god's firstborn sons

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Arle n L. Chitwood

Gods

Firs tb o rn Sons

A Study About Sons, First-

born Sons, Adoption, a nd

Inhe ritance


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i

Introduction i

Gods

Firs tb o rn Sons


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ii GODS FIRSTBORN SONS

Cover Photograph: Atlas Mountains, French Morocco, 1955

For the earnest expectation of the creation waiteth

for the manifestation of the sons of God (Rom. 8:19).


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iii

Introduction iii

Gods

Firs tb o rn Sons

by

Arlen L. Chitwood

The

Lamp Broadcast, Inc.2629 Wyandotte Way

Norman, Okla. 73071

www.lampbroadcast.org

2004


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iv GODS FIRSTBORN SONS

By the Same Author

THE STUDY OF SCRIPTURE

HAD YE BELIEVED MOSES

THE MOST HIGH RULETH

RUN TO WIN

SO GREAT SALVATION

SALVATION OF THE SOUL

FROM ACTS TO THE EPISTLES

IN THE LORDS DAY

FOCUS ON THE MIDDLE EAST

FROM EGYPT TO CAN AAN

LET US GO ON

REDEEMED FOR A PURPOSE

JUDGMENT SEAT OF CHRIST

MYSTERIES OF THE KINGDOM

THE BRIDE IN GENESIS

SEARCH FOR THE BRIDE

THE TIME OF JACOBS TROUBLE

SEVEN, TEN GENERATIONSJUDE

RUTH

ESTHER


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v

Introduction v

CONTENTS

FOREWORD . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . vii

I. CHRIST . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1

II. ISRAEL . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . . . . . . . . . . . . . . 11

III. THE CHURCH . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23

APPENDIX (ADOPTION, REDEMPTION OF THE BODY) . . . . . . . 35

SCRIPTURE INDEX . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43


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vi GODS FIRSTBORN SONS


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Introduction vii

FOREWORD

When referring to firstborn sons in the human realm, only one son

can be in view through the natural process of procreation. But, in the

Divine realm, the whole of the matter is seen from a different perspec-

tive.

Though God possesses only one firstborn Sonthrough procre-

ation (Jesus), as in the human realm (cf. John 3:16; Heb. 1:6), He can

possess other firstborn sonsthrough adoption (i.e., God taking a son

and adopting that son into a firstborn status).

And this is exactly what God has done with one son and will do yet

future with another son.

The nation of Israel is Gods son because of creation(Isa. 43:1, 7),

and this nation is Gods firstborn son because of a subsequent

adoption(Rom. 9:4):

Thus saith the Lord, Israel is my son [because of creation], even

my firstborn [because of a subsequent adoption] (Ex. 4:22b).

Then God is about to bring another firstborn soninto existence.

God, through His Spirit, is presently leading Christians from immaturity

to maturity through what is seen in Heb. 12:5-8 as child-training (the

Greek word, used in both noun and verb forms in this passage, is from

a form of a word referring to a young child thus, the translation,child-training). And this word, contextually, has to do with instruc-

tion or teaching, which is the manner in which the translators of the

KJV, NASB, and NIV translated the word in a similar context in II Tim.

3:16.


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viii GODS FIRSTBORN SONS

And those Christians who allow child-training (or instruction,

teaching) are referred to in a present sense as sons, somethingpossible because of a prior creation(II Cor. 5:17; cf. Eph. 2:10).

Then, the present child-training of sonsis with a view to adoption

yet future, in order that these sons(through this future adoption) might

be placed in the position of firstborn sons, allowing them to exercise the

rights of the firstborn(Heb. 12:16, 17, 23).

And the preceding is with a view to God, in that day, having three

firstborn Sons (Christ, Israel, and the Church) to occupy positions of

power and authority in His kingdom.Only Sonscan rule in Gods kingdom. And, within the human

realm, only firstborn Sonscan rule.

Sonsrule the earth today (angels sonsbecause of creation),

but God is about to remove the present order of sons and give the

kingdom to a new order of Sons three firstborn Sons from the

human realm.

Those forming the nation of Israel, presently Gods firstborn son

but also a disobedient son, will, following the nation being brought to

the place of repentance, occupy positions of power and authority over

the nations from the earthly land covenanted to Abraham, Isaac, and

Jacob.

Those forming the Church, following the adoption into a firstborn

status (as seen in Heb. 12:23), will occupy positions of power and

authority over the nations from a heavenly sphere, that heavenly

sphere presently occupied by Satan and his angels.And Christ, Gods only begotten firstborn Son, will rule the nations

from both spheres of the kingdom. He will rule from Davids throne in

the midst of His people, Israel (Gods firstborn son), on the earth; and

He will rule from His Own throne with His co-heirs (Gods firstborn son)

in the heavens.

The whole of Scripture moves in this direction, beginning in the

Book of Genesis and ending in the Book of Revelation. And that is what

this book, GODS FIRSTBORN SONS, is about.


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Christ 1

1

1Christ

God, who at sundry times and in divers manners spake in

time past unto the fathers by the prophets,

Hath in these last days spoken unto us by his Son, whom

he hath appointed heir of all things, by whom also he made the

worlds;

Who being the brightness of his glory, and the express

image of his person, and upholding all things by the w ord of

his pow er, when he had by himself purged our sins, sat down

on the right hand of the Majesty on high;

Being made so much better than the angels, as he hath by

inheritance obtained a more excellent name than they.

For unto w hich of the angels said he at any time, Thou art

my Son, this day have I begotten thee? And again, I will be to

him a Father, and he shall be to me a Son.

And again w hen he bringeth in [lit., And when He shall

again bring in] the firstbegotten into the world [the inhabited

world], he saith, And let all the angels of God worship him

(Heb. 1:1-6).

God has many Sons. Angels, because of their special and

individu a l crea tion , a re viewed a s son s of God (Gen . 6:4; Job 1 :6;

2:1; 38:7). The first man, the first Adam , for the sa m e rea son a s seen

in th e a n gelic realm a specia l an d individu a l crea tion was


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2 GODS FIRSTBORN SONS

a lso viewed a s Gods son (Luke 3:38b). Ada m s descen da n ts

thou gh , followin g th e fa ll, were n ot viewed in th is sa m e m a n n er.

Ra th er, th ey were viewed a s sons of Adam, or sons of his progeny.

They were revealed to be sons of a fallen individual, or sons of his

descendants (cf. Gen . 5:3ff; 11:10ff; Lu ke 3:23-38).

(The w ord son only appears once in the Greek text throughout

the genealogy in Luke 3:23-38 at the very beginn ing, in v. 23a [the

son of Joseph]. The stru cture of the Greek text though [a list of articular

genitives, beginning in v. 23b] necessitates that the thought of son,

thou gh not shown in each succeeding generation, be continued from its

introductory usage and u nd erstood throu ghou t the genealogy. This is

why translators have shown the word in italics in each generation,

following its introd uctory u sage, all the w ay back to Adam , the son of

God.)

In th e Divin e rea lm , the one created (whether an a n gel or a

m a n ) is viewed a s a son. In th e h um a n realm , the one begotten

is viewed a s a son . In th e form er rea lm, son s of God a re inview; in th e la tter rea lm , son s of a fa llen creatu re a re in view.

Within Gods economy, sonship is inseparably connected

with regality, in both the an gelic a n d the hu m a n rea lm s. Angels,

son s of God, were crea ted to ha ve a p a rt in Gods govern m en t of

th e u n iverse. An d man, a son of God, wa s crea ted for exa ctly th e

sa m e pu rpose to firstreplace th e in cu m ben t ruler of th is ea rth

(Satan, a disqualified ruler), and then to subsequently occupy

regal positions beyond the earth, in Gods universal kingdom.

Son sh ip, in th is respect, im plies rulership.

Bu t son sh ip a m on g Ada m s descen da n ts followin g th e fa ll

is a n other m a tter, which cannot be connected with regality in this

same respect. Descen da n ts of Ada m , followin g th e fa ll, cou ld n o

lon ger be looked up on a s son s of God. Ra th er, th ey cou ld on ly

be looked upon a s sons of a fallen individual, possessing the same

fallen nature as their father(cf. Gen . 5:3ff).Thus, following mans fall, redemption became necessary if

m a n wa s to ever rea lize the p urpose for h is prior crea tion . Th is wa s

something which God brought to pass immediately following

m a n s sin , som ething involvin g death a n d shed blood. An d on ce


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Christ 3

God ha d esta blish ed m a tters in th is respect, no change could ever

occur. Redemption at any subsequent point in Scripture would

always be the same tha t brough t to pa ss on the ba sis ofdeath a n d

shed blood.

But redemption itself h a s n othin g to do with son sh ip. Ada m ,

a s Sa ta n , was a son of God before h is fa ll; a n d h e rem a in ed a

son of God followin g the fa ll. Ada m s fa ll wrough t no ch a n ge

in h is position a s Gods son (th ough h e wa s n o lon ger in a position

to exercise tha t portended by son sh ip regality).

And, relative to Adams descendants, who are not sons ofGod, the converse of matters pertaining to redemption and

son sh ip a re equ a lly true. Th e redem ption of Ada m s descend a n ts

does not restore the sonship standing possessed by Adam. One

(redemption, or even the fall itself, necessitating redemption) has

noth ing to do with the other (with sonship).

Sonship results from creation alone, n ot redem ption . Th is

was something originally established in the angelic realm and

then sub sequently seen in the h um a n rea lm in Genesis ch a pterson e a n d two. An d, a s th e esta blish ed m ea n s for redemp tion

never changes throughout Scripture, the established means for

bringin g into ex istence a son of God never changes throughout

Scriptu re a s well.

Th u s, in order for God to place Ada m s progen y ba ck in to th e

position for which m a n wa s crea ted to rule an d to reign fa llen

man must not only be redeemed bu t creation must again be

involved, for on ly sons of Godca n rule in Gods kin gdom .

Th a t is to sa y, God m u st n ot only redeem fa llen m a n bu t He

m u st a lso perform a specia l crea tion of a n a ture which would place

m a n ba ck in th e position of Gods son . Apa rt from th is du a l a ct,

m a n wouldforeverbe estran ged from the rea son God brough t h im

into existence.

