intended meaning in his rendition: “And while they were still at table…” Compare Luke 22:20, pointing out that Christ gave the wine to the disciples “AFTER supper.” John 13:18–30 discusses the events at the beginning of, or during the Passover meal. The events in Matthew 26:26–29 occur later—when the meal is drawing to its close or has already ended. At that time, Judas had already left.

No male was allowed, in Old Testament times, to partake of the Passover, unless he was circumcised. True Christians are circumcised spiritually, in the heart, by and through the Holy Spirit dwelling in them, after proper baptism. Therefore, only properly baptized members of the spiritual body of Christ—the Church—who don’t hold grudges against anyone, and who do not have hate toward others in their hearts, are to partake of the annual symbols of bread and wine. In doing so, they reflect on the suffering and death of Jesus Christ. This teaching is supported by the fact that Jesus waited until Judas had left them, before He introduced the New Testament symbols of bread and wine.

Self-Examination

Why are Christians asked to examine themselves before they take the Passover symbols of bread and wine?

Paul tells converted Christians that they must examine themselves before they partake of the Passover symbols, in order to avoid eating the Passover bread and drinking the Passover wine in an unworthy manner (1 Corinthians 11:27–31). The Greek word for “examine” is “ dokimazo.” It is also used in other passages, indicating a positive, rather than negative application. For instance, in Luke 14:19, the person who “tests” (Greek, dokimazo) the oxen, had already bought them. He was not testing the oxen to decide whether or not to buy them.

Other examples of a positive examination—expecting a positive result—can be found in Romans 12:2 (“prove”); 2 Corinthians 13:5 (“examine”); Galatians 6:4 (“examine”); Ephesians 5:8–10 (“finding out”); Philippians 1:9–10 (“approve”); 1 Thessalonians 2:4 (“approved” and “tests”) and 1 Peter 1:6–7 (“tested,” not for the purpose of failure, but with expectation of success).

Take the Passover

A Christian needs to EXAMINE himself before taking the Passover, but he is told to “eat of the bread and drink of the cup” (1 Corinthians 11:28). So, the examination should establish that he IS on the right track—that Christ DOES live in him. And if, during the examination, a Christian finds that he is lacking in some aspects, he needs to REPENT of that; he needs to ask God for forgiveness; he needs to resolve and make an effort to do better; and, at the same time, he needs to understand that with God’s help, he can, and must, and will do better.

On the other hand, a Christian CANNOT take the Passover in an unworthy manner, or unworthily. He needs to examine himself before the Passover to make sure that he DOES NOT partake of it in an unworthy manner, but rather, that he takes it in a WORTHY manner.

What did Paul mean, when he used the phrase, “unworthily,” or, “in an unworthy manner” (1 Corinthians 11:27, 29)?

The Greek word for “unworthily” is “anaxios.” Strong’s Exhaustive Concordance of the Bible [“Strong’s”] defines it also as, “irreverently.”

This Greek word is an adverb. It is a combination of two words, “an” and “axios.” “An” means “not,” and “axios” means “worthy,” or, if used as an adverb, “worthily.” Strong’s defines it also as, “appropriately,” or “after a godly sort.”

So, the word “an-axios” means “not worthily,” “not appropriately,” or “not in a godly way.”

In a Worthy Manner!

The Passover must be taken in a worthy or appropriate or godly manner.

But how can this be?

Clearly, Paul did not mean that anyone is WORTHY to take the Passover in the sense that he is entitled to forgiveness, that God owes it to him to forgive his sins because of his righteous works and perfect lifestyle. The opposite is clearly expressed in passages such as Romans 3:19–20, 23.

Paul did not mean, either, that anyone is WORTHY to partake of the Passover symbols now BECAUSE he is already perfect. If he were already without sin today, he would not need to partake of the Passover once a year. All are in need of God’s forgiveness of their sins on a continuous basis, as ALL—converted or not—still commit sin from time to time (compare 1 John 1:8–10).

We are told that all have sinned; that all still sin; and that God forgives us our sins because of His grace, His free gift, His unmerited, undeserved pardon, through the Sacrifice of Jesus Christ (Romans 6:23).

What DID Paul mean, then, when he asked Christians to examine themselves so that they do NOT partake of the Passover symbols in an unworthy manner?

Act Worthily

Let us note how the word “axios,” that is, “worthily,” is used in Scripture:

We are told in Ephesians 4:1 that we are to “walk worthy” or “worthily” of our calling. Verses 2 and 3 tell us how we do that. We live and walk worthily of our godly calling if we show lowliness, gentleness and longsuffering; when we bear with one another in love; when we have, or pursue, peace and unity among ourselves. If we don’t live that way, or at least try to live that way, we are NOT walking worthily of our calling.

We are also told in Colossians 1:10 to “walk worthy” or “worthily” of God. Paul gives additional clues as to how to do this (compare verses 9–12), and Christians who examine themselves, should ask the following questions:

Are we being filled with, and increasing in, the knowledge and spiritual understanding of God and His Will for us?

Do we fully please Him?

Are we strengthened with God’s might and His glorious power?

Do we have godly patience and longsuffering?

Can we rejoice in trials?

Do we give God thanks always because He has qualified us to become partakers of the inheritance of the saints?

And last, but not least, are we fruitful in every good work?

We are told in Philippians 1:27 that we are to conduct ourselves “worthy” or “worthily” of the gospel. We do that, as the same passage explains, when we stand fast in one Spirit and in one mind; and when we strive together for the faith of the gospel. There should not be divisions in the spiritual body of Christ. All should be of one mind (compare Psalm 133:1).

Also, we live worthily of the gospel, if we don’t become terrified by our adversaries (verse 28). Our lifestyle will reflect our faith—we KNOW that God will take care of them and us—we KNOW that attacks from our enemies are a PROOF for us that God will give salvation to us, but perdition to them.

Fruits Worthy of Repentance

Luke 3:7–8 stresses that we must bear fruits worthy of repentance. Although the Greek word for “worthy,” “axios,” is not used as an adverb, the meaning is the same: A truly repentant person will live a lifestyle that shows his repentance. He will live WORTHY of his repentance. If he continues living in sin and is not concerned about getting rid of his sin, he does not bear fruits worthy of repentance. We must be fruitful in good work—showing that we have repented AND that we are producing fruits and good works, which are worthy of repentance.

If we examine Christ’s messages to the seven churches in chapters 2 and 3 of the book of Revelation, we find that Christ did not have much good to say about the dead church of Sardis. But He did say that there were a few exceptions in Sardis, and that they were counted worthy (in Greek, axios) to receive white garments (Revelation 3:4); that is, God’s righteousness, and the assurance that their names would not be blotted out from the Book of Life, because they OVERCAME (verse 5). They were worthy in God’s eyes, because they overcame!

What did they overcome?

(a) They overcame the world (compare 1 John 5:4–5). Our faith must be in Christ who alone is able to help us become victorious (compare John 16:33; Revelation 3:21).

(b) They overcame Satan, the “wicked one,” and his demons and their wrong ideas (1 John 2:14). They overcame Satan because they had God’s Word living in them, and, as a consequence, they did not love the world and the things of this world (1 John 2:14–17). They overcame Satan by accepting Christ’s sacrifice, living by God’s Word, and by not loving “their lives to the death,” if that would mean compromising with the truth (Revelation 12:10–11).

(c) They overcame evil in general (Romans 12:21). Evil includes the evil society around us, Satan and his evil influences, as well as our own evil selfish nature and desires.

We can only overcome if Christ lives in us, and gives us the power to do so. But we must follow His lead. We must let Him help us to do the overcoming (1 John 4:4; 1 Corinthians 15:57).

Romans 16:1–2 tells us that we live in a manner worthy of the saints, if we HELP them in times of need.

Unworthy Living

We live unworthily of God and His calling when we don’t manifest in our lives those characteristics that we have discussed—if we are not willing to let God develop those characteristics in us.

We are told in Matthew 22:8 that those who were originally invited did not come to the wedding because they were UNWORTHY (Greek: ouk axios, meaning, “not worthy”).

Why did they not come? Why were they not worthy?

Verse 5 explains that they showed through their conduct—how they lived—that they did not really want to be at the wedding. They were making light of the invitation, of Christ’s sacrifice and of God’s Holy Spirit.

We also find a sobering warning in Hebrews 10:26–29, where certain people are “thought worthy” or reckoned worthy by God of severe punishment (verse 29). As the passage explains, these are those people who count the blood of Christ a common thing; who are trampling the Son of God under foot; and who are insulting the Spirit of grace, by not allowing God to develop in them—through His Spirit—godly, righteous character.

Counted Very Worthy

Matthew 10:11–13 tells us that if God thinks a household is worthy, He will give it inner peace—the same peace that the apostles had. And Matthew 10:37–39 tells us that if God thinks we are worthy of Christ, and we do so by loving God more than anything else, including our own physical lives, He will give us eternal life.

If God counts us worthy (in Greek, kataxio, “reckoned very worthy”), we will escape the Great Tribulation (Luke 21:36), which will come upon this world in the not-too-distant future (See our free booklet, “The Great Tribulation and the Day of the Lord”). We will also become immortal God beings in the Family of God (Luke 20:35–36 (in Greek, kataxio).

When we suffer for the Kingdom of God, then God will count us VERY worthy to have a place in His kingdom (2 Thessalonians 1:3–5; Acts 5:41; in Greek, kataxio). When we suffer shame for Christ and His name, then God will count us VERY worthy to allow us to do so, proving that we will be in His kingdom.

Paul tells converted Christians to examine themselves, as to how they are doing, and to take the Passover. They need to do so in a worthy manner, or worthily. They need to understand and appreciate what the sacrifice of Christ really means. They must be willing to live their lives worthy of God and of their calling.

Discern the Lords Body

What did Paul mean when he told the Church to discern the Lord’s body (1 Corinthians 11:29)?

In the passage in question, Paul was addressing the yearly Passover ceremony. Beginning in 1 Corinthians 11:23, Paul was reminding the disciples of the event when Christ instituted the New Testament symbols of bread and wine at the annual Passover service (compare verses 23–26). He then continued, in verses 27–30:

“Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of the bread and drink of the cup. For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord’s body. For this reason many are weak and sick among you, and many sleep.”

As we have seen, the Sacrifice of Jesus Christ includes His death for the forgiveness of our sins, as well as His suffering for our physical healing. While the symbol of the wine points to Christ’s shed blood for the forgiveness of sins, the symbol of the bread points to His physical suffering for our physical healing.

Christ’s Physical Body

When Paul talked about the need that we discern the Lord’s body, he was addressing Christ’s PHYSICAL body, which was beaten for our physical healing. Some have said that Paul was talking about Christ’s SPIRITUAL “broken” body, the Church. They claim that Paul wanted to make reference to the broken, shattered condition of the Church (having in mind many different corporate Church organizations). They teach that we don’t experience physical healing if we are responsible for any of the divisions in the different Church organizations, thereby failing to “discern” the spiritual body of Christ—the Church.

It is true that we cannot expect to be healed if we refuse to be spiritually reconciled or “healed” with God and with His people. It is also true that we cannot expect physical healing if we don’t repent of our sins and trespasses or refuse to forgive our brethren their trespasses against us (James 5:13–16). However, this does not mean that Paul was addressing our discernment of the Church, as Christ’s body, in 1 Corinthians 11. Rather, he spoke clearly of the idea that we must consider the totality of Christ’s Sacrifice—including His broken PHYSICAL body—if we want to experience physical healing.

Note the Context

Let us again notice the context: Paul quotes Christ in verse 24, saying that we are to eat bread, “which is [or, which symbolizes] My body which is broken for you.” We are obviously not to “eat” the Church, but we are to internalize Jesus Christ in our lives so that He can live in us continuously (compare Galatians 2:20). That is why we read in John 6:48–58 that converted Christians need to partake of the annual Passover symbols of bread and wine to have a continued part with Christ. We are also told in 1 Corinthians 11:26 that we proclaim the death of Christ until He returns, when we eat the bread and drink the wine on the annual occasion of the Passover service. Obviously, Paul was not addressing the Church in verse 26, but the body and blood of Jesus Christ. Paul continues with the same theme in verse 27: “Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner…”

Again, there is no hint that Paul was suddenly talking about anything else but Christ’s physical body—it was CHRIST Who was tortured and killed. Verse 28 continues that converted Christians must eat the bread and drink the cup after self-examination. Verse 29 warns us that we eat and drink judgment to ourselves if we don’t eat the bread and drink the wine in a worthy manner, “not discerning the Lord’s body.” It is still the same theme and context; and to say that Paul suddenly addressed the Church as Christ’s [spiritual] body, while still talking about eating the bread and drinking the wine, is introducing a thought which is clearly not contained in that passage. After all, if the “Lord’s body” was suddenly meant to refer to the spiritual body of Christ—the Church—are we to EAT the CHURCH (verse 29)? And what would the meaning of the “blood” be in that context (same verse)—as we are to eat AND to drink? It is obvious that the analogy of Christ’s body referring to the Church simply does not fit in 1 Corinthians 11:29.

The Bible Commentary: Revised agrees: “Every Christian is unworthy, but Paul defines his meaning as not discerning (lit. not distinguishing) this bread as signifying the body…of the Lord. Some think body here refers to the church (cf. 10:17), but a change of meaning from v. 27 seems unlikely.”

Matthew Henry’s Commentary concurs: “The Corinthians came to the Lord’s table not discerning the Lord’s body—not making a distinction between that and common food.”

Unger’s Bible Handbook explains the meaning of the passage in this way: “in an unworthy manner … means in an attitude of unconfessed sin, and thus being guilty of the body and blood of the Lord, transgressing against the very essence of the meaning of Christ’s death… Self-examination is necessary…to avoid condemnation and consequent chastening, entailing physical weakness, sickness and even death.”

Christ Suffered and Died in His Body

During the annual Passover ceremony, when Christians partake of the bread and the wine (as well as participate in the preceding footwashing ceremony), they must understand and accept, in faith, the supreme meaning of the totality of Christ’s Sacrifice. If they discern Christ’s body, with the knowledge that CHRIST was severely beaten and then killed on our behalf, they understand that they can have forgiveness of their sins, as well as physical healing, because of what Christ did for us:

“…having made peace through the BLOOD of His cross…now He has reconciled [you to the Father] in the BODY of HIS FLESH THROUGH DEATH, to present you holy, and blameless, and above reproach in His sight—if indeed you CONTINUE in the faith…” (Colossians 1:20–23).

And: “By that will [of God the Father] we have been sanctified through the offering of the BODY of Jesus Christ once and for all” (Hebrews 10:10).

And finally 1 Peter 2:24: “…who Himself bore our sins in His own BODY on the tree, that we, having died to sins, might live for righteousness—by whose stripes you were healed.”

The message rings loud and clear! As Christ suffered and died for us in His own body, we are to discern His sacrifice and let Him live in us, so that we can live for Him.

Sickness and Death

Is it correct that by taking the Lord’s Sacrifice in an unworthy manner, the consequences might result in physical sickness and death?

As we may recall, Paul said in 1 Corinthians 11:29–30: “For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord’s body. For this reason many are weak and sick among you, and many sleep.”

Paul speaks about the manner in which Christians partake of the Passover—and yes, if they partake of the Passover in an unworthy manner, and if they, especially, fail to discern the body of Christ, which was beaten for our healing from our sicknesses, then prolonged sickness and even death might be the consequence.

It is important to study the context of these verses as found in 1 Corinthians 11:17 through 34. Paul very emphatically corrected those in Corinth who had been treating the Passover in an irreverent and self-centered manner. He mentions that there were divisions within the Church (verses 18–19). Beginning with the early chapters of 1 Corinthians, Paul strongly warns against the divisions that were arising—especially those that were created by some members who focused on the personalities of various ministers (Compare
1 Corinthians 1:11–13; 3:1–23).

Passover Not the Lords Supper

Here is, what Paul states in 1 Corinthians 11:20: “Therefore when you come together in one place, it is not to eat the Lord’s Supper.” We understand this verse to say that they could not, and should not try, to eat the Lord’s Supper, as the Passover is not the Lord’s Supper—that is, it is not a meal! Paul was chastising them for trying to eat a supper or a meal, rather than just partaking of the symbols of bread and wine in a worthy manner. He plainly chastises the Church for assembling in a way that nullified the intent and example of observing the New Testament Passover as instituted by Jesus Christ. Paul challenges their practice of using this time for a common meal; of getting drunk; and of adding to the division between members who were wealthy and poor because of their degenerated observance of the Passover.

In verses 23 through 26 of 1 Corinthians 11, Paul carefully reminds the Church of the correct way to observe this time—not as a riotous, self-indulgent meal, but as a meaningful reminder of the glorious sacrifice made by Jesus on behalf of mankind. In verse 26, Paul states: “For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes.” The correct observance of these symbols, along with observing the time established by God for the Passover, is to be faithfully followed by the New Testament Church. As we see from verse 23, Jesus instituted the symbols at this same specified time as an example for the Church.

A Powerful Warning

Next, Paul gives a powerful warning that no Christian should take lightly: “Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord” (1 Corinthians 11:27). Continuing in verses 29–30: “For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord’s body. For this reason many are weak and sick among you, and many sleep [are dead].”

Although the application is much broader, we may, nonetheless, apply what is stated in Hebrews concerning those who take for granted the inestimable sacrifice of Jesus Christ: “For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries. Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three witnesses. Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace?” (Hebrews 10:26–29).

Paul warned the Church at Corinth that their actions were seriously and dangerously wrong! Like the message in Hebrews, the people in Corinth were treating the Passover as a “common thing”—that is, just another meal, and, even worse, as an activity of the Church in which rebellious actions were taking place. We find an Old Testament parallel in the story of the golden calf. In their idolatry, the children of Israel made a proclamation that their observance was “a feast to the LORD” (Exodus 32:5). They brought upon themselves both an immediate penalty of death for some (verse 28) and a future punishment for their sin (verses 34–35).

Disobeying God WILL lead to death. The only exception is through repentance and forgiveness, and our repentance and God’s forgiveness are only possible because of the death of Jesus Christ in our place. He paid the ultimate penalty, and His sacrifice is not a meaningless ritual. The Passover must not be taken lightly. Rather, a Christian must approach this observance carefully, through sincere personal reflection and self-examination.

In another letter to the Corinthians, Paul states: “Examine yourselves as to whether you are in the faith. Test yourselves. Do you not know yourselves, that Jesus Christ is in you?—unless indeed you are disqualified” (2 Corinthians 13:5). This is essentially what he had told them to do regarding the Passover Christ established: “But let a man examine himself, and so let him eat of the bread and drink of the cup” (1 Corinthians 11:28). Continuing in 1 Corinthians 11:31–32: “For if we would judge ourselves, we would not be judged. But when we are judged, we are chastened by the Lord, that we may not be condemned with the world.”

Being “chastened by the Lord” is exactly the purpose that was accomplished through Paul’s writing. It applied to the members in Corinth, and it applies to us, today. Christians are to examine themselves in order to properly take the Passover—to do as Jesus Christ commanded. Indeed, some, both then and even now, have failed to properly discern the Lord’s body—having been beaten for our healing—and they might, thereby, have suffered the consequence of physical sickness, and perhaps even death. They, like Israel of old, have brought upon themselves penalties for their sins. We can avoid these consequences if we seek to obey zealously what God has commanded!

Manifold Reasons for Sickness and Death

This is not to say—by any means—that God is punishing every Church member who is suffering from an illness because of a lack of discernment of Christ’s body. As we explain in our booklet, “Sickness and Healing—What the Bible Tells Us,” the reasons for sickness and disease are manifold, and they might have nothing to do at all with any ungodly conduct of the sick person. All Paul is saying in 1 Corinthians 11 is that sickness COULD be the result of partaking of the Passover in an unworthy manner, by not discerning the beaten body of Christ and the fact that we are healed “by His stripes” (Isaiah 53:5).

Even though Christians are asked to examine themselves, Paul also says that they ARE to take the Passover, if they are baptized members of the Church of God. When we examine ourselves and when we hear sermons telling us of our ongoing need to overcome, we must not become so discouraged that we don’t want to take the Passover! Rather, examining ourselves should serve as the very preparation God wants for us. Once we do, we are to focus on Jesus Christ—He is our Passover (compare 1 Corinthians 5:7)! Just as He set us an example, the Passover is to be kept in the manner that is truly pleasing to God!

Why Not Follow the Jewish Example

As the oracles are given to the Jews, why don’t we follow their example of keeping Passover on the same day that they do, rather than keeping it one day earlier?

We need to understand properly what exactly was given to the Jews—what is meant by the word “oracles.” In Romans 3:1–2, we are told that the “oracles of God” were committed to the “circumcision.” At the same time, we are told that “their unbelief” did not make “the faithfulness of God” without effect (verse 3). The Greek word for “oracles” is “logion.” It is also used in Acts 7:38; Hebrews 5:12; and
1 Peter 4:11. In all these passages, the oracles or “sayings” must originate from God. If something is being said or written which is contrary to God’s Word, it no longer constitutes the “oracles of God.”

The “Expository Dictionary of New Testament Words,” by W. E. Vine, points out: “Logion, a diminutive of logos, a word, narrative, statement, denotes a Divine response or utterance, an oracle; it is used of (a) the contents of the Mosaic Law, Acts 7:38; (b) all the written utterances of God through the O.T. writers, Rom. 3:2; (c) the substance of Christian doctrine, Heb. 5:12; (d) the utterance of God through Christian teachers, 1 Pet. 4:11.”

Oracles of God

When referring to the oracles that God committed to the Jews or the “circumcision,” the Nelson Study Bible states: “The oracles of God refer to the entire Old Testament, the laws and the covenants that had been given by God Himself to the nation of Israel. This phrase [in Romans 3:2] reaffirms the belief of the apostles of the inspiration of the Old Testament. The Bible is God’s Word for us.”

The Broadman Bible Commentary agrees and adds: “The oracles of God are the Old Testament in general, not just the promises alone as some commentaries suggest. The Septuagint uses this term for ‘the words of God’ in the law (Num. 24:4,16) or in the Psalms (107:11), and this seems to be the meaning in the New Testament… Possession of the Scriptures would be of no advantage if they were never heard, but Paul assumes they are heard every Sabbath.”

As our booklet, “God’s Commanded Holy Days,” points out on pages 2–3, “These ‘oracles of God’ included the Old Testament Scriptures, as well as the knowledge of the week and of the Sacred Calendar. The Jews preserved the knowledge of which day the seventh day of the week is…”

Not the Same as Jewish Practice

The preservation of the Old Testament by the Jews (as well as the knowledge of the Sabbath and the Hebrew Calendar) is not the same, however, as Jewish practice.

The Jewish scribes were meticulous in writing down and making copies of the Words of Truth given to them, thus passing these Words on down so that we have them today. We are told in 1 Corinthians 10:11 that “…all these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come.”

Romans 3:1 conveys to us that Jews have an advantage in that God gave them His Words, along with the responsibility of the preservation of His Words, which they did so meticulously.

Having the written Word of God, however, placed another grave responsibility on their shoulders. They were to observe these Words and to keep them. They were to walk in them! God would have given Judah and all of Israel the help they needed to be faithful in these things, but they would not observe the very Words they so meticulously preserved. They considered the fact that God was there for them was all that was needed; yet He continually told them they were to walk in His Ways.

The kings of Israel had a personal responsibility to write out the Sacred Words, along with the command that they, too, were to walk in them, so they would learn to fear God always (Deuteronomy 17:18–20)! Israel as a whole, including the house of Judah, or the Jews, never learned, though some few did!

We read Christ’s Words to His disciples concerning the teachers of Israel and the Jewish leaders in His Day. Notice in Matthew 23:2: “… The Scribes and the Pharisees sit in Moses’ seat.” Verse 3 continues: “Therefore, whatever they tell you to observe, that observe and do, but do not according to their works; for they say, and do not do.”

Obey God’s Words

Christ said that the people needed to do what the religious leaders told them to do, as long as it was taken from God’s Word—it had to be in harmony with God’s Word! Christ was not saying that the people had to do everything the leaders said, because He explained on other occasions that the leaders did away with God’s Word, so that they could uphold their own traditions. Later, Peter and the other apostles refused to obey the religious leadership at that time when they were told that they could not preach the gospel (Acts 5:26–29, 40–42). But even when the Pharisees, the Sadducees and the scribes spoke God’s Word, they would oftentimes not even do what they themselves taught. We are told in the Word of God, which was passed down through the Jews, what to do. Yet, if there is an inconsistency between what God’s Word says and what Jewish practice maintains, we must not do as they do.

Christianity vs. Judaism

It is important here to understand that Christianity is not the same as Judaism. The Jews today do many things that are not in conformity with Scripture. In fact, even at the time of Christ, the Jews were DIVIDED among themselves as to how to apply Scripture. While the Pharisees accepted both the written and the “oral” law—a collection of Jewish traditions—the Sadducees only accepted the written law, but even that, they did not understand correctly, as Christ had to point out to them on several occasions (compare James Hastings, “Encyclopedia of Religion and Ethics,” under “Sadducees”).

Many have taught the doctrine of men, instead of God’s doctrine. Matthew 15:9 records the statement of Jesus in this regard: “…And in vain do they worship Me, Teaching as doctrine the commandments of men.” Jesus also instructed His own disciples about the problems inherent within Judaism at that time. Note this quote in Matthew 16:12: “Then they understood that He did not tell them to beware of the leaven of bread, but of the doctrine of the Pharisees and Sadducees.” Paul also warned of the possible wrong influences from Judaism in Titus 1:14: “…not giving heed to Jewish fables and commandments of men who turn from the truth.”

The key for Christians is found in what Jesus said AND did: “… My doctrine is not Mine, but His who sent Me. If anyone wills to do His will, he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority. He who speaks from himself seeks his own glory; but He who seeks the glory of the One who sent Him is true, and no unrighteousness is in Him” (John 7:16–18).

