Community, Demons, and Zion

I wrote a comment last night on someone's blog who was asking for a definition and discussion of community. This is what I wrote, which I would like to take the time to expand a bit more in this post:

Community is solely based upon the bearing of the image of God in our faces, and beholding that glory to be moved from glory to glory. It is found when the saints gather, whether for prayer, for Bible study, for worship, or for fun ;)
Community is the stepping out from this world and into the eternal together with other believers. It is the dividing of oneself away from the systems of the world, and the principalities behind those systems, in order to be taken by something much more organic and beautiful: Zion. Zion is the City of God. Zion is the Mount upon which the Temple sits. Zion is twofold – a heavenly dwelling with an earthly counterpart. Zion is the place of freedom. Zion is the beauty of holiness, it is the unadulterated splendor of where God’s people are in unity with Him, and it is where we shine with the radiance of Christ. This is community. It is where we love one another with the love of Christ Himself, and from that love, we pursue absolute perfection in that love together. Community, to put it plainly, is heaven manifest upon earth through the children of God. Though we know that when two or three gather in His name that He is in our midst, we also know there is a time for this literal manifestation, when Zion will come down from heaven, when the earthly Zion and the heavenly Zion will be one. That is community. It is born out of the travail for that reality in our midst, whatever means it might take through the Spirit of God to get there.
Grace and peace, dear brother. May Christ’s love overflow in you to be brought unto that eternal radiant glory.

First, lets start with that first statement. It comes directly from 2 Corinthians 3:17-18. For a little bit of context, know that Paul is expressing the immense glory of the New Covenant in comparison to the Old Covenant. He references Moses' veil when he hid his shining face from the Israelites, and he says that this veil is still over the hearts of all they who are not in Christ whenever Moses is read. This needs a bit of explaining. Isaiah 25:7 speaks of a "veil" that covers the nations. This veil is the principalities and powers of the air. It is the demonic strongholds that rule and influence all nations and peoples. That veil was upon the hearts of the Israelites when the came out of Egypt, for it takes more than just receiving the Law to be saved. There is an inward heart conversion that must take place - that did take place for some, hopefully even many, in that first generation. This veil is the Law, which is the power of sin. Now, Law in Paul's mouth is not the same as what we think. Law does not merely mean the words on the page, but the idea that we can have righteousness apart from faith. If we simply uphold "the law", then we are obedient and righteous. That is a false righteousness, one based upon our ability and pride rather than our humility and brokenness. It utilizes the wisdom of those principalities and powers in order to consider ourselves right before God, simply because we have a form of godliness.

Yet, when the heart turns, that veil is taken away. When the individual will come to Christ, and be regenerated, the veil is broken off. This is why Paul says, "Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty. But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord." 

Because we are beholding God's glory in one another's face, instead of that veil upon the heart, we are brought into a place of ever increasing glory.

You can see with this how we go from my first statement directly into the next. We step out from the influence of the principalities and power through living a life of reflecting the glory of God in our face unto all others. Freedom from the principalities and powers can only be attained when we come out and be separate unto the Lord. We no longer have our identity within the systems of the world - not even our father's house, our kindred (Irish, German, African, etc), or our national identity. That kind of separation is painful if it is only for the sake of separating. That is the beauty, though. It is not only for the sake of separation. There is a process unto which we must be taken, and sometimes that process is long and difficult, but we are indeed coming unto Zion, and you have indeed come unto Zion if you are in Christ.

Because we are no longer under the oppression of the devil, we are now at liberty to conduct our lives through the freedom of the Spirit. To live out of that Spirit is to wage war against the enemy. Our lives, everything we do, is a battle.

Ephesians 3:8-12 reads, "To me, who am less than the least of all the saints, this grace was given, that I should preach among the Gentiles the unsearchable riches of Christ, and to make all see what is the fellowship of the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ; to the intent that now the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places, according to the eternal purpose which He accomplished in Christ Jesus our Lord, in whom we have boldness and access with confidence through faith in Him."

This is the purpose of the church. We are to display the wisdom of God to the principalities and powers. What does that even mean? How do we do that?

The wisdom of God is displayed through the cross. It is that through sacrifice, and not selfishness, that we obtain exultation. It is through submission unto death, even the laying down of our lives for our brothers and sisters, that we obtain life. This is utterly paradoxical in our rational world. The reason this seems to be completely opposite of what we would think is because we are influenced all too much by the wisdom of Satan. It is his wisdom that tells us "It is a dog-eat-dog world out there! You have to look out for number one! If you don't, then who will? You have to take care of yourself before you can care for others, right?" It is the wisdom of God that says, "If you want to be perfect, go, sell all your possessions and give to the poor, and you will have treasure in heaven." There is an utter contrast.

What is community? It is the place where the saints have come together utterly separated from the world, untarnished by the principalities and their wisdom, in order to serve the Lord their God in whatever way He might command. It is when we do not rely upon the wisdom of the kingdom of darkness - pride, self, manipulation, intimidation, greed, lust, etc - but rely solely upon God that we have entered into community. Our daily life is to go from house to house breaking bread. If we don't meet with all of the saints, and we don't receive from them the impartation of life, then how shall we survive the day? The enemy of my soul is too strong for me alone.

This is community, and this is what we are to display unto even the cosmic realities. May the Lord make you incredibly hungry for such expression of His kingdom in your midst, and may you be unwilling to settle for anything less. Blessings in Jesus' name!

The Father of All Comfort

            “Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves have received from God. For just as the sufferings of Christ flow into our lives, so also through Christ our comfort overflows. If we are distressed, it is for your comfort and salvation; if we are comforted, it is for your comfort, which produces in you patient endurance of the same sufferings we suffer. And our hope for you is firm, because we know that just as you share in our sufferings, so also you share in our comfort,” 2 Corinthians 1:3-7. The word comfort is used nine times in this passage. What exactly is implied by comfort? It is not pampering, for the idea of suffering is mentioned side by side with comfort seven times. This comfort might be likened to solace, or consolation. While it does not take away the pain or suffering, this comfort does give us the patient endurance necessary to continue onward.

            To think of God as the Father of compassion, the God of comfort, seems to truly help us in navigating what it means to be a father in our own lives. Noah got drunk, something I’m sure was not intentional. Yet, is it possible that God allowed this father to experience disgrace in order to give opportunity to the sons to cover their father’s sin with love? This might make a little more sense of why Noah had such a harsh rebuke to Ham. Maybe instead of showing the character that had been revealed by Noah on what it means to live a godly life, Ham displayed a character that was rampant before the flood. Instead of living in the righteousness that was taught and displayed by his father, Ham pursued the wickedness of the age.

            Fatherhood is about discipleship. It is about priestliness. We take up the sins of our sons upon our own shoulders. We bear their immaturity. We accept the shame and disgrace that they might bring in order to develop in them love and righteousness. As Paul told the Church in Corinth, “Follow me as I follow Christ.” In this statement we find fatherhood. To imitate Paul is to imitate Christ. God has brought this man into such a relationship with Him that you cannot separate the two. To see Paul is to see the Father – he and the Father are one. Because Paul has followed His rabbi – Jesus – and been brought unto the sonship of the Father, he is now equipped to go and call others unto the glory of being sons and daughters. No longer does Jesus look that we would be children, but brothers. To be the brother of Jesus is a statement of character, a statement of maturity. When we have been brought into the reality of maturity that we live like Christ lived, which is to say, we follow the Father’s example, we have thus been made sons and daughters, and not mere children, of God.

            In this we find God’s heart. God as Father means teaching His children to be like Him. Yet, in that it is not to make replicas, but rather to teach maturity and character. When we display the maturity and character of Christ, we are displaying the character of God the Father. That kind of character does not take us from being who we are, but interestingly calls us to fulfilling all that we are. God has called us to being the very people that He has called us to be, and that calling is predicated upon being free from everything that would cause us to live in a way that we are not. We are made in the image of God, and anything that would cause us to live in a skewed reflection of God is sin. If the Father has not revealed to you His character, then one might ask the question of whether we have truly come to Christ. To see Christ is to see the Father. They do not have two separate characters. The distinction made is their heart. The heart of the Father is directed to His children. The heart of the Son is directed to His Father, and in being directed to His Father, is also directed toward His brothers. The Spirit is the revelation of God in us. While Christ reveals the Father to us, God has given His Spirit to dwell within us. The heart of the Spirit is that we would rely upon Him in order to be brought into the image of Christ. The disposition of each member of the trinity is distinct, yet they all have the same character. To rely upon the Spirit is to be brought into the image of Christ, and to be conformed to the image of Christ is to display the Father to the world.

            God as Father is difficult for us to comprehend because we lack so heavily. The Father’s heart is never to promote Himself, nor to cause you to be Him. It is the heart of the Father that displays to us what true love is. “God so loved the world that He gave His only begotten Son, that whosoever believes in Him shall not perish but have everlasting life.” What does this verse tell us? It is telling us more than simply ‘God loves us and we need to believe in Jesus to be saved.’ God so loved the world that He gave His only begotten Son. Why did God give His Son? The reason that the Father gave His Son on our behalf is that we might also be adopted as sons and daughters – made coheirs with Christ. It is to bring many sons to glory. It is not simply so that we might make it to heaven, but instead that we might also display to the world the heart of the Father. Don’t forget that this same Son who was given told His disciples, “If any man desires to come after me, he must deny himself, take up his cross, and follow me.”