Then, because of the rights of primogeniture (rights of the

firstborn) wh ich God esta blish ed in th e h um a n rea lm (seen in th eposition which Christ holds as Gods Son that of Firstborn,

th rough bein g begotten by th e Fa th er), th e on e to h old th e sceptre

m u st be m ore tha n ju st Gods son to realize these established rights.

He, a s Ch rist, m u st be a firstborn Son of God.


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An d God a ccom plish ed/will a ccom plish th is th rough th e pro-

cess of adoption (Gk. huiothesia, son -p lacing). Adoption in

Scriptu re is conn ected with sons, n ot with ch ildren . Th e process h a s

to do with ta kin g on e who is a lrea dy a son (beca use of creation)

a n d p la cin g tha t son in a firstborn statu s (through a doption).

Viewin g th e entire m a tter from th e begin n in g, m a n is sa ved

via th e birth from a bove. The Spirit breathes life in to the one ha vin g

n o life, on th e ba sis ofdeath a n d shed blood, a llowin g ma n to pa ss

from dea th un to life (Joh n 5:24; Eph . 2:1). Th is h a s been Gods

only means of salvation for fallen man since the matter wasintrodu ced in th e open ing th ree ch a pters of Gen esis.

On ly th en do m a tters h a vin g to do with sonship, or a subsequent

firstborn status within sonship, enter in to the m a tter. Creation must

be in volved in th e form er an d adoption in th e la tter. An d neith er

crea tion n or a doption en ters in to m a tters su rrou n ding th e birth

from a bove. Both a re a lways sub sequen t to th e birth from a bove.

Creation du rin g the pa st dispen sa tion h a d to do with Ja cob a n d

h is descen da n ts th rough h is twelve son s, for God took Ja cob a n dperformed a special creative act one which, as the Adamic

creation preceding the fall, had to do with the physical man a n d

cou ld be p a ssed on from fa th er to son (Isa . 43:1-10).

Creation during the present dispensation has to do with an

individu a ls position a l sta n ding in Christ. God ta kes a n in di-

vidu a l who h a s been born from a bove a n d pla ces h im in Christ,

resulting in an entirely new creation (II Cor. 5:17) som eth ing

which occu rs a t th e tim e of th e birth from a bove, thou gh su bse-

qu en t to th is birth. An d beca u se this h a s to do with the spiritual man

ra th er th a n th e ph ysica l, th ese th in gs ca n n ot be pa ssed on from

fa th er to son . Ra th er, a n in dividu a l h a s to him self believe an d

exp erien ce th ese th ings person a lly.

An d adoption th en follows th ese two crea tive a cts. Isra el h a s

a lready been a dopted a n d is presently Gods firstborn son (Ex. 4:22,

23). Th e adop tion of Christia n s th ou gh is fu ture (cf. Rom . 8:15, 23;Ga l. 4:5; Eph . 1:5).

Th us, beca use of crea tion, Christian s ca n presently be viewed

a s sons (cf. Rom . 8:14; Ga l. 3:26; 4:6, 7; Heb. 12:5-8 [th e Gk. word

huios, son , is u sed in th ese pa ssa ges); bu t, beca u se th e a dop -


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Christ 5

tion is still future, Christians cannot presently be viewed as

firstborn sons.

(The preceding briefly introduces this three-part series on Gods

Firstborn Sons, showing the w hy an d necessity ofsonship and adoption

with respect to regality. As previously show n, God p resently has two

firstborn Sons [Christ and Israel] and will one day have a th ird firstborn

son [the Church, following the adop tion]. And only when Gods third

firstborn son has been brou ght into existence can m an realize the regal

purpose for his creation revealed at the beginn ing, in Gen. 1:26-28.

Both creation with respect to sonship and adoption with re-

spect to a firstborn standing, in relation to both Israel and Christians, will

be dealt with more fully in Chapters II, III. The remainder of Chap ter

I will deal with Gods Son from eternity, the One possessing a stand ing

as Firstborn , through birth, provid ing Him w ith the rights of primogeni-

ture within the human realm in relation to His position as the second

Man, the last Adam.)

GODS SONFROMETERNITY

Th ere h a s n ever been a tim e wh en Christ was n ot Gods Son .

He h a s been Gods Son from etern ity, a lwa ys co-existin g a n d b ein g

co-equa l with th e Fa th er.

But, thou gh th ere ha s n ever been a tim e wh en th e Son d id n ot

exist a n d occu py th e position of Gods Son , bein g co-equ a l with th e

Fa th er, th ere ha s been a tim e wh en th e Son did not occu py th e

position ofFirstborn in th e h um a n realm . God, a t a poin t in t im e,

took His Son and, through birth, placed Him in the position of

Firstborn (Gods only begotten Son ) a n ecessa ry position for

His Son to rea lize the righ ts of prim ogen itu re a s th e secon d Ma n ,

the la st Ada m .

Th u s, wh en dea lin g with th e in ca rna tion , fa r m ore is in volved

than Christ becoming a Man in order to redeem fallen man.

Sa lva tion which fa llen m a n possesses toda y is on ly th e begin n ingof th e m a tter. Sa lva tion is for a revealed purpose, which h a s to do

with m an ultim ately being placed back in the position for which he was

created. In th is respect, th e rea son for the in ca rn a tion covers th e

wh ole pa n ora m a of the m a tter from the new birth to the adoption


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of sons.

Note wha t Jesu s told Pila te in Joh n 18:37 in respon se to th e

question, Art thou a king then? [lit., So you a re a Kin g! (a

sta temen t, or a statem ent in th e form of a qu estion , worded in th e

Gk. text in a m a n n er exp ecting a Yes respon se)]. An d Jesu s

respon ded in com plete keepin g with th a t which Pila te ha d sta ted.

Ra th er th a n a s in th e KJV Th ou sa yest tha t I a m a kin g

th e tra n slation sh ou ld be m ore alon g the lines of Yes! You sa y

truly th a t I a m a Kin g (Ref. Weym outh ). Jesu s th en went on to sa y,

To th is end wa s I born , an d for th is ca u se ca m e I into th e worldChrist wa s born King (Ma tt. 2:2), bu t He ca m e in to th e world

for purposes su rroun ding th e com plete pa n oram a of redem ption.

The incarnation was for purposes foreshadowed by Gods work

through out th e six da ys in Genesis ch a pter on e, a n d th e in ca rna -

tion h a s its fu lfillm en t in th a t foresh a dowed by Gods rest on th e

seven th da y in Gen esis ch a pter two.

Then there will be a further fulfillment beyond that in the

etern a l ages beyon d th e seven th da y of rest, wh ich Scriptu re dea lswith on ly spa rin gly. Man in th a t da y beyond th e Messia n ic Era

will exercise power ofa universal nature, for th is power will em a n a te

from the thron e of God an d of th e La m b (Rev. 22:1, 3), a th ron e

from which universal rule will em a n a te.

At the time Jesus appeared before Pilate, shortly after the

interch a n ge with Pila te rela tive to His Kingship , the Jews a ccu sed

Christ ofm aking Him self th e Son of God (Joh n 19:7b; cf. II Sa m .

7:12-14). Th is resu lted in Pila te becom ing even m ore a fra id (v.

8), for he apparently knew, in com plete keeping with h is previou s

con versa tion with Jesu s, the implications involved if Christ were truly

Gods Son.

As previou sly shown , sonsh ip implies rulership; a n d th is is

clea rly seen in th e Jewish religiou s lea ders n ext a ccu sation , wh ich

im m edia tely followed th eir sta tem en t rela tive to Christs cla im to

be Gods Son: whosoever m aketh himself a king [i.e., a statem entin com plete keepin g with th eir previou s a ccu sa tion Christ h a d

m a de h im self th e Son of God (v. 7)] spea keth a ga inst Caesa r (v.

12b).

Th e pictu re is simila r to th a t seen in Ex. 4:22, 23. God ha d


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Christ 7

instructed Moses to tell Pharaoh, Israel is my son, even my

firstborn . An d Ph a ra oh wa s exp ected to u n dersta n d from Moses

statement that God recognized this lowly nation of slaves (the

Isra elites) in su bjection to th e m ost powerfu l Gen tile na tion of th a t

da y (th e Egyptian s) a sHis firstborn son, the nat ion in possession of the

rights of prim ogeniture, the nation which God recognized as possessing

the right to hold the sceptre.

In John ch a pters eighteen a n d n in eteen , Gods firstborn Son,

Christ, stood b efore Pila te a n d wa s fa lsely a ccu sed by Gods firstborn

son, Israel; a n d Pila te him self beca m e increasingly afraidsurround-ing th e en tire m a tter. Th e fea r wh ich Pila te exh ibited, a s seen in

the text, could only have been a mild description of how Pilate

would possibly h a ve respon ded h a d h e known th e fu ll scope a n d

im plica tion s of th a t wh ich was tra n spirin g on tha t da y, for he wa s

u sing h is power to subjugate one son a n d to ultimately condemn the

other Son. An d both of th e Son s bein g m istrea ted tha t da y were the

Ones possessing the right to hold the sceptre, n ot Pila te.

THEHEIROFALLTHINGS

Th e Book of Hebrews open s th rough introdu cing Ch rist a s th e

One Whom God has placed at the center of all things in the

ou tworking of His pla n s a n d pu rposes. God spoke in tim e pa st

u n to th e fa th ers by th e proph ets, bu t, in th ese la st da ys, God

h a s spoken un to us by h is Son . In both instan ces, God is th e One

doin g th e spea kin g. In th e form er in sta n ce, God spoke in th e

person of th e prop h ets; in th e la tter insta n ce, God h a s spoken in

th e person of His Son (vv. 1, 2a ).