When to Keep the Passover

Based on this explanation, the answer to the question of why the Church of God does NOT keep the Passover at the same time as the Jews, is simply because the Jews do NOT keep the Passover on the day as instructed in Scripture. The Church of God follows the example of Jesus Christ. Jesus and the apostles kept the Passover on the evening when Christ was betrayed (which would be Abib or Nisan 14). As we saw already, this was one day earlier than the Jews keep it today. The Jews actually keep the first Day of Unleavened Bread (on Abib or Nisan 15), also called the “Night to Be Much Observed,” AS the Passover, confusing the two occasions, by treating them as one and the same, and failing to see the distinction between the two.

In addition, the Bible commands us to keep the Feast of Tabernacles for seven days, followed by the eighth or Last Great Day. Most Jews today only keep the entire Feast of Tabernacles for four days—namely, the first two and the last two days of the entire eight-day period.

We must take and accept our direction from God’s Holy Word, the Bible—not from human traditions. If there is a conflict between the two, we must follow God!

Passover or First Day of Unleavened Bread

Exodus 12:14 states: “…this day shall be to you a memorial; and you shall keep it as a feast to the LORD…” Some teach that this feast day or memorial, referred to in Exodus 12:14, describes the Passover. Is this correct?

It is not.

Although the Passover is at times referred to as a feast day (compare Leviticus 23:4–5), the Bible distinguishes between the day of Passover (on Nisan or Abib 14) and the seven Days of Unleavened Bread (on Nisan or Abib 15–21). As we will see, Exodus 12:14 refers to the Feast of the first Day of Unleavened Bread (compare Leviticus 23:4, 6), NOT the Passover.

We find that Christ and His disciples kept the Passover on Nisan or Abib 14. At that time, the Passover was sometimes included in the Feast of Unleavened Bread, but, as we mentioned, the entire time was then counted as lasting eight days, not only seven (compare Matthew 26:17–20; Mark 14:12–18; Luke 22:1, 7–16). However, the distinction between the Passover evening and the seven Days of Unleavened Bread was still clearly understood (compare Mark 14:1–2).

When the New Testament speaks of the FEAST during the spring season, it refers to the first Day of Unleavened Bread, not the Passover evening (compare John 13:1). During the Passover evening, Christ told His betrayer, Judas, to “do quickly” what he had planned to do (John 13:27). Judas left the house, and the disciples thought that Jesus had asked him to buy those things they needed for the FEAST (compare John 13:29)—that is, the first Day of Unleavened Bread, which would start at sunset on Nisan 15—more than 20 hours later.

The First Passover Night

With this background, let us carefully review the events at the time when the first Passover was instituted. The evidence that the Passover was, and still is, to be kept at the BEGINNING of Nisan or Abib 14, not at the end, is overwhelming. Christ and His disciples, as we saw, kept the PASSOVER at the BEGINNING of the 14th, and they should have known when to keep it. Further, the death angel went through Egypt on the night of the 14th, not the 15th, and that event is called Passover because the death angel passed over the Israelites when he saw the blood at the doors of their houses (Exodus 12:27). “Passover” [and this has to include the actual event of the death angel’s PASSING OVER the Israelites] was on the 14th—not the 15th (Leviticus 23:5; Numbers 28:16). Also, the Israelites were not to leave their houses during the Passover NIGHT until morning (Exodus 12:22), yet we read that they left Egypt by night (Deuteronomy 16:1). Since it could not have been the night of Nisan 14, it had to be the next night—Nisan 15.

The Feast and Memorial of the First Day of Unleavened Bread

According to Exodus 12:14, the day that was established as a MEMORIAL and a FEAST, to be kept FOREVER, was the 15th of Abib [or Nisan]. Exodus 13:3, 4, 6, and 9 clarify that the word “FEAST” in verse 4 refers to the FIRST Day [and the LAST Day] of Unleavened Bread. We read: “And Moses said to the people: ‘Remember THIS DAY in which you went out of Egypt, out of the house of bondage; for by strength of hand the LORD brought you out of this place. NO LEAVENED BREAD SHALL BE EATEN. ON THIS DAY you are going out, in the month Abib… Seven days you shall eat unleavened bread, and on the SEVENTH day shall be a FEAST to the LORD [that is, another holy convocation. Both on the first and on the seventh day, there are to be holy convocations, and that is why both of these days are called “FEAST” days]… It shall be a SIGN to you on your hand and as a MEMORIAL between your eyes, that the Lord’s LAW may be in your mouth; for with a strong hand the LORD has brought you OUT OF EGYPT.”

Paul reminded the Corinthians that “Christ, our PASSOVER, was sacrificed for us” (1 Corinthians 5:7). He went on to say: “Therefore let us KEEP the FEAST [of Unleavened Bread], not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth” (verse 8).

More Than Once a Year?

Would it be all right, in light of 1 Corinthians 11:26, to partake of the New Testament Passover more often than just once a year?

We read in 1 Corinthians 11:26: “For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes.” Many have interpreted this Scripture to say, “Take it as often as you please.” But this is not what the Scripture teaches.

By reading in context, we learn that Paul was reminding the disciples of the events that happened on the “same night in which He (Christ) was betrayed” (verse 23). Paul stated that on that night, Christ took the bread and the wine, gave it to His disciples, and said, “Take, eat…do this in remembrance of Me… This do, as often as you drink it, in remembrance of Me” (verses 24, 25).

An Annual Memorial

Christ commanded His converted disciples to partake of the symbols of bread and wine “in remembrance” of “the Lord’s death.” This is clearly a memorial—as the first and last Days of Unleavened Bread are memorials—and memorials of momentous occasions are always observed annually—once a year—on the anniversary of the event they commemorate. It should be noted that God specifically denotes seven ANNUAL Sabbaths or Holy Days to be observed in their appointed times. These annual Holy Days are either memorials of events that have already taken place, or they foreshadow events that will still occur. It is during these annual observances that we are instructed to keep exactly what God has commanded.

Christ and His disciples were keeping the Passover—an annual celebration of the time when Old Testament Israel was spared from death. As we saw, the Israelites had to take some of the blood of the Passover lamb and put it on the two door posts and on the lintel of the houses where they ate the lamb (Exodus 12:7–8). God had promised to “pass over” the Israelites when He saw the blood (Exodus 12:13, 23). The entire service was called the “LORD’S Passover” or the “Passover sacrifice” (Exodus 12:11, 27).

Luke 22:15 tells us that Christ had “desired with fervent desire to eat this Passover.” We read in Matthew 26:17–20 that the disciples had prepared the Passover, and that Christ and His disciples ate it—the Passover lamb—“when evening had come” (Matthew 26:20; notice also Mark 14:12–18, 22). Christ changed the symbols that night from the flesh and the blood of a lamb, to the bread and the wine of the true “Passover Lamb”—Jesus Christ (1 Corinthians 5:7).

No Change of Time

By partaking of the bread and the wine on the Passover night, Christ’s disciples symbolically partake of the flesh and blood of Jesus Christ for the continued forgiveness of their sins, as well as for their physical and spiritual healing, eventually leading to eternal life (John 6:58). So we see that it was the night of Jesus’ last Passover supper that He introduced the new symbols. Note that the Passover symbols were changed, not WHEN, or how often, Passover itself was to be observed.

The Passover was kept once a year—“as a memorial.” On the night when Christ was betrayed, He kept the Passover. The Passover was, at that time, celebrated as a supper—that is why it is called in Scripture “the Lord’s supper.” Christians are today to continue keeping the Passover, but not as a meal—not as “the Lord’s Supper.” They are only to partake of the symbols of bread and wine on the Passover night. They do not eat a full meal during the Passover service. In fact, as we have seen, Christians are told that they must “discern the Lord’s body”—they must distinguish the symbols of bread and wine from an ordinary meal (1 Corinthians 11:29). 1 Corinthians 11:20, 34 tells us, “Therefore when you come together in one place, it is NOT to eat the Lord’s Supper… But if anyone is hungry, let him eat at home.” (As an aside, nowhere does the Bible describe the Passover service as “communion,” when we are to partake of bread and/or wine).

Breaking Bread

There is no evidence in the Bible that the New Testament Church ever partook of the symbols of bread and wine more often than once a year. Some point out that the disciples “broke bread” on other occasions as well, and that this allegedly proves that they frequently partook of the New Testament Passover symbols. However, the term, “to break bread,” simply means, “to eat a meal.”

As David Stern points out in “Jewish New Testament Commentary,” 1992, on page 227: “To say that the early Messianic Jews broke bread is to say neither more [nor] less than that they ate together.”

Acts 2:46 tells us that the disciples “broke bread daily from house to house,” eating “their food with gladness.” They were eating bread daily to satisfy their hunger. Paul says, however, that if we satisfy our hunger when we partake of the symbols of bread and wine, we do it to our condemnation (1 Corinthians 11:34, Authorized Version). “Breaking bread,” then, was just a common term to indicate eating a meal.

Paul did NOT say in 1 Corinthians 11 that Christians should partake of the “Lord’s Supper,” and that they can do so “as often as they please.” Rather, they are partaking of the New Testament Passover symbols of bread and wine once a year—during the Passover service—in memory of and as a memorial of Christ’s death and sacrifice. Every year, when they do so, they proclaim Christ’s death until He returns.

Chapter 2 – The Days of Unleavened Bread

Introduction

To reiterate, the Passover symbolizes the forgiveness of our past sins. When we repent of our sins, God is faithful to forgive us. But God’s forgiveness and mercy is not a license to continue to sin. Rather, we are to come out of sin. We are to overcome sin now. We are to live worthily of God’s calling!

The Days of Unleavened Bread, immediately following the Passover, picture this process of overcoming sin—becoming unleavened and working at staying unleavened—ceasing to sin! And even though we will slip and fall occasionally, requiring Christ’s forgiveness when we do, we are to focus on living a sinless life, rather than continuing to live in sin.

When ancient Israel was freed from slavery, they had to come out of and leave Egypt; and they did so with a high hand—with great joy and jubilation. They had just partaken of the Passover and escaped death. Symbolically, their sins were not counted against them. They did not have to die. They fled from their captivity and moved toward the Promised Land; however, Pharaoh came after them to destroy them. Figuratively, Pharaoh and his army picture Satan, the demons, and sin.

Although Israel had come away from sin, sin was still in hot pursuit. They still had to overcome it. But they could not do it all by themselves. They needed God’s help, which He gave in a mighty way!  God led them through the Red Sea, safely to the other side. Symbolically, they went through baptism, and God’s Holy Spirit helped them to conquer sin. Pharaoh and his army would bother them no more [The role of God’s Holy Spirit will be explained in much more detail in the last section of this booklet, covering the annual Holy Day of Pentecost.]

The symbolism of this event is significant for us today. Converted Christians partake annually of the Passover ceremony to renew their relationship with God and their willingness to leave sin behind. In claiming Christ’s sacrifice in this way, they obtain forgiveness of the sins that they have still committed. They have the extra help through God’s Holy Spirit that was given to them at the time of their baptism; but even then, sin still lies at the door, waiting to bring them down and make them fail. They must come out of sin continuously.

Be Separate From Sin

This can sometimes be very difficult, because Christians may not always realize that they are still living in, and with sin, since they are still living in this sinful “Babylonian” society.

That is why God tells us time and time again: “… Come out from among them And be separate…” (2 Corinthians 6:17; compare Isaiah 52:11; Jeremiah 50:8; 51:6).

Israel left Egypt literally. Lot left Sodom. Abraham left Ur in Chaldea to wander to the Promised Land. Ruth left Moab to follow her mother-in-law to Israel. Likewise, we need to leave the Babylonian society around us—the world of sin—and be separate, not literally, but symbolically. Christ said that He did not take us out of the world, but that He would see to it that we are not part of Satan’s evil world (compare John 17:15). In other words, we are not to be part of sin. We are not to be partakers of the sins of others.

That is what the Days of Unleavened Bread picture—our continued efforts to come out of sin.

Now, Christians should not sin at all (1 John 2:1). In fact, nobody should! But we are also told that, weak and human as we are, we ALL sin from time to time. And when we do, Christ is faithful and just in that He forgives us our sin upon our repentance (1 John 1:8–9). However, sin must diminish for a converted Christian who must continue to conquer sin and leave it behind. He must change.

We can only do that, if we recognize sin and treat it for what it is, because, sin is very deceptive. Sometimes, we may not even know that we are sinning, or if we do, we may think that it is not really a big deal.

Hebrews 12:1 tells us that sin easily ensnares us. David prays in Psalm 19:12: “Cleanse me from secret faults.” Secret to others, perhaps, but also sins which were hidden in and from David, and of which David was not aware.

Removing Physical Leaven

This process of coming out of spiritual sin is symbolized by our physical removal of leaven from our houses, as well as in refraining from eating leavened food during the seven Days of Unleavened Bread. When you try to remove leaven from your house, you learn how difficult it may be to find and get rid of ALL leaven. Some leaven is obvious, but you may find leaven in places you would have never thought to look. The same is true with sin. We may sin in ways we don’t realize—until we discover “hidden sins” upon our careful self-examination.

When used in connection with the Days of Unleavened bread, leaven symbolizes sin. Christ spoke of the “leaven of the Pharisees and the Sadducees” (Matthew 16:6, 11), which He described as their wrong and sinful “doctrine” (verse 12). He also equated the “leaven of the Pharisees” with the sin of “hypocrisy” (Luke 12:1). As sin may begin small and spreads, so does leaven. Paul warns us twice that “a little leaven leavens the whole lump” (1 Corinthians 5:6; Galatians 5:9). During the seven Days of Unleavened Bread, we are reminded that we are to overcome sin and leave it behind, pictured by removing and not eating leavened food. We are then to replace sin with righteousness, pictured by the consumption of unleavened products.

The ancient Israelites were commanded to eat unleavened bread and to remove all leaven from their houses during the seven Days of Unleavened Bread (Exodus 13:6–7; Deuteronomy 16:3–4). As spiritual Israel today, the Church of God follows this practice in the same way the early New Testament Church did. Paul told the Corinthians to keep the Feast of Unleavened Bread with the “unleavened bread of sincerity and truth” (1 Corinthians 5:7–8). He admonished them that, even though they were physically “unleavened” (verse 7)—keeping the Feast of Unleavened Bread and removing all leavened products from their houses—they also had to behave with a spiritually unleavened mind, by removing not just physical leaven, but also the spiritual leaven of sin from their lives.

What Constitutes Leaven?

Why does the Church’s understanding differ from the understanding of the Jews as to what constitutes leaven that must not be eaten and that which needs to be removed during the seven Days of Unleavened Bread?

We need to evaluate cautiously and carefully the Jewish definition of what constitutes “leaven” that needs to be removed from our houses during the seven Days of Unleavened Bread. As discussed before, when comparing God’s Word with Jewish practice, the Jewish definition does not have to be accepted by God’s Church, if it is, in effect, adding to, or deleting from the revealed purpose and spirit of God’s commandment. Christ came to exalt God’s Law and make it more honorable (Isaiah 42:21), and to teach His followers the spiritual applications of the Law (compare Matthew 5:21–48)—going beyond the application of the letter of the law (Romans 7:6; 2 Corinthians 3:6).

In certain respects, the spiritual concept of leaven is both broader and narrower than the Jewish understanding.

To quote from the Broadman Bible Commentary, on Exodus 13, p. 360, notice the somewhat stringent and extreme interpretation of “leaven” in “later Judaism”:

“These must be removed at Passover: Babylonian porridge, Median beer, Edomite vinegar, and Egyptian Barley-beer, also dyers’ pulp, cooks’ starch-flour, and writers’ paste. R. Eliezer says: Also women’s cosmetics. This is the general rule: whatsoever is made from any kind of grain must be removed at passover’ (Perashim 3:1)…”

What About Beverages?

There is nothing, however, in the entirety of Scripture [as distinguished from human traditions!] to indicate any restriction on the kind of beverages we consume during the Days of Unleavened Bread—no mention of these being the “Days of Unleavened Beverages.” Beverages or items not meant or fit for human consumption need not be removed! The fact is that in all cases where the Days of Unleavened Bread are mentioned, the reference is always to the example set by the children of Israel when they came out of Egypt without any leaven in their dough (see Exodus 12:39). There is no reference to the invisible yeast or result of it in either beer, wine or other beverages. If God had intended a ban on fermented beverages during the Days of Unleavened Bread, it would undoubtedly have been mentioned. In fact, such mention would have been necessary.

A response from the Letter Answering Department of the Worldwide Church of God many years ago adds the following:

“Items such as bread, cake, crackers, cookies, and prepared cereals and pies which contain leavening, of course, must be put out. Doing so is symbolic of putting both the visible and the hidden sins out of our lives. It is true, however, that leavening agents are also found in a number of products other than baked goods. Among these are beer, wine, and antacids, and some medications, bath powders, toothpastes, and dog foods. Even fire extinguishers contain forms of leavening agents. But, all these need not be discarded.”

What About Baking Soda and Baking Powder?

On the other hand, certain “leavening agents,” which the Jews don’t remove, SHOULD BE removed. These leavening agents include baking soda and baking powder, but not “brewer’s yeast,” “yeast extracts,” or “cream of tartar.”

In regard to baking soda and baking powder, it has been said that these agents are dead, unable to puff up the dough. Whether or not this is true from a biological-chemical standpoint, note how these agents are defined in encyclopedias. For instance, the Grosse Brockhaus defines “baking powder” as “baking leavening, to loose the dough, used in replacement of yeast.” The WebBible Encyclopedia defines “leaven” as an “agent used to raise bread or other flour foods. Physical leavens include water vapor, which is released as steam at high temperatures (as in popovers), and air, which is incorporated by beating. CHEMICAL LEAVEN (BAKING POWDER AND BAKING SODA) and biological leavens (yeasts and certain bacteria) raise the mixture by the formation of carbon dioxide gas, which is expanded by heat.” The Encyclopedia Britannica adds that baking powder is “a prepared mixture to replace yeast in baking.”

Based on the foregoing, baking powder and baking soda are to be treated as leavening agents that are to be removed during the Days of Unleavened Bread. Whether active agents or not, they would clearly be used, in any event, as a substitute for leavening to puff up any flour or meal product, thereby violating the spirit of God’s commands.

Personal Conscience

It is a matter of personal conscience between the individual Christian and God as to whether a particular product, which might not clearly constitute leaven, should be thrown out. If having any particular products in one’s home during the Days of Unleavened Bread defiles a person’s conscience, it would be best to get rid of them during the festival (Romans 14:23).

We must also be careful not to offend others and their conscience. If we know that a member would be offended if we were to bring products into his house, or to Church services, which the member considers “leavened,” we should refrain from doing so (compare the principle in 1 Corinthians 10:23–33).

Coming Out of Sin

As mentioned, Christians must come out of sin, which is pictured by their removal of leaven—a symbol for sin—during the seven Days of Unleavened Bread. Seven stands for completeness—showing that Christians must concentrate on eradicating sin completely. This is not easy, as the Bible clearly shows.

Sin is very deceptive. Many times, we may not recognize sin, as the environment in which we are living views sinful conduct as normal and acceptable.

Righteous Abram Not Without Sin

Abram, whom God later called Abraham, failed at times to recognize the deceitfulness of sin. Although Abram would become the father of the faithful, he was not perfect in faith at the time he was called. He—like every one of us—had to come out of sin, repeatedly. We read that Abram lied on several occasions—he said that Sarah was his sister, because he feared that people would kill him if he would say that she was his wife. In Abram’s eyes, his lie had a legitimate excuse. But not in God’s eyes. Abram had to learn that no lie is justified. Sadly, Isaac would later repeat his father’s sin by lying about his wife Rebecca.

Abraham also thought adultery was a legitimate way of bringing God’s promise to pass. God had promised Abraham and Sarah a son, but since Sarah was unable to conceive, she asked Abraham to produce offspring through her own maid, Hagar. This was sinful conduct that only led to bad results. The bad consequences have lasted over the centuries, and can still be seen today in the continued fighting between the Jews and the Arabs—the descendants of Ishmael, Abraham’s firstborn son.

Abraham did what everybody around him did. Everybody lied, and the practice of producing offspring in the way that Abraham and Sarah did was not uncommon at the time. Abraham was a child of his time, and he had to come out of the customs of his society. But the good news is that he did. God called him His friend. He learned how to obey God’s commandments.

King Saul’s Disobedience

Unfortunately, King Saul did not learn how to overcome sin. He became Israel’s first king. He was a tall man, very good-looking, but he did not have the moral backbone to uphold the commandments of God. Instead, he gave in to the pressure of the people. When Samuel did not come to offer a sacrifice to God in the face of the threat of the Philistines, Saul fell in despair, because the people were scattering. He went ahead and offered the sacrifice himself. Humanly speaking, it was understandable, but not in God’s eyes (1 Samuel 13:8–14).

Saul again disobeyed by not killing Agag, the king of the Amorites, and the cattle of the Amorites, although God had specifically ordered him to do so. He decided to spare the cattle and sacrifice them to the Lord. It seemed like a good idea from a human standpoint, but, again, God did not agree (1 Samuel 15:21–23). It seems that Saul had not understood that he had sinned by disobeying God. Notice how he welcomed Samuel, in verses 13 and 20. He had become proud—he thought he could determine for himself what was right and wrong.

David’s Adultery

King David sinned greatly, not at first realizing the deceitfulness of sin. But he learned his lessons and will be resurrected as an immortal Spirit being at the time of Christ’s return (compare Jeremiah 30:9).

We learn in 2 Samuel 11 about the ongoing sinful conduct of David regarding Bathsheba and Uriah. But it all started rather mildly—at least perhaps in David’s mind. David walked on the roof of his house and saw Bathsheba bathing. He obviously looked at her with thoughts of desire. As a married man, that was already wrong. Christ later told us, If you look at another woman with lust in your heart, you have already committed adultery in your heart (compare Matthew 5:27–28). In addition, David inquired as to who Bathsheba was, and found out that she was married to Uriah. David then took her and slept with her, and Bathsheba became pregnant. So, the adultery, which had started in David’s mind, led to the real act, and resulted in grievous consequences.

One sin leads to the next. When David heard that Bathsheba was pregnant, he called Uriah back from the battlefield and encouraged him to sleep with his wife. David reasoned that he could later say that the child was Uriah’s. But Uriah would not sleep with his wife. David tried again by making him drunk, thinking that when he was drunk, he would sleep with his wife. But Uriah still would not do so.

David Murders Uriah

David’s scheme had failed. Now he resorted to murder. He ordered Uriah to go back to the battlefield and wrote the Commander-in-Chief, Joab: “Set Uriah in the forefront of the hottest battle, and retreat from him, that he may be struck down and die” (2 Samuel 11:15). And that is what happened (verses 16–25). So then, David took Uriah’s wife, Bathsheba, to become his wife, and she bore him a son (verses 26–27).

All of this was going on for at least nine months, perhaps even longer. During all this time, David seemed to have justified his transgressions somehow, without repenting. God sent the prophet Nathan to him (2 Samuel 12), who told him the famous story about the little lamb of the poor man that the rich man took away from him.

David was so enraged with the rich man that he ordered his execution. It is sometimes very easy to see the sins of others, but it is very difficult to see the much greater sins in which we ourselves may be engaged. That is why Christ tells us to remove first the plank in our eyes, before we try to remove the speck in the eyes of our neighbor (compare Matthew 7:3–5). Nathan showed David that he was the rich man, as he had stolen Uriah’s wife (the little lamb) from Uriah (the poor man in comparison with David) and as he had murdered Uriah, one of his most faithful servants. He had thereby committed grievous sins.

David finally came to his senses when Nathan told him this story, but the penalty he had to pay was great. The son that Bathsheba had borne David, died; David himself was doomed to have wars from then on for the rest of his life; his wives and concubines would be publicly molested and abused; and he would have internal problems within his own family, including his sons rising up against him, such as Absalom.

This is a grave lesson for us. We must conquer sin before it begins to grow and bring on calamities and, in the end, eternal death. We must repent of sin and continuously work to get rid of it.

Job’s Self-Righteousness

We might also consider Job in this context. He was a righteous man, but he was so righteous that he thought he could not sin. In fact, he thought that he was more righteous than God (Job 32:1–2, Revised English Bible). Self-righteousness and the feeling that we know better than God—or that God deals unrighteously with us—is a serious sin that must be overcome. Job did finally repent, and he confessed his lack of understanding, as the 42nd chapter reveals.

The Sin of Syncretism

In Jeremiah 10, we are introduced to another deceptive sin, that of syncretism—combining different forms of belief or thought, such as, mixing paganism and Christianity. We are told not to participate in, nor even learn, the religious practices of the Gentiles. We cannot adopt pagan elements for inclusion in our worship of God! To participate in Easter or Christmas is wrong. This would include giving Easter eggs or Christmas presents to our children or grandchildren; participating in Christmas or Easter worship services; decorating a Christmas tree; hiding Easter eggs for the children or grandchildren; or reading Christmas stories to them. Regardless of whether we ourselves believe in these customs or not, we are not to participate in them, under any circumstances. (For more information, please read our free booklet, “Don’t Keep Christmas!”).

We Are Responsible for Christ’s Death

All sins which mankind has committed through the ages, caused Christ’s death. It does not matter whether the sin is greed, hate, envy, wrong zeal, lies or fear. Each and every sin caused Christ to die.

Revelation 21:8; 22:15 tells us that every sin not repented of, will bring upon us the second and final death, from which there is no resurrection. The list of sins is seemingly endless. Galatians 5:19–21 and Ephesians 5:3–7 contain many sins that must be overcome.

BUT—with God, ALL things are possible. We don’t have to be frustrated and discouraged and fall into utter despair when we find that we have sinned again. Rather, we are to throw ourselves on the mercy of God, asking Him to give us the power to overcome and conquer our sins. We must do our part, of course, and we must never give up.

Sin CAN Be Overcome!