            It is our calling as sons and daughters to be the sacrificial sons and daughters on behalf of the world. This is the heart of the Father: that the entire world would come to know Him. The way that this takes place is by our sacrifice – in living as Jesus lived, we point the way to God by imitating The Way. This is why we suffer. If we have been baptized into Christ, then we have been baptized into His death. What does this mean but that we will also taste of His sufferings? Yet, we know that if we partake in His sufferings, that we will be raised unto life by the same glory that raised Christ unto life. The same consolation that Christ received is given freely to us. This is fatherhood: to give even the most precious thing you have – your only begotten Son – in order to bring many sons unto glory.

The Cross as Life

It has been difficult for me to comprehend the doctrine of the cross for a long time. What I mean by this needs a little introduction. I understand perfectly well the notion of dying to self. I understand perfectly well the crucified life. I understand perfectly well that we are new creatures. Yet, in that last statement I find my exact point: we are resurrected. The point of the cross, as I understand, is not simply to die, but that we would be raised up with Christ by the same glory that raised Him up. So, I've been confused about this for a while. How is it that Christ Jesus would say, "I came to give you life, and life abundantly", but then we want to say that we have to continue to die to self?

I've heard many times about the notion of dying to self. We take up our crosses so that God might raise us up. Yet, if you've been raised, then you've been raised. If your life is hid with Christ in God, then your life is hid with Christ in God. If you are crucified with Christ, it is no longer you that live but Christ that lives in you, then you are crucified with Christ. If you are a new creation, then you are no longer the old creation; you are now a new creation. Do you see my dilemma? In one sense, I understand full well that I need to die to the sinful passions of my old lifestyle, and thus be raised by the glory of God unto newness of life. I understand full well what it means to taste death and now be alive in Christ. But, once I'm alive in Christ, I can no longer die.

In Romans 6, Paul makes an interesting statement: "If we have been united with [Christ] like this in his death, we will certainly also be united with him in his resurrection... that we should no longer be slaves to sin - because anyone who has died has been freed from sin. Now if we died with Christ, we believe that we will also live with him. For we know that since Christ was raised from the dead, he cannot die again; death no longer has mastery over him. The death he died, he died once and for all; but the life he lives, he lives to God. In the same way, count yourselves dead to sin but alive in God in Christ Jesus."

Did you catch it? If you have died, and have been raised unto newness of life, then you cannot die again. This has an implication with the second death - the lake of fire. We know that because we have already died, we cannot die again. That old man has received its judgment, if you will allow me to say such things. Now, here is my confusion. If we have died and been raised unto life, then we can no longer die. Yet, it is told to us that we are to die daily, and that we are to continuously be giving our lives and dying to self. Just because you quote Paul's words that he dies daily doesn't necessitate the validity of the statement. This has perplexed me for quite sometime... until a couple days ago.

My wife and I have been looking through the seven churches mentioned in Revelation 2-3. While discussing the words of Jesus to these churches, it dawned on me what is going on with the cross here. Jesus said, "No one takes my life." He actually believed that. His life was taken by no one. Instead, He laid it down willingly. Now, when we talk about His life being laid down, what exactly are we talking about? I would like to suggest something rather profound. The "my" being used here might not refer to Christ in totality. Who Christ is, His essence, is found in His relationship with God the Father. Likewise, the true you, the true me, is not found in my body, but instead is something more than my body. The true Jesus could not die, because it was already alive to God. Though His body went into the grave, and though Jesus descended into the depths of the earth, the statement that Jesus is making is not about death like we think it is.

Let me try to explain a different way. Because Jesus was alive to God, He could not die. So, because He willingly gave His life, it was His to take it up again. The point of the cross in this sense is not about death, but about life. It isn't that Jesus is going to die, but that He will continue to live. Though He gives His own life, it is His to take up again. Why? Because Jesus had already passed from death to life. The reality of the cross was already at work in Him. The epochal moment of death on the cross was an ultimate climax of a succession of events that were all crosses before it. He had already died, and therefore He was already raised unto resurrection. Yet, the literal and bodily death and resurrection had not yet taken place.

Are you starting to see where I'm going here?

When we talk about dying and taking up our own crosses, what exactly are we talking about? There is a time and place to die to self and live unto God. There is a legitimacy to our phraseology of dying and being raised again. Yet, once you have passed from death to life, you no longer have to die again. You have already passed through unto eternity. You are already alive unto God. This is why Paul gets into Romans 7 and deals with our struggle with sin.

"Do you not know brothers... that the law has authority over a man only as long as he lives?"

Did you catch it? What is the point of Romans 6? WE ARE NO LONGER ALIVE TO SIN, BUT INSTEAD DEAD TO SIN. The whole point of Romans 7 is, then, to be understood as those who have not yet passed through death unto life. We might technically be saved, but we have not yet come unto the place of resurrection. One man said it this way: Many saved, few converted. Paul continues:

"So, my brothers, you also died to the law through the body of Christ, that you might believe to another, to him who was raised from the dead, in order that we might bear fruit to God."

Our life is hid with Christ in God. For they who have been raised unto this glory no longer face the death to self that is required of those who have not yet died. This is why later in Romans 7 Paul says, "As it is, it is no longer I myself who [sins], but it is sin living in me." And again, "Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it." Why does Paul say this? Because the "me" being spoken of is not the same "me" that was put to death. The "me" that Paul is speaking of is the relation that I have with Christ. It is the new life. I am now alive to God, and that "me" cannot sin.

So, when we come back to our theology of the cross, we ask the question of what it means to die daily. The cross of Jesus was not about death, but instead about sacrifice. It was not about death, but instead servanthood. It was not about death, but instead selflessness. That which needed to die - the sinful man - had already died. Likewise, the cross that I bear daily is not a cross unto death that I might be resurrected. That has already happened. It is about me giving my life as a ransom for many. It is about me giving my life for my friends. Even if I descend into the deepest depths of the earth on their behalf, it is still my life to take back up. I am both priest and sacrifice, pouring myself out like a drink offering on behalf of my friends.

That is the cross as life. It doesn't diminish my life. It doesn't take away from who I am in God. It isn't about dying to self. It isn't even about dying to selfishness, because that selfishness has already died. It is about giving my life as a ransom for many. It is love covering a multitude of sins. It is me being merciful, so that through my mercy, they may obtain mercy. It is me being a living sacrifice. This theme is taken up through the whole of the book of Romans, and yet I've never heard anyone else proclaim it. I've heard others come close, but I can't say I've ever heard anyone who would speak this. I no longer live, but Christ in me. Therefore, when I lay down my life as a living sacrifice, it is not me dying - it is me obtaining even greater life. Because I lay down my life willingly, it is mine to take back up again - not because I am somehow on par with Christ, but because that kind of sacrifice is what attains unto eternal reward. It is the wisdom of the Kingdom: he who loses His life shall obtain life. How much greater life do we obtain when we willingly lay down our lives in apostolic priestliness for the benefit and glory of another?

Maybe this helps us to understand why Paul tells the Philippians, "...in order that I may boast on the day of Christ that I did not run or labor for nothing." Again, he tells the Thessalonians, "For this reason, when I could stand it no longer, I sent to find out about your faith. I was afraid that in some way the tempter might have tempted you and our efforts might have been in vain." Paul has been a living sacrifice to these churches. Has this sacrifice been a waste? But, alas! In neither instance does it seem as though Paul concludes that it has. It is a labor of love - even my own death - because I know that God has already raised me up unto life. To die is to be with Christ. My cross that I bear is no longer one of death; it is now a cross of liberty. I am not forced to die upon this cross any longer, because I have already died upon it. I now walk according to the Sprit. But, that Spirit bids me back to the cross so that I might express the same love that Christ expressed on Calvary.

The cross is life for the believer, not because we constantly die to self, but because in the laying down of our life, others find life. This challenges me, but also excites me. I hope it has the same affect on you. May the Lord work this deeply in both of us that we might obtain life and meet in Zion.

Israel's Purpose and Destiny

I have previously posted the question, "Is Current Israel under Blessing or Curse?" In it, I explored what the Scripture has to say about Israel's final redemption. No, I do not believe that Israel has come to that final redemption, as mentioned in Amos 9, but that in no way would give us reason to oppose Israel or the Jewish people. In this post, I want to further the thought by asking what is Israel's ultimate purpose? I think that this might be a key component to better understanding both Scripture as well as our place as the Gentiles that have been grafted into (but not replaced) Israel.

There are four main roots that I think many of the modern day heresies and fads come from. When we readjust our perception of these four roots, everything else in Scripture seems to come alive. The four roots are an inadequate understanding of the Kingdom of God, the heart of God, the principalities and powers, and Israel’s purpose. God has given us a plumb line unto which everything else must measure up. If our understanding does not measure up to embrace all of Scripture, then the issue is not with our understanding. The issue lies at the foundation. That foundation is ultimately Christ. Yet, we come to more fully perceive Christ when we better understand the backdrop of the Old Testament, and we can better understand the progression of God's Scripture.

It is said in Zechariah 2:8 that “whoever touches you (Israel) touches the apple of my eye.” That Hebrew word translated ‘apple’ is more properly translated as the pupil of the eye. When we mess with Israel, even in our doctrine, we are poking fingers into the very pupil of the eye of God. He takes His covenant with Israel extremely seriously. I would even venture to say that if we don’t know Christ Jesus as the God of Abraham, Isaac, and Jacob, then we don’t have a solid understanding of Christ.