Th e record th en con tin ues with referen ces to th e Son , no t to th e

proph ets. Th e Son is th e On e Wh om th e Fa ther h a th a pp oin ted

h eir of a ll th in gs; a n d th e Son is th e On e th rough Wh om th e

Fa th er m a de th e worlds [lit., m a de th e ages] (v. 2b). Th e Fa th er

design ed th e ages a roun d th e person a n d work of th e One Wh omHe h a th a pp oin ted heir of a ll th in gs, with the ou tworkin g of tha t

seen in th e Son s heirsh ip occurrin g with in th e fra m ework of th ese

designed a ges.

Reference is th en m a de to Ch rists person , His fin ish ed work a t


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Calva ry, His ascen sion to th e Fa th ers righ t h a n d, a n d His position

rela tive to th e a n gels following His a scen sion (wh ich wa s differen t

th a n His position before His a scen sion [cf. Heb. 2:7, 9]). Th en th e

th ou gh t im m ediately m oves ba ck to th e subject previou sly intro-

du ced Christ a s th e app ointed h eir of a ll th ings (vv. 3, 4). An d

this second statement surrounding Christs heirship is used to

introduce seven Messianic quotations from th e Old Testa m en t (vv. 5-

13).

Th e way in which th e book open s in troduces the su bject m a tter

in th e book som ethin g seen in th e structure of a ll th e books inScriptu re, a long with Scriptu re a s a whole in th e open ing verses of

Genesis (Gen . 1:1-2:3). Th e su bject m a tter in Hebrews, sh own

through the m a n n er in which the book is in troduced, is a bout th a t

com in g da y when Gods ap pointed h eir of a ll things holds th e

sceptre an d ru les th e earth with a rod of iron (cf. Psa . 2:9; Rev.

2:26, 27).

Th rough th e arra n gem ent of these seven Messian ic qu ota tion s

(a n um ber sh owin g the completion of that which is in view), heir-sh ip is im m ediately con n ected n ot on ly with Sonship bu t with a

firstborn status a s well. It is Gods Firstborn Son, the a ppointed h eir

of a ll th in gs, Wh om th e Fa th er will on e da y a ga in brin g in to th e

inh a bited world (vv. 5, 6).

Th ese seven Messian ic qu ota tions a re in trodu ced in verse five

a n d begin with a qu ota tion from Psa . 2:7:

Thou art my Son; this day have I begotten thee.

Th is verse is qu oted th ree tim es in th e New Testa m en t on ce

in Acts (13:33) an d twice in Hebrews (1:5; 5:5). An d in a ll th ree

pa ssages, a s in Psa . 2:7, th e verse is u sed in Messianic settings.

Th e referen ce in ea ch of th e fou r a pp ea ra n ces of th e verse is to

th e Fa th er begettin g the Son a t th e tim e of the incarn a tion . Th is

was an absolute necessity if the Son was to be Gods Firstborn,

a llowin g th e Son to h old the sceptre a s th e Fa th ers a pp ointed h eirof a ll th ings.

Note how a ll of th is is set forth in th e secon d Psa lm . Th ou gh

a present application to Psa. 2:1-3 is made in Acts 4:25ff, the

reference in th ese verses is m ore specifica lly to even ts a t th e en d of


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Christ 9

Ma n s Da y, progressing into th e Messia n ic Era .

Th e Gentile na tion s a re seen a t this tim e ra gin g an d im a g-

in in g a vain th in g. Th ey a re seen a llied togeth er, a ga in st th e

Lord, a n d a ga inst h is a n ointed (vv. 1, 2). An d in th eir a llian ce,

they are seen saying, Let us break their chainsand throw off

th eir fetters [th e restra inin g a n d a u th ora tive power of th e Fa th er

a n d Son in v. 2] (v. 3, NIV).

This is a picture of Gentile world power in a day not far

rem oved from th e present da y. Th e Gentile n a tion s a t th a t tim e

will be a s the sea in Jon a h , raging; th ey will im a gin e tha t whichwill not be possible to continue holding the sceptre under the present

world ruler, Satan (cf. Da n . 10:13-20; Rev. 13:2); a n d, u n der Sa ta n s

leadership, they will counsel together concerning how they can stay

Gods hand and prevent the fulfillm ent of that foretold by the prophets

centuries before this time.

But a ll will be in vain. Th e On e sea ted in th e h ea ven s will laugh,

He will scoffa t th e pu n y efforts of th e Gen tile powers, a n d He will

then speakto them in His a n ger a n d wrath (vv. 4, 5).This will be followed by that seen in the continuing text of

Psa lm ch a pter two:

Yet have I set my king u pon m y holy hill [or, mou ntain (Heb., har)]

of Zion.

I will declare the decree: the Lord hath said u nto m e, Thou ar t my Son;

this day have I begotten thee.

Ask of me, and I will give thee the heathen [Gentiles] for thine

inheritance, and the u ttermost parts of the earth for thy p ossession.

Thou shalt break them w ith a rod of iron; thou shalt dash them in

pieces like a potter s vessel (vv. 6-9).

The Gentile nations under Satan, in the end time, will be

un a ble to do an y more tha n Sa tan foun d tha t he could do wh en

he sought to exalt his throne at a time in the distant past (Isa.14:12-17; cf. Ezek. 28:14-19). Sa ta n s prior efforts proved u tterly

fu tile, resu lting in Gods wra th ; a n d exa ctly th e sa m e th ing will

resu lt from th e a ction s of th e Gen tile n a tion s a t the end of Ma n s

Day.


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Sa ta n , seeking to ex a lt his th ron e, fou n d h im self disqu a lified

to con tin u e holdin g h is a pp oin ted position , a n d h is kin gdom was

reduced to a ru in (Gen . 1:2a ). An d, a t a tim e yet fu tu re, with th e

Tim es of th e Gen tiles brou gh t to a n en d, the Gen tile n a tion s will

find th em selves n o lon ger qua lified to h old their a pp ointed posi-

tion s. At tha t tim e, th eir power a n d kin gdom will be redu ced to a

ru in (Dan . 2:34, 35, 44, 45 ; Joel 3:9-21; Rev. 19:11-21; cf. Isa . 2:1-

5).

Now, n ote the con text on eith er side of Psa . 2:7. Im m edia tely

before (v. 6), God is seen pla cing His King on th e h oly m ou n ta inca lled Zion ; a n d im m edia tely a fter (vv. 8, 9), God is seen referrin g

to the Kings inh erita n ce an d possession. Bu t th e th ou gh t of th e

Fa th er begetting th e Son between th ese two Messian ic sta tem en ts

is a referen ce to a n even t occu rrin g over 2,000 yea rs in th e pa st,

allowing Gods Son to become His Firstborn, making these events

possible.

In on e fra m e of referen ce, God is sa yin g in Psa . 2:7, Th ou a rt

m y Son ; th is da y [i.e., for th is da y, to a llow this da y to be brough tto pa ss] h a ve I begotten th ee [a t a tim e in th e pa st, m a kin g You

m ore than My Son , m a king You My Firstborn Son].

An d th is would be born e out b y the structure of th e Greek text

in Acts 13:33; Heb. 1:5; 5:5. In ea ch verse, th e word begotten

a pp ea rs in th e perfect tense, poin tin g to a ction com pleted in pa st

tim e, with th e resu lts of th a t a ction con tin u in g into th e present

a n d existin g in a fin ish ed sta te.

In Acts 13:33, it is an a ction wh ich precedes Christs resu rrec-

tion , a n ticipa tin g th a t da y when Christ com es in to possession of

th e su re m ercies [lit., th e h oly th ings] of Da vid [wh ich a re rega l]

(vv. 33, 34). In Heb. 1:5, it is a n a ction set a t the beginn ing of seven

Messian ic qu ota tion s from th e Old Testa m en t. An d in Heb. 5:5, it

is a n a ction a n ticipa tin g Christ on e da y exercisin g th e Melch izedek

priesth ood a s the Great King-Priest in Jerusalem (vv. 5-10; cf. Psa.

110:1-4).Th is is th a t wh ich Scriptu re revea ls con cerning Gods Firstborn

Son, Jesus, the On e Who, in a com in g da y, will brin g to pa ss tha t

which con tin ua lly eludes m a n today effecting peace in the troubled

Middle East,a peace which can only follow that seen in Psa. 2:1-5.


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Israel 11

11

2Israel

And thou shalt say unto Pharaoh, Thus saith the Lord,

Israel is my son, even my firstborn:

And I say unto thee, Let my son go, that he may serve me:

and if thou refuse to let him go, I will slay thy son, even thy

firstborn (Ex. 4:22, 23).

But now thus saith the Lord that created thee, O Jacob, and

he that formed thee, O Israel, Fear not: for I have redeemed

thee, I have called thee by thy name; thou art mine (Isa. 43:1).

Who are Israelites; to whom pertaineth the adoption, and

the glory, and the covenants, and the giving of the law, and the

service of God, and the promises (Rom. 9:4).

Th e n a tion of Isra el is Gods son beca use ofcreation. God

performed a special creative act in th e person of Ja cob (Isa . 43:1);

a n d, as a resu lt, n ot only Ja cob, but h is descend a n ts th rough h is

twelve sons forming the nation of Israel are viewed in

Scriptu re a s Gods son .

Th en , the n a tion of Isra el is m ore than just Gods son . Th is

nation, because of a subsequent adoption, is Gods firstborn son.Th a t is, God, a t a tim e following His crea tive a ctivity surrou n din g

Ja cob a n d a n a tion em a n a tin g from h is loin s, adopted th is nat ion,

pla cin g th e n a tion of Isra el in the p osition ofHis firstborn son (Ex.

4:22, 23).


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Note Isa . 43:5-7 rela tive to both creation a n d sonship:

Fear not: for I am w ith thee: I will bring th y seed [the seed of Jacob

in v. 1] from the east, and gather thee from the w est;

I will say to the north, Give up ; and to the south , Keep not back:

bring my sons from far, and my daugh ters from the ends of the earth;

Even every one that is called by my nam e: I have created h im for

my glory, I have formed him; yea, I have made him.

Th e reference is to a fu tu re rega th erin g of th e Isra elites from aworldwide dispersion . Th e Isra elites, in con n ection with creation

m en tion ed in verses on e a n d seven , a re referred to a s Gods son s,

with da u gh ters used con textua lly with in th is sa m e thou gh t

i.e., within th e th ough t ofcreation resu lting in son sh ip.