We are promised in Philippians 1:3–6 that God would not have called us for salvation, unless He knew that we COULD overcome sin. Everyone sins, including converted Christians, but with God’s help, we CAN overcome sin. The only enemy who can stop us from overcoming sin, is our own self. Only when we refuse to repent of our sins and refuse to seek God’s help, will we not get the help that we need from God.

One of those early disciples who forsook the Way—at least temporarily—was Demas. He is mentioned in Colossians 4:14. He was with Paul and with Luke, greeting the church in Colosse. But later, in 2 Timothy 4:10, Paul tells us that Demas forsook him, “having loved this present world.” Demas will be remembered as one who went back to the world out of which he had come. That is why we are warned, “Don’t love the world and what is in it.”

However, Hebrews 10:39 encourages us: “But we are not of those who draw back to perdition, but of those who believe to the saving of the soul.” Many of those whom we discussed herein, sinned—sometimes very severely—but they repented of their sins, and they pressed forward toward their goal of eternal life. We must do likewise, and we can, even in times of difficulties and trials (Romans 13:11–12; Romans 8:31–39). We CAN come out of sin and overcome sin! How? The next Holy Day—Pentecost—provides us with the answer.

Chapter 3 – The Annual Holy Day of Pentecost

Introduction

The Festivals of Passover and Unleavened Bread show us that we can obtain forgiveness of our sins through the Sacrifice of Jesus Christ, and that we must conquer and overcome sin. But we cannot be victorious without God’s help. To be successful, we need the power of God’s Holy Spirit within us. The awesome truth that God is willing to grant us the gift of His Holy Spirit, is revealed in the annual Festival of Pentecost.

The Feast of Pentecost is observed once a year. Pentecost means “count fifty.” The Feast of Pentecost is always celebrated on a Sunday, exactly fifty days from the Sunday that falls within the Feast of Unleavened Bread.

How to Count Pentecost

It sometimes occurs that most Sabbath-keeping Church of God organizations and Orthodox Christianity keep Pentecost on the same day. Does this mean that all are obedient in keeping the annual Holy Day of Pentecost, as instructed by God in the Bible?

No. It does not mean this at all.

The Church of God and the Orthodox Catholic and Protestant world may indeed at times observe Pentecost on the same Sunday. But this is merely coincidental. There are many years when the Church of God and the Orthodox Christian world celebrate Pentecost on different days. Why? Because the Church of God determines the correct date for Pentecost by counting 50 days from the Sunday [after the weekly Sabbath], which falls within the annual Holy Days of Unleavened Bread, as instructed in the Bible (Leviticus 23:11).

The wave sheaf was offered on the Sunday during the Days of Unleavened Bread. The wave sheaf pictures Jesus Christ, who ascended to heaven on a Sunday, even though He was resurrected on Saturday evening, just around sunset. Exactly 50 days later, He poured out the Holy Spirit from God the Father on His New Testament Church. This was the Day of Pentecost.

In other words, we are not to count 50 days from the weekly Sabbath that falls within the seven Days of Unleavened Bread, but from the SUNDAY on which the wave sheaf was offered—and it is that SUNDAY, that must fall within the seven Days of Unleavened Bread (compare Leviticus 23:14–15; Joshua 5:11).

Orthodox Christianity determines the date of “Pentecost” by using Easter as a starting point for counting 50 days. Easter, however, is not the correct starting point, as it is a pagan festival. It is not even mentioned in the Bible, and it is not a feast to be kept by true Christians.

The Pentecost of This World

There are other obvious distinctions between the Biblical Pentecost, which IS to be kept by true Christians, and the Pentecost of this world, which was designed by the Roman Catholic Church and includes numerous pagan customs.

The following article from USAREUR Public Affair, dated May 31, 2001, is very revealing. It is titled: “Customs and Traditions: Pfingsten in Germany.” The article points out:

“‘Pfingsten,’ known in English as Pentecost or Whitsunday, is one of the principal moveable feasts of the Christian church. The holiday is celebrated 50 days after Easter, thus the name Pentecost, which is derived from ‘pentekoste,’ the Greek word for ‘fifty.’ Pentecost was a popular time to baptize new members of the church. During the baptism, the members wore special white garments—thus the name ‘White Sunday’ or ‘Whitsunday.’ Depending on the Easter holiday, Pfingsten falls in late May or early June…”

The worldly celebration of “Pentecost” or “Whitsunday” is none other than a counterfeit to God’s Biblical Holy Day of Pentecost. We are to observe God’s Holy Days AND reject the worldly holidays of man that are filled with pagan customs. We are NOT to incorporate them into what we know as true worship, even though they claim to worship the true God. God has told us in His Holy Scriptures how to worship Him, and He does not accept any other form of worship! He does not accept syncretism—which, as explained before, is the combining of different forms of belief or thought, such as, mixing paganism and Christianity. Christ said that we worship Him in vain when we teach as doctrines the commandments of men, and when we follow man’s traditions in an attempt to worship God (compare Mark 7:6–9).

The Feast of First Fruits and the Two Loaves

The Feast of Pentecost, or Feast of Weeks, is also called the “Feast of Firstfruits.”

What is the meaning of the two loaves, identified as “firstfruits,” which are mentioned in Leviticus 23 in regard to the observance of Pentecost?

The specific reference in question is from Leviticus 23:17, where it says: “’You shall bring from your dwellings two wave loaves of two-tenths of an ephah. They shall be of fine flour; they shall be baked with leaven. They are the firstfruits to the LORD.’”  The vital key found in this Scripture that will lead to understanding what (or more specifically, who) is being represented by these two loaves appears in the last sentence: “‘They are the FIRSTFRUITS to the LORD.’”

As God introduced the observance of this annual Feast Day—known to us today as the Feast of Pentecost—to the children of Israel, we note that several different names were used: “…the Feast of Harvest, the firstfruits of your labors which you have sown in the field” (Exodus 23:16); “And You shall observe the Feast of Weeks, of the firstfruits of wheat harvest…” (Exodus 34:22); “Also on the day of the firstfruits, when you bring a new grain offering to the LORD at your Feast of Weeks…” (Numbers 28:26). (Compare, also, Deuteronomy 16:9–12.)

Following His resurrection, Jesus Christ carefully instructed His disciples “…not to depart from Jerusalem, but to wait for the Promise of the Father ‘which,’ He said, ‘you have heard from Me’” (Acts 1:4). Continuing in Acts 2:1–4, we read that this waiting period culminated on the Day of Pentecost—the transliterated Greek name for the Feast of Weeks, meaning fiftieth:

(1) “When the Day of Pentecost had fully come, they were all with one accord in one place. (2) And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. (3) Then there appeared to them divided tongues, as of fire, and one sat upon each of them. (4) And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.”

At the time the Holy Spirit was poured out on the disciples, and the New Testament Church was founded on the Day of Pentecost, all Church members were Israelites.

Gentiles Included

One of the two loaves in Leviticus 23 pictured, identified or foreshadowed—as part of the firstfruits—converted Israelites (including those few righteous people in Old Testament times, who had been called and converted by God). Acts 2 contains the record of a partial fulfillment of the meaning of Pentecost; however, consider, also, what Peter was inspired to say by way of explanation. He quoted from the prophet Joel (compare Acts 2:17–21; Joel 2:28–32). Note, in particular, the broadly inclusive statement found in Acts 2:21: “And it shall come to pass That whoever calls on the name of the LORD Shall be saved.”

As we continue to read this account in Acts 2, Peter preaches about repentance, baptism and the promise of God’s Holy Spirit. Verse 39 again opens up the scope of the opportunity that God is presenting: “For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call.”

Peter addressed “…all the house of Israel” (Acts 2:36) on this momentous Day of Pentecost, but God would soon send him to preach the same message of salvation to another representative group of people. The circumstances of this occurrence are found in Acts 10. Through remarkable revelations, God caused Peter to go to the house of Cornelius, a Gentile. Here is what Peter said: “Then Peter opened his mouth and said: ‘In truth I perceive that God shows no partiality. But in every nation whoever fears Him and works righteousness is accepted by Him’” (Acts 10:34–35). Peter continued to explain the message of salvation to those assembled, and “While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word” (Acts 10:44).

Note this reaction: “And those of the circumcision who believed were astonished, as many as came with Peter, because the gift of the Holy Spirit had been poured out on the Gentiles also” (Acts 10:45). However, those of the circumcision did not readily accept this development—that is, those of Israelite descent who were believers. We find that Peter carefully explained what had happened, and we find this statement in Acts 11:18: “When they heard these things they became silent; and they glorified God, saying, ‘Then God has also granted to the Gentiles repentance to life.’”

Only Firstfruits Called Today

However, the Bible reveals that God is not calling everyone, now! Rather, He is calling some to be firstfruits, and that includes both those who are descendants of Israel and those who come from among Gentiles. These are being offered an opportunity for salvation in the first resurrection, and they are called firstfruits:

James 1:18: “Of His own will He brought us forth by the word of truth, that we might be a kind of firstfruits of His creatures”; Romans 8:23: “…we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption [better: sonship], the redemption of our body”; Revelation 14:4: “These are the ones who were not defiled with women, for they are virgins. These are the ones who follow the Lamb wherever He goes. These were redeemed from among men, being firstfruits to God and to the Lamb.”

Remember in Leviticus 23:17, in speaking of the two loaves, it says that “‘They are the firstfruits to the LORD.’” Again, in verse 20, the bread is called “‘…the bread of the firstfruits.’”

The second of the two loaves in Leviticus 23, then, seems to refer to the other part of the firstfruits—converted Gentiles.

We find in Luke’s account that Jesus specifically chose men during His lifetime on earth to be apostles (compare Luke 6:13). Following His return to the Father, Jesus Christ continued to choose individuals to assist in building and administering the Church of God. Speaking to Ananias about the man called Saul (later named Paul), Jesus said, “…for he is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel” (Acts 9:15). Later on, Paul makes this statement in explaining his own calling: “But on the contrary, when they saw that the gospel for the uncircumcised [Gentiles] had been committed to me, as the gospel for the circumcised [Israelites] was to Peter” (Galatians 2:7).

The Gentiles as an Offering

In this context, let us consider the remarkable statement found in Romans 15:16, Authorized Version: “That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy [Spirit].” In addition, other translations support this understanding of Paul’s testimony:

“…so that the Gentiles might become an offering acceptable to God” (New International Version); “…so that gentiles might become an acceptable offering” (New Jerusalem Bible); “…to offer the Gentiles to him as an acceptable sacrifice” (Revised English Bible); “…so that the Gentiles, when offered before him, may be an acceptable sacrifice” (Century Translations in Modern English).

Speaking of the sacrifices associated with the Feast of Weeks, God says: “The priest shall wave them with the bread of the firstfruits as a wave offering before the LORD, with the two lambs. They shall be holy to the LORD for the priest” (Leviticus 23:20).

Verse 22 of Leviticus 23 is, at first glance, seemingly out of place. However, this verse unlocks the understanding of the Gentile role in the promises that God made to Abraham and his descendants. Here is the verse: “When you reap the harvest of your land, you shall not wholly reap the corners of your field when you reap, nor shall you gather any gleaning from your harvest. You shall leave them for the poor and for the stranger: I am the LORD your God.”

The story of Ruth, the Moabitess and a Gentile, is part of God’s Word. You can read the very interesting details in this short book, but the particular events surrounding Ruth’s gleaning in the field of Boaz are of particular significance (compare Ruth 1:22; 2:1–2). Ruth was the mother of Obed, who was the father of Jesse, who was the father of David, and in the lineage of Jesus Christ! Through the provision of God’s Law, this faithful Gentile woman was accepted as a part of God’s chosen people. It is interesting to note that Jews specifically read from the Book of Ruth on the Feast of Pentecost or of Weeks (Shavuot).

Now consider another very revealing account regarding this concept of gleaning. When Jesus was asked by a woman from Canaan to heal her daughter, Jesus replied: “I was not sent except to the lost sheep of the house of Israel” (Matthew 15:24). Also, He said: “…It is not good to take the children’s bread and throw it to the little dogs” (verse 26). Note this remarkable statement from the woman in response: “And she said, ‘Yes, Lord, yet even the little dogs eat the crumbs which fall from their masters’ table’” (verse 27). At this, Jesus said to her: “O woman, great is your faith! Let it be to you as you desire” (verse 28).

A Light to the Gentiles

Further proof that firstfruits from among the Gentiles seem to be represented by one of the two loaves may be found by examining more about Jesus Christ’s role. Shortly following His birth, this testimony about Jesus was given by Simeon: “A light to bring revelation to the Gentiles, And the glory of Your people Israel” (Luke 2:32). Jesus, knowing the unfolding plan of God, stated: “And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd” (John 10:16).

In one of the Messianic prophecies, the all-encompassing role Jesus was to fulfill for the totality of mankind is revealed: “Indeed He says, ‘It is too small a thing that You should be My Servant To raise up the tribes of Jacob, And to restore the preserved ones of Israel; I will also give You as a light to the Gentiles, That You should be My salvation to the ends of the earth’” (Isaiah 49:6).

Two Loaves Represent Firstfruits of Israelites and Gentiles

Paul offers this compelling overview of God’s plan of salvation—starting with the firstfruits and including both those of Israel and of the Gentiles (that is, the rest of the nations): “Therefore remember that you, once Gentiles in the flesh—who are called Uncircumcision by what is called the Circumcision made in the flesh by hands—that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ” (Ephesians 2:11–13).

Then, in Galatians 3:26–29, we find this summary—a kind of capstone for us to understand that God will accept not only the firstfruits of Israel, but also the firstfruits of other nations as well, which are both apparently represented in Leviticus 23 as the two loaves:

“For you are all sons of God through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.”

Thus, we can see that the two loaves seem to represent the firstfruits of both Israelites and Gentiles, called and chosen by God the Father to be included in the first resurrection at Christ’s coming. The waving of the two loaves on the Day of Pentecost pictured this harvesting of God’s firstfruits.

As God’s great master plan is revealed in the remainder of His Holy Days to be observed in the Fall, we find that an even greater harvest of all of the rest of humanity will follow!

Why Are Christ and His Disciples Called First Fruits?

In 1 Corinthians 15:20 it says that “…Christ is risen from the dead, and has become the FIRSTFRUITS of those who have fallen asleep.” James 1:18, however, refers to Christ’s true disciples, in this day and age, as firstfruits: “Of His own will He brought us forth by the word of truth, that we might be a kind of FIRSTFRUITS of His creatures.”

We reviewed several passages that true Christians, who are called to the truth and to salvation in this day and age, are referred to as “firstfruits.”

For instance, recall that Revelation 14:4, which we quoted before, says: “These are the ones who were not defiled with women, for they are virgins. These are the ones who follow the Lamb wherever He goes. These were redeemed from among men, being FIRSTFRUITS to God and to the Lamb.”

Please note the following additional passages: In Romans 16:5, Epaeneteus is called “the firstfruits of Achaia to Christ,” and 1 Corinthians 16:15 refers to the household of Stephanus as the “firstfruits of Achaia.”

Time Sequence of Calling

These Scriptures, and many others, point out a sequence or time order. They refer mainly to the time of the resurrection, but also to the time of calling. Although some were called to the truth in Old Testament times (compare Hebrews 11), most true disciples of Christ have been called for salvation since the beginning of the New Testament Church, in A.D. 31, when the Holy Spirit was given to Christ’s apostles and disciples. In addition to the time sequence of calling, the risen Christ became the FIRST or the “firstfruits” of those being resurrected from the dead as an immortal Spirit being and a glorified member of the God Family. Christ’s true disciples in this day and age will be resurrected or changed to immortality at the time of Christ’s Second Coming. But they, too, are just the firstfruits—the first of many others who will be resurrected from the dead AFTER Christ’s return.

When God was dealing with Israel of old, He required the firstfruits of their labors—the yield of their land. This included the first yield of fruits, grain, oil, wine, the fleece from the first shorn sheep, and the first yield of honey. These were required of the people as an offering. These offerings were to be free of blemish and they were to be presented at the tabernacle to be given to the priests for their work at the altar, as prescribed by God.

But was there any other reason God required “firstfruits” at that time, other than looking for obedience in His people? Several Scriptures in the Old Testament give a hint that there was much more to what God was doing.

The Wave Sheaf Offering

In Leviticus 23:10–17, we read of the requirement of the wave-sheaf offering. In addition to its meaning in counting the 50 days to arrive at Pentecost, the significance attached to the waving of the sheaf of the firstfruits and the waving of the two baked loaves is most important in revealing God’s intent. The sheaf of the firstfruits represented Christ as the FIRST of the firstfruits. The two loaves represented those God has called down through the ages who, if faithful to their calling, will make up the firstfruits of God, whom He will use as He establishes His Kingdom on this earth! Although some have felt that the two loaves represent those called into the truth in Old and New Testament times, it is much more likely, based on Biblical evidence we covered earlier, that these two loaves represent ALL of those called, from the creation of man until the time of Christ’s return, both from the tribes of Israel and from non-Israelite nations—the “Gentiles.”

Christ, being the FIRST of the firstfruits, was the first to be resurrected from the dead as an eternal Spirit being, and has returned to the Father to carry on with His duties of being our High Priest and Mediator, or Advocate, intervening before God on our behalf, as was pictured by the waving of the sheaf of the firstfruits.

The Resurrection of the Firstfruits

When Christ returns to the earth to establish His Kingdom, those who have died in Christ, will be resurrected first to immortality and glory to meet Him in the air. Then those who are living and faithful to their calling will also be changed into spirit and will rise to meet their King in the air! This was pictured by the waving of the two loaves, making no distinction as to their national or racial origin or heritage. Christ, along with those who are with Him, will then descend to the earth, and He will stand in that day on the Mount of Olives (Zechariah 14:4).

Yes, Christ is the first of the firstfruits, and those who are His at His coming are the firstfruits of God.

1 Corinthians 15:22–23 tells us: “For as in Adam all die, even so in Christ all shall be made alive. But each in his own order: Christ the FIRSTFRUITS, afterward those who are Christ’s at His coming.” The two resurrections noted here—Christ, in His day, and those at His coming—are represented by the wave sheaf offering and the Day of Pentecost [the Feast of Firstfruits].

1 Corinthians 15:24, still speaking about the resurrection from the dead, continues: “Then comes the end…” The balance of mankind will have the opportunity to be brought into the Kingdom later. This is pictured in God’s Fall festivals, especially the Feast of Tabernacles and the Last Great Day. All of mankind will eventually have the opportunity to enter into and to have a part in God’s Kingdom. When this aspect of God’s plan is completed, Christ will deliver “the kingdom to God the Father, when He puts an end to all rule and authority and power. For He must reign till He has put all enemies under His feet. The last enemy that will be destroyed is death…the Son Himself will also be subject to Him who put all things under Him [God the Father], that God may be all in all” (verses 24–26, 28).

Once God calls an individual, in the order, and at the time God has established, he will be required to be faithful to that calling in order to have the wonderful opportunity to live for eternity in that great Kingdom!

When Was the Holy Spirit Given to Gods NT Church?

In John 20:22, we read that Christ, after His resurrection, but before His ascension to heaven and the subsequent Day of Pentecost, breathed upon the disciples and said to them, “Receive the Holy Spirit.” Some erroneously teach that on that occasion, Christ gave His disciples the Holy Spirit (compare Nelson Study Bible and the Ryrie Study Bible, comments to John 20). Others understand correctly that Christ did not give the Holy Spirit to His disciples at that time.

The New Bible Commentary: Revised explains: “The breathing upon them of the Spirit is understandable since the Greek ‘pneuma’ means both breath and spirit. This would appear to be in anticipation of Pentecost, although some specific assurance of the conveyance of the gift is clearly given here.”

The Holy Spirit Given on Pentecost

The Bible makes it very clear that Christ’s early apostles and disciples received the Holy Spirit AFTER Christ’s ascension—on the Day of Pentecost, in 31 AD, as recorded in Acts 2. We read in Acts 2:1–4 that they were in Jerusalem (Acts 1:12; 2:5), and that they were filled with the Holy Spirit on the Day of Pentecost. In Acts 2:16–18, Peter, in quoting from the writings of the prophet Joel, emphasized that the Holy Spirit was poured on them on the Day of Pentecost. He also explained in verse 33: “Therefore being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He [Jesus Christ] poured out this what you NOW see and hear.” They saw and heard a rushing wind, divided tongues as of fire, and the speaking with other clearly understood or understandable tongues or languages—not some kind of unidentifiable “gibberish.”

After Christ’s resurrection, but before His ascension, Christ told His apostles and disciples: “Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem UNTIL you are endued with power from on high” (Luke 24:49). In Acts 1:4–5, 8, the risen Christ reiterated His promise: “And being assembled together with them, He commanded them not to depart from Jerusalem, but to wait for the Promise of the Father, ‘which,’ He said, ‘you have heard from Me; for John truly baptized with water, but you SHALL BE baptized with the Holy Spirit not many days from now…you SHALL receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem…’”

We read in Acts 1:9: “Now when He had spoken these things [promising them the receipt of the Holy Spirit IN THE FUTURE], while they watched, He was taken up, and a cloud received Him out of their sight.” When Christ was taken up to heaven, His apostles and disciples had not yet received the Holy Spirit; but they were commanded to wait in Jerusalem (Acts 1:4) for the receipt of the Holy Spirit “not many days from now” (Acts 1:5). And as we saw, it was in Jerusalem, on the Day of Pentecost, when they received the Holy Spirit.

While still in the flesh, Christ had promised His disciples on several occasions that the Holy Spirit would be given to them in the future (compare John 14:17, 26; 16:13). That actual event, and the fulfillment of that promise, occurred when the New Testament Church came into existence—on the Day of Pentecost—not before then.

How, then, are we to understand John 20:22? We read, beginning in verse 21: “So Jesus [when He was resurrected, but before He had ascended to heaven, and before the Day of Pentecost] said to them again, ‘Peace to you! As the Father has sent Me, I also send you.”

“Receive the Holy Spirit!”

Continuing in verse 22: “And when He had said this, He breathed on them, and said to them, ‘Receive the Holy Spirit.’” Verse 23 continues to quote Christ’s words: ‘’If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”

Since the Holy Spirit was not given before the Day of Pentecost, Christ’s statement and action in John 20 was a reassurance that they would receive the Holy Spirit not long from then. Christ breathed upon them, showing them that it would be HE who would pour out, directly, the Holy Spirit on them, after He would receive it from the Father (Acts 2:33; John 14:16–17). And since the Holy Spirit is a Spirit of power and of discernment, they would receive the strength and ability to witness for Christ and preach the gospel, as well as recognize whether someone had repented and therefore had received forgiveness from God, or whether God had not forgiven the person, due to a lack of repentance. Christ told His apostles that they would be able, because of the Holy Spirit within them, to discern God’s Will in the matter of forgiveness, and to communicate and implement God’s Will accordingly.

John 20:22 does not teach that Christ gave the Holy Spirit to His disciples at the time He breathed on them. Rather, it was a reassurance to them that they would receive the Holy Spirit later—on the Day of Pentecost, as described in Acts 2.

What is Gods Holy Spirit, First and Foremost?

God’s Holy Spirit is, first and foremost, a Spirit of POWER. With God’s power, we CAN overcome sin! With God’s power, we CAN live a life pleasing to God. (Please don’t assume, however, that the Holy Spirit is a Person. It is not! For proof, please read our free booklet, “Is God a Trinity?”)

With the POWER of God’s Holy Spirit, we CAN keep the Law of the Ten Commandments, which God gave to the ancient Israelites under Moses, according to tradition, on the Day of Pentecost. And so, God gave spiritual Israel—His Church—the Holy Spirit on the Day of Pentecost to enable them to KEEP His Law.

Power to Obey

We would like to quote from pages 74 and 75 of our free booklet, “Teach Us To Pray,” in order to briefly describe God’s power that He bestows on His disciples through the gift of His Holy Spirit:

We read in Isaiah 40:29 that God “gives power to the weak, And to those who have no might He increases strength.” He gives strength and power to His people (Psalm 68:35). For converted Christians, the gift of God’s power reaches an additional important dimension: God shares His very power already today with His begotten sons and daughters through the Holy Spirit dwelling within them:

Micah exclaimed in Micah 3:8: “I am full of power BY the Spirit of the LORD.” Christ promised His disciples that they would be “endued with power from high” (Luke 24:49) and that they would “receive power when the Holy Spirit has come upon” them (Acts 1:8).

Once we have received God’s Holy Spirit, the power that we might potentially enjoy is beyond all human comprehension. Paul states in 2 Corinthians 4:7: “But we have this treasure in earthen vessels, that the excellence of the power may be of God and not of us.”

He adds in Ephesians 3:20–21: “Now to Him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, to Him be glory in the church.”

Paul explains that God the Father lives in us through the Spirit of His mighty power, the same power mentioned before, which He worked in Christ when He raised Him from the dead (Ephesians 1:19–20).

With God’s power working in our lives, “nothing will be impossible” for us (Matthew 17:20). Even though it may be impossible for ordinary and unconverted men, it will not be impossible for God’s converted people, because GOD will be with them, and we KNOW that “with God all things are possible” (Matthew 19:26; compare Luke 1:37). But, we must believe it (Mark 9:23)! We must BELIEVE that all things are possible for God (Mark 14:36) and that, therefore, all things are possible for us, since God lives in us.

As God created and fashioned the universe and the earth with His mighty Spirit of power, so WE will also participate in future creative acts, since God will share His power with us, when we become born-again members in the Family of God. He already does so to an extent today, but He will share ALL of His power with us, when we enter His kingdom (For more information, please read our free booklet, “God Is A Family.”)

We must learn today to apply God’s power in our lives—to use that portion that God has given to us in order to overcome. God wants to see how we handle it today. He needs to be sure that He can entrust us with limitless power later without running the risk of misusing that power and turning against Him, as Lucifer and his angels once did, ultimately becoming Satan and demons (For more information, please read our free booklet, “Angels, Demons and the Spirit World.”)