God’s purposes with Israel might be one of the most controversial subjects in Christendom. On the one side of the spectrum are they that teach the church has replaced Israel. On the other side are those that are so Zionist that you could not tell them that Israel is in error. In between these two opinions are many varieties of beliefs, almost none of them being biblical. Our approach to Israel as Christians seems to be based on one of two things: arrogance or sentimentality. We either have great arrogance in claiming they are cast aside and we have replaced them, or we have only the most questionable sentimentality. 

Those who have only sentimentality to Israel will not even consider the possibility of another exile. These are the same people that when you try to explain that they will be uprooted from the Land and we will take them in as refugees, they want to play the rapture card. “Well, you can stay if you want to, but I’m getting out of here!” This kind of statement really shows precisely how loveless and non-biblical so many ‘saints’ truly are. Though they have the Bible and every possibility to reason and understand and love, they instead choose convenience.

We don’t get to choose whether we stay or we go. Either we will all stay, or we will all go. The question that truly needs to be asked is our willingness to stay through the Tribulation. Are we willing to endure suffering at the hands of men – possibly even Jewish men – for the glory and purposes of God? Are we willing to, for love’s sake, put ourselves in a place of danger? If the answer to those questions is no, then there is absolutely no amount of reasoning that I can perform to convince you of God’s eternal plans and our place in those plans. But for those that are willing to lay down their lives and live in a manner that would display love and truth to an entire nation, there is still hope that we might be able to come to reasonable conclusions together.

Nothing more shows the core of who God is than His plans concerning Israel. Some have called this ‘the mystery of Israel.’ I’m not sure that Israel’s role in eschatology is a part of that mystery, as some claim, but instead the mystery is simply found in the scandal of a God that would choose one nation over all others. When we can understand that mystery, it makes a lot more sense as to why God would use words like, “election.” Election doesn’t necessarily have only to do with ‘national Israel.’ It has to do with the people of God, foreknown from before the beginning of time. During the Millennial reign of Christ, and during the New Heaven and New Earth, there appear to be a people that are outside of that choosing, yet are not destroyed in the Judgment of Christ.

This issue is the issue of nations. God doesn’t destroy all nations. Nor does He cast all people into the lake of fire. There are those nations and people that do indeed get cast into the lake of fire, but how can we reconcile the notion of a people outside of election that are still able to come up and worship God? This is part of the mystery. It comes down to a few subjects that we’ll look at: covenant, centrality of Israel, and God’s nation. These three factors help us to better understand what it is that we’re looking at.

Covenant

God has revealed His covenant progressively. The first statement of it is in Genesis 3:15 – that a man will rise from the seed of the woman to crush the serpent’s head. From that initial statement, we don’t really gather a whole lot of information. We certainly don’t gather a bunch of messianic prophecy about a “greater than David” and how the messiah must be a priest and a king, and how Jesus will come twice, etc. Actually, the covenant made with Israel unfolds. It starts with a promise of a man to come that will crush a serpent’s head, and then eventually evolves into an eternal covenant that will be the redemption of all of creation.

I have absolutely no problem with saying that God had foreordained such a plan of salvation. We just don’t find the full statement and revelation of such a cosmic plan at the inception of Genesis. It progresses from that first statement to a promise that Canaan will be a slave to Japheth and Shem, and that Japheth will enter the tents of Shem (Genesis 9:25-27). It is after the incident at Babel, in the plains of Shinar, that God calls a man out of all nations in order to bless all nations (Genesis 12:3). That covenant is reiterated to Abram in Genesis 15:1-21, but the details are added that Abram’s offspring will inherit the land from the Nile to the Euphrates. That promise has yet to be fulfilled.

Now, before we go forward in the progression, lets deal with an issue. Paul quotes the promise given to Abraham. He mention that the word used for seed is singular, and not plural. This is a hint of one single man, Christ, that would be the seed of Abraham. We cannot take this knowledge and trade it for the whole progression of Scripture, though. The Jewish people today can equally claim that the wording represents Isaac, and not Ishmael. Yes, there is something to this, but no, the promise of Abraham was not solely for Christ. That is not to say that those with Jacob’s blood in them are saved according to the flesh. What it is saying is that we need to be careful not to throw out the baby with the bathwater.

Once again, the statement of “through your seed” is given in Genesis 22:18. The context of the statement is in God’s provision of the lamb instead of Isaac as sacrifice. When we take this to mean that Israel has been replaced, we err in being terrible exegetes of Scripture. The statement is still resonating the fact that “God will provide a Lamb.” This is actually the heart of the covenant. From before Israel, and before Abraham, God established this covenant. It is an eternal covenant about a God that provides a Lamb.

The covenant is an eternal covenant. The eternal covenant is not solely with Israel, but with all nations. God has chosen a specific people for Him to put His name upon, and all other nations must come unto them in order to worship the Lord. The covenant unfolds throughout the Scripture gaining more and more detail, until finally it culminates in the man Christ Jesus – the true Israel and firstfruit from the dead. When Israel was given the promises of being called the firstborn of God (Exodus 4:22), we find the New Testament writers referring to Jesus as God’s only begotten Son.

How is it that God can make a statement about Israel being His son, but then that title is given exclusively to Jesus in the New Testament? It comes down to the mystery of Israel, which is the mystery of Christ. In the book of Isaiah from chapter 40 onward for about 15 chapters we read about a servant of the Lord. This servant is the Messiah in some places, but is clearly spoken of as Israel in other places. What is being communicated is: As with Israel, so with Messiah; as with Messiah, so with Israel. The Gospel of Matthew also communicates this.

We find in Matthew the “prophecy” that, “Out of Egypt I call my son…” Read Hosea. That isn’t a prophecy; it is a statement. The statement isn’t even a messianic statement. It is referring to Israel being delivered from the hand of Pharaoh. How can Matthew make such a big blunder? As with Israel, so with Messiah. The Gospel of Matthew continues that theme all the way through. Jesus comes out of Egypt, gets baptized in the Jordan (symbolic of Israel crossing the Red Sea), and is led into the wilderness for 40 days (Israel wandering for 40 years). At the beginning of Matthew 5, Jesus goes up onto a “mountain” to speak to His followers. This is reminiscent of Moses upon Mount Sinai.

The corporate Israel is made manifest in the man Jesus Christ. He is the true Israel that fulfilled all of the purposes of Israel. However, there is a flip side to that coin: as with Messiah, so with Israel. As Jesus fulfilled perfectly all of the commands of the Lord concerning Israel, so too must Israel do. God awaits a time reserved when He will establish His King upon the earth for 1000 years that Israel will finally come into her purpose: to be a corporate demonstration of Jesus. As the Body of Christ, we have this mandate. We have this mandate to be Jesus unto the Jewish people. They will have the mandate to be Jesus unto the nations, for “You will be a Kingdom of priests, and a holy nation,” Exodus 19:6.

Though the covenant was progressively revealed through the Old Testament, it was ever and always the eternal covenant (Jesus slain before the foundation of the world). Israel rejected that covenant at Sinai, and placed Moses as their mediator in exchange for personal relationship of God. Because of that exchange, the nation forfeited for a season their call to be the priestly nation as God had intended. This is why the prophets call the eternal covenant “a new thing” and “a new covenant.” It isn’t so much that it is a “new covenant” as it is the eternal covenant rejected at Sinai. Instead, they embraced a covenant that could be performed. This is why it is said by the religious leaders of that new wine, “The old is good enough,” Luke 5:39.

It is according to the covenant made with God at Sinai that Israel’s destiny hinges upon. God still holds them accountable to that covenant, though the Gentiles have not been placed under such a covenant. It is said in Deuteronomy 4:1, “Follow them (the decrees and laws) so that you may live and may go in and take possession of the land…” Israel has been given the land promised to Abraham, but not that full amount promised in Genesis 15:18. That Land is to be inherited only. Israel cannot come into possession of that Land by coercion or military power. Because the Land must be inherited, for Israel to remain in that Land they must remain faithful to the Lord their God. If they don’t remain faithful, they don’t remain in the Land.

It was said in Deuteronomy 6:25 that the obedience to the Law is considered their righteousness. Where Paul has said that we cannot be saved through works, God seems to be indicating that they can be saved by works. However, Paul is actually expressing the fullness of this text. It is not the works of the Law that make them righteous, but the faith behind those works. In remaining faithful to God, which is to continue to put their faith and confidence in Him throughout all generations, their works are considered righteous. This is why God continues by saying, “See, I am setting before you today a blessing and a curse – the blessing if you obey the commands of the Lord your God that I am giving you today; the curse if you disobey the commands of the Lord your God,” Deuteronomy 11:26-28.

The blessing does not come when Israel upholds the Law, but when they live by faith. The curse does not come with disobedience to the Law, but when they reject the Lord their God. The two are connected in a way that cannot be separated. Ultimately, Christ is the fulfillment of the Law. He is our offering and sacrifice. He was the anointed unleavened bread of Truth to be offered as our meal offering. He is our peace offering – that through Him we have peace with God. He is our sin offering, that if we sin, we have propitiation (1 John 2:1). He is our Passover Lamb. He is the drink offering, of which we can take and say, “This is His blood…” He is the fulfillment of the 613 laws outside of the Ten Commandments, including the dietary laws. It is in Christ and through Christ - specifically faith in Him that leads to good works (James 2:14-24) - that we, and Israel, are to keep the Law.