(With respect to both males and females viewed in relation to

sonship, the nation as a w hole is almost always spoken of in the sense of

a son,or in the sense ofsonswhen referring to ind ividuals compr ising thenation [which w ould include both males and females].

For examp le, the expression u sed in verses such as Ex. 1:1, 7, 9 or

Acts 5:21; 7:23, 37 to d escribe all those comp rising the nation [both males

and females] is the sons of Israel [NASB (The H ebrew word translated

sons in Exodu s 1:1, 7, 9 and other similar O.T. passages is ben, and the

Greek w ord translated sons in Acts 5:21; 7:23, 37 and other similar

N.T. passages is huios. These respectively are the Hebrew and Greek

words for son, and both should be so understood and translated)].

Thus, the use of daughters in connection w ith sons in a verse

such as Isa. 43:6 must be und erstood in the p receding respect. It must

be und erstood in a similar respect to the way God s w ife [Israel] is also

viewed as Gods son. And the same wou ld hold tru e relative to how

Christs wife is to be viewed yet fu ture. His wife [to be comp rised of

Christians] will also be v iewed the sam e w ay Israel, the w ife of Jehovah ,

is presently viewed as Gods son.

The w ay in w hich the government in Gods kingd om was origi-

nally established , only sons could rule. Then, in relation to man and the

earth, two th ings are seen in this respect: only firstborn sons can rule; and

there has to be a husband-wife relationship within this rule, with the wife, of

necessity, also being a firstborn son.)


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Israel 13

Isaiah 43:7 clearly states that every descendant of Jacob is

himselfa special creation, a s Ja cob is seen a s a special creation back

in verse on e). Wh ether th is is u n derstood a s a pa ssing on of th e

son sh ip sta tus through birth , or a s God stepp ing in a t the tim e of

birth a n d p erform in g a n in dividu a l, creative a ct, is im m a teria l.

Th e fa ct rem a in s th a t, because of creation, Ja cob is seen a s a son of

God; a n d , through procreation, a ll of h is descen da n ts a re seen in

Scripture individually as sons of God, with th e na tion a s a whole

seen collectively a s Gods son (Ex. 4:22, 23).

Th is en tire th ou gh t ofcreation and sonship, followed by adoption,is wh a t sepa ra tes a n d sets a pa rt both th e Jewish people in dividu -

ally and the nation of Israel as a whole from all the Gentiles

(ind ividua lly, or na tion a lly). Scriptu re m a kes a sh a rp distin ction

betweenIsrael on the one ha nd an d the Gentile nations on th e other.

Th e Jewish peop le com prise a sepa ra te an d distin ct na tion which

is notto be reckoned a m on g the n a tion s th e Gentile na tion s

(cf. Nu m . 23:9; Deut. 7:6; Am os 3:1, 2).

THEGOVERNMENTOFTHEEARTH

In keeping with this same line of Biblical teaching as it

pertain s to regality, Sa ta n position ed by God a s th e ea rth s ruler

in the beginning (Ezek. 28:14) has ruled the earth, uninter-

rup ted, since th a t tim e. An d Sa ta n s rule h a s a lwa ys been under

God, though a rebel ruler under God following h is fa ll.

Th rough ou t Ma n s Day, Sa ta n h a s ca rried out this rule th rough

the nations. And he accomplishes this rule through a complete

gradation of powers and authorities within his kingdom i.e.,

th rough a n gelic rulers (fa llen a n gels), to whom power a n d a u th or-

ity ha s been delegated.

Pa rticu la r a n gels h a ve been p la ced over pa rticu la r n a tion s.

Then, under each of these angelic princes placed over nations,

th ere a re nu m erous other a n gels a ssigned to occu py lesser posi-tion s of power a n d a uth ority.

Th is is th e ma n n er in which th e govern m ent u n der Sa ta n , in

th e hea vens, is revea led to presen tly exist; a n d th is esta blish ed

govern m en t, with respect to in dividu a l na tion s, an gelic princes,


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a n d lesser an gelic ru lers a ssigned u n der these prin ces, a pp a rently

correspon ds to a com plete gra da tion of powers an d a u th orities

with in th e various na tion s on earth (Da n . 10:13-20).

However, th ere is one exception to Sa ta n s ru le in th is respect.

In Sa ta n s kin gdom , th ere is n o a n gelic prin ce a n d th ere a re no

lesser angelic rulers holding positions over Israel. Israel is a

separate and distinct nation, God's firstborn son, and is not to be

reckoned am ong the nations.

Th e a n gelic prin ce which exercises th is type power an d a u th or-

ity over Isra el du ring Ma n s Da y is revea led to beMichael, an an geln ot associated with Sa ta n s fa ll a n d h is kin gdom . An d anyangelic

rulers under Michael would a lso, of necessity, be ou tside of Sa ta n s

dom a in a n d rule (Dan . 10:21).

Note Rev. 12:1ff in th is respect.Israel and the nations a re in view

on the on e ha n d (vv. 1-6), an d Michael and his angels, along with

Satan and his angels, are in view on the other (vv. 7-9), with

everything being regal in nature.

(In the p receding gradation of powers and authorities, the angelic

ru lers wh ether those consisting of Satan and his angels, or of Michael

and his angels exercise pow er and authority from a heavenly sphere.

All hold their positions under God[thou gh Satan and his angels are rebel

ru lers], and all ru le through those whom God h as placed in p ositions of

pow er and au thority on the earth.

The heavens do ru le in this respect. This ru le begins with God[in

the heavens] and progresses through angels [also in the heavens] to man[on the earth]. There is no power but of God, and the pow ers that be

[whether in the heavens, or on the earth] are ordained of God [cf. Dan.

4:17-26; Rom. 13:1, 2].

During the present day and time, angels both within and

without Satans kingdom continue to hold previously appointed

regal positions [appointed by God] in the preceding respect. Note that

even those represented by the twenty-four elders in Rev. 4, 5 remain

crowned and retain a regal connection with Gods throne until aparticular, revealed time yet fu ture. And that futu re time is associated

with events immediately following the present dispensation, events

occurring near the conclusion of Mans Day, anticipating Christ and His

co-heirs taking the kingdom [ref. the Appendix, Crowns Before the


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Israel 15

Throne, in the au thors book, RUTH].

The things reiterated in the preceding three paragraphs form

fund amental, found ational Biblical teachings sur round ing the govern-

ment of the earth past, present, and future. And possessing a prop er

understand ing of the government of the earth forms a fund amental,

foundational basis for p roperly understanding n um erous related things

surround ing Israel and the nations seen occur ring in the w orld today.)

Kn owin g the th in gs su rrou n ding h ow th e present kingdom on

th is ea rth is esta blish ed which inclu des n ot on ly th e na tion s bu t

Isra el a s well is the key to seein g a n d u n derstan din g the centraland primary reason for Satans continuous hatred of the Jewish

people down th rough th e yea rs. An d this is som ething which h a s

resu lted in or ha s h a d a direct bearing u pon a ll ofthe anti-Semitism

over cen tu ries of tim e, a s well a s the present unrestin th e Middle

Ea st.

Th e em a n a tin g poin t for a ll a n ti-Sem itism is Satan, a n d h e

carries out his numerous anti-Semitic endeavors through the

Gentile na tion s, over wh ich h e an d h is a n gels rule; a n d th e ba sic

reason for all anti-Semitism is centered in Israels identity a n d

position a m ong th e n a t ions Gods firstborn son, the one existing

apart from Satans present governm ental rule, the one possessing the

right to hold the sceptre, and the one who one day will hold the sceptre.

Note Rom . 9:4 in th is respect:

Who are Israelites; to whom pertaineth the adoption, and theglory, and the covenants, and the giving of the law, and th e service of

God, and the p romises.

Gods adop tion of Isra el is m en tioned first, wh ich n ecessi-

tated a prior sonship sta n ding, for only sons a re in a position to be

placed as firstborn sons th rough a doption. Th en th e glory is

m entioned, a lon g with the coven a n ts, the givin g of th e la w,

th e service of God, a n d th e prom ises. All of th ese together a rerega l in n a ture a n d h a ve to do with Gods firstborn son, a land, and

a theocracy.

In rela tion to a n y of th e six th in gs m entioned in Rom . 9:4, all

of th e Gen tile n a tion s find th em selves in exa ctly the sam e alien-


25/54


ated position. No Gentile nation can qualify to lay claim to

a n yth ing in th is list, for th ere is no special creation am ong an y of

th e Gen tile n a tion s, a llowin g sonship a n d a subsequent adoption to

exist . Th e on ly wa y th a t an y Gentile na tion can h a ve a n y type

a ssocia tion with th e th ings listed in th is verse is seen in Gen . 9:25-

27. And th is section of Scriptu re, ea rly in Gen esis, shows the place

which God has decreed that the Gentiles occupy in relation to Israel

throughout Mans Day, once this nation, through Jacob and his

progen y, h a d been ca lled in to existence.

In Gen esis ch a pter n ine, of th e th ree son s of Noa h , Shem wa sth e on ly on e revea led to h a ve a God (v. 26). An d if eith er of th e

other two sons (Ham or Japheth), alienated from God in this

respect, were to receive spiritual blessings, they would have to

dwell in th e tents of Sh em (v. 27). Th a t is to sa y, th ey wou ld h a ve

to com e to th e on e in possession of a God a n d spiritu a l blessings.

Th ey would h a ve to com e to a n d a lly th em selves with Sh em .

An d tha t is exactly th e position in wh ich Israel and the Gentile

nations h a ve foun d them selves th rough out m illenn iu m s of tim e,find th em selves toda y, a n d will a lwa ys find th em selves. Of a ll th e

na t ions on earth , Israel, the nation descending from Shem through

Abraham , Isaac, and Jacob, is the only nation having a God; an d the

God Wh om Isra el possesses h a s decreed th a t all spiritual blessings

are to flow through the nation which He has singled out as His firstborn

son.