How are we to prove to God today that we will never abuse His power in the future?

By allowing His Spirit in us to motivate and enable us to keep God’s law (Ezekiel 11:19–20; Numbers 14:24). God’s Spirit in us enables us to obey the truth, as Peter explains: “…you have purified your souls in obeying the truth through the Spirit…” (1 Peter 1:22).

We must never underestimate or forget the fact that Jesus Christ is leading, guiding and motivating His people through His Holy Spirit within them. This is true individually, as well as collectively in regard to His Church, the “Body of Christ.”

How the Holy Spirit Guided the Early NT Church

As we already mentioned, it was on the Day of Pentecost that God poured out His Holy Spirit on His called out and chosen people. How did the Holy Spirit affect the early Christians? Since God is not a respecter of persons, we should realize, then, in what way the Holy Spirit dwelling in us can affect, motivate and lead us today.

We read in Acts 1:4–5, 8, that Christ gave instructions to the apostles to stay in Jerusalem. Christ told them that they would receive the same Spirit that He had—the Spirit that had been promised by the Father.

Once they had been baptized with the Holy Spirit, they would have the POWER to be Christ’s witnesses, beginning in Jerusalem, but ultimately encompassing the entire earth (Luke 24:46–49).  Jesus clearly enlarged the territory that He had originally given to the apostles in Matthew 10:5–6, when He instructed them earlier: “Do not go into the way of the Gentiles, and do not enter a city of the Samaritans. But go rather to the lost sheep of the house of Israel.”

They were to be baptized through the Holy Spirit into the body of Christ—the Church (1 Corinthians 12:13). They were to become part of an organism that was to do a job—to be witnesses of Christ, preaching the good news to all nations.

The word for “witness” is the same as the word for “martyr.” If we want to work for Christ, we must be willing and ready even to die for Him, if need be.

The Replacement of Judas

Judas, one of the twelve apostles, had betrayed Christ and then committed suicide, so he needed to be replaced. Although Judas had been an apostle, and although he had received the power from Jesus to preach the gospel, to baptize people, to heal the sick and to cast out demons, he had still fallen away. The remaining eleven apostles cast lots between two candidates who had been with them from the beginning, to determine who should replace Judas. The apostles were reminded that the betrayal through Judas, and his replacement through another, had been prophesied by God through His Holy Spirit (Acts 1:16).

This is the last time we read in Scripture that lots were cast to determine God’s Will. Here, they did so, as they did not yet have the Holy Spirit, which would be guiding them and leading them into the truth. It appears that, left to themselves, they might have chosen the wrong candidate, as Joseph is named first in Acts 1:23. God, though, chose the other candidate, Matthias. Subsequent to that, the Holy Spirit—not lots—would inspire God’s ministers to see who should be ordained. For instance, we read in Acts 13:1–3, how God, through the power of His Holy Spirit, chose Barnabas and Saul for a special responsibility in His Work.

The Gift of the Holy Spirit

In Acts 2, we are introduced to the pouring out of the Holy Spirit, on the Day of Pentecost, on the Church of God (Acts 2:1–4). This happened on June 17, 31 AD, exactly 50 days from the Sunday during the Days of Unleavened Bread when the wave sheaf was waived and when Christ ascended to heaven. The Holy Spirit is symbolized here by a mighty WIND. In John 20:22, Christ had told the disciples, when He breathed on them, that they would receive the Holy Spirit very soon—comparing the Spirit with air.

Speaking in Tongues

When the Holy Spirit was given, the disciples spoke with other tongues, or languages, as the SPIRIT inspired them to do (Acts 2: 4), and the people heard and UNDERSTOOD them each in their own language (verses 6–8). This speaking and hearing of foreign languages was a miracle.

God performed such a unique miracle on that occasion to prove to everyone there that He had indeed poured out His Holy Spirit on the Church in Jerusalem. Only two similar incidents of “speaking in tongues” are reported, which occurred subsequently, namely in Acts 10:44–46, when the Holy Spirit was poured out on GENTILES—Cornelius and his family—and in Acts 19:1–6, when the Holy Spirit was poured out on those who had only been baptized into John the Baptist, but not into the name of Jesus Christ. In these cases, God wanted to make it very obvious that the individuals received the Holy Spirit at that time.

Peter’s Sermon

In Acts 2, Peter explained that the giving of the Holy Spirit had been prophesied in the Old Testament, and that the miracle that had just occurred was the forerunner of mightier miracles which would still occur in the future (Acts 2:14–21).

This prophecy of the pouring out of the Holy Spirit in most powerful ways on many more disciples is still to be fulfilled, in its fullness, in the future. But Peter explained here that the process had started. The giving of the Holy Spirit on the day of Pentecost in 31 AD to the Church had begun to set in motion developments necessary to bring about the end-time fulfillment of that prophecy.

Peter also told his stunned audience that it was they who had crucified Christ, their future Lord and King (Acts 2:36). When they heard this, they were “cut to the heart” (Acts 2:37), and when they asked what to do, he said in Acts 2:38–39 that everyone was to repent and be baptized in order to receive forgiveness of sins and the GIFT of the Holy Spirit.

God needs to call us, individually, to salvation; however, not everyone is being called at this time. But once we are called and respond to the call, we can be saved when we REPENT and BELIEVE in Christ’s sacrifice. Our faith is manifested by outward baptism, and then, we WILL receive the gift of the Holy Spirit, just as the early disciples did in 31 AD.

We read in verse 47: “…And the Lord added to the church daily those who were being saved.” It is still God who does it all. He calls, and when people respond to the call, HE adds them to His Church.

And so, God did not cease to back up the activities of His disciples with mighty miracles. In Acts 3:1–12, we read about a powerful healing through Peter and John.

This healing was done, NOT by the power of man, BUT by the POWER of the Holy Spirit. It was CHRIST, through the power of the Holy Spirit, who healed the man, as Peter explains in verse 16 (compare Zechariah 4:6; Luke 5:17; Luke 6:19; Luke 8:43–46).

Persecution Starts

In due time, after the apostles had begun to preach God’s Word powerfully, they encountered resistance and persecution from the religious establishment (Acts 4:1–10).

Peter was filled with the Holy Spirit when he gave his defense. Christ had promised him and all of His disciples ahead of time that they would be motivated and inspired by the Holy Spirit to say the right things when dragged before the courts of this world (compare Matthew 10:19–20, 23).

After the apostles were beaten and then released from prison, they went to the Church to report to them what had happened. Rather than being discouraged, all the disciples prayed to God for more strength and wisdom to preach the word, and God responded very powerfully (Acts 4:29–31, 33)!

Unfocused “Brethren”

But not everyone attending with the brethren was really converted. Some had come for wrong or ulterior motives. They wanted to be part of the Church that had become noticeable and powerful, but their heart was not right. They thought, perhaps, that it was the great work of a man, not realizing that it was GOD who was behind it.

We find a frightening record of Ananias and Sapphira in
Acts 5:1–3. They lied to the disciples, falsely pretending to be generous donors; but they had not lied merely to men—they had lied to God the Father and Jesus Christ who were present through the Holy Spirit (Acts 5:9)! As a consequence, God let them die right then and there. Although men can deceive other men, they cannot deceive God. We can learn from this episode that God will manifest the secrets of the heart and the real motives—now, or later.

As time went on, additional persecution resulted from the Church’s activities. The apostles were arrested, but then supernaturally freed by an angel. Rather than fleeing, they went right back into the temple to preach—an act that resulted in their arrest again (Acts 5:26–32). It was the Holy Spirit of power and boldness that inspired them to preach and testify for God and to answer their accusers. But, the Holy Spirit is only granted to those who respond to God’s call and who show a willingness to obey His Word. Peter was telling his accusers, in effect, You don’t have the Holy Spirit, and you won’t receive the Holy Spirit, unless you repent and begin to obey God (compare verses 30–32).

Now, problems arose within the Church, causing the apostles to realize that they had to ordain some of the members as deacons to take care of physical matters so that the ministry could continue to pray, preach and teach the Word (Acts 6:1–7). The candidates had to be full of the Holy Spirit. Once the internal problem within the Church had been taken care of, the Word of God spread again, and the number of the disciples increased greatly.

The Deeds of Stephen

Stephen, one of the original seven deacons, did great miracles as the Holy Spirit within him empowered him (Acts 6:8). Stephen’s actions brought persecution upon him, but his accusers could not resist his wisdom as the Holy Spirit inspired him (Acts 6:10).

Nevertheless, they dragged him before the Jewish court and he gave testimony to them. He ended his defense with a challenging and bold claim against his accusers and judges, (Acts 7:51–54). And, through the revelation of God’s Spirit, he was even granted, just prior to his murder, to see—in a vision—heaven opened (Acts 7:55–58).

The Deeds of Philip

Following Stephen’s death, Saul began to persecute the Church. This caused a great scattering of the disciples, so that they went everywhere preaching the Word. Philip, another one of the original seven deacons, went to Samaria to preach there (Acts 8:5), but since he was not yet an ordained minister, he could not lay hands on baptized persons, which meant that they did not receive the Holy Spirit at that time. It was necessary for the apostles to lay hands on the baptized individuals. And so, we are told in Acts 8:14–16, that the laying on of hands by the ministry is necessary, after baptism, to bestow on a person the gift of the Holy Spirit.

Subsequently, Philip was inspired by God’s Spirit to meet the Ethiopian eunuch who had gone to Jerusalem to worship and was returning. God’s Spirit motivated Philip to teach the man so that he could be baptized (Acts 8:29). Presumably, Philip had become an ordained minister by that time.

Following that, the Spirit of God actually transported Philip to another place on this earth (Acts 8:39–40; compare for similar events, Ezekiel 3:12, 14–15; 2 Kings 2:16; 1 Kings 18:12. See also Matthew 4:5–6).

The Conversion of Saul

In the meantime, Saul continued to persecute the Church, until, on his way to Damascus, Christ appeared to him in a vision. Christ showed him where he was wrong, and blinded him. The disciple Ananias, living in Damascus, had a vision in which Christ ordered him to heal Saul (Acts 9:17–18). Saul who would now be called Paul, was baptized and was filled with God’s Spirit. Rather than persecuting the Church, he began, in due time, to preach God’s way of life.

The Church increased in numbers as the Church members were “walking in the fear of the LORD and in the comfort of the Holy Spirit” (Acts 9:31). When we are discouraged, God’s Spirit gives us comfort and encouragement. Rather than giving up, we are motivated to go on, to persevere. We read in John 14:16–17 that the Holy Spirit is our Comforter, which will abide in us forever, if we allow it. Romans 15:13 tells us that the Holy Spirit of power gives us hope, joy, peace and faith. Once we know that we have God’s power residing in us, we can have hope, joy, peace and faith.

Now the time had come when God would bring Gentiles into His Church. He gave Peter a vision to let him know that every person who is called by God should be given access to the community of believers (Acts 10:17–23, 28, 34–38).

The Conversion of Cornelius

We read in Acts 10:44–48 that, even though Cornelius and his household had already received the Holy Spirit, Peter still commanded baptism as an outward sign that they HAD accepted God’s decision to bring Gentiles into the Church. Normally, one does not receive the Holy Spirit without having been baptized first. God made a unique exception here, to make absolutely clear, not just to Peter, but also to all of the disciples, that He had called GENTILES into the body of Christ (compare Acts 11:15–18).

Later, in Acts 15:8–9, Peter recounted this experience, stating that “God who knows the heart, acknowledged them by giving them the Holy Spirit, just as He did to us, and made no distinction between us and them, purifying their hearts by faith.”

Returning to Acts 10:38, Peter had also pointed out that Jesus Christ was anointed with the Holy Spirit and with power. Christ had the Holy Spirit—without measure—from His conception (John 3:34; Authorized Version). But at the time of His baptism, Christ received additional power from God to do mighty miracles. He could only do that through the Spirit of power emanating from God the Father. We read in Acts 10:38 that through the “power” of God’s Spirit, God the Father “was with Him” to go “about doing good and healing all who were oppressed by the devil.”

Barnabas

In Acts 11:22, we are introduced again to Barnabas, who was already mentioned in Acts 4:36 and Acts 9:27. His name means “son of encouragement.” He was a Levite, one of those who sold his possessions to give them to the apostles (Acts 4:36–37). He was also the one who brought Paul to the apostles after Paul’s conversion, when everybody else was afraid of him (Acts 9:26–27). Barnabas was a good man (Acts 11: 24) because he was full of the Holy Spirit and of faith.

Barnabas and Saul

We read in Acts 11:29–30 that Barnabas and Saul were chosen by the elders to bring physical relief to the brethren in Jerusalem who were faced with a prophesied famine. They knew that such relief was needed because the Holy Spirit inspired certain prophets to foresee the future and proclaim what would happen soon (Acts 11:27–28).

Later, Barnabas and Saul returned from Jerusalem to Antioch, where they were ordained, apparently, as apostles (Acts 13:1–3). They were subsequently referred to as apostles—they were not called that before (Acts 14:4, 14).

Note that Acts 13:1 says that Paul, or Saul, and Barnabas were “prophets and teachers.” In 2 Timothy 1:11, Paul refers to himself as “a preacher, an apostle, and a teacher.” It was by the direction of the Holy Spirit that they were separated—set apart—for a certain work. No man did it on his own. The men were following God’s lead through the Holy Spirit when they ordained Paul and Barnabas as apostles.

Even when Paul and Barnabas were sent out for their task, this was done by the inspiration of the Holy Spirit (Acts 13:4).

During their missionary journeys, they would encounter all kinds of strange people. At one time, they met a sorcerer who withstood them and tried to persuade others not to follow them. But Paul commanded him boldly to cease from his evil conduct. Paul was filled with the Holy Spirit and he KNEW that God would back him up (Acts 13:8–11).

Due to the BOLD preaching of Paul and Barnabas, the Church membership grew (Acts 13:46–52).

Early Doctrinal Controversy

In Acts 14, we read about a spectacular miracle performed at the hands of Paul and Barnabas. It was through the power of God’s Holy Spirit that they were able to do such a mighty work. After Paul and Barnabas had healed a cripple in the city of Lystra, the Gentiles of the city regarded them as Greek gods, calling Barnabas Zeus, the king of the gods, and Paul Hermes, the godly messenger. Paul and Barnabas were appalled by this, of course, telling the Gentiles that they were just ordinary men just like them—not pagan gods.

Following this episode, another controversy arose in the Church—this time over the question of circumcision. The issue was simply this: Must Gentiles become physically circumcised before they could become baptized, receive the Holy Spirit and be allowed to enter the community of believers? This question was brought before the apostles and elders in Jerusalem, as reported in Acts 15. After MUCH disputing, Peter spoke, followed by Barnabas and Paul, and finally by James, who declared the final judgment, stating that Gentiles need not be circumcised. But, notice how the apostles arrived at this judgment—it was not the arbitrary decision of just one man, but rather it had been clearly revealed to every one present, by the Holy Spirit (Acts 15:22–29).

God Directs His Work Through His Spirit

Acts 16:6–10 informs us that Paul wanted to travel through certain areas, but God did not permit him. We see how God, through His Holy Spirit, was carefully directing where Paul was to go to preach the gospel. Why and how was Paul prevented at that time from going to some of those areas, including Ephesus and all of the recipients of the seven letters in the book of Revelation? The Bible simply does not say, but it is clear that God, through His Spirit, determined at that time, and still determines today, the timing as to when the gospel is to reach which areas.

God, through His Spirit, compels us today to preach His Word, even though the recipients of the message may NOT listen. Acts 18:1, 4–6 reports how Paul preached to the people at Corinth, although most did not heed his preaching.

Later, God did allow Paul to go to Ephesus, where he found disciples there who had been baptized by John the Baptist but had not received the Holy Spirit. Paul baptized them in, or into, the name of Jesus Christ so that they could receive the Holy Spirit, to the glory of God the Father (Acts 19:1–6; compare Philippians 2:9–11).

Paul Being Forewarned

Subsequently, the Holy Spirit forewarned Paul repeatedly that he would become a prisoner (Acts 20:22–23; 21:4, 8–14), but Paul was determined to finish his race, even if that meant imprisonment and death (Acts 20:24–28).

Later, Christ appeared to Paul, perhaps in a dream or in a vision, to let him know that He approved of his conduct (Acts 23:11). So, the Holy Spirit was not trying to influence Paul not to go—rather, it was a test for Paul, whether he was willing to go all the way in the face of persecution and imprisonment, or to give up.

It is God, through His Holy Spirit, who ordains ministers and places them in various responsibilities or offices in the Church of God. But Paul pointed out, prior to his travel to Jerusalem, that some false ministers and members would rise up to deceive (Acts 20:29–30). God had NOT ordained them nor placed them in His Church. But God allowed them to come into the Church to test the true believers. This is still true today, as it was then (Compare Jude 3–4, 12, 19; 2 Peter 2:1–3; 1 Timothy 4:1–2, 6; 2 Timothy 2:15–17, 20–21).

What Just One Man Can Do!

Acts 21:27–28; 24:5; and 28:23–31 include a powerful testimony of what just ONE MAN—the Apostle Paul—was able to do, as he followed the lead of God’s Holy Spirit. Even in prison, Paul did not cease to do what God had called him to do. But note how Paul reminds the Gentiles of how the Holy Spirit had inspired Isaiah to preach to their fathers, and that what Paul was doing then was in fulfillment of that prophecy (Acts 28:25). God’s Work and God’s Church are NOT the work of human beings! God’s Work is done through the power and inspiration of God’s Holy Spirit (compare Philippians 3:3; 1 Peter 1:12). We are God’s instruments, as long as we are yielding to God.

God Works in Us Through His Spirit

We can be filled with the Spirit, just as many others before us have been (Titus 3:4–6). We are admonished to use God’s Spirit, and not to quench or extinguish it (1 Thessalonians 5:19). We are not to grieve God’s Spirit in us, either (Ephesians 4:30). Rather, if we follow the lead of God’s Spirit, we will know the truth, and the truth will make us free. We will be able to follow others, as they follow Christ, and we will also be able to see that we must not follow others, if, and to the extent that, they don’t follow Christ. We will be able to distinguish truth from error (1 John 2:26–27; 4:6).

We must allow God’s Holy Spirit in us to lead us in living our lives, and we must GROW in the knowledge of Jesus Christ, the Son of God. We must not be afraid to USE the power of God, which dwells in us through His Holy Spirit. We must have courage and boldness and faith and peace and joy and hope and confidence and comfort and perseverance because we KNOW that God, who lives in us through His Spirit, is mightier and greater than anyone and anything else—and we also know that nothing is impossible for the GREAT GOD whom we serve! (Matthew 19:26).

When we follow the lead of God’s Spirit, having the faith that God WILL do what He has promised, then nothing will be impossible for us (Matthew 17:20)—always, of course, subject to God’s Will. But, when things that are normally impossible with men become possible for us because God is with us (Luke 18:27), then we must not neglect to give God the glory, knowing that all power and all glory belong to Him—forever.

A New Creation

One of the greatest achievements that the Holy Spirit can possibly accomplish in man is to help man to become a new creation. When Jesus Christ lives in us through the Holy Spirit, we are becoming a new creation.

In the Living Bible, 2 Corinthians 5:15, 17 reads: “He died for all so that all who live—having received eternal life from him—might live no longer for themselves, to please themselves, but to spend their lives pleasing Christ who died and rose again for them…When someone becomes a Christian he becomes a brand new person inside. He is not the same any more. A new life has begun!”

Galatians 6:15 reads, also in the Living Bible: “It doesn’t make any difference now whether we have been circumcised or not; what counts is whether we really have been changed into new and different people.” Compare 1 Corinthians 7:19.

We are to become a “new creation,” which is also called “the new man.” Why new? What is supposed to be “new” about us, after we become converted Christians?

In order to become a new creation, our old being has to die. The Authorized Version calls what has to die “the old man.”

Before discussing what we are to become, let us first notice what we must leave behind.

Our Old Man Must Die

Romans 6:1–4, 6 points out that we, that is, our old man, has been crucified with Christ—and that he died in baptism. In Galatians 2:20, Paul makes the same claim: “I have been [that is, his old man has been] crucified with Christ; it is no longer I [the old man] who live, but Christ lives in me [that is, Christ lives in him His life of a new man or new creation].”

Galatians 5:24 adds that “…those who are Christ’s have crucified the flesh with its passions and desires.”

Those passions and desires of the flesh include our eyes, our hands, our feet—that is, if they are being used for fleshly desires. Christ tells us to symbolically “cut off” our hands or feet, or to “pluck out” our eyes, if they tempt us to sin—that is, we are to stop using our fleshly members for the purpose of sinning (Mark 9:43–48).

It is sometimes difficult to “cut off” or “pluck out” our eyes, our feet, our hands; that is, not to allow them to engage in sinful conduct. It’s like going through fire—very painful. But we are called to be living sacrifices, and as Christ says, EVERY sacrifice is seasoned—enriched, made better—through fire (Mark 9:49). Romans 6:13 tells us not to “present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God.”

We need to use our physical members—our eyes, our hands and our feet—in a right way, not in a wrong way. Our old man, living the desires of the flesh, misused his members—the eye, the hand, the foot—in sinful ways. As a new creation, we have to use our members in ways that please God. And we can only do this through the power of the Holy Spirit.

This is a constant battle, because the old man that was crucified with Christ at the time of baptism, does not want to stay dead. He wants to come to life again, and again, and again,  trying to destroy the new man within us. That is why Paul wrote in 1 Corinthians 15:31: “…I die daily.” We have to put that old man to death on a daily basis.

Put off the Characteristics of the Old Man

What exactly are the characteristics of that “old man” that we must overcome, eradicate, put to death?

Paul effectively describes this old man and his deeds in Colossians 3:5–8: “Therefore put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry… But now you yourselves are to put off all these: anger, wrath, malice, blasphemy, filthy language out of your mouth.”

Paul said in Galatians 6:14 that the world had been crucified to him. The world had no interest in him anymore. Why was that? Because he had put to death the wrong or worldly use of his members, and all those things that the world delights in. And when we do that, the world loses its interest and temptation for us, even though it may scoff at and ridicule us (compare 1 Peter 4:1–4).

What, exactly, do we need to put to death? 1 Peter 2:1–2 says: “Therefore, laying aside [or: putting away, or ridding yourselves of] all malice, all deceit, hypocrisy, envy, and all evil speaking, as newborn babies, desire the pure milk of the word, that you may grow thereby.”

Ephesians 4:25–31 tells us: “Therefore, putting away lying… Be angry, and do not sin: do not let the sun go down on your wrath, nor give place to the devil. Let him who stole steal no longer… Let no corrupt word [or, foul language] proceed out of your mouth… And do not grieve the Holy Spirit of God, by whom [which] you were sealed for the day of redemption. Let all bitterness, wrath, anger, clamor [or, loud quarreling or shouting], and evil speaking be put away from you, with all malice.”

The Works of the Flesh

If we walk in the Spirit, having crucified the flesh with its evil lusts and desires—that old man—we are not to turn around and walk in the flesh; we are not to do the works of the flesh.

Christ tells us that our eye must be “single” (Luke 11:33–36; especially verse 34 in the Authorized Version), having one goal, one focus and one direction in our lives. James says that a double-minded man is unstable in all his ways (James 1:8).

Before listing the fruit of the Holy Spirit in Galatians 5:22–23, Paul listed, by way of contrast, the works of the flesh that we should not be doing, in verses 19–21. Let us read this list in the Living Bible:

“But when you follow your own wrong inclinations your lives will produce these evil results: impure thoughts, eagerness for lustful pleasure, idolatry, spiritism [that is, encouraging the activity of demons], hatred and fighting, jealousy and anger, constant effort to get the best for yourself, complaints and criticisms, the feeling that everyone else is wrong except those in your little group—and there will be wrong doctrine, envy, murder, drunkenness, wild parties, and all that sort of thing. Let me tell you again as I have before, that anyone living that sort of life will not inherit the kingdom of God.”

Paul says that when we continue to practice such works of darkness, then our old man is not really dead; and, perhaps, he never even died at all.

A New Life

Not only were we crucified and died in baptism, but we were also resurrected with Christ to a new life. We were resurrected to be a new creation, to live the life of the new man (compare Ephesians 2:1–7; Colossians 2:11–13). Since we have been resurrected from the baptism or burial of our old man to live a new life, we are told to concentrate on the things of God, not on the things of this world (Colossians 3:1–2).

Our new life is hidden with Christ in God, as Colossians 3:3 says. It is “hidden” in the sense that we are not yet living in glory, as Christ is. That is why the Bible also uses the phrase “inward man” for the “new man” that is being created within us (compare 2 Corinthians 4:16).

When we spiritually die in baptism, we die to the wisdom of this world (Colossians 2:8, 20). We are no longer a part of this world and its way of thinking—we are dead to this world, and this world is dead for us. Galatians 6:14 reads in the Living Bible: “…Because of that cross [of Jesus Christ] my interest in all the attractive things of the world was killed long ago, and the world’s interest in me is also long dead.”

The Bible is clear, then, that we have to view ourselves as having died to the lusts and desires of the flesh, and as having been made alive with Christ to live a holy and godly life.

The New Man

Colossians 3:10 states, in the New Revised Standard Version:
“… and have clothed yourselves with the new self, which is being renewed in knowledge according to the image of its creator.”

This new self—this new creation or new man—is to become like Jesus Christ, who is actually the Creator of this new creation.

The Living Bible translates Colossians 3:9–10 very powerfully, as follows: “Don’t tell lies to each other; it was your old life with all its wickedness that did that sort of thing; now it is dead and gone. You are living a brand new kind of life that is continually learning more and more of what is right, and trying constantly to be more and more like Christ who created this new life within you.”

Ephesians 4:23–24 reads, again in the Living Bible: “Now your attitudes and thoughts must all be constantly changing for the better. Yes, you must be a new and different person, holy and good. Clothe yourself with this new nature.”