The Law is not something that is a burden to fulfill as believers because Christ is our fulfillment. It is apart from faith in Christ that the Law becomes impossible. This is the eternal covenant. We have stepped into this reality as Christians – something that Israel has yet to do nationally. That is why the command is given through Paul that we are to “drive the Jew to jealousy,” Romans 11:11. This is almost a parallel of the statement made by Moses, “I will make you envious by a people that are not a people; I will make you angry by a nation that has no understanding,” Deuteronomy 32:21.

How is it that Gentiles, they that were despised by the Jews, are the ones to live in the promises and blessings given to them? It is a Divine revelation of the character of God. He will go that far, to cut off the natural branches and engraft wild branches, in order to call the nation of Israel to repentance. While we’ve been content to live beneath the glory of God, Israel continues to be unmoved and not jealous. God has established the covenant with Israel so that He might use them as a nation to all the other nations. Our call is to be a people that are no people – a pariah.

By being slapdash saints we rob God. Our purpose and calling is to be nobodies. But we have the same complex that Israel had: we want to be like all the other nations. We want to be somebodies. Are you willing to take up the purposes of God for the sake of a greater reward in the next life? This cuts to the heart of every grumbling. We don’t expect to be somebody. Instead, we are content in all things. It is for the lack of understanding this mystery that even the church has been quite flabby. We are unchallenged and bored.

What might actually be the solution is the very thing we have refused to consider: we are to be a priesthood to Israel so that they might be a priesthood to the nations. Instead of embracing this calling, we have coveted their calling. We want to be the big dogs. Maybe the parable of Jesus speaking of the prodigal son is more literally true than we know. The elder brother that has always been with the father says, “I have slaved in your household for all these years…” He refuses to celebrate with the father because he thinks he is lacking in reward for his “enslavement.” Who among us are exact replicas of that elder brother? Who among us don’t want to even consider playing second fiddle, even though we’re of Japheth, the elder? Is not all righteousness performed in submitting as the elder under the younger? Has God not said that the least shall be the greatest?

Center of nations

Ezekiel 5:5 says, “This is Jerusalem, which I have set in the center of the nations, with countries all around her.” I believe that the King James translates it as “set in the midst…” The Hebrew word speaks of “the middle.” Why is it that preachers insist on the ‘fact’ that “God’s not interested in real estate?” That isn’t what God says. He is very interested in this particular Land. He has even established that it should be the center of all nations. This is the pupil of God’s eye, at the center of all nations, to be a priestly nation to the nations.

God has chosen a specific place (Zion) for His rule. The classic chapter for blessings and curses, Deuteronomy 28, begins with the verse, “The Lord your God will set you high above all the nations on earth.” From there, it is reaffirmed that “the Lord will make you the head, and not the tail,” Deuteronomy 28:13. These are promises of God, and the gifts and callings of God are irrevocable (Romans 11:29). Deuteronomy 32:8-9 doesn’t just imply, but blatantly states, “When the Most High gave the nations their inheritance, when he divided all mankind, he set up boundaries for the peoples according to the number of the sons of Israel. For the Lord’s portion is His people, Jacob his allotted inheritance.”

I’m not sure that I’ve ever heard this expounded. The very statement itself seems to drive something deep within me to repulsion. Would God be that specific? Would He truly set up the boundaries of the nations according to the sons of Israel? What does that even mean? It has been decreed that God would make Israel a priesthood. They are to show the nations the ways of the Lord. They are to separate the precious from the vile. It has been said in the prophets, and it is true unto this day, “Like priest, like people.” When Israel is disobedient to their God, the nations are disobedient and do not consider.

For God to redeem Israel is for Him to redeem the nations. There is something interwoven between Israel and the nations that shouldn’t be lightly disregarded. The way that Israel acts and interacts with the nations actually affects those nations. When she is a whore, the nations blaspheme the name of God. This is why it says in Ezekiel over and over that Israel has “blasphemed my name.” Even if there is not a technical blaspheming of God’s name by Israel, the very fact that they are causing the nations to blaspheme Him is likened unto the same thing in God’s sight.

We looked earlier at how Israel is called God's firstborn in Exodus 4, and then the New Testament exclusively gives that title to Jesus. I want to give a thought for consideration. This is not a "thus saith the Lord," but only an inclination. I am coming more to being convinced that Israel is God's firstborn son as a nation. Christ is the God-Man. He is also the Israel-Man. We find in Christ Jesus the fullness of God, but also the fullness of who Israel is called to be. But in regard to the nations, and not simply individuals, God still calls Israel His firstborn son. When that nation has come unto salvation in Christ Jesus, and they are walking out their calling of being the priestly nation, all other nations, as nations, must look to Israel as their mediator. We have Christ as our mediator, and I don't want to speak something against that. But as nations, and not mere individuals, the nations cannot come to God without Israel being their mediator to God. Israel will fulfill the position of mediator through the redemption of Christ Jesus by the power of the Holy Spirit. This is part of the marriage of the Lamb. "The two become one flesh." When there is that kind of unity of deity and humanity found in Israel, and the Church alongside her, the Bride of Christ is promoted (exalted) to ruling and reigning alongside of Christ - not under Him, but beside Him.

I don’t know that I have fully come to understand and appreciate what God has communicated in these quoted verses. There are too many possibilities for me to grasp what God has in store. Whatever is being communicated in God establishing Israel as the center of all nations, it is at the heart of Israel’s primary purpose. When we can come to understand that mystery, we have come to understand the whole of eschatology. So much is stored away hidden in God that we cannot begin to even fathom what this seed will blossom into. The mystery of Israel is the mystery of Christ. As Christ, so also Israel. The impact of that statement alone can give us depth and insight beyond what I’m personally able to communicate.

God’s nation among nations

To conclude, Israel’s purpose is to be God’s nation among all nations. Just as Satan has taken his pick and placed his name upon Babylon, God has called out one man from all nations to make him a nation. This is not simply a political state. When God gathers Israel the final time, He will gather all Israel. Any and all of the Jews that are scattered abroad will be brought back to that Land. It is more than a political state – it is God’s nation and statement.

This has a few implications: priesthood, theocracy, display of God’s character, and His witness unto the four corners of the earth. In this is the summary of Israel’s call. Books and volumes can be written on those subjects alone to further understand the depth and magnanimity of God’s calling. “For you are a people holy unto the Lord your God. The Lord your God has chosen you out of all the peoples on the face of the earth to be his people, his treasured possession,” Deuteronomy 7:6. “Listen to me my people; hear me, my nation,” Isaiah 51:4.

“Has any god ever tried to take for himself one nation out of another nation, by testings, by miraculous signs and wonders, by war, by a mighty hand and an outstretched arm, or by great and awesome deeds, like all the things the Lord your God did for you in Egypt before your very eyes?” Deuteronomy 4:34. God has chosen this particular people above every other people. In order for us to even come into the faith we must be grafted into that root (Romans 11:11-25). God is jealous over Israel, and if we are to bear His name, we also must be jealous over Israel.

Prudent Speech

Do you see a man hasty in his words?
There is more hope for a fool than for him.
Proverbs 29:20


There are a select few that are sagacious with their words. Many of us pour out of our mouths streams of words. Many people have the gift of gab - the ability to speak on any subject. Once you start a conversation with them, they can carry it for days. Some don't have this gift, but still practice lingual negligence. We speak when we need to shut up. We don't speak when we need to scream. We put forth a plethora of words, many times without even thinking before about what is coming out of our mouths. How many of us are guilty of this?

Do you see a man who is hasty in his words? There is more hope for a fool than for him.

Christ Jesus was one that never minced words. In fact, by His own lips He said that His words are life because they are Spirit. He actually claimed that He says nothing out of His own mind, but everything comes from the Spirit of God. Then, at another time, Jesus said that we would be judged by every idle word that comes out of our mouths. Have you ever doted upon that? Mete on it for a moment. Every idle word... What about the words that are not idle? What about the words that are premeditated? I think the point is being made: every word, whether we think about what we're saying or not.

If Jesus was one that would not speak a single word without its inception being from the Spirit of God, what then shall we say of ourselves? Paul said that he desired to know nothing but Christ and Him crucified. What shall we say of ourselves, who are not the Son of God nor apostles? We don't have such a caliber of character as they, and yet we find even they are making statements about a choosing of their words and understanding. If Paul desired to know nothing except Christ and Him crucified, what then must his words have been enriched in?

The art of prudence is lost to our generation. We often don't think about the future, let alone act according to that thought. Of the famous music on the radio currently, we hear song after song about not thinking about what happens next. Let's worry about that when it comes, for now we want to party all night and sex it up until our bodies explode from erotic bacchanal. If our actions are so unpremeditated and without intuition, how many of our words are the same?

Jesus had said that out of the overflow of the heart, the mouth speaks. That, of course, supposes that our hearts are overflowing. But what is it overflowing with? We simply need to check out our words to know the answer to that. Think back on the past conversations that you've had. Think back upon the arguments or the reactions that you've had. What comes out from your mouth - whether in the good or the bad moments? How much was simply verbiage to fill the air, or make your point, or show how the person that you're speaking with is wrong? How much was the weighty overflow of the Spirit of God that brings a glory out of your lips?