Th u s, for the Gentiles to be blessed toda y, or a t a n y tim e yet

fu ture th ey would/will h a ve to do th e sa m e th in g seen a m on g

Noa h s son s in Gen . 9:25-27. Th ey wou ld/will h a ve to com e to the

on e in possession of a God a n d in possession of sp iritu a l blessings.

Th ey wou ld/will h a ve to com e to a n d a lly them selves with Israel.

(Note th at the Godof the Gen tiles in Rom. 3:29 is a reference to

saved Gentiles, not to Gentile nations [cf.Rom . 1:16; 2:5-16; Gal. 1:11-16; 2:2-

15; II Tim. 1:11]. The nations have gods, but [cf. Psa. 96:5].)

Exa ctly th e opp osite th ough is h a pp enin g toda y. Isra el,

viewing m a tters from th e van ta ge point of th e n a tion s present

position of disobedience an d u n belief, fa ils to u n dersta n d h er God-

orda in ed position a m on g th e n a tion s; th e Gen tile n a tion s, a lien-


26/54

Israel 17

a ted from God a n d His revela tion to m a n (som eth in g which h a s

come through Israel), have no concept at all of Israels present

position ; a n d by la rge, th e va st m a jority of Christia n s in th e world

toda y, beca use of th eir ign ora n ce of Biblica l tea ch ings su rroun d-

ing Israel and the nations, find themselves in a position, as it

perta ins to th e true kn owledge of God a n d world a ffa irs, wh ich is

little differen t th a n th a t seen a m on g Isra el a n d the n a tion s.

God th ough will sh ortly brin g a n end to a n d rectify the en tire

m a tter. Th e presen t dispen sa tion h a s a lm ost run its cou rse. An d

when th e present d ispen sa tion end s, God will resu m e a n d com -plete seven unfulfilled years in His dealings with Israel during

Man s Day, brin gin g a n end to Man s Da y a n d th e Tim es of th e

Gentiles.

Th a t is to sa y, God will sh ortly on ce a ga in step in to th e a ffa irs

of the h um a n race, rem ove the Chu rch , an d th en comp lete seven

u n fu lfilled yea rs of th e prior dispen sa tion . An d, h a vin g brou gh t

m a tters to a com pletion in th is respect, God will h a ve finish ed His

6,000-year period of work comprising Mans Day, completelystra ightening ou t a t tha t t im e all the things wh ich m a n h a s often

on ly m a de worse th rough h is va in efforts to im prove or to rectify

matters.

In th is respect, n ote two th ings: 1) th e presen t existin g

situa tion in th e Middle Ea st, a pa rt from Messia h ; a n d 2) th a t

which is a bou t to exist, when Messiah is on ce aga in p resen t.

ISRAELANDTHENATIONS TODAY

In rela tion to tha t clea rly tau gh t in Scriptu re, a situ a tion exists

in th e Middle Ea st today wh ich sh ould, on th e one h a n d, not exist,

but , on the other ha n d, has to exist. An d th a t situa tion con cern s a

rem n a n t of Jews lea vin g th eir place am on g the Gentile n a tion s, to

which the Jewish people in time past had been driven, and

returning to the lan d covena n ted to Abrah a m , Isa a c, an d Ja cob.

In this respect, according to the type in Num. 35:15-34 and

th a t wh ich h a s occu rred in th e a n titype, th e sla yer ha s return ed to

the la n d of h is possession before it wa s tim e for h im to retu rn . He

has returned before the death of the high priest, something


27/54


expressively forbidden by Scripture.

Isra el is the slayer. Th e na tion is guilty of blood, th e blood of

their Messiah (Acts 2:23, 36; 3:14, 15; 7:52), and is presently

unclean th rough con ta ct with th e dead b ody of th eir Messiah . An d

Scripture is clear that cleansing cannot occur until the third or

seven th da y, with Isra elpresently livin g du rin g th e secon d or sixth

da y (Num . 19:11-22).

Th e sla yer cannot return unt il th e an titype of tha t seen in the

dea th of th e h igh priest. Only then can the slayer be allowed to return

to the land, with atonement subsequently provided (th e word tra n s-la ted sa tisfa ction [KJV], ra n som [NASB] in vv. 31, 32 is a

cogn a te form of th e Heb. word for atonement).

Christ is the High Priest in view in th e a n titype. An d th e

term ina tion of His presen t m inistry in th e sa n ctua ry is th a t seen

through the termination of the high priests ministry (occurring

th rough dea th in th e type). Christs presen t m inistry is pa ttern ed

a fter th e order of Aa ron , an d th is m inistry will one da y end , wh ich

will be the a n titype of th a t seen th rough th e end of th e h igh priestsm inistry in Nu m . 35:25, 28, 32.

Only then ca n th e sla yer be a llowed to return to the n a tion s

land; only then can Christ com e forth a s th e Grea t King-Priest a fter

th e order of Melchizedek; a n d only then ca n clea n sing be provided

for th e slayer (ref. App en dix I, The Death of the High Priest, in the

a u th ors book, ESTHER).

God u prooted Isra el from h er la n d a n d drove His people out

a m on g th e na tion s beca u se of un belief a n d disobedience. An d the

reason for the Jewish people bein g driven out in th is m a n n er wa s

to effect repentance, resulting in belief and obedience. In sh ort, th e

Jewish people were to remain scattered among the Gentiles and

su ffer at th e h a n ds of th e Gentiles, un der Sa ta n , un til su ch a tim e

a s repentance wa s effected.

Th u s, in th e ligh t of th e current a lign m ent of n a tion s in th e

Middle Ea st, on e cen tra l qu estion em erges: Wh a t is th e slayerdoing back in the nations land removed from numerous

Gentile lands where the Jewish people were scattered both

before repentance and before Christ completes His high priestly

ministry in the sanctuary? That, of course, can have only one


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Israel 19

answer.

God, in His sovereign control of a ll th ings has allowed the slayer

to return, for a revealed purpose. God h a s allowedth e sla yer to retu rn

in order to effect th e fu lfillm en t of end -tim e Biblica l prop h ecy, for,

according to prophecy, a nation, must exist in the Middle East

du rin g the latter da ys.

But God drove the Jewish people out among the Gentile

nations to effect repentance, and He has not changed His mind

concerning where He has decreed that His people will be residing when

repentance occurs. Th is a lon e sh ould tell a person tha t th e presentrem n a n t in the la n d will h a ve to be up rooted a n d driven ba ck out

a m on g the na tions som eth in g wh ich ca n never occuron ce God

restores th e Jewish peop le in a ccord with His nu m erous prom ises

(cf. Deu t. 30:1-5; Ezek. 36:24-28; 37:11-28; 39:25-29; Joel 3:1-21).

An unrepentanta n d unbelieving remnant is back in the land

toda y to set th e sta ge for tha t wh ich is a bou t to occu r. God is a bou t

to remove the Church and once again turn back to His people,

Isra el, dea lin g with th e Jewish p eople du ring Da n iels u n fu lfilledSeven tieth Week, brin ging th em to the end of themselves and to the

place of repentance.

Only then can God deal with them in relation to the Old Testam ent

prophecies surrounding the nations restoration.

(Note that to associate the present return of a remnant over

5,000,000 strong, forming the present nation of Israel with Gods

promise through the prophets that He would one day restore Hispeop le to their land is an oxymoron. That is to say, it is a contrad ictory

statement. And God simp ly does not do things in a contradictory

manner. Things of this nature are left for man .

God cannot presently restore His people to their land in accord

with that which the prop hets have foretold, for H e has made m atters

very clear in His Word concerning both the timeof Israels return and the

existing conditions surround ing the nations return . And n either pres-

ently exists the time [the termination of Christs p resent m inistry inthe sanctuary has not occurred], or the conditions [according to the

prophets, Israel will repent and return in belief, not in their present

un repentant and unbelieving state].

Thus, the p resent existence of the nation of Israel in the Middle East


29/54


can have nothing to do w ith Gods prom ise through the p rophets to one

day remove the Jewish people from the nations into which He has

driven them and place them back in their land . And that shou ld be

simple enough for anyon e to und erstand , for, if the present restoration

is a fulfillment of God s p romise of restoration, God would be acting

contrary to that wh ich H e has revealed in His Word an impossibility .)

ISRAELANDTHENATIONSYETFUTURE

Isra el in th e Middle Ea st toda y is a s Jon a h on boa rd th e sh ipin th e Book of Jon a h . Jon a h wa s out of place on the sh ip, fleeing

from the Lord in a disobedient a n d u n repenta n t state, a n d asleep

down in th e hold of th e sh ip (1:1-3, 5). An d Isra el is out of place in

the land today, fleeing from the Lord in their disobedient and

un repenta n t state, an d asleep in rela tion to the n a tion s ca lling.

As Jon a h sou gh t to flee from th e Lords presen ce, a grea t storm

a rose on th e sea, of a magnitude which put all those on the ship in

danger, producing conditions completely beyond their control (1:4).An d, beca u se of Isra els presen ce in th e la n d, in th e an titype, th is

is exactly where matters are headed in the Middle East the

Gen tile n a tion s u ltim a tely find ing th em selves in a genocidal tur-

moil, of a nature completely beyond their control.

Th e sea carries a du a l m etap h orica l m ea n in g in Scriptu re

the Gentiles, a n d the place of death (cf. I Cor. 10:1, 2; Col. 2:12; Rev.

13:1).

In th e type, Jonah, a t th e h eigh t of the storm , wa s ca st from th e

sh ip into th e sea, a n d repentance ultimately resulted; a nd, in the

antitype,Israel, a t the h eigh t of th e turm oil a bou t to occu r, will be

rem oved from the na tion s la n d an d be driven ou t a m ong the

Gentile nations, where repentance will ultimately occur.

It was after two days, on the third day, in the sea, tha t Jona h

repented; a n d it will be after two days, on the third day, among the

nations, th a t Isra el will repent.Scriptu re clea rly revea ls n u m erous deta ils a bou t tha t com ing

da y when the entire nation of Israel will find herself am ong the nations

both th ose presently in the la n d a n d th ose still sca ttered a m on g

the nations (cf. Joel 3:1-8; Matt. 24:15-31; Luke 21:20-24; Rev.