Who Is the New Man?

What exactly is that “new man” that has to be put on by us? How can we recognize him? How is he described in the Bible?

We have been raised together with Christ when we rise out of our watery grave at the time of our baptism. Christ is living His life in us, through the Holy Spirit, and we have to become a new creation, according to the image of Christ. Therefore, it should come as no surprise that this “new man” we have to put on, is, in fact, Jesus Christ!

Galatians 3:27 tells us: “or as many of you as were baptized into Christ have put on Christ.”

Romans 13:14, 12 confirms that we have, in fact, “put on the Lord Jesus Christ,” and with Him, His “armor of light,” with which we can fight against all obstacles; whether these be our own human nature—the “flesh,” “the old man” that does not want to die—
or whether these be the evil influences of Satan and this world around us.

Christ’s Armor of Light

We find a detailed description of Christ’s armor of light in Ephesians 6:11, 14–17: “Put on the whole armor of God [that is, put on Jesus Christ completely and fully], that you may be able to stand against the wiles of the devil… Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace; above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one. And take the helmet of salvation and the sword of the Spirit…”

Additional aspects of Christ’s armor of light are mentioned in 1 Thessalonians 5:8: “But let us who are of the day be sober, putting on the breastplate of faith and love, and as a helmet the hope of salvation.”

We are told in 1 Corinthians13:13, that faith, hope and love will abide, but that love is the greatest among these three.

The Fruit of the Spirit…

With this background, we need to take note of Galatians 5:22–23 where we see a description of the fruit of the Holy Spirit—the fruit of the New Man, Jesus Christ living in us. We see that some of those characteristics are associated with the elements of Christ’s armor of light, but other characteristics are also listed: “But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control.”

We read earlier in Galatians 5:24 that we who are Christ’s have crucified the flesh and its passions and desires. Galatians 5:25 continues: “If we live in the Spirit, let us also walk in the Spirit.”

We are to live a new life “in the Spirit.” We must walk in the Holy Spirit, following its lead (compare Romans 8:14). In so doing, we manifest the fact that it is really Jesus Christ, the New Man, who is living His life in us.

Addressing the New Man that we must become, let us continue reading once again Galatians 5:22–25 in the Living Bible: “But when the Holy Spirit controls our lives he will produce this kind of fruit in us: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control…Those who belong to Christ have nailed their natural evil desires to his cross and crucified them there. If we are living now by the Holy Spirit’s power, let us follow the Holy Spirit’s leading in every part of our lives…”

Love—the Bond of Perfection

Note a few more characteristics of the New Man—characteristics we must develop if we want to let the New Man, Jesus Christ, live His life continuously in us through the Holy Spirit. Colossians 3:12–14 states: “Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering; bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do. But above all these things put on love, which is the bond of perfection.”

Love is called here the bond of perfection. We are told in
1 John 4:17 that God’s love has been perfected in us, if we love one another.

Does Christ Live in Us?

Christians are instructed in 2 Corinthians 13:5 to examine themselves as to whether they are in the faith. They are to test themselves. They are to know that Jesus Christ is living in them!

All of us who were baptized and who have received God’s Holy Spirit, should ask ourselves the question: Is the New Man, Jesus Christ, really living in us? Is He guiding, directing and leading us? Do we allow Him to live our lives? Are we willing to follow His lead, regardless of where He goes (compare Revelation 14:4)? Have we sanctified Jesus Christ in our hearts (compare 1 Peter 3:15); that is, have we set aside in our hearts a dwelling place for Him? Do Christ and the Father really dwell in us? Did they make their abode or home with us (compare John 14:23)?

If we do not meet or stand the test, if Christ is not living in us, we can and should get help from God to put to death the old man, and keep him dead and buried, together with his fleshly passions and desires. God will help us, through the Holy Spirit, which He promises to those who ask for it; who really want it; and who begin to obey God (Acts 5:32), showing thereby that they are serious about it. After we have done what is required of us, God will, through the Holy Spirit, let the New Man, Jesus Christ, begin to live in us.

Paul had to encourage the brethren in Galatia to return to the truth from which they had slipped away. He said in Galatians 4:19: “My little children, for whom I labor in birth again until Christ is formed in you…”

Thus we have seen through many examples how utterly important and how very significant the Holy Spirit is in guiding us away from the ways of this world. God will give us His Holy Spirit once we repent of our past sins, become properly baptized and continue to change, while repenting of sins we might commit after baptism. God is there to guide us toward that end, and we need to pray to God the Father in faith through His Son, Jesus Christ, to help us. For more information on the need to become baptized in order to receive the Holy Spirit, please read our free booklet, “Baptism—A Requirement for Salvation?”

Your Challenge

On the Day of Pentecost, God poured out His Holy Spirit on the New Testament Church. We reflect on that momentous event, realizing that we can only become a new creation when God dwells in us through His Holy Spirit; that is, we can only become a new creation when Jesus Christ, the New Man, lives in us.

If you were baptized and have received God’s Holy Spirit, but have begun to slip and fall, entreat God in heart-rending prayer, with fasting, and ask Him to let you return to Him. And if you have not yet been baptized as an adult person and if you have been called to the understanding of God’s truth, then you must do this: You must repent of your sins, believe in the sacrifice of Jesus Christ, as well as in His gospel message, and begin to counsel for baptism! You must be baptized in order to receive God’s Holy Spirit! Only then will Christ begin to live in you.

Once you have become a Spirit-begotten child in Christ at the time of your baptism, you will begin the process of your transformation—which will ultimately enable you to enter the Kingdom of God and to inherit the salvation of an eternal life. The Feast Day of Pentecost pictures the fact that you CAN become a Spirit-begotten child in God’s Family NOW—but only IF you respond to God’s calling and allow God the Father and His Son Jesus Christ to guide and lead you by the GIFT of the Holy Spirit!

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Introduction

Why is there so much suffering in the world?

Why do we all, from time to time, experience suffering, pain, and even death? Why don’t we have peace with other people or even other nations? Why does this life seem to have no purpose? We are born, then live to be 70, 80 or 90 years old, and then we die! Or, in far too many cases, lives are snuffed out prematurely and surviving loved ones grieve in despair and frustration. Husbands and wives who lose their mates don’t want to go on living. Children grieve when their parents die. Parents grieve for their children who died before them, maybe in war, in an accident, or through an incurable disease.

Again, we ask, WHY is there SO MUCH pain and suffering?

Chapter 1 – The Cause of All Suffering

The Cause of All Suffering

First, we need to understand that there is ALWAYS a cause for every effect. There are reasons for suffering. In order to be able to cope with our trials, we must first know the reasons for them!

In our search for understanding the reasons, we must first go back to the very beginning of creation, long before the first human beings were created to live on this earth.

Most people down through history have not understood that it was GOD who created EVERYTHING (compare Ephesians 3:9). Very few comprehend the fact that God created the SPIRIT world, which includes angelic beings, before He created matter. And fewer still, realize that many of the angels DECIDED to rebel against God. Those disobedient angels are known today as the evil spirits of darkness, or demons, and demons have much to do with the present suffering of mankind.

In our free booklet, “Angels, Demons and the Spirit World,” we discuss, at length, the role of Satan the devil and his demons in this present evil world. Pages 38–42 of the booklet are excerpted herein to help you understand the profound influence they have had, and continue to have on human beings.

Lucifer and Satan

The Bible reveals that God created all of the angels. They were not created as robots, but as spirit beings with the power to choose and to decide. One high-ranking angel, a cherub by the name of Lucifer, rebelled and sinned against God (Isaiah 14:12–15; Ezekiel 28:11–17). Lucifer wanted to “ascend to heaven” to dethrone God (Isaiah 14:13). He wanted to “ascend above the heights of the clouds” (Isaiah 14:14). This shows us that he was here on earth, because he wanted to ascend above the clouds of the earth to go to heaven. When he sinned, he was thrown back to this earth (Isaiah 14:12). He became Satan, which means enemy or adversary. Lucifer, or Satan, was already here on earth when Adam and Eve were created. We are told that the serpent was already here in order to deceive Eve when Adam and Eve were placed in the Garden of Eden. The serpent is identified as Satan the devil (Revelation 12:9). Since Satan appeared to the first man and his wife as the deceiver, he must have lived on this earth prior to man as Lucifer—when he was not yet the deceiver—before he tried to “ascend to heaven.”

Actually, before he was sent to earth, Lucifer had been trained in heaven before the very throne of God, and he had angels under his command. We read in Ezekiel 28:14 that he was the anointed cherub who covers. Recall that the cherubs covered the throne of God when God appeared to Moses in the Tabernacle. Also, we read in Ezekiel 28:14 that Lucifer was on the holy mountain of God in heaven (compare Hebrews 12:22). When he sinned by trying to ascend from this earth to heaven to dethrone God, he was cast out of the mountain of God (Ezekiel 28:16). Christ later said that He saw Satan fall from heaven like lightning (Luke 10:18).

In the Hebrew, the word translated as “Lucifer” in the Authorized Version and in many other translations, is “helel,” or “heylel,” which means “lightbringer,” “shining one,” “morning star,” or “shining star of the dawn.” The word “Lucifer” is the Latin translation of the Hebrew word “helel,” or “heylel,” conveying exactly the same meaning. It is therefore appropriate to use this word in describing the cherub who later became Satan (“sawtwan” in Hebrew).

Satan, the prince of darkness, is still ruling on this earth. Revelation 2:13 tells us expressly that Satan has a “throne” here on earth. He holds the people of this world captive to do his will (2 Timothy 2:26). He has authority over all the kingdoms of this world (Luke 4:5–7). He is called the “ruler of this world” in John 14:30. He is even called the “god of this age” in 2 Corinthians 4:4. Satan is called “the prince of the power of the air” in Ephesians 2:2.

Angels Became Demons

Lucifer was not the only spirit being who rebelled against God. The angels under his control accompanied him and became known as demons thereafter. A reference to that rebellion is made in Revelation 12:4, stating that one-third of the angels (referred to as “stars”) followed Satan and became demons. This indicates that the other two-thirds of the angels stayed loyal to God.

Another attempt by Satan and his demons to fight against God is described in Revelation 12:7–9. This attempt will take place just prior to the return of Jesus Christ. This event is not the same as the event described in Revelation 12:4, but it shows the pattern. In both cases, Satan and his demons are thrown back to earth.

We read in Jude6 about angels who did not keep their own domain (the earth), but left their own abode in order to go to heaven to dethrone God. They are now reserved in everlasting chains under darkness; that is, they are angels of darkness. They are still ruling this earth under Satan (compare Ephesians 6:12 where demons are called “the RULERS of the darkness of this age”). They are “chained,” or held captive, by their own spiritual perversion. We read in 2 Peter 2:4 that “…God did not spare the angels who sinned, but cast them down to hell [in Greek, tartarus, describing a condition, rather than a place] and delivered them into chains of darkness, to be reserved for judgment.”

Satan and his demons are VERY REAL. They are not just symbols or metaphors of some unidentifiable “force” of evil. Satan tempted Christ. Satan offered Him all the kingdoms of the world if Christ would only fall down and worship him. Christ cast out many demons when He was here on earth. At one time, He asked a demon, “What is your name?” The demon answered, “Legion,” because Christ was dealing at that moment with many demons (Luke 8:30). As God’s holy angels have individual names, so do demons.

The Power of Satan and His Demons

We must not underestimate the power and influence of Satan and his demons. The Bible tells us that Satan “deceives the whole world” (Revelation 12:9). His biggest deception, no doubt, is to convince unsuspecting man that he does not even exist. He deceives others by pretending that he is an “angel of light” (2 Corinthians 11:14). Many preach as “his ministers,” transforming themselves “into ministers of righteousness” (verse 15). John later said that “many deceivers have gone out into the world” (2 John 7), and he warned us in 1 John 4:1 to “…test the spirits, whether they are of God; because many false prophets have gone out into the world.” Christ prophesied for the end time that “…false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect” (Matthew 24:24).

Satan and his demons can show great signs and wonders. It is prophesied that Satan will ultimately give his power to a religious leader who will work “signs…by which he deceived” the people (Revelation 19:20). False religious teachers, inspired by demons, might even be able to accurately foretell the future (Deuteronomy 13:1–4; Acts 16:16–19).

Satan has the power to inspire people to go to war (Job 1:9–15; Revelation 16:13–14; Revelation 20:7–10). He has the power to throw down fire to consume man and beast (In Job 1:16, people felt that God brought this fire, but the context shows that Satan was the power behind it). As the “prince of the power of the air” (Ephesians 2:2), he can bring destruction through mighty winds.

Though many people don’t believe in the existence of Satan and demons, they are quick to dabble in the occult, being ignorant of the danger therein. Demons are called “familiar spirits” because they want to familiarize themselves with man (Leviticus 19:31; 20:6, 27). Haunted houses, poltergeists, séances, communication with the dead, and contacts with “aliens” are all clearly of demonic origin. Satan and demons are destructive. They love to torment people (Luke 6:18). Once we have made “contact” with demons, we can’t get rid of them anymore, barring a miracle from God (Luke 11:24–26).

There are many Scriptures that prove that Satan or demons can possess animals and people, forcing them to do terrible things (Luke 22:3; John 13:27). Demon-possessed people can be extremely violent (Matthew 8:28) and self-destructive (Mark 5:2–5). They lose all sense of decency (Luke 8:27).

The Bible also shows that demons can possess or influence people to make them spiritually, psychologically, and physically sick. Even Paul was sick because “a thorn in the flesh was given to me, a messenger of Satan to buffet me” (2 Corinthians 12:7). Through the influence of demons, people can be mute, deaf and dumb (Mark 9:17, 25), epileptic (Matthew 17:15–18), and infirm (Luke 13:11, 16). When a demon leaves such a person, it may appear as if the person has been healed from a physical sickness.

Satan and demons have the power to transport a human being from one place to another (Matthew 4:5, 8; Luke 4:5, 9). This explains strange encounters with UFOs, where “abducted” people are sometimes found hundreds of miles away from their residence, without knowing how they got there.

Sorcery, witchcraft, hypnosis, and certain meditation practices are further methods of Satan to overpower the mind of a human being and to make him or her into a helpless victim. Whenever we give ourselves “over” to another influence, we have become victims of the powers of darkness.

So then, with this fundamental understanding of the spirit world, and the fact that Satan and his demons presently RULE this earth, we can clearly see the origin of so much suffering. Man has been following Satan’s influences without realizing it. Satan has deceived the WHOLE WORLD, and he has become the god of this world, because man has chosen, unknowingly and ignorantly, to follow the devil’s way of life, thereby rejecting God’s righteous way of life.

But, how did it happen that man CHOSE to follow Satan, thereby rejecting God? The answer can be found in the first few chapters of the first book of the Bible—the book of Genesis.

Chapter 2 – The Two Trees

When God created the first human being, Adam, and his wife, Eve, He placed them in a garden—the Garden of Eden, also called Paradise. God also created two special trees in this garden—the tree of life and the tree of the knowledge of good and evil. He told man that he was allowed to eat from all the trees in the garden with the exception of the tree of the knowledge of good and evil. This means that man could eat, and should have eaten, from the tree of life.

These two trees had special symbolic meaning. They represented two ways of life: Eating from the tree of life would have meant following God in obedience to His Word, thereby reaping the benefits of happiness, joy and peace. Eating from the tree of the knowledge of good and evil meant disobeying God, and listening to and following Satan instead, thereby reaping the curses of unhappiness, sadness, suffering and war!

The Tree of Life

God said that man could eat FREELY from the tree of life. If man had done that, he would have received the free gift of the Holy Spirit of God, and with it, godly understanding and wisdom as to how to live. He would have received a down payment—a guarantee—of future eternal life, and he would have been changed—in due time—to an immortal Spirit being.

God WANTED Adam and Eve to partake of the tree of life—the Holy Spirit. Today also, God wants us—those He has specifically called for His salvation—to partake of the Holy Spirit, and to teach others about it.

When man partakes of the tree of life—symbolic of the Holy Spirit—then he reaps the benefits and responsibilities already in this life, as well as the gift of future eternal life.

For instance, Proverbs 11:30 tells us that the “fruit of the righteous is a tree of life.” This means that the good example of a godly lifestyle can influence others to follow that example. Someone who teaches and lives by the concept that we must be peacemakers—not warmongers—can, and does, influence others to think in the same way and begin to change their life.

Proverbs 13:12 tells us that when we obtain something we have desired, it is a tree of life. Our ultimate desire, of course, is to be in the resurrection. In the meantime, though, if we promise something to someone, and we keep our promise, then that can be a motivation for others to follow our good example and to think about the reason WHY we do what we do. Again, our lifestyle can either make it easier, or more difficult, for people to respond to God’s calling.

Proverbs 15:4 explains that a “wholesome tongue is a tree of life.” The reason for this is that the words we choose can also be instrumental in others becoming interested in God’s way of life. When we talk about repentance, forgiveness of sins, and the coming Kingdom of God at the time of Christ’s return, some may be led to acceptance of the gospel message and, ultimately, to repentance and receipt of the Holy Spirit in this life. Of course, we must be living the way of life we talk about, or people can easily be turned away from the truth without even recognizing that it is the truth.

Proverbs 13:14 tells us that the “law of the wise is a FOUNTAIN of life.” The law of the wise is the law of God—not our own law—as the ultimate fountain of life is with God (Psalm 36:9).

The Holy Spirit is many times compared with living waters. It flows into us and should flow out of us to others. That is, the effect of the Holy Spirit within us should be recognizable by others (John 4:7–14; John 7:37–39).

God is offering His Holy Spirit to just a few today, but the time will come when He will offer it to everyone. This was His purpose from the very beginning (Revelation 22:17; 21:6; Isaiah 12:3).

When God created a physical garden here on earth, with the tree of life in it, He patterned it after a spiritual garden in heaven. Lucifer was in that spiritual garden in heaven, before he rebelled and was cast to this earth. And so we find that even though the physical tree of life is no longer growing on this earth (presumably destroyed with the physical garden of Eden in the flood), there are still a spiritual garden and a tree of life in heaven today (Revelation 2:7). This spiritual garden and tree of life WILL be brought to this earth in the future, together with the heavenly Jerusalem—a spiritual city which God is preparing for us in heaven, and which will descend to a new earth (Revelation 21:1–2; 22:1–2, 14).

But there is also a warning for all of us today who want to eat from the tree of life, symbolizing living God’s righteous way of life. Revelation 22:18–19 only allows us to do so if we believe in God and His Word, and if we obey God.

Tree of Knowledge of Good and Evil

Adam and Eve did not eat from the tree of life, but they did eat, instead, from the tree of the knowledge of good and evil. God CREATED that tree, too, but He told man NOT to eat from it. He did not tempt man to sin, but He did test man, and by offering an opportunity to man to eat from the tree of life, He enabled man to obey Him.

However, man decided to disobey God and to obey, instead, the serpent—Satan the devil.

In not eating from the tree of life, and in eating, instead, from the tree of the knowledge of good and evil, man made the decision to reject godly wisdom and eternal life, and to accept the wisdom of this world, which leads only to death. Man rejected God (Jeremiah 2:13; 17:13) and became the slave of Satan.

God had informed man of the consequences of his decision well in advance. Genesis 2:17 reports that God told them that they would die if they ate from the tree of the knowledge of good and evil. Presumably, He had also told them that they would have to live in sorrow and pain (compare Genesis 3:16–19).

But Satan, the deceitful and cunning serpent, told Eve something different. Genesis 3:4–5 explains that Satan deceived Eve by telling her that she would NOT die and that she would begin to “know good and evil.” In other words, Eve would be like God in DECIDING for herself what is good and what is evil. “DECIDING” is a better rendering here than “KNOWING,” because God had already told Adam and Eve, before He allowed Satan to approach man, what was good and what was evil.

Genesis 3:6 reports that Eve looked at the tree and concluded that it would make her wise, and so she ate from it and gave some to Adam to eat. By doing so, what man acquired was human wisdom, which is CONTRARY to the wisdom of God. The wisdom of God can only come through the other tree—the tree of life—the Holy Spirit. And so, man has used his own human reasoning ever since to create his own world and try to solve his own problems (1 Corinthians 2:1–7; 3:18–20). Unfortunately, the result has generally been only unspeakable pain, suffering, misery, and death (Romans 3:10–18).

In Genesis 3:22–24, we read that God drove man out of Paradise, since man had sinned by disobeying God and rejecting His Way of Life.

Matthew Henry writes in his Commentary: “The reason God gave why He shut man out of paradise; not only because he had put forth his hand, and taken of the tree of knowledge, which was his sin, but lest he should again put forth his hand, and take also of the tree of life and flatter himself with a conceit that thereby he should live for ever [sic].”

The Commentary of Jamieson, Fausset and Brown adds: “This tree [of life] being a pledge of immortal life with which obedience should be rewarded, man lost…all claim to this tree; and therefore, that he might not eat of it or delude himself with the idea that eating of it would restore what he had forfeited, the Lord sent him forth from the garden.”

Of course, God did not allow Adam and Eve to eat from the tree of life because He did not see any repentance or godly remorse in Adam and Eve for what they had done.

God did not destroy the garden and the tree of life at that time. He had angelic beings—cherubim—guard the entrance to it.

The Nelson Study Bible states: “The fact that the tree of life remained, even though guarded by angels and a sword, was a ray of hope. Is it not possible that the very fact He guarded it, but did not uproot it signify that one day its fruit may be eaten again? Indeed, one day we will see it again (Rev. 22:2). Adam and Eve were no longer welcome in God’s presence, but they had the hope that one day Paradise would be regained.”

Suffering, pain, misery, and even death entered this physical world with Adam and Eve’s decision to disobey God and follow Satan instead. And since man has, in general, continued to disregard God’s injunctions, suffering continues to this day.

This brings up a hypothetical question.

What would have happened IF Adam and Eve had eaten from the tree of life, while also refusing to eat from the tree of the knowledge of good and evil, thus fully obeying God?

There would have been, presumably, no weapons or war; no killing of Abel through Cain; no hunger, famine, hard labor, misery or pain; no slavery; and no vicious animals. Instead, this earth would have been a happy place—a peaceful, prosperous, free world!

BUT—due to Adam and Eve’s wrong decision, this world witnessed murder when Cain killed his brother, Abel. It witnessed polygamy (Genesis 4:19); weapons made of bronze and iron (Genesis 4:22); more violence and murder (Genesis 4:23); and finally, grievous worldwide wickedness (Genesis 6:5–6, 11–13).

Even though God shut man off, in general, from access to the tree of life, some would be called to partake of it, including righteous Abel (Hebrews 11:4), Enoch (Genesis 5:22) and Noah (Genesis 6:8–9).

Hebrew Fairy Tales?

Some people claim that the events we read about in the first chapters of the book of Genesis, are just Hebrew fairy tales. They say that these stories were invented by humans to explain the existence of man and the existence of evil, as well as pain and suffering.

Did the events, which the Bible describes, actually take place? Was there a garden? Did Adam and Eve exist? What about Cain and Abel?

Many cultures around the world have very similar accounts of the creation of man and a lost Paradise. This suggests that they all go back to real, literal events.

Halley’s Bible Handbook explains: “Ancient Babylonian inscriptions say: ‘Near Eridu was a garden, in which was a mysterious Sacred Tree, a Tree of Life, planted by the gods, whose roots were deep, while its branches reached to heaven, protected by guardian spirits, and no man enters.’… Early Babylonian inscriptions abound in references to a ‘tree of life,’ from which man was driven, by the influence of an evil spirit personified in a serpent, and to which he was prevented from returning by guardian cherubs…”

Halley summarizes other traditions, as follows: “Persian: our first parents, innocent, virtuous, and happy, lived in a Garden, where there was a Tree of Immortality, till an evil spirit in the form of a Serpent appeared… Chinese: had a tradition of a happy age, when men had an abundance of food, surrounded by peaceful animals.”

More importantly, Jesus Christ Himself confirmed in the New Testament the accuracy of the events surrounding Adam and Eve and their offspring. He spoke of the creation of Adam and Eve and the first marriage as literal events (Matthew 19:3–6). He confirmed in John 8:44 that Satan was a murderer from the beginning. He also alluded in Matthew 23:34–35 to the fact that Abel was killed by Cain. Christ quite obviously believed in and taught the literal accuracy of the events described in the first chapters of the book of Genesis.

In fact, if there was no Adam, then Jesus Christ would not have existed as a human being. According to Luke 3:23, 38, Christ, in the flesh, was a descendant of Adam—“the son of God.” 1 Corinthians 15:22 tells us that all die in Adam, and that all will be made alive in Christ. 1 Corinthians 15:45, 47 states that the first Adam was made from the earth and became a living being, and that the “last Adam”—Jesus Christ—became a “life-giving spirit.”

The New Testament writes continuously about the existence of Adam and Eve and the events in the Garden of Eden as historical facts:

In 1 Timothy 2:13–14, we see that Adam was created first, and that Eve was deceived. We see, in 2 Corinthians 11:3, that the serpent deceived Eve. Hebrews 11:4 says that Abel offered “a more excellent sacrifice than Cain.” In 1 John 3:12, John confirms that Cain was of Satan and that he killed his brother, Abel (compare, too, Hebrews 12:24). Finally, Jude 14 explains that Enoch was “the seventh from Adam.”

There is no lie that can come out of the truth, and it is impossible for God to lie. If Christ lied, then we would have no Savior. And if the Bible teaches lies, it would be useless.

Rather, the events described in the first few chapters of the book of Genesis were very real, and they have tremendous meaning for us today! They explain WHY we experience pain and suffering today, and they also tell us how we, individually, can AVOID, to an extent, the experience of UNNECESSARY suffering. To a large degree, individual suffering results from individual wrong choices. Many times, our personal suffering may be the result of wrong choices we have made, or of wrong things we have said or done. For instance, James 3:1–12 warns us that the misuse of our tongue can create much harm for others and for ourselves.