Out of the overflow of your heart, your mouth speaks. I'm becoming acutely aware of the need to speak less, yet in those fewer words speak much more. There are a few that I know that when they speak, it is some of the most precious words that you've ever heart. And when they listen to you speaking, they actually listen. There isn't the hope of listening so they can respond. There isn't the hope of listening so that they can then tell you their opinion. They actually listen. Why?

They listen to you because they themselves are more accustomed to not speaking unless they have something to say. When you have others around you that are in like manner, then when someone speaks up, why wouldn't you listen? This is the very heart and soul of the person. To listen to the words of what a man or woman speaks is to listen to the very heart of that person. When their heart is given over to vanity, their words will reflect it. But there is a glory that comes when we "desire to know nothing but Christ and Him crucified."

I'm striving for the latter. Many times I find myself listening to sermons, watching movies, talking to people, and I just want them to get to the point. They spend an hour talking, and yet there is barely anything said. The void isn't filled simply because we've spoken. I know some that can speak for five minutes and say more than those that get up on Sunday morning and speak for an hour. The biggest need in our day is not to teach people more information about the Bible and the Gospel. The people aren't 'over-gospeled.' They are actually under-gospeled. Our words aren't weighty enough because we haven't spent enough time listening to the Spirit and not speaking until that word is birthed in our heart out of the waiting.

Priestliness is Fatherhood, Fatherhood is Priestliness

            The Father loves the Son. His great love is shown through that He desired only to benefit His son. I think to say that God desired “the best” for His Son is provocative, to say that least. The Father didn’t simply desire “the best” for His Son, but desired an eternal blessing. It was the Father’s heart to glorify the Son, which is much deeper than saying “the best.” I think this might be where many of us go wrong. We desire to give “the best” for our children, but how do we define that “best”? God the Father desired to glorify His Son. That glory that He should impart upon His Son was to give Him a name above every name – even His own name.

            “All authority in heaven and on earth has been given to” the Son. When it was the Father’s right, seeing as He is eternal and shall never die, to keep Himself upon the throne, nothing delighted Him more than to give everything He had to His Son. No longer do we don’t call upon the Father, but instead we pray “in Jesus’ name.” This isn’t to separate the Father and Son, but to say that it pleases the Father that His Son should receive the higher honor and glory. Jesus taught us to pray, “Our Father who is in heaven…” The Father delights that we should honor the Son.

            Fatherhood is priestliness, and priestliness is fatherhood. The two are interwoven. To be priestly, one must be fatherly. Fatherhood is defined above: to desire nothing but the glorification of the Son. When we are spiritual fathers, adopting sons of our own to raise in the faith, our desire should not be to “impart something of worth,” but instead to sacrifice everything – expending ourselves and being spent – so that our son might be glorified and exalted higher than we ever could have dreamed. This is the priestly act.

            We are called to being a royal priesthood. Yet, I don’t know that I’ve ever heard the question asked: priests for whom? It is not wrong to say that we are priests to one another. In a real sense, we need to take up one another’s burdens and carry them together. I should go to the elders with my faults so that they might pray for me and I might be healed. I should look to the others in the Body to confess my faults, and in that confession to both be held accountable and have someone else to wrestle with me. I should take my petition to another brother as one would take the sacrifice to the priest. They, in return, then take that sacrifice of confession unto the Lord to seek deliverance from the power of sin.

           There is another level to this. We are called to be priests unto Israel. To be Israel’s priests is to take upon self their sins and their wretchedness. We endure the shame of their guilt, exchanging our glory for their shame, so that they might be glorified and exalted to such a place that they can fulfill their ultimate mandate: to be a nation of priests. When Israel is a priestly nation, then the other nations, as nations, can come unto God. As long as Israel remains a people that do not know their God, only individuals will come to Him. There will be a remnant. But when Israel is redeemed, then even the nations will come up to Jerusalem (Micah 4:2).

            Our calling to be priests is a call to being fathers. We need to have a father’s heart. Whether we have come to a place of having a father’s heart is going to be best explained in how we react to this generation. If our heart is to say, “Those darn millennials are just a bunch of hoodlums,” then our heart condemns us. But, if our heart is to break over the amount of youth that are giving themselves over to pornography, lust, violence, and crude entertainment, and we would say to those parents that don’t care about their children, “Send your unwanted children to me,” then we have obtained unto priestliness. It is a priestly thing to submit oneself under agony and suffering for the sake of a generation, or “corporate son.”

            Fathers are so much more than teachers. Priests are so much more than people that minister the sacrifices. To be a priest or a father is to impart life. In 1 Thessalonians 2:7-8, Paul elaborates a bit more for us: “We proved to be gentle among you, as a nursing mother tenderly cares for her own children. Having thus a fond affection for you, we were well pleased to impart to you not only the gospel of God but also our own lives, because you had become very dear to us.”

            Unlike the gifts and callings of God, where God gives to some, the call of fatherhood is made to each and every man in the faith. We should corporately be a fatherly people, in which the world doesn’t have the slightest idea what it means to be “bastard.” If the world’s fathers are so bankrupt of anything sacred that they will abandon their children, then the men of the faith should open their homes and take in those that have no fathers. There should be a refuge and safe haven for all the orphans. Even James says that “religion that is pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.”

            This in no way means that we should run out into the streets and start pulling the first young man that we see into our homes. All things are done according to the Spirit. All I’m suggesting is that when we are truly of a father’s heart, or a mother’s heart, we yearn for those that are abandoned. We hear of those that have no fathers and we do everything in our power to help that one or two that we know. Maybe we know more than one or two; maybe we only know one. The point isn’t the number, but the heart.

            One man has written, “If we can be faithful to this call, the next generation may yet say to us, ‘Thank you for thinking beyond yourselves, for allowing the Lord to invest in you in such a way that you now have much to deposit in us,’ and thereby serving the purpose of God in your generation, as well as theirs.” Ultimately, the issue of fatherhood is first a spiritual issue. We are to be fathers to those in the faith. We are to take in those that have no father to teach them of the ways of God. There is a generation of young men and women that go to youth group, but have nothing to do with the generation before them. There is such a divide between the Baby Boomers, Generation X, and the Millennials. I am fearful to ask what the chasm will be between these and “the Silent Generation” (from the year 2000 to present).

            In the Old Testament, it is continually said over and over that we are to pass on to the next generation the Law of God and the stories of our history. Those that came out of the wilderness and into the Promised Land were to tell the stories of how God brought them out of Egypt and delivered into their possession the Land. Yet, we find in the very next generation after Joshua dies that Israel is carried away into idolatry. What happened? Either the children didn’t care, or the fathers weren’t fathers.

            The statement is made by Hosea, “Like priest, like people.” I think it can be paraphrased, “Like father, like children.” If the fathers don’t care about the things of God, then the children won’t care about the things of God. Too many times I look at the “elders” in the faith, and their eyes are glossed over. They’re still technically alive, but they’ve lost all joy and unction. While everyone else is still maturing in their faith, the one who should be a father to us all is sitting behind the television zoning out of reality. Their eyes have glossed over and their mind has dulled. The no longer see reality, let alone care about reality. And then that gets passed onto the next generation.

            You allow that for multiple generations in a row, and you’ll find yourself in the place where we are currently. Just as much as the question can be asked, “Where are the fathers?” the question can be asked, “Where are the sons?” We have raised up a generation that doesn’t want a father. They’ve become so accustomed to the dread of their own fathers, and the relationships of “lording it over the flock” that they really just want to rebel against anything that calls itself “authoritative.” But this isn’t because the youth have a rebellious heart.

            King Saul at one point told his army that they were going to fight all night. The men were tired. They were hungry. They were exhausted. Then Saul says that they aren’t allowed to eat until they have gained the victory. Guess what the people did. As soon as they had victory they started eating the animals of that people they had victory over. They didn’t even wait for the meat to be thoroughly cooked. They ate the meat with the blood in it. Then Saul laid to their charge that they were sinning by eating the meat with the blood. What’s wrong with this picture?

            That army would not have eaten the meat with the blood in it if King Saul had allowed them to sleep and eat. But instead, he continued to slave drive the army of Israel. We have the same thing in our time. There is a generation that has been stepped on, abused, misused, abandoned, and despised since their conception. They’ve grown up and began to rebel. Whose fault is it? Do we stand in self-righteousness like King Saul? Or do we weep because we have sinned in mishandling the things of God? The answer to that question will reveal more than we're willing to behold of ourselves. When we’re dealing with God’s ultimate purposes, we’re dealing with the very heart of God. It takes a priest to read and teach such things, let alone enact them.

            I think that it is past time that we pursue God's ultimate intentions. If that ultimate intention is fatherhood, which I'm beginning to think that it might be, then we strive with all of our might to be fathers. If there is anything that many of us buck against it is the idea of fatherhood. It might be the most needed thing in our culture, and yet the most opposed at the same time.

The End from the Beginning

My wife shared a dream that she had the other night. In the later part of the dream, we were preaching together. I was trying to explain from Genesis through Revelation how everything fits together to give a whole picture. She would fill in for when I was looking up Scripture references with a "holiness message." The two worked side by side, though slightly different subjects. She kept hearing that I was at an ultimate moment to begin to share the holiness of God, and I continued to press forward to express the whole of the message. She mentioned that there was a battle: do we stop because we know that the people can only handle so much and speak to them about God and His holiness, or should we continue to express the whole picture so they can essentially take home the leftovers and feed from it for the next few days?