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Israel 21

11:2).

Isra el, in Gen tile lan ds in th a t da y, will be brou gh t in to su ch

dire straits th rough Gentile persecution th a t th e n a tion will h a ve

n o recourse other tha n to tu rn to a n d ca ll u pon th e God of th eir

fa th ers. An d God, accordin g to His prom ise, will then hear and bring

to pass their long-awaited deliverance (cf. Ex. 2:23, 24 ; 3:7-10; 4:20-

23; II Chron . 7:14).

Wh y ha ve the n a tion s, un der Sa ta n , persecuted Isra el throu gh -

ou t h istory? An d wh y will th e n a tion s, un der Sa ta n , persecu te

Israel, yet future, during the Tribulation, to the extent seen inScriptu re? Th e a n swer is clea r. It is because of Israels ident ity and

destiny Gods firstborn son, destined to take the sceptre.

Wh y h a s God a llowed th is persecu tion to occu r in th e pa st, an d

why will God a llow th e n a tion s to persecu te Isra el to th is exten t yet

fu tu re? Th e a n swer is exactly the same a s to wh y th e na tions ha ve

persecu ted an d will con tinu e to persecu te Isra el. It is because of

Israels identity and destiny Gods firstborn son, destined to take the

sceptre.

God will use Satans hatred of and efforts to destroy Israel

th rough th e Gen tile n a tion s to brin g His firstborn son to the place

of repentance. Only then can Gods son realize the rights of the

firstborn.


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The Church 23

23

3The Church

For I reckon that the sufferings of this present time are not

worthy to be compared w ith the glory w hich shall be revealed

in us.

For the earnest expectation of the creature waiteth for the

manifestation of the sons of God

For we know that the whole creation groaneth and travaileth

in pain together until now .

And not only they, but ourselves also, which have the first

fruits of the Spirit, even we ourselves groan within ourselves,

waiting for the adoption, to w it, the redemption of our body

(Rom. 8:18, 19, 22, 23).

Therefore if any man be in Christ, he is a new creature [lit.,

creation]: old things are passed away; behold, all things are

become new (II Cor. 5:17).

Christia n s, beca u se ofcreation, a re seen in Scriptu re a s son s

of God, with the adoption yet fu tu re. An d following th e adoption of

Christians, God will have a third firstborn son a corporate or

n a tion a l son , as Isra el.God presen tly ha s two firstborn Son s Christa n dIsrael. An d

He is about to bring into existence a third firstborn son the

Church. Only then can Gods purpose for mans creation, six

m illenn iu m s prior to tha t tim e, be realized.


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Sonship portends rulership; only sons can occupy regal

positions in Gods kingdom . Th a ts th e wa y it ha s a lwa ys existed in

the a n gelic rea lm , prior to, a t th e tim e of, a n d followin g m a n s

crea tion . An d, on ce ma n h a d been brough t in to existence, for the

regal purpose revea led a t th e tim e of h is crea tion (Gen . 1:26-28),

tha ts th e wa y it ha d to exist in th e hu m a n rea lm a s well.

In the h um a n rea lm though, som ethin g a ddit iona l wa s sub-

sequ en tly revea led. Not on ly mustth e on e h oldin g th e sceptre be

a son, but he must, m ore pa rticu la rly, be a firstborn son. Within th e

hum an rea lm , only firstborn sons can rule in Gods kingdom.Thats why Scripture places such a heavy emphasis upon

Christ not only occupying the position ofGods Son but that of

Gods Firstborn a s well.

Note how the a u th or of Hebrews brings both to th e forefron t in

th e first of seven Messian ic qu ota tion s in ch a pter on e of th e book:

Thou art my Son; this day have I begotten thee (1:5a;cf.Psa. 2:7).

Then, following a Messianic quotation dealing with the Fa-

th er-Son rela tion sh ip (v. 5b), reference is aga in m a de to Ch rist a s

Gods Firstborn preceding the rem a inin g five Messian ic qu ota tion s:

And again, when he bringeth [lit., And when He shall again

bring] in the firstbegotten into the world (v. 6a; cf. II Sam. 7:14).

And even in a passage such as John 3:16, attention is called to

Gods only begotten Son, a direct reference to not only Christs

Sonship but toHis Firstborn status.

(The statements to this effect in both the open ing verses of Hebrew s

and John chap ter three shou ld be expected.

The opening verses of Hebrews form the manner in which The

Spirit of God arranged seven Messianic quotations, introducing the

subject matter in the book. The Holy Spirit, when H e moved the author of

this book to pen the recorded words, arranged these seven Messianic

quotations from the Old Testament in such a manner that Christs

Sonship an d His Firstborn status as Gods Son wou ld be brought to the

forefront at the beginning, forming the foundational basis for all which

follows.


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The Church 25

Then, John 3:16 forms a part of Christs discourse to Nicodem us,

where the subject matter begins throu gh referencing the coming kingdom,

responding to N icodemus question abou t the signs being manifested(vv.

2-5). Signs in Scriptu re always have to do with two things:Israel, and

the kingdom. And it would be in comp lete keeping with the subject at

hand to continue the thought portended by Nicodemus question

surrounding signs into the latter part of the discourse, which is

exactly what is seen.)

Within the family relationship, Christians are referred to as

both children a n d sons. An d th e two a re closely related bu t a re notrea lly the sa m e.

All Christian s a re referred to a s ch ildren (Gk., teknon), bu t

Scriptu re does n ot u se son s (Gk., huios) in th e sa m e a ll-encom -

pa ssin g m a n n er. Th ough a ll Christia n s a re son s beca u se of

creation, th e New Testa m en t u se of th e Greek word huios, referring

to Ch ristia n s th rough th is m ea n s, a pp ea rs on ly with in con texts

which a re both regal a n d where Christians are seen actively progress-

ing toward the goal set before them. In th is respect, th e word is used

rela tive to Christia n s in com plete keeping with tha t which son sh ip

porten ds with rulership.

CHILDREN, SONS, ADOPTION

In the New Testament epistles (both the Pauline and the

gen era l epistles), Christian s a re referred to a s ch ildren [teknon] ofGod a n d son s [huios] of God a bou t a n equa l n u m ber of tim es.

Th ey a re referred to a s children of God in Rom . 8:16, 17, 21; Ph il.

2:15; I Joh n 3:1, 2, 10; 5:2. And th ey a re referred to a s son s of God

in Rom . 8:14; Gal. 3:26; 4:6, 7; Heb. 12:5-8 (th e word son s a lon e,

rather than sons of God, is used in the latter reference; but a

Fa th er-son rela tion sh ip is in view throu gh ou t, sh owin g God dea l-

in g with Christia n s asHis sons).

In a ll th ree sections of Scriptu re where Ch ristian s a re presentlyreferred to a s son s, adoption is a lso in view. In both Rom a n s a n d

Galatians, in the Greek text, the word huiothesia (the word for

a dop tion [son -pla cing]) ap pea rs in th e con text of the verses

wh ere Christia n s a re referred to a s sons (Rom . 8:15, 23; Gal. 4:5).


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An d in Hebrews, adop tion is seen in th e con text a s well, th ou gh

from a differen t perspective. It is seen followin g th e verses referring

to Ch ristia n s a s son s (in vv. 16, 17 verses form ing th e h ea rt of

the fifth a n d fina l m a jor wa rnin g in th e book, dea lin g with Esa u

[th e firstborn ] forfeitin g h is birth right).

In th e an titype of th e accou n t perta inin g to Esa u forfeitin g h is

birth righ t, th e th ough t ofadoption would h a ve to be brough t in to

th e pictu re, for Christia n s m u st n ot on ly be sons but th ey m ust be

firstborn sons to rea lize the rights of the firstborn which Esa u in the

type forfeited. An d the on ly wa y Christia n s ca n b e brou gh t in toth is position is th rough adoption.

(Aside from Rom. 8:15, 23; Gal. 4:5, the only other p lace in the New

Testament w here the Greek word huiothesia is used relative to Chris-

tians is in Eph. 1:5. And the use of this word early in the Book of

Ephesians is in complete keeping w ith how the subject matter of the

book is introduced in this first chapter a future redemption and

inheritance, in connection w ith the m ystery revealed to Pau l [vv. 7,

9, 11, 14, cf. 3:1-6; 4:30], to be realized in the dispensation of the fulness

of times [v. 10]. These interrelated things are presently being made

known,by [throu gh] the Church, to the p rincipalities and powers in

heavenly places [Satan an d his angels], which accounts for the w arn-

ing and instructions concerning the spiritual warfare at the close of the

book [3:9-11; 6:10ff].

As in any New Testament epistle, the central subject seen inEphesians is notsalvation by grace, thou gh that su bject is dealt with in

the book. Rather, the central subject has to do w ith the things seen in the

opening chapter, which introduce the things about to be d eveloped in

the book things pertaining to Christians in relation to the coming kingdom

of Christ. And if this epistle, or any N ew Testament epistle, is not stud ied

after the m anner in which the epistle is introduced, the central message

of the epistle will be lost to the reader.)

Thus, Christians are referred to as sons only in sections of

Scripture where adoption is in view. Both sonsh ip a n d a doption place

m a tters with in a regalsetting; a n d Christia n s, in a ll th ree pa ssa ges

wh ere a dop tion is dea lt with , a re seen a ctively m ovin g towa rd the


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The Church 27

goa l set before them the adoption of sons and being brought into

a realization of the rights of the firstborn.

On th e other ha n d, Scriptu re refers to Christia n s a s ch ildren

within a regal setting a s well, but not with respect to adoption. This

is th e m a in d ifferen ce con cernin g h ow the two words a re used in

th e New Testa m en t epistles. It is sons who are adopted, not

children.

(In Rom. 8:16, 17, 21, the Gk. word for children [teknon] is used in

a context with the Gk. word for sons [huios]. And an inheritance, an

adoption, and a man ifestation of sons are seen in the passage [with huios

alone u sed relative to the latter tw o (v. 14)]. In Ph il. 2:15, teknon appears

in connection with present Christian activity, with a v iew to the coming

day of Christ [v. 16]. And in I John 3:1, 2, 10; 5:2 the context show s the

sam e thing as seen in Phil. 2:15, 16.