Every time we decide to sin, we eat from the tree of the knowledge of good and evil. Every time we overcome sin, with the help of the Holy Spirit, we are willing to partake of the tree of life. Adam and Eve failed in this, but we are called upon to do better, and to succeed! WE ARE COMMANDED TO CHOOSE LIFE—to eat freely and continuously from the tree of life and to reap its benefits—now, and in the future.

Chapter 3 – Who Is in Control?

In times of personal and national uncertainties, trials and sufferings; in times of setbacks and sickness; in times of death and calamity; we might ask ourselves: Who is actually in control? Who directs our lives? Does God really exist?

The simple answer is, yes, God does exist, and He is very much in control over the affairs of this world. He is also very involved in our own individual lives, even though it may not appear so at times.

Your immediate reaction might be, But how can this be? We saw in the first chapter of this booklet that this is Satan’s world, not God’s. How then can God be in control?

What About Satan and His Forces of Evil?

As we have already established, Satan is called the god of this world (2 Corinthians 4:4, Authorized Version). He rules from his throne, right here on the earth (Revelation 2:13). He and his demons are the current “rulers of the darkness of this world” (Ephesians 6:12, Authorized Version).

Satan has been given all authority over the kingdoms of this world (Luke 4:6–7; Matthew 4:8–9). This includes authority over continental Europe, Russia, China, India, as well as the United States of America, Great Britain, Canada, Australia and New Zealand—the WHOLE WORLD. Satan can give this authority to whomever he wants. Christ did not dispute Satan’s claim—Christ knew that Satan was right, while Satan was trying to tempt Him.

Is there a conflict then? Is it Satan or God who has control over man?

There is no conflict. Although God has not yet taken Satan from his earthly throne, Satan can only do what God allows him to do! Satan is still subject to God’s Will.

For instance, to carry out God’s plan for mankind, God has retained the right to determine WHERE and HOW LONG the nations and their kings will rule (Genesis 15:13–16; compare Deuteronomy 32:8 with Acts 17:26).

God is in control as to WHO should rule OVER a nation (Psalm 75:4–7; Daniel 2:20–21; 4:17; 5:18–28, 30–31; John 19:10–11; Hosea 13:11).

A Time of National Suffering

We are told in Isaiah 10:5–7 that God will bring modern Assyria (Germany) and its modern king or leader “against an ungodly nation.” The ungodly nation here refers to the modern house of Israel, mainly the United States of America and Great Britain. Even though the nation professes to believe in God, God calls the entire nation ungodly. The aforementioned king of Assyria is also referred to in Scripture as the beast (For more details, please read our free booklets, “Europe in Prophecy” and “The Great Tribulation and the Day of the Lord.”).

Notice that it is SATAN, the “dragon,” who gives his power and authority to the beast (Revelation 13:4). But Satan can only do it because “it was granted to him…” (Revelation 13:7). Although Satan gives his power to the beast (a soon-coming United States of Europe, led by modern Assyria or Germany), it is ONLY because God allows it, for His express purpose. It is God who will see to it that modern Assyria will fight, victoriously, against the United States of America and Great Britain.

WHY is God going to allow this future war and more suffering?

God will see the absolute necessity to punish modern Israel, in the same way that He used Nebuchadnezzar in ancient times to punish ancient Judah. Habakkuk 1:5–6 confirms that the modern Chaldeans—the modern Italians and other people in central and southwestern Europe—will also be used by God to punish the “ungodly nation” of the modern “house of Israel” (For more information, as to where the modern house of Israel can be found today, please read our free booklet, “The Fall and Rise of Britain and America.”)

Since this IS Satan’s world, God allows Satan to use very wicked rulers to govern for a while, inflicting much suffering and pain on mankind. But He encourages us to always look at the end, considering in the meantime that man’s evil ways only produce misery and pain (Proverbs 16:4; Job 21:30; 2 Peter 2:9), which is so clearly evident all around us, every day.

We must be careful not to try to step ahead of God—not to take matters into our own hands. God is in control—and we must accept that fact and patiently wait for Him to show us what to do in a given situation.

Voting in governmental elections may fall into that category. Fighting in war might be another aspect of it. Or marrying a non-Christian, because one doubts that God can, or will, provide a Christian with a suitable mate. Abraham and Sarah thought they had to do something to help God out—so they produced Ishmael through Sarah’s handmaid, rather than waiting for God to give them a son through Sarah, as God had promised.

Unless the time is ripe for a change according to God’s plan, our human efforts would be futile and meaningless, anyhow. And when the time has arrived, GOD will bring it about in accordance with His purpose. He does not need your little check mark on a ballot for a political candidate.

In addition, notice that God said in Hosea 8:4 that the people of Israel “set up kings, but not by Me.” Israel decided whom they wanted to have as a king, without considering God’s Will in the matter. This was also true, in a general way, when ancient Israel asked Samuel for a king. God never wanted Israel to have kings, but they insisted on being like all of the other nations around them. Back then, God did choose and appoint Saul as their first king, followed by David.

However, Hosea 8:4 addresses primarily the end time and the modern house of Israel. God says that He does not appoint their kings and princes—that they appoint those themselves, but do not ask God for His input and direction. So God turns His back on them and does not acknowledge the outcome of some of their governmental elections. This means that not everyone who comes to power these days has been directly appointed by God. But, God allowed it to happen, of course.

Chapter 4 – Time and Chance?

Generally speaking, and barring situations where God intervenes in the human affairs of this world to bring about certain aspects of His overall plan for mankind, it IS true that this world is cut off from God, due to the first sin by Adam and Eve. When man decided to disobey God, God decided to cut off man’s access to Him and His Way of Life (with some notable exceptions, as we mentioned already).

Even though God is in ultimate control, He is allowing Satan to rule this world, until the chosen successor—Jesus Christ—returns to establish God’s Kingdom here on the earth. Jesus Christ has ALREADY qualified to replace Satan, by overcoming him, but He will not take over rulership until He comes a second time to this earth.

In the meantime, man is pretty much on his own. Man lives a wrong way of life and suffers the consequences. Man, having rejected God and His authority over him, follows Satan and his evil devices, as well as the desires of his own heart. He is not subject to God’s law and His Way of Life, and without God’s Spirit dwelling within him, he cannot be submissive to God (Romans 8:7).

Victims of Time and Chance?

And so, man might very well be a victim of time and chance. He might die in an accident, or he might be killed in war. He might suffer terrible trials, only because he might have been in the wrong place at the wrong time. But this does not mean that God was unaware of what was happening. God takes note of everything, and when Adam and Eve sinned against Him in the Garden of Eden, He determined that He would allot man about 6,000 years to rule himself—to develop his own governments, institutions, ideologies, civilizations, and religions. God Himself chose to not be directly involved, except on specific occasions (as discussed before) when God needed to intervene in order to ensure that His preordained plan would be accomplished.

God made the decision NOT to intervene, in general, in the affairs of this world, in order to teach man the lesson that, without God, man is incapable of ever living happily or peaceably.

But, does this apply to true Christians as well? Do Christians suffer and die BECAUSE OF time and chance?

Nowhere is this concept taught in Scripture! Actually, the Biblical proof that true Christians do NOT suffer or die because of time and chance is overwhelming.

Those who claim and teach this erroneous concept quote as proof a passage in Ecclesiastes 9:11, which states: “I returned and saw under the sun that—The race is not to the swift, Nor the battle to the strong, Nor bread to the wise, Nor riches to men of understanding, Nor favor to men of skill; But time and chance happen to them all.”

“Chance” is commonly understood as the probability that anything could happen to us. As we will see, using this definition, it would be IMPOSSIBLE to say that the Bible teaches that just about “anything” could happen to true Christians.

According to the Jewish Tanakh Bible, the last phrase in Ecclesiastes 9:11 is a euphemism, simply pointing out that all will die. But the question still remains, HOW will they die?

True Christians Not Subject to Time and Chance

Note what Solomon said: “Time and chance happen to THEM all.” He did NOT say—“to all men,” or “to all of us.” In the book of Ecclesiastes, Solomon was mainly addressing and writing about people in this world—people who only live and work for material possessions (Ecclesiastes 5:13–17), or people who do not understand God’s plan (Ecclesiastes 8:17). When he addressed true Christians, however, he referred to them as “you” (compare Ecclesiastes 9:10: “Whatever YOUR hand finds to do, do it with YOUR might; for there is no work or device or knowledge or wisdom in the grave where YOU are going.”).

The Hebrew word for “chance,” in Ecclesiastes 9:11, is “pega.” It is only used one additional time in the entire Old Testament, namely in 1 Kings 5:4. There, Solomon (the author of the book of Ecclesiastes) said: “But now the LORD my God has given me rest on every side; there is neither adversary nor evil occurrence (in Hebrew, “pega”).”

Again, we see that Solomon is making a distinction between the people living in this world, being cut off from God, and those whom God has called to His Way of Life, including himself. Solomon said that “evil occurrence” or “chance” did not govern his own life, because God was involved in his life and had given him rest. Christ made the same distinction, in Luke 13:1–5:

“There were present at that season some who told Him about the Galileans whose blood Pilate had mingled with their sacrifices. And Jesus answered and said to them, ‘Do you suppose that these Galileans were worse sinners than all other Galileans, because they suffered such things? I tell you, no; but UNLESS YOU repent, YOU will ALL LIKEWISE perish. Or those eighteen on whom the tower of Siloam fell and killed them, do you think that they were worse sinners than all other men who dwelt in Jerusalem? I tell you, no; but UNLESS YOU repent, YOU will all LIKEWISE perish.’”

Christ’s teaching is unmistakable: If we don’t repent, we might very well die as those did, on whom the tower of Siloam fell; that is, through an accident, apart from, or being cut off from God, by time and chance. If we repent, however, according to Christ, we will NOT likewise perish or die in that way. Rather, even if we were to die in an “accident,” God would have specifically—not just “generally”—DECIDED not to intervene and to LET US die. God is always in control over our lives. Nothing happens to us, which God is not aware of and which God does not “approve of” (compare Job 1:21–22; 2:10).

True Christians are NOT in the “hand” of time and chance. Rather, Solomon tells US: “… the righteous and the wise and their works are in the hand of God” (Ecclesiastes 9:1). David understood, too, that he was in God’s hands. He wrote, in Psalm 31:15: “My times are in Your hand.” He knew that he was always, constantly, and completely under God’s observation, His protection, and in His loving care (compare, Psalm 4:7–8; 9:9–10; 17:8; 23:1–6; 33:18–19; 34: 7, 15, 19–20, etc. etc.), as are all true Christians today. God promises that nothing will happen to us that is too difficult for us to bear (compare 1 Corinthians 10:13). This means, then, that God must be watching us every second to guarantee the fulfillment of His promise.

This also means that He is present with us when we go through suffering, including sickness. For instance, God has promised us healing from sickness. But sometimes, God does not seem to heal us at all, or at least, not right away. Why? Is this because we ARE subject to “time and chance?” Absolutely NOT! For more information, please read our free booklet, “Sickness and Healing in the Bible.”

The concept that we might be “overtaken” by a trial because God was not aware of it, or because it happened “so quickly” that He could not have prevented it, is ludicrous! Isaiah 40:27–31 and Isaiah 43:2 prove the opposite. Psalm 56:8; 139:1–6 and Matthew 6:8 show, too, how MUCH God is aware of everything pertaining to us. Romans 8:28 tells us that all things work together for good to those who love God. The only way that EVERYTHING can work for our good is that GOD will work it out for our good—and not “time and chance.”

The very idea that a true Christian could die or become terribly sick because of time and chance, limits God and weakens our faith. It is a patently unbiblical concept. When a Christian dies, it is because GOD has DECIDED that it was time for His son or daughter to die. Notice God’s involvement, when it comes to the death of a true Christian, as clearly revealed in Scripture. There is simply NO ROOM for “time and chance”:

Isaiah 57:1–2 states: “The righteous perishes, And no man takes it to heart; Merciful men are taken away, While no one considers That the righteous is taken away from evil. He shall enter into peace; They shall rest in their beds, Each one walking in his uprightness.”

Psalm 116:15 teaches: “Precious in the SIGHT OF the LORD Is the death of His saints.” (Compare, too, Psalm 72:14). So, God’s people just don’t die without the knowledge of God. Rather, they die in God’s SIGHT!

Revelation 14:13 points out: “Then I heard a voice from heaven saying to me, ‘Write: “Blessed are the dead who die in the Lord from now on.”’ ‘Yes,’ says the Spirit, ‘that they may rest from their labors, and their works follow them.’”

Let us hear, then, the conclusion of the matter, as expressed by Paul in Romans 14:8. Did Paul teach that we are hopeless and helpless victims of time and chance? Quite the opposite is true: “For if we live, we live to the Lord; and if we die, we die to the Lord. Therefore, whether we live or die, WE ARE THE LORD’S.”

To reiterate; this world, generally speaking, is cut off from God and His direct intervention. It is ruled by Satan; actually, it is held captive by Satan to do his will (2 Timothy 2:26). It is an evil world (Galatians 1:4, Authorized Version). God has given man 6,000 years to rule himself, under Satan’s invisible spiritual influence—and the end result of that human rule, under Satan’s influence, is misery, pain, heartache, headache, war and despair (compare as an example of human misrule, 1 Samuel 8:9–20).

Reap What You Sow

Since man wants to go his own way, God does not force man to accept Him and His protection. And so, in addition to events, which might happen because of “time and chance”—as God has left unrepentant man pretty much to himself and his own devices—man reaps what he sows. Since man lives in sin, following the lusts of his flesh, man reaps from his flesh, only destruction, suffering and pain (Galatians 6:7–8). Man is a free moral agent with the ability to choose—good as well as evil (Deuteronomy 30:19–20; Jeremiah 21:8; Acts 14:15–16).

When it comes to the people of this world who are cut off from the true knowledge of God and the right Way of Life, it is they who, perhaps unknowingly, create problems for themselves. As we read in Job 5:6–7, New Jerusalem Bible: “No, misery does not grow out of the soil, nor sorrow spring from the ground. It is people who breed trouble for themselves as surely as eagles fly to the height.”

God has called and chosen a few out of this world to live a life pleasing to Him. We once belonged to this world, but no longer. We are now in a different category. We are citizens of a better world, a heavenly kingdom. We are the begotten children of God. God is our Father, caring for and looking after us. He wants us to be in His Kingdom—to attain the first resurrection, which is a better resurrection. God is there when we face trials. He is not going to let time and chance rule over us.

What is our reaction when we find ourselves in trouble? Do we reason: It is because of time and chance? Or, do we say: Why did God let this happen? What is it that GOD wants me to learn from it?

What exactly is Solomon saying in Ecclesiastes 9:10–11?

Simply this: In Ecclesiastes 9:10 he encourages us to do with our might what we ought to do. In other words, to be very careful how we live our lives as Christians. Give all glory to God, he says, and don’t lean on your own understanding or strength. Because, he says in verse 11, when you fail, you’ll be right back in the world, which you once belonged to, and in the world, you WILL be subject to time and chance. Your own human abilities won’t necessarily help you in the world. Understand that without God’s help, we are pretty much lost, having become victims of time and chance. Solomon says, you may even die in a terrible accident or because of a terrible sickness.

But, as long as we are in God’s loving hands, we are not victims of time and chance. And when we die, it is NOT because of time and chance. Rather, when a Christian dies, it is because GOD has decided that it was time for him or her to die, as he or she has qualified for God’s Kingdom (Numbers 23:10; Isaiah 57:1–2; Romans 14:8; Revelation 14:13).

Individual Suffering

We have already seen, and will discuss this aspect in much more detail later on, that Satan’s goal is to destroy true Christians. He is willing to inflict enough physical and spiritual suffering on us, so as to make us forsake God. Such suffering, then, is not the result of “time and chance,” but is brought upon us because of Satan’s activities. So then we see that, even when it comes to individual suffering that Satan might inflict on us, Satan can only do what God allows him to.

Let us conclude this chapter with the following excerpts from our booklet, “Angels, Demons and the Spirit World,” pages 49–50, discussing the suffering of righteous Job:

Satan and Job

… Satan appeared before God, telling Him that he had been “going to and fro on the earth,” and that he had been “walking back and forth on it” (Job 1:7). Recall that God’s angels go to and fro on the earth, to serve and to strengthen God’s people. Satan and his demons walk back and forth on the earth, too, but their goal is to destroy God’s people (compare 1 Peter 5:8). Still, Satan can only do what God permits him to do. Satan told God that Job served God for ulterior motives. God allowed Satan to take away from Job all of his children and material possessions, but he was not permitted—at first—to “lay a hand on his person” (Job 1:8–12). We see that God set the limits of Satan’s actions. Satan the destroyer went out to destroy everything that Job had. Job’s reaction to this calamity is recorded in Job 1:21: “… The LORD gave, and the LORD has taken away.” Job attributed his calamity to God, and he was not wrong in doing so, as the next verse tells us, “In all this Job did not sin nor charge God with wrong” (Job 1:22).

Although Satan brought this disaster on Job, he did it with God’s express permission. It was not wrong for Job to say that God was ultimately responsible.

In Job 2:1–7, we are told that Satan obtained permission from God to bring terrible sickness upon Job, but he was not allowed to kill him. Again, we see that Satan must act within the limits given to him by God. Again, we are told that Job accepted this adversity from God, and that he did not sin in saying that it was God who had brought calamity upon Job (Job 2:10).

So then, why did God allow Satan to deal in this way with Job? Why didn’t God intervene and stop Satan? Why does God still allow Satan today to rule this world and continue to try to destroy God’s people?

According to James 5:11, God allowed this calamity to come upon Job for a reason—God wanted to show Job how merciful and compassionate He is. Job needed to see a very serious problem that he had, which, if he did not overcome, would have prevented him from entering the Kingdom of God. This problem was Job’s self-righteousness (compare, Job 32:1–2; 27:6; 40:8). Once God opened Job’s eyes to see himself, he confessed his guilt and repented (Job 42:1–6).

Job had to learn—and he did—that every human being sins (compare Romans 3:10; 1 Kings 8:46; 1 John 1:8–10; Ecclesiastes 7:15–20; 3:17–18). This included Job. In comparison with God, he was nothing, although he might have been “blameless” in comparison with other people. This does not mean that Job never sinned. In fact, pride and self-righteousness are sins.

God allowed Satan to plague Job so that Job could see his own self-righteousness and his pride, so that he could overcome these sins and ultimately enter God’s Kingdom. This shows God’s great mercy and compassion for Job.

Chapter 5 – Products of a Selfish Society

If we are true Christians, God has called us to come out of this world—out of a society, no matter in what country we might be living, which is ruled and influenced by Satan the devil. God wants us to be different, but this requires time. It is a PROCESS. We all grew up in this world, and we ALL have embraced the same selfish way of thinking that most people do—a desire to please ourselves. This selfish way of life backfires on us, producing pain and suffering—not only for ourselves, but also for others—instead of happiness and peace.

Have you ever questioned HOW MUCH you have been influenced by Satan the devil, the god and ruler of this earth? Most people ignore Satan, rejecting the very thought that he exists or that he could in any way influence them. But even those who are aware of his existence and his evil devices, oftentimes will grossly underestimate him; in part, because they don’t realize just how much Satan has influenced them throughout their entire lives!

Satan’s Societies Built on Selfishness

When Satan rebelled against God, he believed he did not have to be obedient to God. He thought that he did not need God and that he could live without Him. And he didn’t waste any time influencing Adam and Eve, and ultimately all of mankind, to think the same way. He told Eve, in effect: “There is no need to obey God. In fact, don’t even believe God. God lied to you.” Eve bought what Satan was selling—a LIE. And man has bought the same lie ever since. Unfortunately, this led only to misery and pain, and war and bloodshed.

The human societies that were built following Adam and Eve’s sin, were all built on this same lie—the concept that man does not need God to tell him how to live. Man has thus created selfish, nationalistic, egotistical societies, believing in selfish ambitions and war as a means of gain. And so, man has brought on himself the wars and the terrible atrocities with incalculable human suffering as a consequence. After all, James 4:1–2 says that human wars are the consequence of selfish lusts, covetousness and desires for pleasure.

When Christ came as a human being to this earth, He brought with Him God’s solutions to man’s problems. But man did not accept Him or His message of hope at all. Man was motivated by his own selfish pursuits and did not want to give them up (John 11:46–48). At the beginning, many followed Christ, but only to an extent (John 6:60–66). Most of the people who followed Him, did so because He gave them food to eat; that is, He gratified their physical desires (John 6:26).

Even those of His disciples who continued to stay with Him did not fully realize their own selfishness and how big their egos were. When Christ was about to be crucified, and when He told them that all would forsake Him, they worried about who would be the greatest among them (Luke 22:14–24).

For instance, Peter, prior to his conversion, did not realize his own degree of selfishness. He thought that he would be able to die with Christ or to go to prison with Him. But when the hour of testing came, he failed miserably. Christ knew, of course, that this would happen, because He knew Peter, and He knew how Peter would act when being tempted by Satan (Luke 22:31–34).

Even after the resurrected Christ revealed Himself to Peter and some of the other disciples, Peter still showed signs of selfishness (John 21:15–22). When he was told that he would die for Christ, he asked Christ whether John would die, too. In other words, if Peter had to die, would this other disciple also have to die?

Even much later in his life, after God’s Holy Spirit had been dwelling within Peter for quite some time, Peter was still struggling with overcoming the wrong influences of a society that had instilled a pattern of selfishness in him, from childhood (Galatians 2:11–21). God saw to it that this pattern of behavior would eventually be exposed so that it could be corrected. While in Antioch, Peter was afraid of offending the Jewish disciples who had come there from James, so Peter refused to eat with non-Jewish disciples. He was more concerned about his reputation with the Jews than he was with showing love and respect for the converted Gentiles from Antioch. And so, God used Paul to rebuke Peter openly, in front of others, because his hypocrisy had a negative impact on others.

God was fully aware of this problem, and saw to it that Peter had ample opportunities to correct his behavior. That is why God required Peter to baptize the first Gentile convert, Cornelius. After Peter had done so, and after he had justified this act to the other disciples so that they understood that God had, indeed, opened the door of faith and repentance to the Gentiles, Peter certainly did not think that he would ever do what he later did in Antioch. He was still a product of the society in which he had grown up, and he still failed when the time of trial and temptation came. We all act at times as Peter did.

There are other examples that also show the negative effect that society has on people. In the Old Testament, when God freed ancient Israel from slavery and brought them out of Egypt, they essentially brought Egypt along with them. They brought along the society in which they had grown up (Acts 7:38–39), with the intent of even bringing it into the Promised Land.

In the New Testament, the scribes and Pharisees did not believe that they had killed the prophets of old. Technically, they had not; but Christ made it clear that they would have done so, if they had lived at that time, because they were products of the same kind of selfish society that existed when the ancient prophets were killed. In fact, Jesus made it clear that, because they were exactly the same as their ancestors, they would kill new prophets, and ultimately would kill THE Prophet—Jesus Christ (Matthew 23:29–36).

Before God called us, we were like a seed from a specific tree. This seed would grow up to become a tree similar to the one from which it came. Birds might pick up the seed and carry it miles away and drop it to the ground a long distance from the tree, but wherever the seed would take root, spring and grow up and develop, it would always produce the same kind of a tree. The seed could not say, “I don’t want to become that kind of a tree. I want to become a different kind of a tree.” The seed did not have that choice—the decision as to what kind of a tree it would become, had been made for it.

We, also, did not have any influence on who our parents were; where we were born; where we grew up; whether we were born male or female; or what race or ethnic group we were part of; i.e., Israelite or Gentile, American, British, Canadian, German, Italian or Chinese, white or black or yellow. Certainly, with the spirit in man that God gave us, we could eventually make certain limited decisions, such as what college to go to, what occupation to select, what person to marry—but every single decision that we made, was made within the system of the society in which we grew up. No decision that we made, prior to our calling, would save us from eternal death, or separate us from Satan’s evil influences. And this means that we have caused much suffering, not only to other people, but also to our own selves. We have lived selfishly—ALL OF US—and selfishness produces suffering and pain!

Only when God calls a person out of the society in which they live, are they actually enabled to make a decision that would save them from eternal death and free them from Satan. Having been called, God gives that person an opportunity to CHOOSE His Way of Life, a way that had been closed to them before (compare Acts 26:17–18; Acts 22:12–16). When God offers them this choice, they still must choose. God does not do the choosing for us.

In this world, God’s Way is not a very popular way. It is a narrow and difficult road to travel. It takes effort to go God’s Way in a society that is going the opposite way—Satan’s way. His societal structures offer a plethora of ideas, concepts, and philosophies, and a wide spectrum of opinions and beliefs, but they all lead to suffering and pain, and ultimately, eternal death (Matthew 7:13–14).

We are called upon to continue to come out of the society in which we live, a society that is detrimental to God’s Way of Life. That is the only way to avoid unnecessary suffering.

Realize How Much Satan’s Society Influences Us

In order to be able to REALLY leave Satan’s world and to submit to God’s rule, we must realize how much this society forms our thinking, influences our actions, and makes us who we are, and how bad that influence really is.

When God revealed to Abraham that He was about to destroy Sodom and Gomorrah, Abraham tried to persuade God not to do so, because he could not believe that it was really that bad. Abraham thought there surely must have been at least ten righteous people living in that area. Abraham, himself, had adopted some selfish concepts from the society he lived in, concepts which were detrimental to God’s Way of Life. For instance, Abraham lied repeatedly about his wife, referring to her as his sister, because he was afraid for his life.

Lot, too, was a product of the society in which he lived. So was his wife who wanted to return to Sodom, and so were his daughters who later made Lot drunk to sleep with him and produce offspring through their own father. Lot adopted that society’s way of thinking. That fact is especially evident when considering that he was willing to offer up his daughters to the perverts of Sodom in order to protect the strangers who had come into his house. That offer, whether serious or not, shows Lot’s frame of mind at that time. He was, clearly, a product of the rotten, evil, abominable society of Sodom in which he lived.