The dream got me thinking. I don't typically speak in a way to expound a certain text. As much as I love to hear teachers express the depths of this or that passage, I am more of one that finds beauty in how this text is a part of the whole, and here is how it all fits together. I'm not sure what exactly that means for me, but I do know that it seems like it gets me in trouble sometimes...

T. Austin Sparks had said that if we want to know the end, we should look for it in the beginning. God somehow in His genius (if there only were a bigger word than that!) is able to express the end from the beginning. He is able to expound to us something that we should be looking for at the end from the beginning. The book of Genesis and the book of Acts are expressions of God's ultimate plans of redemption. From there, we read the expression, "the Law and the Prophets." This was an idiom to say, "from Genesis through Revelation," basically meaning the whole Bible.

A lot of times we find ourselves captivated by this or that speculative kind of teaching. It might be end times related (some of the craziest ideas come from that), or it might be the notion that the 10 tribes of Northern Israel (Ephraim) were "lost." Then people want to go hunt them down to come to a conclusion that we're Israeli no matter where we were born. Even the rapper Chingy has had the "epiphany" that he is somehow of one of the lost tribes.

How do we keep from such foolishness? How do we keep from such nonsense as the prosperity gospel? How do we discern truth when all about us are chaotic statements and truisms (cliches)?

It takes a couple things. It is expressed in 2 Thessalonians 2:10 that it takes a love of the truth. But what is truth? Know this: the Holy Spirit is called the Spirit of Truth that will lead us into "all truth." We must love the Holy Spirit and what it would teach us. That being said, it also takes discernment to know what is being spoken by the Holy Sprit and what is being spoken from our own arrogance or possibly even demonic voices. That is where the next thing comes in: we must have a solid foundation of the "whole counsel of God."

What is that whole counsel of God? It is the whole picture from Genesis through Revelation. However, contrary to saying that it means we know how it all fits together, we need to be able to see the heart, intention, and character of God from Genesis through Revelation. It all expresses Him, and any other foundation which is Christ is a false foundation.

While considering these things in my heart, I came to realize how much I actually do love the Law and the Prophets. Not as the idiom of the whole Bible only, but even the literal Law and Prophets. My favorite Old Testament books are Genesis, Leviticus, Deuteronomy, Psalms, Isaiah, Daniel, and Zechariah. How ridiculous is that? I might be the only person I've ever met that "rejoices" each time that Leviticus comes around for my daily reading...

Yet, it is these very books - the five books of Moses - that give us the basis for all of Scriptural understanding. Every statement in the New Testament has its origin from the five books of Moses. It all filters from that foundation. Christ is as the heart of the books of Moses, and if we cannot recognize Him there then we cannot recognize Him. He is the God of Abraham, Isaac, and Jacob. Any other depiction of Christ is not truth. It is from that understanding of Christ in the Old Testament - as expressed through the truth of the Holy Spirit - that we have come to a place where we cannot be deceived. Nothing can fool you if you see Christ through everything.

I think this might be why I am so bent on expressing the entire Bible every time I speak... There is something that is expressed in seeing Jesus in even Leviticus - that He is our sacrifice and offering, whether burnt offering, peace offering, wave offering, meal offering, or otherwise. When you can go from seeing Jesus in the books of Moses to expressing Him in the prophetic Scriptures and eschatology, you are beginning to lay down the foundation necessary for the Church to be built upon. This is beautiful, and I think it might even be the "beauty of holiness."

Do we need blood to be atoned for?

I've been listening to some Dr. Michael Brown lectures on "answering Jewish objections." The first couple were fabulous, but then we hit this point where it seems like the main point for every message is to talk about how repentance is not enough and we need blood sacrifices or there is no remission of sin. Of course, Dr. Brown is saying that we rely on the blood of Jesus, but it has gotten me thinking. Do we need the blood? If so, why do we need the blood?

A simple reading of the Torah (first 5 books of the Bible) that sacrifices and offerings are necessary to "draw near to God." The first chapter of Leviticus is about the burnt offering. Out of everything that could be spoken of, this is the first one. Why? Because it is the blood that takes away sin, for "the life is in the blood." In order for the priests to be consecrated (Leviticus 8), there needed to be blood sacrifices. In order to consecrate the things of the tabernacle, and even the tabernacle itself, there needed to be sacrifices (Exodus 40:29).

Obviously blood atonement is a huge factor of the Old Testament. The High Priest needed to offer a sacrifice for himself and for the congregation of Israel on the Day of Atonement. What Dr. Brown was attempting to do was show that in exile, there is no way to have remission of sins. Prayer isn't good enough: you're under judgment. It is upon the restoration of Israel from exile that they start to rebuild the Temple and offer sacrifices again. Why? If prayer was enough, then why did the generation of Nehemiah and Ezra need to start offering sacrifices again?

But what got me thinking wasn't so much the necessity of blood atonement. What caught me was that in the many statements being made, the point being argued was that God looked forward to an ultimate sacrifice. We presently look back to Jesus the Messiah, but they previously looked forward to the Messiah. I'm not sure that I truly agree with this. It's nice; it's cliched; it's glib. Ultimately, what I have a problem with is not so much about the blood atonement. What I have a problem with is that God had established this covenant with them. If you walk in the ways that He has ordained in the Law, then you were righteous. That's it. There wasn't anything outside of that that was necessary. That was the covenant that God had set up.

So to argue the Jewish people about whether they need blood sacrifices in order to be blameless is pretty well missing the point. The question is not whether prayer suffices. Lets say it does! The question to ask is when God changed His covenant. As soon as you start talking about a change in the 'eternal covenant,' you are coming to a place where it gets very sticky very quickly. What exactly is the eternal covenant? Has that covenant ever been changed?

It says in Galatians 3:8 that Abraham believed in the Gospel. But Jesus hadn't died! Does this mean that Abraham believed that God would send a man named Jesus that would die upon a cross to take away his sin and pave the path for him to enter heaven? Certainly not. For Abraham to believe the Gospel is explained in the rest of the verse. He believed God when He said, "In you shall all nations be blessed." That was the Gospel. Where is it mentioned about blood, or the Messiah, or a cross, or repentance? The point isn't about any of that stuff. There is an eternal covenant that the animal sacrifices and the Levitical Law was only a shadow of.

The cross wasn't necessarily part of that eternal covenant either. What I'm trying to get at is that Jesus fulfilled all of the sacrifices. He didn't just fulfill the blood sacrifices, but even the meal offering, the offering of firstfruits, the peace offering (which is also a blood sacrifice), and even the sin and trespass offerings. Jesus is the fulfillment of them all, or the fulfillment of none. He is the eternal covenant because it is in Him, not just His blood (although it is extremely important), that we find all of these sacrifices and offerings fulfilled.

He is our High Priest. He is our offering. He is our sacrifice. He is our Passover Lamb. He is our Firstfruit (the feast). He is our Unleavened Bread - the Word of Truth. It was upon Pentecost (Feast of Weeks) that the Spirit was poured out. Guess who's Spirit that was! It is upon the Last Trump that Jesus will return (Feast of Trumpets). He is going to judge the nations as a shepherd separates the sheep from the goats (Matthew 25:32; Day of Atonement). He will then tabernacle with us for 1000 years (Feast of Tabernacles).

In fact, it is mentioned in Zechariah 14:16 that any nation that does not come up to the Feast of Tabernacles to celebrate when Jesus returns will have no rain. There is a judgment given to those nations that will not come up to Jerusalem to celebrate the Feast of Tabernacles.

Are you starting to see my point? Yes, blood is necessary. Yes, without the blood there is no remission of sins. But if we solely base Jesus on a blood atonement, then we lose the holism. We lose the extravagance. Why is it that we can pray and not need to offer sacrifices anymore? Why is it that God sees repentance as enough? Because Jesus has taken upon Himself the fulfillment of that eternal covenant. The covenant was not made with us that we have to do something. Even salvation itself is a work of the Spirit!

Back in Genesis 15, God establishes a covenant with Abram. Abram offers these sacrifices to God, he lays them in halves opposite one another to make a pathway in which you must walk through the sacrifices. The context is that if you wanted to covenant with someone, you would do this and one person would stand on one side, the other person would stand on the other side, and then you would both walk to the middle in order to make the pact. You are essentially making the statement, "Let it be unto me like these sacrifices if I break my covenant." But when you read Genesis 15, God walks through the sacrifices while Abram is just waking up. God walks through the whole thing. It is saying, "Abram, you offered these sacrifices, but it won't be about you. I will do this because I have established my covenant. Let it be unto me like these sacrifices if I don't fulfill my covenant with you. You aren't held responsible by any means."

God has taken upon Himself the eternal covenant. It isn't about us. It is about Him. It is about His faithfulness.

In Revelation 6:6, the claim is made that there will be famine in the last days. But an angel calls out, "Do not hurt the oil and the wine..." Why? These are representations of the Spirit and the Covenant. The wine is the wine of the Covenant, which is to say Christ. The oil is the anointing of the Spirit, which is to say the Holy Spirit. Many believe that the Holy Spirit will be taken out of the earth during the time of the Tribulation. This cannot be so. God says do not take these out. He desires that there be some who are saved. How can they be saved if there is no Spirit? How can they be saved if He removes the covenant?