Teknon is used in these verses to depict p resent Chr istian activity,

with a view to the hope set before Christians, Christs future appearance,

and being shown as an overcomerin that coming day.)

Th u s, there is th e cen tra l distin ction between th e way in wh ich

ch ildren a n d son s are used in th e New Testa m ent. Both a re

used in regal settings, with the latter used more specifically in

connection with the rights of the firstborn. Both can be used of

Christia n s toda y; bu t, only son s is u sed wh en adoption is in view.

ROMANS

, GALATIANS

, HEBREWS

In th e New Testa m en t pa ssa ges where Christia n s a re presen tly

ca lled son s (Rom . 8:14; Ga l. 3:26; 4:6, 7; Heb. 12:5-8), each

passage presents a different facet of Biblical truth surrounding

sonship. In Romans, the central issue is flesh and spirit, with

adoption in view; In Gala tia n s, th e cen tra l issu e is the faith in

relation to Law, with adoption in view; a n d in Hebrews th e cen tra l

issue is Gods training for sons, with adoption in view.

1) ROMANS CHAPTER EIGHT

For if ye live after the flesh, ye shall die: bu t if ye through the Spirit

do mortify the d eeds of the body, ye shall live.


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For as many as are led [lit., are being led] by the Spirit of God, they

are the sons of God .

For ye have not received the spirit of bond age again to fear; bu t ye

have received the Spirit of adop tion, whereby w e cry, Abba, Father

(vv. 13-15).

Cha pters on e throu gh seven in th e Book of Rom a n s bu ild into

wha t could be con sidered a n a pex in ch a pter eigh t, which begin s

with Th ere is th erefore Th ese open ing words a re ba sed on th a t

which has preceded, and they introduce that which is about tofollow. And th a t wh ich follows brin gs to the forefron t tea chin gs

surrounding flesh a n d spirit, dealt with different ways in the

ch a pters wh ich preceded.

All Christia n s possess two na tu res, the old m a n [th e m a n of

flesh ], a n d th e new ma n [th e m a n of spirit] (Col. 3:9, 10). An d

th e fa r-reach ing ra m ifica tion s of Christia n s (a ll Christia n s, non e

excluded) followin g on e na tu re or th e other is gra ph ica lly sta ted

in Rom . 8:13.Christian s following th e flesh ly n a tu re, living a fter the flesh ,

will die; but, Christians following the leadership of the Spirit,

pu ttin g to dea th the deeds of th e body, tha t a ssocia ted with th e

flesh, willlive.

Life in this respect is then explained (vv. 14ff), with death

sim ply bein g the a bsence of th a t seen in the expla n a tion .

Those following the leadership of the Spirit are presently

looked upon as sons (v. 14), and this is with a view to a future

adoption and m anifestation of sons, with the sons corporately (as Israel)

form ing a firstborn son (vv. 15-23).

Bu t th ose followin g a fter a n d m ind ing th e works of th e flesh

(cf. vv. 5-8) will h a ve n o pa rt in th ese thin gs. Th ey a re not p resen tly

looked u pon a n d bein g dealt with a s son s, a n d they will h a ve n o

pa rt in the th in gs seen in th is ch a pter awa itin g son s.

Th e precedin g is th e m a n n er in wh ich both life a n d death a reused in th is cha pter. And th e sa lva tion or loss of th e sou l/life is in

view, wh ich is simply a n oth er way seen in Scriptu re to sta te the

m at ter a t ha nd (cf. Ma tt. 16:24-27; Heb. 10:35-39; I Peter 1:3-9).

Christians following after the things pertaining to their fleshly


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The Church 29

n a tu re will lose th eir sou ls/ lives; bu t Christian s following th e

lea dersh ip of th e Spirit, pu ttin g to dea th the deeds of th e body,

will rea lize the sa lvation of their sou ls/ lives.

For all Christians, it is either one or the other.No m iddle ground

exists (cf. Ma tt. 12:30).

Th e sa lva tion or loss of th e sou l ha s to do with occupying or not

occupying a position with Christ in the coming kingdom, living or not

living with Him in this respect. And, with sonship implying

rulership, Rom a n s ch a pter eigh t pla ces th e em ph a sis on a present

recognition of sons, for a reason seen in th e con text:a future adoptionof sons, followed by a m anifestation of these sons.

Both life a n d death a re dea lt with in th e ch a pter, with both

rela tin g to th e sa ved a n d coverin g th e sa m e tim e period, wh ich

ca n only be millennial, n ot etern a l. If for n o oth er rea son (though

th ere are oth er rea son s), this tim e period would be eviden t from

both I Cor. 15:25, 26 a n d Rev. 21:4, wh ich specifica lly sta te tha t

death will not exist du rin g th e a ges beyon d th e Messian ic Era .

Th u s, th a t porten ded by death in Rom . 8:13 ca n n ot exten d intoth ese su bsequ en t a ges; a n d, viewin g th e oth er side of th e m a tter,

n either ca n tha t porten ded by life in th is sa m e verse.

(The Messianic Era will be the last 1,000 years of a septenary

arrangement of 1,000-year periods, which are foreshadowed in the

opening verses of Genesis through the use of six and seven days.

Scripture deals at length with events during these 7,000 years but

sparingly w ith events outside this septenary period.

During the Messianic Era, mans ru le will be confined to this earth.

The manifestation of sons du ring this time will have to do w ith bringing

one province in Gods kingdom back into the condition and use for

wh ich it was originally intended , with governmental power emanating

from the Sons throne in the heavenly sphere of the kingdom [cf. Rev.

2:26, 27; 3:21]. The Son, w ith H is co-heirs, will take 1,000 years to br ing

order out of d isord er. Then, once order has been restored, the kingdom

will be delivered back to the Father, that the Father m ight be all in all[all th ings in all of these th ings (I Cor. 15:24-28)].

During the eternal ages beyond the Messianic Era, mans ru le will

emanate from the throne of God and of the Lamb, a throne from

which universal ru le will issue forth. And this thron e will both rest


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up on a new earth and be the central governmental point in the u niverse.

Thus, the manifestation of sons at that time will no longer have to do

with governm ental affairs of the p resent earth bu t with an ap parent

restructur ing of the government of the universe itself, possibly begin-

ning w ith the new earth.)

As previously seen, in Rom . 8:14, God views only th ose Chris-

tia n s a s son s wh o a re bein g led by the Spirit a n d, a s a resu lt, are

pu ttin g to dea th th e deeds of th e body. An d th e rea son why God

lim its viewin g Christia n s a s His son s in th is m a n n er need n ot be

sta ted in so m a n y words. Gods a pp a ren t rea son in g ca n be easily

a scerta ined from the contexta n d th a t wh ich son sh ip im plies

rulership.

It is only those Ch ristian s presently allowing the Spirit to control

their lives who will, in th a t com ing da y, live, be adopted(vv. 14-23),

a n d be among those manifested as sons (form ing Gods firstborn son ).

An d it is with th is en d in view th a t God looks upon certa in Christia n s

a s son s durin g the present tim e (v. 19; cf. Heb. 12:23).Th ose Ch ristia n s fa iling to govern th eir lives in th is m a n n er

will die, a n d there will be no adoption or m anifestation as sons for them.

An d with th is end in view, th ere wou ld be n o rea son for God to view

these Christians as sons during the present time, but only as

children.

2) GALATIANS CHAPTERS THREEAND FOUR

For ye are all the children [Gk., huios, sons] of God by faith in

Chr ist Jesus

But when the fulness of the time w as come, God sent forth his Son,

mad e of a wom an, made und er the law.

To redeem them that w ere und er the law, that w e might receive the

adoption of sons.

And because ye are sons, God hath sent forth the Spirit of his Son

into you r hearts, crying, Abba, Father.

Wherefore thou art no more a servant, bu t a son; and if a son, then

an heir of God throu gh Chr ist (3:26; 4:4-7).

Christian s a re referred to a s son s in th ree differen t verses in


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The Church 31

th e Book of Ga la tian s (3:26; 4:6, 7). And , a s in th e Book of Rom a n s,

referen ces of th is n a tu re a re used in a con text h a vin g to do with

adoption (4:5). It is simply th e sa m e pictu re on ce a ga in, th ou gh

from a differen t perspective.

A differen t fa cet of son sh ip a n d a dop tion is dea lt with h ow

th e La w, given th rough Moses, ca n h a ve absolutely nothing to do

with the m a tter a t ha n d.

The inheritance was given to Abraham, by promise, four

h un dred a n d th irty years before th e La w was given th rough Moses;

a n d the giving of the Law didnt, it couldnt, bring about any typechange to that previously given to Abraham (3:16-18).

Th en, a s in Rom a n s, fa ith is brough t to the forefront in th a t

which is sta ted in Ga latia n s. Th e La w ca n n ot be sepa ra ted from

fa ith , for th e La w is Gods Word, a n d fa ith is sim ply believing that

which God has stated about a matter. In this respect, an Israelite

keepin g the La w wou ld be actin g by faith (cf. Deu t. 5:33; 28:1-14;

Matt. 19:16-21; Heb. 11:6).

Fa ith in con n ection with the Law though is noth ow fa ith is dealt with in this section of Galatians, preceding and leading

in to the reference to Ch ristian s a s son s (3:19-25). Ra th er, th e

fa ith is introdu ced (wh ich is a m ea n s used by th e N.T. writers to

referen ce th e Word of th e Kingdom ), an d th e fa ith (u sed in vv.

23, 25 [fa ith in both verses is a rticu la r in th e Gk. text]) is sh a rply

con tra sted with La w. One has nothing to do with the other.

(Regard ing the faith, refer to the authors book, FROM ACTS TO

THE EPISTLES, Chs. X, XI.)