We CANNOT overcome the society in which we grew up and which formed us, if we want to hold on and preserve what we were when God called us into His truth. The right approach for us is this: “I don’t like what this society has made out of me, so I want to change what I have become.” We must come to realize that everything we did before God called us was futile and non-productive, and we must acknowledge how much misery and pain it has created for us, as well as others associated with us. Even after our calling, we need to recognize that everything we do is useless if we are not staying on the straight and narrow pathway that God has designed for us.

God does not call us according to our works (2 Timothy 1:9). When God called us, we had not accomplished anything in our lives that would have compelled God to call us. Our works were part of this society in which we lived—they were evil. Even our “good” deeds were caused by selfish motives. God did not call us to change society, but rather to come out of society (Revelation 18:4) and to become a new creation—a new person (Ephesians 4:20–24; 2 Corinthians 5:17).

At the end of his life, Peter had no doubts or illusions about the society in which he lived and had grown up in (2 Peter 2:20–22). He encouraged us to GROW in Christ’s knowledge about this world’s systems and society, and to understand ourselves and the need to change, since we are a product of this society (2 Peter 3:18).

Realize Who Influences Society

In order to overcome the selfishness of this society, and our own selfishness as a result of having grown up in this society, we must understand who really influences this society.

Even those Jews who believed in Christ and who actually believed His message, did not see that they were products of a society that came into being through Satan’s influence, and that they were, in fact, following Satan’s devices (John 8:30–45). With regard to those whom God has already called, all of us had the same desires as our father, the devil. We sinned because our own desires tempted us to sin; and these desires came from Satan the devil and the society in which we grew up (James 1:14).

We were following Satan and his society, fulfilling the selfish “desires of the flesh and of the mind” (Ephesians 2:1–3). We did not use God’s Spirit to overcome those desires, because we did not have God’s Spirit in us. Most likely, we did not even know that those desires were WRONG and UNGODLY, because they were commonplace in society. And even when God’s Spirit began to work with us, how diligently and successfully did we actually use it? How consistently are we using it today? Of course, in order to use God’s Spirit, we must know how we can receive the gift of God’s Spirit. For vital information in this regard, please read our free booklet, “Baptism—A Requirement for Salvation.”

God gave His Spirit to King Saul to change him into another man (1 Samuel 10:6). But Saul did not let God change him; Saul was quite happy with his own ideas and concepts about life. Saul did not use God’s Spirit within him to fight against the powers of darkness of this age—those wicked rulers in high places, as they are described in Ephesians 6:12. He did not fight against Satan’s influences and try to overcome Satan’s attitude in his life, and as a result, he lost God’s Holy Spirit and was plagued by one of Satan’s demons.

Saul never did overcome his selfishness. When he realized that God had chosen David to replace him as king, he tried to kill David, because he did not want to give up his kingdom. Ultimately, God just let King Saul die in battle, after he had turned to witchcraft and sorcery.

Overcoming Selfishness

We can use our actions today as a kind of mirror to enable us to see how much we have changed our past selfish attitudes. Are we giving in to those selfish desires? Are we returning to what we came out of? Or have we not even left those selfish desires behind? For example, Gentile Christians wanted to return to pagan holidays and philosophies (Compare Galatians 4:3, 8–11; for a thorough explanation of this passage, please read our free booklet, “God’s Commanded Holy Days”). How much pain and suffering has been caused, throughout history, through those misguided endeavors!

Look Out for the Needs and Interests of Others

In order to overcome the selfishness we learned from this society and to become a new creation, we have to look out for the needs and interests of others.

It really boils down to a question of selfishness versus selflessness (Philippians 2:3–11; Romans 15:1–3). If we constantly seek the best for ourselves, then what we look for will be taken away from us. The one who acts humbly and with the interest of others in mind, will be exalted in due time (Luke 14:7–11), by God Himself.

Genesis 13:8–13 records a strife between the servants of Abraham and Lot, and how Abraham, selflessly, solved that problem. He gave Lot the opportunity to choose what land he wanted for himself and his flock, in order to avoid further strife. Abraham was content with what Lot would leave him. Lot, however, acted selfishly, by choosing the best land for himself. It wasn’t Lot’s prerogative to select the best land for himself, as God had promised that to Abraham; but Lot selfishly chose the best for himself and Abraham let him have it, in humility. In the long run, though, Abraham increased in riches, while Lot, residing in Sodom, later lost everything that he had gained by selfish means, when Sodom was destroyed.

Paul tried to walk in the shoes of his fellow man, trying to understand what caused a person to be weak (2 Corinthians 11:29). He became indignant when others were accused or maligned. He had the best interest of others in mind.

Paul was careful not to act selfishly, but to look out for others. He sought to please others and avoid giving unnecessary offense (1 Corinthians 10:24, 31–33).

Place God First in Your Life

Most importantly, we can only overcome selfishness when we place God FIRST in our lives. When we think we don’t need God, we will act selfishly, serving our own desires.

Matthew 6:24 tells us that we cannot serve God at the same time we serve anything or anyone else. We must ask ourselves: Who is our Lord? Is it our work, our family, our hobby, or our own created comforts—things that make us feel good? Christ mentions needs, which must be satisfied (verse 25), but Christ warns us not to make those needs the first priority in our lives (verse 33).

When we don’t seek God’s kingdom AND God’s righteousness
first in our lives, we will lose all the physical things for which we worked so hard. We WILL suffer! But when we seek God’s kingdom and His righteousness first (Matthew 6:33), thereby denying our own selfish desires, we will be blessed with fulfillment of our needs, and we can avoid unnecessary suffering.

The account in 1 Kings 17:8–16 contains a moving example about a poor widow who placed God and His servant before her own needs. If, in that example, the widow had not placed God and His servant first in her life, she and her son would have died.

It is impossible to love God, if we don’t love others. And in order to really love God and others, we must get rid of our selfishness. When we do so, God will bless us. Christ said: It is more blessed to GIVE than to receive! Man’s way of life is focused on how much he can GET. And yes—he does get a lot with that kind of philosophy: a lot of pain, a lot of suffering, a lot of misery, sickness, war, bloodshed, environmental pollution, crooked politicians, and even deceitful ministers who look after themselves first. The list is written with blood and tears, and it is endless!

Chapter 6 – Why Christians Must Suffer!

This world experiences much pain and suffering, merely due to the fact that this is NOT God’s world. The popular song, “This is my Father’s world,” is simply not true. This is Satan’s world, and Satan hates those who have left his rule and have become subject to God and His Way of Life. Satan is after those to persecute them, and he will use human tools to make life miserable for them. However, as we have seen earlier, Satan can only do what God specifically allows him to do, especially when it comes to true Christians.

Christ Suffered

It is no secret that true Christians suffer much in this life, perhaps more so than others. Jesus Christ, our great Savior and King, suffered terribly, even to death. His suffering was for a great purpose. We read that He became a merciful High Priest—One who understood our suffering and could intercede on our behalf—because He experienced suffering in the flesh. He suffered for us on the cross and in the days before, so that we can experience physical and spiritual healing, and reconciliation with God (Please read our free booklet, “Sickness and Healing in the Bible.”).

Also, Hebrews 5:8 tells us that Christ “learned obedience by the things which He suffered.” How, exactly, are we to understand this statement, and how does it apply to us today?

Jesus Christ, when He was here on earth as a human being, did, indeed, live a sinless life. He never sinned by breaking any of God’s Commandments (compare 1 John 3:4–5, Authorized Version). He kept all of God’s laws perfectly. He said in John 15:10: “I have kept My Father’s commandments.”

The Biblical record is conclusive that Christ never sinned. Hebrews 4:15 tells us that Christ “was in all points tempted as we are, yet without sin.” He was “separate from sinners” (Hebrews 7:26); and even when He suffered, He “committed no sin” (1 Peter 2:21–22). Christ challenged His listeners to convict Him of sin (John 8:46), knowing that they would be unable to do so. He also testified of Himself that “no unrighteousness” was in Him (John 7:18).

Before Christ became a man, He had lived for all eternity as a glorified God being, in the Spirit, together with the Father (John 17:5). But when He became human, having laid aside His divine attributes (Philippians 2:5–7), He experienced for the first time what it was like to live with human nature—in this “sinful flesh” (Romans 8:3). He had to learn IN THE FLESH how to overcome sin and stay obedient to God; how to fight victoriously against the temptations of the flesh; and how to stay obedient in suffering, “to the point of death, even the death of the cross” (Philippians 2:8).

While in this sinful flesh, living with human nature, Christ learned obedience by condemning sin in His flesh (compare, again, Romans 8:3). He learned obedience to God’s Will, in the face of terrible sufferings and pain, by submitting His own Will to that of the Father, and by accepting and embracing the Father’s Will in His life (Matthew 26:38–39).

Christ never sinned. He was always obedient to God’s law. But as a human, He had to learn, by experience, how difficult it can be to always obey, and that sin can only be resisted successfully through the power of God’s Holy Spirit living within us. Christ emphasized many times that He could do nothing of Himself (John 5:19); that the Father dwelling in Christ, through the Holy Spirit, was doing the works which Christ performed (John 14:10); and that Christ was not seeking His own Will, but only the Will of the Father (John 5:30; 6:38). Although Christ never sinned, He still had to learn obedience to God’s law, as a human being, by the things, which He suffered.

We find this insightful explanation in the NASB Study Bible which sheds light on verse 8 of Hebrews 5: “Though He was the eternal Son of God, it was necessary for Him as the incarnate Son to learn obedience—not that He was ever disobedient, but that He was called on to obey to an extent He had never before experienced. The temptations He faced were real and the battle for victory was difficult, but where Adam failed…, Jesus resisted and prevailed.”

The Broadman Bible Commentary states, in regard to Hebrews 5:8–9: “This sonship did not immunize him from the necessity of learning as every genuinely human being must learn. The deepest lessons of life are learned through anguish. The learning of Jesus was not an exception to this. Being made perfect means, not that he was not at every given moment perfect, but rather, that his moral perfection ultimately depended upon his response to each challenge presented to him. This was especially true as this challenge intensified, as his cross drew nearer and became… a grim, present reality.”

“The New Bible Commentary: Revised” adds the following thoughts: “Also by the experience of such a discipline, He, Son of God though He was, learnt the full meaning and cost of human obedience, and was thereby perfected in His human character, and in His fitness to be the cause to men of salvation eternal in quality. Men can enjoy the full benefit of his saving work only if they, too, are baptized into the same spirit, and become those who at any cost make active obedience to Christ their continual practice.”

The Nelson Study Bible explains the fact that “Jesus learned obedience,” in this way: “Jesus experienced all of what a person goes through on this earth. He knows how difficult it is to obey God completely, just as He understands the attractions of temptation ([Hebrews] 2:18). Yet He persisted in obedience, leading a sinless life (1 John 3:5).”

Notice, too, how other translations render Hebrews 5:8. Moffat says: “he learned by all he suffered how to obey.” William Beck writes: “He found out from what He suffered what it means to obey.”

One of the clearest interpretations of Hebrews 5:8–9 can be found in the rendering of the Living Bible, as follows: “And even though Jesus was God’s Son, he had to learn from experience what it was like to obey, when obeying meant suffering. It was after he had proved himself perfect in this experience that Jesus became the giver of eternal salvation to all those who obey him.”

Why True Christians Suffer

Jesus lived a perfect life without sin. Still, as a human being, He had to experience what it is like to live in this flesh, subject to temptations and sufferings, and stay obedient to God. He did, indeed, learn obedience by the things which He suffered. We must learn obedience in the same way.

But why, exactly, does God allow us to suffer? Is it really necessary that we MUST suffer? What are the reasons for Christian suffering?

As Christ’s Disciples, We WILL Suffer

First of all, let us understand that we WILL suffer, IF we are Christ’s disciples. That is, we will become partakers of His suffering (1 Peter 4:12–13); we will suffer in the same way—including, perhaps, even a violent death—if we truly follow the example of our Lord and Master. We are to suffer with Him (Romans 8:16–17), “bearing His reproach” (Hebrews 13:13).

If we want to live righteously and godly—the same way that Christ lived—and if we really want to enter God’s Kingdom, we WILL suffer (Acts 14:21–22; 2 Timothy 3:12; 2 Thessalonians 1:3–5).

This is partially the case because we are living in a world that is ruled by Satan, and Satan HATES us. Christ said to His true disciples: “In the world you will have tribulation” (John 16:33). He also prophesied that the world would hate us and persecute us, if we are His true disciples (John 15:18–20).

The history of God’s true servants is one of suffering through persecution (Acts 7:52; Hebrews 10:32–34; 11:35–38; 1 Corinthians 4:11–13). We need to comprehend that persecution is a SIGN that we are pleasing to God (2 Thessalonians 1:3–7; Matthew 5:10).

As true Christians, we can expect, for instance, to be lied about (Matthew 5:11–12; Romans 3:8; 2 Corinthians 6:4, 8). In most cases, it is best not to respond to such false reports or accusations (Psalm 38:12–14; Proverbs 26:4; 1 Peter 2:21–23; 3:8–9).

At the same time, as we already saw in the case of Job, and as we will see more clearly in the following pages of this booklet, God would not allow Satan to tempt us, if it were not for our good. This might sound strange at first, but it is very true. When God allows Satan to tempt us, He gives us an opportunity to overcome and conquer Satan and thereby destroy the works of the devil. We can only do this, however, if we don’t allow Satan to find a place in our lives (Ephesians 4:27), and if we submit to God. James 4:7–8 tells us: “Therefore submit to God. Resist the devil and he will flee from you. Draw near to God and He will draw near to you.” In addition, we can only defeat Satan with God’s help. Paul tells us in Ephesians 6:11 to “Put on the whole armor of God that you may be able to stand against the wiles of the devil.”

Even though Satan wants to destroy us, God gives us the opportunity to destroy his works and to defeat his influence in our lives.

We Must Be WILLING to Suffer for God

Since God predicted that we would have to suffer for Him, we must be willing to do so. In fact, we are to rejoice when we suffer for Christ, as we are counted worthy by God to suffer for Him (Acts 5:41). Suffering for God is a special favor GRANTED to us (Philippians 1:29).

In order to follow God fully, we must also be willing to choose the right way and to make the right decisions, even if this results in suffering (Job 13:15; Hebrews 11:24–26). We are to be “patient IN tribulation” (Romans 12:12). If we faint in the day of adversity of suffering, our strength is small (Proverbs 24:10). God wants us to stay and grow strong, even in the face of adversity.

Additional REASONS for Christian suffering

a) We must go through suffering when we are in need of correction.

David sinned greatly and had to be corrected by God. David said that God was faithful in doing so, as He carried out His promise to afflict us when we sin, so that we are motivated to cease from sinning (Psalm 119:67, 71, 75; Lamentations 3:39–40; 1 Peter 4:1–2). Christ tells us that He rebukes and chastens us because He loves us (Revelation 3:19). He does so because He wants us to inherit eternal life in God’s Kingdom.

God rebukes us when we have sinned against Him. When we go through suffering because we have sinned, we must not reject God’s chastening—otherwise, things will only get worse. Proverbs 15:10 tells us: “Harsh discipline is for him who forsakes the way, And he who hates correction will die.”

b) We must go through suffering in order to become perfect.

We all have to “experience” suffering (1 Peter 5:9). The Greek word, translated as “experience,” also has the meaning of “complete” or “end.” As Christ became perfect through suffering, so must we. Suffering in our lives is for the purpose of completing us or bringing us to the happy end of being able to enter God’s kingdom.
Sufferings, or trials, assist us in becoming perfect, or complete, by helping us to:

• Become more and more humble (2 Corinthians 12:7–10);
• Become patient (James 1:2–4);
• Become peaceful, so that we can also have a peaceful mind (Isaiah 38:17);
• Acquire a better heart (Ecclesiastes 7:3); and to
• Be strengthened in our faith (1 Peter 1:6–7).

We must go through suffering and fiery trials (Mark 9:49), as fire is to destroy everything that separates us from God.

Job, who endured much suffering, asked in Job 7:17–18: “What is man, that You should exalt him, That you should set Your heart on him, That You should visit him every morning, And test Him every moment?”

Paul gives the answer in Romans 8:18: “For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.”

He continues to point out that nothing can separate us from the love of God, who predestined us to become His very sons and daughters. In verses 35–37, Paul explains: “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written: ‘For Your sake we are killed all day long; We are accounted as sheep for the slaughter.’ Yet in all these things we are more than conquerors through Him who loved us.”

God allows or sometimes even brings upon us suffering so that we can:

• Become partakers of Christ’s holiness (Hebrews 12:10);
• Inherit His eternal glory (2 Corinthians 4:17); and
• Obtain His CROWN of life, which includes rulership over His creation (James 1:12).

c) We must go through suffering and trials in order to draw closer to God—to learn how much we need God in our life.

Suffering motivates us to seek God and His help in prayer (Isaiah 26:16). This includes suffering because of sickness (James 5:13). Suffering and problems in life make us realize how much we are dependent on God (2 Corinthians 1:8–11). We will learn through the experience of suffering and God’s intervention, that God is aware of our trials, and that He is there to help us (Isaiah 43:1–2). We will experience that God will always, in His due time, provide us with the way of escape from trials and suffering (1 Corinthians 10:13). The Bible promises us that God delivers the righteous out of ALL of his afflictions (Psalm 34:19). This knowledge and conviction can only come through experience.

d) We must go through suffering in order to learn what it is like to suffer.

Christ suffered to become a merciful High Priest for us. When we experience suffering, we can better understand the suffering, pain and misery that others may go through. Also, when we suffer, we can experience God’s intervention, compassion and comfort, and we are to share God’s comfort with those who suffer. That is, we are to comfort others with the same comfort that we received from God.

In 2 Corinthians 1:3–4, we read: “Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our tribulation, that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by God.”

Suffering produces in us empathy and compassion for others. When we suffer because of a sickness, we can feel for those who are sick. We can share in the grief of those who have lost a loved one, when we have had a similar experience. God wants people with a soft heart. We are not to harden our hearts, but to let God replace our hearts of stone with hearts of flesh. Jesus CRIED when He saw the suffering and pain around Him. He felt COMPASSION for the people who did not know where to turn for advice and help. He healed sick people, because He felt sorry and GRIEVED for them. He LAMENTED and WEPT for people, considering that their sin would cause them great pain and suffering.

As Christ’s disciples, we must develop the same mind set which He has. And suffering will help us to do so.

Finally, when you are going through suffering, remember God’s promise in Psalm 126:5: “Those who sow in tears Shall reap in joy.”

Chapter 7 – Discouragement and How to Conquer It

All of us have become discouraged at times, especially during severe trials and suffering. We may even question why we are here, what we are doing, and what is the purpose of it all. We all have experienced, to some degree, those nagging feelings of despair, helplessness, or even hopelessness. Life may not seem to make any sense, and what difference does it make, anyway? We may be tempted to just give up, throw in the towel, walk away from whatever we are struggling with. We may ask ourselves, What’s the use? Why go on like this…?

Satan Attacks God’s People

These feelings are very human and actually quite common to many people, but they are not right. They must be conquered and overcome. If you have ever felt that way, or if you are feeling that way right now—take courage! Many of the spiritual giants of the Bible have, at times, felt that way. They, too, have experienced temporary despair, frustration and depression, even to the point that they wanted to die. But they were able to overcome those feelings, and so must we. There is a way! God’s Way!

Most amazingly, it is man’s incredible potential to become a member of the God Family—the Kingdom of God—destined to rule this earth, as well as the entire universe! That is THE reason God created man! Satan, who is still the present ruler over this world, is very angry at that thought. He will do everything he can to make sure that you will not be in God’s Kingdom—that you will give up before you have reached your God-given destiny. He goes around like a roaring lion to see whom he can devour (1 Peter 5:8). And much of what Satan is broadcasting are feelings of despair, frustration, and hopelessness. Once we have lost our hope and vision for the future, Satan has won.

But take courage! Satan is not only attacking you! He has always been busy attacking the saints of God, using a variety of tactics, including feelings of discouragement. Let’s review some of those accounts, and gain courage in understanding how Satan’s attempts were thwarted.

Moses argued with God at a time when he felt that his task, responsibility, or job was too difficult for him. It was just too demanding. There was no way that he could do it, he thought, and so he was willing to give up (Numbers 11:11–15). Moses thought that death was a relief from his trials. But God had something else in mind. Moses still had a great job to do, and God knew that Moses could do it—although Moses thought that he could not.

The prophet Elijah is another one of the spiritual giants of the Bible. But he was just a human being, no different than we. James 5:17 explains that Elijah was just “a man with a nature like ours.” He was not immune to human temptations or Satanic temptations. At one time, Elijah performed a very mighty deed, executing all the priests of Baal after God had approved Elijah as His prophet in front of all the people. But then he heard that the wicked and evil queen Jezebel, a follower of Baal, wanted to kill him. That should not have come as a surprise to him. After all, what did he expect? He became frustrated and depressed, so much so, that he ran away and was even willing to die (1 Kings 19:1–4).

Have you ever had moments like this? One day, you feel so close to God, as if you could move mountains. But then, something goes wrong in your life and you are confronted with a severe trial, and you fall into utter despair, wishing you were dead and it would all be over.

Job certainly had moments like that. While he was being tested, he experienced momentary feelings of depression, wishing he was dead. He even stated during this time of frustration and hopelessness, that it would have been better if he had never been born (Job 3:11, 13, 20–22; 7:11–15; 10:18–21). But God had to allow Job to go through a lot of suffering in order to learn some very necessary lessons.

The prophet Jonah, too, had moments of despair when he wanted to be dead, simply because he did not want to do what God had asked him to do, nor did he like what God was doing (Jonah 4:3, 8).

Another one of the great prophets, Jeremiah, also fell into depression at times (Jeremiah 15:10, 17–18; 20:14–18).

God Is There to Helps Us

But in moments of despair, frustration, hopelessness and depression, GOD IS STILL THERE! God has not left us, just as He did not leave any of those saints we just read about. God is watching over His people, and He is there to help us, giving us strength and encouragement to go on and reach our ultimate goal—entrance into His Kingdom.

When Moses was filled with hopelessness, wanting to give up, and was even willing to die because he thought he was too weak to lead all the people, God gave him help and encouragement. It is difficult to believe that Moses, in fact, would have been too weak to lead the people alone, because he was not alone—God was with him, and God is with us too. God understands our human frailty, and He knows that sometimes, especially when we fall into a state of despair, we need some outward “proof” of God’s presence and His mighty power. God did give Moses help, in that He poured out His Spirit over seventy people, who would then be able to help Moses to lead the nation (Numbers 11:16–17).

When the prophet Elijah wished to die, because he thought that he was all alone—that everyone else had forsaken God and had become a follower of Baal—God appeared to him in a remarkable way. He showed Elijah that He was still with him, and that others had not forsaken God, either—even from a human standpoint, Elijah was NOT alone (1 Kings 19:9–18).

In the example of Job, after Job came to understand the purpose for his sufferings, God changed his condition and even gave him double of what he had before. Job lived another 140 years after his trials. We learn from James that the main purpose for Job’s sufferings was for Job to learn something about himself, but even more importantly, to learn something about God (James 5:11). Job had to learn how compassionate and merciful God is—that without the trials Job went through, bringing him to the point of true repentance, he would not have been able to enter the Kingdom of God. But because of God’s mercy and compassion, Job was able to endure his trials and suffering and to learn his vital lessons. God could have killed Job at any time, or He could have left him alone, but God clearly WANTED Job to make it, as He wants all of us—those whom He has called in this day and age—to be with Him in His Kingdom, not because we deserve it, but because of God’s compassion, mercy and love for us.

When the prophet Jonah wanted to die just because God did not destroy Nineveh, God did not respond to this request by fulfilling Jonah’s plea. Rather, God knew that Jonah would overcome his feelings of depression and hopelessness, once he understood God’s character and nature. And so, God revealed to Jonah His mercy, compassion and love for ALL people. He told Jonah that he should have rejoiced over the fact that God IS merciful and compassionate, and that He does not want to see sinners die, but rather—in due time—that sinners would repent and live (Jonah 4:11). It seems likely that Jonah came to understand this lesson of how great is God’s love, mercy and compassion for all people, as tradition tells us that it was he who wrote the book of Jonah.

Finally, what did God tell the prophet Jeremiah, when Jeremiah became angry with God, telling Him in a state of frustration and depression, that God could not be trusted or relied upon?

Jeremiah 15:19–21, in the rendering of the Living Bible, states: “…Stop this foolishness and talk some sense! Only if you return to trusting me will I let you continue as my spokesman. You are to influence them, not let them influence you! They will fight against you like a besieging army against a high city wall. But they will not conquer you for I am with you to protect and deliver you, says the Lord. Yes, I will certainly deliver you from these wicked men and rescue you from their ruthless hands.”

God Offers Hope

In all those aforementioned cases of depression, frustration and hopelessness, God offered HOPE, and He showed in mighty ways that He is merciful and compassionate, to all people. Just as God gave Moses, Elijah, Jonah, Job and Jeremiah hope, He also will give us hope in times of trials and suffering (Psalm 39:7; 78:7; 147:11; Lamentations 3:24–26).

We must never forget that God is there when we go through trials and become frustrated and disillusioned because of much suffering and pain. God wants us to place our hope in HIM. God is merciful and kind, and whatever He does, or allows to happen, has a purpose above what we see with our eyes on a human level.

When the Jews were in captivity, God was still there. He assured them of a brighter future, telling them what thoughts He had towards them. Jeremiah 29:11 says: “For I know the thoughts that I think toward you, says the LORD, thoughts of peace and not of evil, to give you a future and a hope.”

Many times, the conditions in which we find ourselves seem to be hopeless. And looking at them from just a human perspective, they might very well be. At that point, we have made ourselves an easy target for Satan to enter our minds and to feed on our human reasoning, until we become hopelessly frustrated and discouraged. In this process, have we actually forgotten, or failed to believe, that God is still on His throne, watching to see if we will ask Him for His help and for His hope?