It is eternal - stems from the foundations of the world to the consummation of the age. The covenant is not that Jesus must die upon a cross, but that God will provide the Lamb (Genesis 22:8). Though during the time before Jesus' death and resurrection the sacrifices were ordained of God for the remission of sins, now God has ordained a different covenant. You aren't considered righteous because of what you perform, but instead because of what you are. Because God has now written the Law upon your heart, and has transformed you in the very deeps of who you are (put truth in the inner parts - Psalm 51:6).

Why does David say in Psalm 51:16 that God does not desire sacrifice or burnt offering? The answer is found in the next verse: "The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, you will not despise." The point is not that the sacrifices have been abolished, but instead that God wants to make our lives a sacrifice. He wants to do such a work in us that we are a priesthood. We are the sacrifice and the altar. Jesus alone is the one to fulfill that, but it is through Him that we are now made like Him. We are now transformed to being the sacrifice and altar - true priestliness.

In being the sacrifice and altar ourselves (Romans 12:1-2), we are no longer obligated to offer sacrifices. We have the blood poured out once and for all by our great High Priest. He is the ultimate fulfillment of all oblations and sacrifices. Now we go and do the same by pouring ourselves out like drink offerings to anyone and everyone that we know are in need. This is the eternal covenant. This is why we no longer need to offer sacrifices.

If we're witnessing to the Jews, and this comes up, how do we respond? How should we tell them that their prayer is not enough? How do we know that our prayer is enough? It is solely based upon the resurrection reality. Because we have been raised from the dead - something that you will know whether indeed it has or has not happened to you - we know that our prayers are answered. Resurrection does not mean that we are somehow now holier than thou, but in contrast would indicate a life of meekness.

Our righteous deeds are not something manifest to us. We live and move and have our being in simply doing good works. You don't need to ask me in order for me to do something for you. Typically, it seems like I end up buying groceries, sending money, encouraging and edifying, promoting and glorying in, and providing for any and every need that I am able without being asked. We know that so and so doesn't have much money, so we provide them food. We know that so and so is a single mom with 3 kids, so we buy school supplies, or pay the bills, or donate a gas card. We know so and so is entering into a new phase of life, so we encourage them however the Spirit leads.

Why do we need the blood of Messiah? We need the blood of Messiah because we need His Spirit poured out as a drink offering. We need the blood of Messiah because we need His Unleavened Bread - the Word of Truth - as a living reality within us (Psalm 51:6). We need the blood of Messiah because we need the incense, the sin offering, the burnt offering, the peace offering, the drink offering, the meal offering, and even the priestly functions that I haven't mentioned. We need the blood of Messiah because we need Him to fulfill all of the Law and Prophets. We cannot do this on our own, and so we look to Him to do it in us, through us, for us, and by us.

The blood is as important as every other aspect of the Law. For, "To sin in one aspect is to transgress the whole Law," James 2:10. We aren't under the Law in the sense that we are obligated to offer sacrifices. We are under a new Law. We are under the Law of Grace, which is in all aspects more difficult to follow than the written Law. God expects much more of us. These Jews that live more devoutly than we have even considered possible - it is in regard to them that Jesus says, "Unless your righteousness exceeds the righteousness of the Pharisees, you cannot enter the Kingdom of Heaven."

Cosmic and Eternal Perspective

I find it quite strange that when I communicate this perspective, there are very few who are acceptant of it. As if saying that we won’t be raptured is bad enough, when you then compound upon that the belief that Israel will be the priesthood to the nations and that Jesus will return and set up His Kingdom from Israel, ruling and reigning from Zion, it is the final straw. For some reason, people are unwilling to come to terms with that. The most common response is not Scriptural rebuttal, but instead are questions like, “Why can’t God do it differently? How do you know that God wants to do it that way? How can you tell (which is the same as how do you know) that God wouldn’t do something else? He does work in mysterious ways, right? His thoughts are not our thoughts, right? So how would you know that this is what He has in mind?”

These are fair questions at face value. I’ve answered them, but haven’t fully answered them. It goes back to the God that chooses. Why would He choose Jerusalem? Why would He choose Zion? Why would He choose Israel? Why did God choose Gideon? Why did God choose Samson? Was there something intrinsic in Gideon or Samson that God saw? Or was it quite the opposite?

If we think that Samson was some muscular man that was 7 feet tall and 250 pounds of pure muscle, then we have a wrong basis from which we perceive. God chooses that which is foolish and that which weak to confound the wise and strong. It is not so much about the person of God’s choosing that make the man spectacular. It is the God that chooses that makes the man spectacular. This needs to register deep within us. If we think that God would choose us as the mostly Gentile Church to be that end time people to intercede for Israel because of our merit or qualifications, then we have left the faith. It is not in our strength that God is calling us, but in our weakness.

The whole view comes from a much larger view. So in order to answer the rebuttals that claim I don’t know whether God would or would not act and react in this or that manner, we need to step back and view things from a cosmic level. We find such a cosmic level in Genesis. Of all places in Scripture, the book of Ephesians and the Garden of Eden are the 2 that most specifically address the cosmic and eternal perspective.

⁸ And the Lord God planted a garden eastward in Eden; and there he put the man whom he had formed.

⁹ And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.

¹⁵ And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it.

¹⁶ And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat:

¹⁷ But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.
Genesis 2:8-9, 15-17

Something that is a good study is to look up the Hebrew. What did God command that Adam not do? What would be the result? Then you cross reference with the next chapter and read what Eve says, it is completely different. Though the sentence in English looks the same, the Hebrew is very distinct. Then the serpent repeats what God really did say. Satan deceived the woman by telling her the truth.

But here in our study, I want to examine this text closely. Nowhere in the text does God say that Adam was to not eat of the tree of life. He was only told not to eat of the tree of the knowledge of good and evil. What is it about knowledge of good and evil that God would forbid Adam to eat of this tree? What is it about the tree of life that Adam would choose to not eat of it?

Do you understand my questions? Out of all of the things that God could have set up in the garden and said not to partake of, why was it a tree that would reveal to Adam good and evil? Does God intend for humanity to be undiscerning? And what was so repelling of the tree of life that Adam would have possibly been in the garden for 100 years and not once taken from that tree of life? Did it look displeasing, whereas the tree of the knowledge of good and evil looked pleasing?

There are zero Scriptures anywhere in the Bible that will tell you what the trees looked like. There are also zero Scriptures that will tell you what these trees represent. This is something that needs to be discerned collectively and by the Holy Spirit. So lets start with the tree of the knowledge of good and evil. Why would God forbid Adam to take of that fruit? Is there something about knowing good and evil that God does not desire for us?

I think that this is easiest to answer. Obviously, God wants us to know the difference between good and evil. He tells us to discern right from wrong. He tells us to discern the spirits. He tells us to separate the precious from the vile. He tells us to walk in the light instead of in the darkness. He tells us to be holy as He is holy. He tells us to choose life over death. How can God require this of us if we aren’t to be discerning?

This is a different kind of discernment. What the tree of the knowledge of good and evil represents is human efficiency. This is what we are able to accomplish outside of God. We can establish morale. We can use our rationale and our intellect to determine that it is wrong to rape, kill, and steal. We don’t want someone to come up to us and stab us, so that is obviously “wrong.” But by what basis do we judge others if atheism is true? To what degree is there a moral standard that is universal? At best, we can determine according to communities, societies, nations, and maybe even internationally what is good and bad. But can we truly decide whether Hitler was a good or bad person?

By what means, outside of God, do we gain our morality? This is key. Is morality simply a list of do’s and don’ts? Is there something else to morality? I think so. Morality is a necessity. But it goes beyond what is right and wrong. We think that morality is living life in a way that we dodge the “big sins.” Yet, we lack the understanding that morality doesn’t stem from what we do. It stems from who we are.

The grotesque sins that we can commit aren’t always connected to something obviously vile. I’ll give you an example. I know a family that has two kids. Both of them have grown up to be hellions while still being involved in their church. She is quite sexually active, and he is always doped up on drugs. What caused this? When you take a look at the family as a whole, the parents are very lenient. They have the attitude that you can’t decide for yourself until you try it. So they allow their kids to be demons and hooked on drugs and sexuality with full expectation that they’ll grow out of it. But then it doesn’t stop with the sex and drugs. Now they disrespect their parents. Why?

The question doesn’t start with the disrespect. That is what the parents are so offended about. It doesn’t start with their lack of obedience. The place to start looking is the parent’s lack of love. It was their lack of being parents that led their children to find some other fill. It was that drive to find another fill that led to the bigger problem: a hatred of their own parents. The hatred isn’t the problem. That is a side effect of the problem.

I’ll give another example. I know someone who is divorced. They had a child out of wedlock. Their relationship to their ex-spouse is rocky. What came first: the rocky relationship or the divorce? Well, common sense would say the rocky relationship. That isn’t the case though. They had both divorced one another before even having trouble in the relationship. I don’t mean that they left one another. I mean that they were still allowing their interests in other men or women dictate. They were still flirtatious. They were still willing to show their love to another at their spouse’s expense. This was from both sides. The sin wasn’t the divorce. It wasn’t the child out of wedlock. The child out of wedlock and the wedding were both attempts to try to keep the relationship going. The downfall was that neither one of them were devoted.

What am I getting at with this? We need to be people who are willing to plumb the depths of our sins. We need to be willing to see it for what it really is. Morality doesn’t start with a question of right and wrong. Morality starts with devotion and determination that nothing will go unchecked and unnoticed. Everything that we do in life will be observed carefully to see if there is anything behind it that is evil in disguise.