Th e pictu re presen ted in Gala tia n s is th a t of ind ividua l son s,

form ing pa rt of Gods na tion a l firstborn son (Isra el), u n der La w,

who becom e n ew crea tion s in Christ. An d, through this m ean s,

they relinquish their national identity with Israel no longer

being a ssociated with th e th ings perta inin g to Isra el (in th is ca se,

the Law, or the adoption relative to a present firstborn status) a n dbecom e m em bers of a n ew na tion where there is no d istin ction

between Jew a n d Gen tile (3:28).

And, once they have become followers of the faith, these

individuals are looked upon as sons (because they are new


41/54


creations in Christ) and, along with all other Christians of like

m ind in th is n ew na tion (whether form erly Jew or Gen tile), await

the adoption.

Then, beyond the adoption will be the realization of an

inheritance, through Christ, Who is Abrahams Seed, seen in Gal.

3:29 (cf. v. 16):

And if ye be Christs [lit., And if ye are of Christ,i.e., among those

belonging to Christ], then are ye Abrahams seed, and heirs according

to the promise.

The promise given to Abraham was to be realized through

both an earthly a n d a heavenly seed, as seen in Gen. 22:17, 18.

Isra el, th e seed of Abra h a m th rough th e na tion s lin ea ge from

Isaac and Jacob, will, following Israels repentance, conversion,

and restoration, realize the earthly portion of the inheritance; a n d

the Church, the seed of Abraham through being in Christ,

will, following the adoption, realize the heavenly portion of the

inheritance.

3) HEBREWS CHAPTER TWELVE

And ye have forgotten the exhortation w hich speaketh un to you

as unto children [Gk., huios, sons], My son, despise not thou the

chastening of the Lord , nor faint w hen thou art rebuked of him:

For whom the Lord loveth he chasteneth, and scourgeth every son

whom he receiveth.

If ye end ure chastening, God dealeth with you as with sons; for

what son is he whom the Father chasteneth not?

But if ye be w ithout chastisement, whereof all are partakers, then

are ye bastards and not sons

Lest there be any fornicator, or p rofane person, as Esau, who for

one m orsel of meat sold his birthright.

For ye know how that afterward, when he wou ld have inheritedthe blessing, he was rejected: for he found no p lace of repen tance,

though he sou ght it carefully w ith tears (vv. 5-8, 16, 17).

Th e pa ssage in Heb. 12:5-8 dea ls with Gods tra in ing for th ose


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The Church 33

Christia n s whom He views toda y a s son s. Th e words ch a sten -

ing (vv. 5, 7), ch a sten eth (vv. 6, 7), or cha stisem en t (v. 8) a re

tra n slation s of th e Greek wordspaideia or paideuo, which a re n oun

a n d verb form s of th e sa m e word. Th ese words refer to in struc-

tion or train ing, an d th e tra n slation sh ou ld reflect th is fa ct.

Paideia a n d paideuo are cognate forms of the word paidion,

which refers to a very youn g child (used th is wa y in Ma tt. 18:2-

5; 19:13, 14). In th is respect, th e wordspaideia a n dpaideuo in Heb.

12:5-8 refer to Gods child-training for those whom He presently views

as His sons. And th is child-tra in ing would, of n ecessity, ta ke theexa ct form of th a t seen in Ma tt. 18:2-5:

Except ye be converted , and become as little children [paidion], ye

shall not enter into the kingdom of the heavens (v. 3b).

Th en n ote Heb. 12:8. All whom God views a s son s pa rta ke

of th is tra inin g, an d a n y Ch ristia n who doesn t is referred to by th e

Greek word nothos (tran sla ted ba stard , KJV). Th e th ou gh t,through the u se ofnothos, h a s to do with illegitim a te son s, i.e.,

Christians not having a part in Gods training of His sons through

rejection, unfaithfulness, etc. and thus cannot be His sons.

Then the adoption awaiting Christians is seen in a type-

a n titype structure in verses sixteen a n d seventeen , form ing th e la st

of th e five m a jor warn ings in th is book.

God will possess a third firstborn son only afterGods presen t

child-tra in ing of His son s is brou gh t to com pletion , followed by th eadoption. Only then ca n th e Messian ic Era be u sh ered in , bringing

to pass the goal seen throughout all prophetic Scripture.


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Appendix 35

35

Appendix

Adoption, Redemption of the Body

The adoption is spoken of in Rom. 8:23 as being synony-

m ous with the redem ption of our body:

waiting out adoption, [namely] the ransoming of our body

(Lenski).

patiently awaiting son-placing, the redemption of our body

(Wuest).

An d sin ce th e a doption a n d the redem ption of our body

a re synon ym ous in th is respect, th e m a tter ca n n ot possibly be a

reference to that which will occur at the time of the resurrection

a n d ra pture a t the end of the present dispensation , as com m only

ta ugh t. If th e redem ption of th e body were to occur at th is tim e,a ll Christia n s would be a dop ted into a firstborn sta tus. An d this

would be completely contrary to a n y Scriptu ra l teach in g surroun d-

ing a dop tion , for son s alone [th ose wh om God presen tly recog-

n izes in th is ca pa city, a s seen in Rom . 8:14; Ga l. 3:26; 4:6, 7; Heb.

12:5-8], no t ch ildren , find th em selves in a position to be a dop ted

[ref. pp . 25-33 of th is book].

If th e redem ption of the body/a doption does n ot occu r a t the

tim e of th e resu rrection a n d ra ptu re, th en wh en does it occur? An dexa ctly wha t is in volved in th is fu ture redem ption/ a doption?

Rom a n s 8:14-23 conn ects th is fu tu re redemption/adoption with

being glorified togeth er with Christ a n d with the m a n ifesta tion

of the son s of God.


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Th en , in th is sa m e respect, n ote how th ese thin gs h a ve been

pu t together in Ph il. 3:20, 21:

For our conversation [Gk.politeuma, commonwealth, political

sphere of activity] is in heaven [heavens]; from w hence also we look

for the Saviour, the Lord Jesus Christ:

Who shall change our v ile body [lit., our bod y of hu miliation], that

it may be fashioned like un to his glorious body [lit., His body of glory],

accord ing to the working whereby he is able even to subd ue all things

unto himself.

Th e thou gh t from th e preceding two verses h a s to do with th e

Christian s fu tu re rega l position in th e hea ven s, following Christs

return ; a n d it h a s to do with occu pyin g this position in a body of

glory, like un to th e body p resen tly possessed by Ch rist, not in th e

body of h u m iliation p resen tly possessed by Ch ristia n s.

Th ere wa s a tim e wh en th is sa m e humiliation presen tly seen in

con n ection with th e Christia n s body wa s a lso seen in con n ection

with Ch rists body. Note the qu ota tion from Isa . 53:7, 8 in Acts

8:32, 33:

He w as led as a sheep to the slaugh ter; and like a lamb d um b

before his shearer, so opened he not his mouth:

In his hum iliation his jud gment w as taken away: and who shall

declare his generation? For his life is taken from the earth .

(The Gk. word translated hum iliation in Acts 8:33 [tapeinosis] is thesame w ord translated vile in Phil. 3:21 [also in the Septuagint trans. of Isa.

53:8]. Humiliation, as in Acts 8:33, is the correcttranslation of the w ord.)

Th e preceding referen ce from Acts ha s to do with th e events

su rroun din g Ca lvary. Christ, following His bein g stripped of His

ga rm ents an d a rrayed a s a m ock Kin g, was a ga in stripp ed of His

ga rm ents a n d im pa led on a cross. Referen ce is m a de in a ll four

gospels to His garments being removed prior to the crucifixion(Ma tt. 27:35; Mark 15:24; Lu ke 23:34; Joh n 19:23, 24). Christ wa s

lifted up in this manner, after His garments had been removed

(except for perha ps a n in n er tu n ic), exposing His uncovered flesh for

all to see (Psa . 22 :16-18).


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Appendix 37

Th e tim e ofthe hum iliation spoken of in the text wa s th e tim e

when two th ings occu rred: 1)His judgm entwas ta ken a way, a n d

2) His life was taken from the earth [i.e., He was cu t off from th e

lan d of th e living]. Th e form er cou ld only ha ve to do with regal

activity a n d th e la tter with His death .

Christ had come over three decades prior to the events sur-

rou n din g Ca lva ry a s King of th e Jews, in th e liken ess of [or, in

th e resem bla n ce of] sin fu l flesh (Ma tt. 2:2; Rom . 8:3). And u pon

th e cross, th is bod y of flesh wa s exposed for all to behold. It was a

body wh ich , in a ll outward a ppea ran ce, was like tha t which m a npresen tly possesses. It wa s a bod y wh ich bore a likeness to th a t of

a ll oth er m en in th eir bodies of sinful flesh a n d, con sequ en tly, a

body con n ected with humiliation.

To p roperly un dersta n d th a t which wa s in volved in rela tion to

Christs body at the time of His first coming and in relation to

m a n s body both p rior to a n d followin g tha t tim e, on e m u st go

ba ck to th e fa ll a n d see exa ctly wh a t occu rred in rela tion to Ada m s

body a t th e tim e h e pa rtook of th e forbidden fruit.Wh en m a n sin n ed in the ga rden in Eden, the com plete bein g

of m a n spirit, sou l, a n d body beca m e in a fa llen sta te. God

had commanded Adam concerning the fruit of the tree of the

knowledge of good and evil, thou sh a lt not eat of it: for in th e day

th a t thou ea test thereof th ou sh a lt su rely die (Gen . 2:17).

After Sa ta n h a d deceived Eve in to ea ting of th e fru it of th is tree,

sh e th en gave also un to her hu sba n d with h er; a n d h e did eat.

Im m ediately followin g th is, th e eyes of th em both were open ed,

a n d they knew th a t th ey were n a ked. Th en, in a va in effort to

cover th eir n a kedn ess, th ey sewed fig lea ves together, an d m a de

th em selves a pron s (Gen. 3:1-7).

At the tim e of th e fa ll, Ada m a n d Eve lost som eth ing; a n d it

is clea rly sta ted in Scriptu re tha t both im m ediately recogn ized th is

fa ct. Th a t wh ich th ey lost cou ld only h a ve been a covering of pristine

glory wh ich h a d previou sly cloth ed th eir bod ies, for th ey,

god's firstborn sons

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