In the book of Ezekiel, we are introduced to the entire house of Israel. They are pictured as dead and gone. They are nothing but dry bones, and God, in this vision, lets them speak. And so they say, in a figurative and symbolic sense: “Our bones are dry, our hope is lost, and we ourselves are cut off!” (Ezekiel 37:11).

How many people may think that way when they visit the grave of a deceased loved one? How many wonder whether they will ever see them again? How many are suffering mental anguish and pain because they just don’t know!?

But God knows! Man’s hope, even in death, is not lost at all; in fact, God shows Ezekiel in that same vision that all of the house of Israel who died, will be brought back to life (Ezekiel 37:12–14). And the Bible says elsewhere that EVERY human being who has ever lived and died will be brought back to life. This truth is most comforting and reassuring! Yes, we WILL see our deceased loved ones again! (For more information, please read our free booklet: “Do We Have an Immortal Soul?”)

God has thoughts of hope for all men. And even in this life, when we think that our hope is lost, God may revive us in ways we could not even anticipate.

Romans 8 makes clear that the entire creation is subjected to futility and decay. But God’s plan is not to leave the creation in such a state. Rather, God tells us in Romans 8:20: “For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope…”

The whole creation is in hope. The whole universe is hoping. But hoping for what?

Romans 8:21 continues: “…because the creation itself also will be delivered from the bondage of corruption [better: decay] INTO the glorious liberty of the children of God.”

The creation, which is subject to decay, is waiting, in hope, for our transformation to glory. The creation has this kind of hope. The question is, do we have this hope, even in times of severe trials, tests and suffering? It is a hope that cannot really be described in human terms. It is the hope of becoming a glorified, resurrected, everlasting child of God—a member of the Family of God. It is the hope of becoming a God being, freed from pain, suffering, despair, depression, hopelessness and helplessness—freed from this mortal, temporary, decaying body. It is the hope of obtaining God’s glory, the very same glory that God has (Romans 5:1–2). That is our hope. That is why we must be willing to suffer and endure in this life. That is why we must be making an effort to overcome and conquer hopelessness, turning to God and asking for His help.

Colossians 1:27 tells us that Christ, who is living in us, is the hope of our glory—the hope that we will obtain God’s glory, as well as Christ’s glory. It is Christ who will glorify us when He gives us glorified bodies at the time of our change (if we are still alive at Christ’s return) or of our resurrection (if we died before His return). We can have this hope, as long as Christ lives in us. He is the One, as we read in Romans 8, who will give us our glorious liberty—our freedom from everything that is detrimental to that glory.

So we see, then, the hope that motivates us to go on in this life, in spite of difficulties, goes far beyond THIS present life. Our hope cannot be limited to this life only. That is why Paul tells us in
1 Corinthians 15:19: “If in this life only we have hope in Christ, we are of all men the most pitiable.” Why is that? Because we are willing to suffer for our future—for our resurrection or change, for our hope to come. And we are willing to give up certain pleasures in this life, if this is necessary to obtain the hope of our glory. This hope, which is directed toward our future, enables us to endure present sufferings.

But as we said, our hope in God includes our present condition as well. And God offers us hope for His help here and now! Rather than looking at our physical circumstances, which can and will make us depressed, we must look at the living Christ in us, leading us out of our trials and suffering—the physical realm—to a spiritual understanding, which goes far beyond what the human brain may grasp.

When we are depressed in this life, we need to focus on our future. God is always there to encourage us. And the greatest encouragement He could possibly give us, is to reassure us and to remind us of our future, which is as certain as the next sunset. Once we have entered our ultimate human potential, we will be free from pain, suffering, disease, sickness and disappointment. All sufferings will be a thing of the past. God will wipe away every tear from our eyes, and crying and pain won’t exist anymore for us (compare Revelation 21:4).

Today, more often than not, we can only comfort suffering people with words. But when we, in the future, have become born-again members in God’s Family, WE will be able to do away with their pain and their suffering. Creation waits and hopes for us, because WE will be granted the awesome privilege, under the leadership of God the Father and Jesus Christ, to free it from its decay. That is our hope! That is our destiny! That is the reason we must go on, in spite of temporary depression, setbacks, frustration and despair. That is the reason we are willing to give up things in this life, which the world enjoys. That is the reason, if need be, why we would rather live with affliction, pain and suffering, than with riches and the temporary pleasures of sin.

Jesus Christ, the hope of our glory, is waiting for us to help Him to free this entire world from suffering and pain. Let us continue to wait and hope eagerly for His return to this earth to begin this mighty task.

Chapter 8 – Working for a Better World!

Today, we are surrounded with problems that can be deeply discouraging. We might be tempted at times to just throw in the towel—give up—go on no more.

Why does God allow these trials? Why doesn’t He just intervene and take us away from it all—or, at least, take the trials away from us.

God doesn’t work that way. He allows us to go through trials, for a purpose.

Again, let us remember why there are trials in this world—why this world is a world filled with problems, with no human solutions in sight.

Not God’s World

It needs to be repeated again and again: This is NOT God’s world! This is Satan’s world. Satan is not a builder of a better world—rather, he is the destroyer of this present world.

Satan has rulership over all the kingdoms of this earth, and Satan will stay on his throne until Jesus Christ, the future King over the earth, returns to replace Satan. God does not RULE this world, yet. Rulership is still given to Satan and his demons.

At the same time, Daniel 7:26–27 makes it clear that we are called to inherit, in the future, a better world, but only if we are counted worthy to attain that age to come. We must OVERCOME Satan, Satan’s society, and Satan’s desires in us. If we OVERCOME NOW, we will be granted to judge or rule the earth, under Christ, to help create a better world—in the not-too-distant future (1 Corinthians 6:2).

Today, we are not to participate in judging or ruling or governing this world. Rather, we are to learn how to rule or govern ourselves! Again, this is Satan’s world—not God’s. At this present time, we are merely ambassadors of a better world to come (2 Corinthians 5:20).

We are not a part of this present evil world, as Christ was not a part of this present evil world, either. He said in John 18:36 that His kingdom was not of this world.

We are to be delivered from this evil world, as Galatians 1:3–4 points out. The Authorized Version says that God will “deliver us from this present evil world.” Thus, we are not to participate in this world’s ways.

Christ had to go through trials because Satan wanted to destroy Him. It was Satan who tried to kill Him, literally, at His birth, and it was Satan who possessed Judas to betray Jesus and have Him murdered. Further, Satan tried again and again to destroy Christ spiritually throughout His life (Luke 4:13)—tempting Him to sin, just once. That’s all it would have taken…just one sin. But Christ NEVER sinned! Satan fought against Jesus because He knew that Jesus had come to qualify as the next King, to ultimately replace him, and Satan knew that just ONE SIN would defeat Christ’s purpose.

Satan once ruled over us. We were subject to Satan’s way, and actually, were held captive by him. We escaped his rulership and came under God’s authority when He chose to call us out of Satan’s world. It should not be surprising then, that Satan fights us, treating us as traitors. Satan knows that we are in the process of qualifying to replace him and his demons. And so, Satan wants us dead, spiritually.

Ephesians 6:12 confirms that we are to FIGHT Satan and his demons. The Authorized Version says that we are to fight “against the rulers of the darkness of the world.” It is a fight for survival—a life and death battle—and it is not to be taken lightly. We are to fight Satan’s temptations (1 Peter 5:8–9). We must conquer his evil devices that entice us to sin. We must reject sin, which so easily ensnares us. We are to defeat his fiery darts of doubt, discouragement, hopelessness and fear, and we can only do so if we follow God’s mighty lead in our lives, through His Spirit dwelling in us.

Not Our World

As God’s “firstfruits,” we are becoming more of a spectacle to this world, which recognizes us as being strangely different. If we were of the world, the world would love us. But since we are not of this world, the world hates us, as Christ told us.

We are not citizens of Satan’s world, but foreigners (1 Peter 2:11). We presently live in this world, yet we look forward to the better world to come. Hebrews 11:9–10, 13–16 explains that God’s disciples DESIRE a better world, and Hebrews 13:14 confirms that they SEEK a better world to come.

We must ask ourselves, daily, how much do we still love this world, the ways of this world, and the material things that this world has to offer? Could it be that our misplaced love for the world and what is in the world is a reason why God allows Satan to bring trials and difficulties upon us? Do we still love the things of this world too much—whether it is its money, hobbies, houses, cars, or other physical possessions? Does God allow us to go through trials so that we can learn the lesson that none of these things can give us any lasting security or even happiness?

In 1 John 2:15–17 we read, from the Living Bible: “Stop loving this evil world and all that it offers you, for when you love these things you show that you do not really love God; for all these worldly things, these evil desires—the craze for sex, the ambition to buy everything that appeals to you, and the pride that comes from wealth and importance—these are not from God. They are from this evil world itself. And this world is fading away, and these evil, forbidden things will go with it, but whoever keeps doing the will of God will live forever.”

A Better World to Come

Christ was not of this world. He worked for a better world—not a world ruled by Satan or human beings controlled by Satan. Christ qualified to become the KING of the world to come. He QUALIFIED by resisting Satan and overcoming him; by preaching the gospel of the Kingdom of God; by teaching His disciples everything the Father taught Him; by healing and helping the afflicted; by doing good to others; and by laying down His very life for us. He showed through His life that He practiced what He preached. He helped His disciples, and is helping us today, to qualify for a better world, as He Himself qualified. He overcame Satan’s world, and He wants us to overcome Satan’s world, as well. And when we stumble or fall, He is there to pick us up. When we sin, we can repent and be forgiven. We have no reason to give up! God wants us to succeed, and He expects of us to do so. He does not want us to give up!

God does not want us to love what Satan loves and what he offers us. Adam and Eve followed Satan, but Christ, the “last Adam,” OVERCAME Satan. He rejected Satan’s offer to worship him and to accept his way of thinking—and so must we, every day! We must reject this world and what it stands for, and we must reject the current, temporary god of this world—Satan. That is one reason why God allows Satan to continue His persecutions—so that we get so tired of this world and its spiritual leader, that we want to have no part in it—so that we really want the better world to come.

In Egypt, God allowed the first several plagues to affect Israel, right along with Egypt. God could have spared Israel from all ten plagues, but He did not. He wanted Israel to see the difference, to experience what it means to be under God’s government, and what it means to be under Satan’s rule.

We are to cry over the abominations we see in this world, because they are so grievous! Satan and his demons can temporarily afflict us, just as they afflicted Job, Daniel, and those who were sick because of Satan—including Paul.

This is sobering! It should make us realize that this evil world, which is ruled by Satan, is not our home! We are awaiting a better homeland—a better country or fatherland—to be ushered in by none other than our Creator—Jesus Christ!

How, then, are we to work for God’s better world? By overcoming our worldly ways as quickly as possible—giving up whatever hold Satan still has on us or whatever residual societal influence we still treasure.

We can also work for God’s better world to come by not being guilty of delaying Christ’s coming. How could we possibly be guilty of delaying Christ’s coming? By not repenting of our wrong desires and actions, or by not desiring that God’s Kingdom come quickly, or by not doing our part in preaching the gospel in all the world and feeding the flock.

Hastening the Return of Jesus Christ

We are told in 2 Peter 3:12 that we are to “hasten” the coming or return of Jesus Christ. The Living Bible says: “You should look forward to the day and hurry it along.” The Revised English Bible states: “… look forward to the coming of the day of God, and WORK to hasten it on.” Similarily the New Jewish Bible: “…while you wait for the day of God to come, and try to hasten its coming.” The New Bible Commentary emphasizes: “‘Hastening’ stresses the importance of human activity.”

How can WE hasten the return of Jesus Christ?

The awesome truth is that our personal conduct might have an influence on when Jesus Christ will return to this earth. Isaiah 62:7 encourages us to give the LORD “no rest till He establishes And till He makes Jerusalem a praise in the earth.” Jerusalem is not going to become a praise in the earth while Satan is ruling this present evil world—that will only happen in the world to come.

At one time, before God called us, Satan worked in and through us, and we worked for him. But now, we are supposed to be working for and with God for a better world to come (Ephesians 2:10; 1 Corinthians 15:58). We are God’s fellow workers (1 Corinthians 3:9), working for His kingdom (Colossians 4:11). So then, when we face trials, let us not become discouraged and allow ourselves to think about giving up. Rather, we need to understand that Satan is very angry, not wanting that anyone should be saved, but that all should perish. He will confront us with many problems in an attempt to persuade us to give up. But Christ encourages us with these words: “Blessed are those who mourn, For they shall be comforted” (Matthew 5:4).

We need to understand that, once God called us to come out of this world, we then became subject to God’s Government and rulership, and, as such, God does not allow Satan to bring any trial or temptation upon us which we are unable to bear, or which we cannot endure or resist or overcome. We are being trained today, sometimes through suffering and trials, to overcome Satan, his evil society, and our own selfish desires. This is sometimes a painful process, requiring that we make some tough choices. But it is all worth it. Ultimately, “There shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things [including this evil Satanic world] have passed away” (Revelation 21:4).

Chapter 9 – Restoration of All Things

When Jesus Christ comes back to this earth, as He said He would, this world will be in global turmoil, chaos and destruction, the likes of which there has never been in the entire history of human life. In fact, if Christ were not to return, mankind, under the TOTAL influence of Satan and his evil human instruments at that time, would completely annihilate all life on this entire planet! No human being would survive! Satan, the DESTROYER, would have reached his goal of totally DESTROYING all humans! Thankfully, Jesus Christ WILL come to stop war and to save mankind from utter destruction. He will give us—His called and chosen ones—eternal life, and He will dethrone Satan and strip him of all power to influence mankind during the Millenium.

What Will Be Restored?

Christ is coming back to RESTORE all things, and we are destined to help Him with that task. Acts 3:19–21 tells us that Christ will return, and when He does, the full restoration of all things will begin.

Let us review, in detail, what will be restored—what was taken away from this earth through Satan and his 6000 years of rulership, and what will be brought back.

The early apostles understood that the restoration of all things through Jesus Christ would include the establishment of the Kingdom or Government of God over the nations of Israel (Acts 1:6–8). Christ told them that it was not for them to know the exact time when God’s Kingdom would be restored, but that they were to proclaim the restoration of the Kingdom or Government of God on this earth in all the world as a witness.

How did the disciples know that Christ would restore the Kingdom of God over the nations of Israel and Judah? Obviously, they knew because Christ had taught them that. Where do we find such a teaching?

One such example is in Matthew 19:23–28. The context of the discussion was, entering the Kingdom of God. Christ told His twelve disciples that, once they were in the Kingdom of God, they would be sitting on thrones, judging the twelve tribes of Israel, along with Christ. But when, exactly, would this be? Christ said it would be “in the regeneration” (verse 28). This word, in the Greek, can mean re-creation, renewal, renovation, revival, new birth, rebirth or restoration. According to Strong’s Exhaustive Concordance of the Bible, it means here, “Messianic restoration.”

The disciples knew that Jesus Christ would come back to RESTORE the Kingdom or Government of God on this earth. God’s rule was here once, but Satan took it away through his rebellion, and Adam and Eve failed to follow God and re-institute it. God’s rule will include judging the nations—the nations of Israel and Judah, as well as the “Gentiles”—which is just a reference to non-Israelite nations.

In addition, Isaiah 58:12 tells us that when God’s Kingdom is restored on this earth, beautiful cities will be built out of ruins. Those engaged in that task will be called the “Repairer of the Breach, The Restorer of Streets to Dwell In” (same verse). Destruction will cease, and construction will begin (Compare Isaiah 61:4).

At the time of Christ’s return to this earth, mankind, under Satan’s terrible influence, will have done their best to destroy this earth. They will have polluted this planet, and through man’s selfishness and greed, many animals and plants will have become extinct. This planet will be filled with poisonous gas and with smoke and dust from nuclear weapons, hydrogen bombs, and other chemical and biological weapons. This earth will not be a nice place in which to live. In fact, it will be incapable of sustaining life. It will look like a wasteland, with only a few people left alive, as it must have looked after the Flood at the time of Noah. God will have to intervene, through Christ, to fix what man has destroyed under the rulership of Satan.

Isaiah 49:8 explains that Christ, the Messenger of the New Covenant, will come to “restore this earth” to its original beauty. The earth was so beautiful when it was created, that the angels praised God for it. They shouted for joy when they saw its awesome beauty (compare Job 38:4–7). This earth was not created void and empty. God is the Author of beauty and harmony. Whatever He does is beautiful and, indeed, reflects His character of light and brightness and splendor and glory.

And so, Christ will RESTORE beauty to our planet.

In the process, Christ will also restore those from the nations of Israel and Judah who have remained alive, as well as from all the other nations (Isaiah 49:6). Christ will restore the remnant of Israel by bringing them back into the Promised Land. Today, only a very small percentage of the houses of Israel and Judah live in the Promised Land. Only some of the Jews (descendants of Judah, Levi and Benjamin) live there, and virtually no one of the descendants of the house of Israel. But the Promised Land, as we know it today, is not the kind of land that God had envisioned. Today, it is a land filled with violence, hatred and war. But once Christ has returned and has begun His rule, the Promised Land will be changed into a land flowing with milk and honey again, as it once was—a land of prosperity, beauty, peace, and abundance for everyone (Joel 2:23–27).

The modern nations of Israel and Judah will have been severely punished by God for their sins. They will have endured captivity and slavery. Survivors will be sick and feeble, and as nations, they will have been severely wounded and beaten. Jesus Christ, in restoring God’s rule over this earth, will change all of that (Jeremiah 30:16–17; 33:6–7).

God, in a prior fulfillment of prophecy, and as a type of His ultimate fulfillment, freed the ancient tribe of Judah out of Babylonian captivity and brought them back to the land of Judah. Jeremiah 27:22 says that God “restored” them to the land of Judah. So, here we see, to a limited extent, a type of restoration to the house of Judah. But this is only a very slim forerunner of the tremendous, all-encompassing restoration of both the houses of Israel and Judah, after Christ’s return, to restore all of them to the territory allotted to them.

God’s Kingdom Begins

At Christ’s return, He will begin immediately to set up the Kingdom of God and will rule over all the earth as the King of kings and Lord of lords. However, Christ will not rule alone. We already read that the apostles will sit on thrones, judging the 12 tribes of Israel. We know from Revelation 20 that all of those who will be resurrected in the “first resurrection,” will sit on thrones, judging all of mankind. Those who are “in Christ” will start ruling in Jerusalem, but the rulership of God’s Government will spread over all the land, reaching the uttermost corners of the earth. God promised that faithful judges would be given to the city of blood and war—the city of Jerusalem, which was once called the Holy City, and which will again be called the Holy City, in the truest sense of the word (Isaiah 1:21, 26–28).

There was a time when Melchisedek, as the King of Salem, ruled over the city of Jerusalem. He appeared to Abraham and was called the King of Righteousness and the King of Peace. We know that Melchisedek was none other than Jesus Christ. He apparently ruled at that time over Jerusalem, perhaps with angels under His command, or perhaps even with righteous human beings about whom we have no record in the Bible. And so, God will restore to the city of Jerusalem, righteous judges, which it once had. But there will be a huge difference: Christ will rule from there, but this time, we—not angels, nor human beings—will rule with Him, if we qualify.

When Christ begins His rule over the earth, He will call everyone alive at that time to repent. And He will do exactly the same with those who answer the call, as He is doing with us today who have answered the call. He will give them happiness, peace and joy through His Spirit, replacing the hatred and constant sorrow and pain (Isaiah 57:15–21).

When we sin and become disobedient to God, we feel guilt and dissatisfaction. Then, when we come to our senses, repent bitterly, and cry out to God for forgiveness, He responds to our plea by restoring to us the joy of His salvation. God will do likewise to all of mankind in the Millennium, and beyond, who also repent of their sinful ways and cry out to God for forgiveness. He will restore the joy of His salvation to mankind. He originally offered that joy to Adam and Eve, but they rejected it. Every time we sin against God, we reject it too, and that joy is only restored to us upon repentance and forgiveness. And so, the same will be true for all mankind in the future. God will grant them the joy of salvation, but only if they want it.

Let us notice some additional examples of when God restored something in the past. As we go through them, it is important to keep in mind that these examples are types or forerunners of the full restoration on a grand scale, which will occur when Christ returns and begins to restore God’s Government over all the earth.

One example is found in 2 Kings 8:1–5, where God used Elisha to RESTORE a dead person to life. When Christ returns, He will do the same, though on a much greater scale. He will RESTORE all of us who have died in Christ, to life, but this time to real life—eternal life—through the first resurrection from the dead. Later, at the appointed time, He will restore all mankind to physical life—in the second resurrection.

Another example is in Ruth 4:15, where we read that Boaz is called a “RESTORER of life” to Naomi, the mother-in-law of Ruth, since he was willing to help Naomi and Ruth and to take care of them. He married Ruth and produced offspring, bringing forth, as a future descendant, King David. Christ, at His return, will RESTORE to mankind all the happiness and prosperity and abundance that you and I only dream of today—the kind of happiness, prosperity and abundance that mankind, as a whole, has never experienced, nor even comprehended.

When here on earth as a human being, Christ healed people from sicknesses or injuries. We read that when He did that, a hand was RESTORED (Matthew 12:13; Luke 6:10). Or, the eyesight of a blind person was RESTORED (Mark 8:25).

We also read that Paul admonished the church in Galatia to RESTORE one who was overtaken in a trespass (Galatians 6:1). So here we see spiritual healing, in addition to physical healing, and the Bible refers to both as RESTORATION.

Again, these acts of restoration were forerunners, or types, of the all-encompassing, worldwide restoration still to come in the future. When Christ returns and restores God’s rule over this earth, He will bring healing—both physical and spiritual healing.

The Church’s Commission

We read in both Matthew 17:11 and in Mark 9:12 where Jesus Christ said that Elijah is coming to RESTORE all things. We also find in the book of Malachi, that God will send Elijah prior to the “day of the Lord,” to turn, or you could say, RESTORE the hearts of the fathers to the children, and vice versa (Malachi 4:5–6).

The “Elijah,” spoken of in those passages, is a reference to the Church of God—not just one particular individual! Christ gave to His Church—His spiritual body—the commission to RESTORE all things. The Church was to begin the restoration process by preaching the gospel in all the world; by acting as watchmen to the nations; by feeding the flock through correct teaching; and by emphasizing the need to get ready for His return. As long as the Church exists, that commission will NEVER end. After Christ’s return, the restoration process will really get started! The Church of God will continue to carry out its commission, by assisting Christ to rule the world—to send out His Word to those nations who will survive the “Great Tribulation” and who had not heard the truth before (compare Isaiah 66:19); to teach those who will be born and live during the Millennium; and to teach those who will come out of their graves, in the second resurrection, after the Millennium (Revelation 20:5).

The word for “restore,” as used when talking about the coming of Elijah, is the same word in the Greek as the word used to describe the healing or restoration of the hand or the eyesight. It is also the same word that was used when the disciples asked Christ when He would restore the kingdom to Israel. The word is, “apokathistemi.”

Commentaries, encyclopedias and concordances define this word as, “to reconstitute,” “to restore again,” or, “to place down again.” The syllable “apo” in the word “apo-kathistemi,” when used in composition as a prefix, usually denotes separation, departure, cessation, completion or reversal.

The word “kathistemi” is defined as, “to place down permanently, to designate, or to constitute.”

The Greek word “apo-kathistemi” conveys the concept, then, that something is again placed down or instituted, which is different from what is in existence at this time; it departs from the present and brings into existence—again—what was formerly in existence.

Let’s note how the word “kathistemi” is used in the Bible.

In the overwhelming majority of the cases, it is used in the context of rulership. For instance, in Matthew 24:45, 47; and in Matthew 25:21, 23, it is translated as, “made ruler.” It is also translated in this way in the parallel account, in Luke 12:42, 44. Finally, it is translated that way in Acts 7:27, 35.

In Luke 12:14, it is translated “made”—in the context of making or not making someone a judge. In Acts 7:10, it is also translated as “made”—in the context of making someone a governor.

In Titus 1:5, it is translated as, “appoint,” when talking about the ordination of elders. But it would also be correct to say that Paul instructed Titus to make elders out of certain people.

So we see, then, that this Greek word “kathistemi” is used many times in connection with what you and I will become in the World Tomorrow—spiritual rulers, governors, judges, and ministers or priests.

In the Millenium, Christ will restore God’s rule over this world, and we will assist Him. He will make us rulers, kings and priests, under Him. We are being trained today to qualify for kingship and priesthood in the future, by becoming perfect.It is necessary that we go through suffering in the process of becoming perfect.

Summary

We have seen in this booklet that this is presently not God’s world. Man decided to reject God and to follow Satan instead, causing all the suffering and pain that we are all so familiar with today. God has called us out of Satan’s evil world to be different, but He has not called us out of trials. God permits, to an extent, His disciples to suffer and be tempted and persecuted by Satan and his human instruments, for many reasons.

It is the purpose of this booklet to present to you some of those reasons, so that you can be encouraged, instead of discouraged, when trials come upon you. Remember that God allows our suffering so that we don’t forget that this is Satan’s world; so that we can become better persons; so that we can show God that we are willing to suffer for Him and our future; and so that we can show the world that God has considered us worthy to endure affliction for His name. By following Christ’s commission to His Church, we are preparing to become kings and priests and judges, willingly suffering for righteousness’ sake, as we know that our reward will be great.

If we fulfill our individual and collective responsibilities today, to be about our Father’s business, we WILL enter God’s glorious Kingdom! We will then be prepared to help Christ in the restoration of all things, thus making it a MUCH BETTER WORLD! In this future age, there will be no more suffering for us! Then, we will be given our part in God’s Kingdom, about which the Bible states in Isaiah 9:7: “Of the increase of His government and peace There will be no end…”