It is a nice thing to pick up the check for someone else at the dinner table. What is the motive? Are you trying to be nice? Are you trying to show off? Are you trying to hold it over their head so that next time you can say they owe you? The righteous does righteous acts and doesn’t even realize they have done it. You can bring it up to them that the way they conduct themselves is very righteous. They wouldn’t have noticed.

For example: it says in Deuteronomy 15 that we are to take care of the orphans, widows, foreigners, traveler, family, and that we should not knowingly try to oppress anyone. This isn’t hard for the righteous. They just live in that kind of lifestyle. They are generous. When someone is seen without a coat, they give him or her their coat. They don’t even have to think about it. That is just who we’re taught to be by God. You see someone in need, so you supply the need.

This is where morality starts. It starts with motives and core actions. If you are an introvert, there are certain things that you need to be careful of. You need to be careful of not keeping quiet when it is necessary to speak. If you are an extrovert, you need to be careful not to speak when you need to be quiet. It isn’t about whether it is right or wrong. The issue is over a love of truth.

There are certain situations where it is more loving to keep quiet and allow someone to suffer and ask, “Why would God allow this?” There are times where if you keep quiet, you are now doing disservice. It takes discernment. It also takes a lot of agony. God will form you. I won’t say that I have arrived because this is the biggest struggle I have. Trying to find the absolute root of things is tough.

But this is what morality is. Morality is searching to the root. It is digging up everything until you find that first initial problem. This doesn’t always involve your own life (although that is most frequent). Would it have been the moral thing to do if Dietrich Bonhoeffer would have succeeded in killing Hitler? Hitler was a monster, but the Bible says to submit under the governmental authority. It says that vengeance is the Lord’s.

Probing the depths of morality takes effort. It takes more than effort. It takes a certain kind of moral stamina. It is easy to raise questions of whether it is “right or wrong.” It is much more painstaking to not be content with right or wrong but digging to the root to see where the issue really lies. Is it okay to kiss before marriage? Is it okay to display any kind of physical affection outside of marriage?

When we have a moral deficiency in any area, that deficiency will expose itself somewhere. This is certain: your sin will find you out. Moral deficiency isn’t about addictions to cigarettes or pornography. Moral deficiency is about a lack in even believing that there is a right or wrong in certain matters. Where were those parent’s morals when they allowed their children to grow up watching sex and drug filled movies? Where were those parent’s morals when they allowed their kids to go out partying all night? Now suddenly when they don’t have respect from their kids they want to play the morality card. You forfeited your morality when you allowed blatant sin and corruption to be displayed before their eyes daily in your own home.

I see a lot of people who have pictures of their whole family in a certain sport jersey. Then they want to talk about how their lives are devoted only to Jesus. You can’t have them both. If you have that severe of a pride for your favorite football team that your kids are forced to wear the jerseys before they even understand the sport, then you aren’t devoted to God. You can take your pick.

Morality must issue from God. He is the only fully moral being. Anything that will block us or keep us from seeing Him clearly and expressing Him clearly to others through our actions is not moral. Any kind of deception, whether inward or outward, is amoral. To be amoral is to reject morals. It is to say that morality doesn’t exist. There are no morals; there are only my own desires and lusts.

Lets take this back to the tree of the knowledge of good and evil. If man is the one deciding what is good and what is evil, then can there be true morality? Do we have that desire to probe the depths? Do we have that ability to discern the root of sin? It takes God’s speaking and discernment from His Holy Spirit to reveal to us the depths. The tree of the knowledge of good and evil is a cheapie. It is a cop-out, an evasion.

This is the struggle. We have two systems that have been established: the tree of the knowledge of good and evil and the tree of life. The one says that we can decide what is good and evil, the other claims there is none good but God. To which do you prescribe? Does the basis of all morality come from God? Do you search the inner depths of self to see if there is anything that comes from something outside of God? Jesus got to the root when He said that to look upon another woman with lust is adultery.

This is the definition of the two trees. One is morale; the other is life. To one we grant access that we are all supposed to be “good people” and that we ought not to be unkind and this is how civilized people ought to live and move and speak and treat one another. There are certain standards that have been made by society. It is improper to go around yelling the n-word. But why? Is it wrong because it is offensive, or is it wrong because the root comes from ungodliness?

If morality is merely doing and performing the things that cause the least amount of offense or human pain, then we have a cheap morality. And this is only setting the stage. The true depths come when we add in Ephesians. This is only describing the two sides. This is only defining terms. We have the wisdom of God versus the knowledge of men. But where does that knowledge come from? Who is it that gave the knowledge to man?

Here is where the plot thickens. Satan deceived Eve, and in that has given us our morality. The devil doesn’t care how moral we are. We can be good people. He will still destroy us in our morals. There are good atheists. They aren’t all evil. Some are. But by what definition do we prescribe someone as good or evil? If Jesus Himself questioned the rich young ruler for calling Him good, then why would any of us take the title of good? Even Jesus said that God alone is good; we ought all the more to recognize our failure.

⁸ Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;

⁹ And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
Ephesians 3:8-9

I did not put the full statement here on purpose. I don’t want to rush into this. Let it sink in. Paul was given the ability to see this mystery because he really believed that he was the least of all saints. It is from this that he goes into the depths of this mystery mentioned in verse 9. But let me prelude. This is a mystery, but Paul calls it, “the fellowship of the mystery.” Why would he call it that? It is because it is from fellowship that this mystery is obtained. I haven’t told you what the mystery is yet. But view carefully what is being said. Outside of fellowship with God and with each other, this mystery has no place.

We find in chapter 2 the kind of fellowship that Paul is talking about. He mentions that there is no distinction between the Jew and the Gentile. When we read Paul, we have to take him at all the words that he has spoken. We can’t just read the epistle to the Ephesians and suspect we know what he is talking about. The Romans are the only Church he wrote to that he did not also visit before he wrote.

It is within the Book of Romans (chapter 11) that we find Paul explained that we as Gentiles have been grafted into the House of Israel. So when we see Paul expound that there is neither Jew nor Gentile, he is saying that we are both grafted in.

This is extremely important. The better we can view and believe that, the better we can prepare and believe the rest of the eschatological Scriptures. Do you truly believe that you have been grafted in and are now a part of Israel? You, though you might be Gentile, are now the Israel of God. But that does not diminish Israel at all. It paradoxically fulfills Israel even more. Because we are grafted in, God now has an Israel (both Jew and Gentile alike – whether saved or unsaved (Romans 11:26)) that is a fuller representation of who He is in the Earth.

¹⁰ To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,
Ephesians 3:10

It is from this Israel that is the fullness of Him who fills all things that God is going to display to the principalities and powers (demons) the manifest wisdom of God. What is the manifest wisdom of God? It is the value system. It is everything we have been discussing about morality up to this point. There is an entire system that has been made where people follow and believe they are doing rightly, and yet are completely duped. God’s wisdom is to give strength to the weak. God’s wisdom is to use the fool to confound the wise. God’s wisdom is to take a sinner and be able to show the world through that wretch the righteousness of God.

How is it that we can display God’s wisdom? It is through being that Israel. It is from accepting the Jew, whether saved or unsaved, as part of the Kingdom because they are under the same Head – whether they know it or not. We are brothers and sisters with them. We are incomplete without them. They are incomplete without us. It is in unity that we are able to display the character of God. What kind of characteristic are we displaying? Drum roll, please.

God is a trinity. Jesus did nothing of Himself. In all things, He did only what He saw the Father do. He spoke only the words of the Holy Spirit. The Father only did that which would glorify the Son. He used the Holy Spirit to give strength and edification to Jesus. The Holy Spirit only desired to reveal the Father through Jesus. They were all interwoven together where you cannot see the one without seeing the other two. This is the basis of community. When you see me, you see my wife. You see those saints that God has put us in community with.

This is the fellowship of the mystery. When we can live sacrificial lives where our only desire is to promote and glorify our brothers and sisters (yes, that even means Israel), then we have come of age and are now qualified to rule and reign with Christ. It is by losing your life that you gain it. In living solely to glorify God and to promote those around you and to deny your own life so that Israel might live, you have now performed the priestly function of intercession. This is how God intends to display the manifest wisdom of God to the principalities and powers. This is how He intends to defeat Satan. By our deaths, and by the Antichrist overcoming us, we gain the victory. It is the same wisdom of the devil that put Jesus upon the cross. It is the same wisdom of God that raised Jesus from the dead and defeated Satan and death.

But there will be an ultimate triumph over both Satan and death. It awaits the consummation of the ages. It takes our death and sacrifice for Israel to defeat the powers that blind them. It takes Israel’s death and Calvary experience through the nations that defeats the demonic forces blinding the nations. It is in the death and resurrection of the saints that life is given to Israel. It is in the death and resurrection of Israel that life comes to the nations. As it is written:

¹² Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fullness?

¹³ For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:

¹⁴ If by any means I may provoke to emulation them which are my flesh, and might save some of them.

¹⁵ For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?
Romans 11:12-15 (emphasis mine)

It is with this perspective that we can rightly appreciate and perceive the eschatological framework. Therefore, I will give an overview of the end times for those who are going to need this repeated several times. In this overview, we will not be examining too many of the details. That will come in with Daniel and Revelation.