

### THE RAPTURE

Yes or No?

### Jack Marshall

### The Rapture

Yes or No?

### Jack Marshall

Smashwords Edition

Copyright 2015 Grain of Wheat Publishing

Smashwords Edition, License Notes

This free ebook may be copied, distributed, reposted, reprinted and shared, provided it

appears in its entirety without alteration, and the reader is not charged to access it.

This book is dedicated to the body of Christ,

my brothers and sisters throughout the world.
Table of Contents

Introduction

Chapter One: Matthew, Chapter 24

Chapter Two: Sowing and Reaping

Chapter Three: Resurrection

Chapter Four: Sons of God

Chapter Five: Forty and Two Months

Chapter Six: Firstfruits

Chapter Seven: The Day and Hour

Chapter Eight: The Four Winds

Chapter Nine: The First Four Seals

Chapter Ten: The Two Witnesses

Chapter Eleven: The Trumpet of God

Chapter Twelve: Caught Up

Chapter Thirteen: What Now?

Bibliography

Introduction

When I begin any study, I always go into it with an open mind and heart, ready to learn, even as I seek to teach. As a result, I am always surprised by new understanding and sometimes go in a direction I didn't intend. Such is the case with this study.

This book has given me pause, over and over again. Why? Because it became a dissertation about the resurrection of the dead, the most important doctrine in the Bible that any one of us could consider. What makes this teaching difficult to address is the fact that Paul said, "But if there is no _resurrection of the dead_ , then Christ is not risen. And if Christ is not risen, then _our preaching is empty and your faith is also empty_ " (I Cor. 5:13). In other words, if there is no resurrection, then Christianity is just another religious institution derived from our own imagination.

The "rapture," the "end of days," the "last days," the "coming of the Lord" and other such ideas are all difficult to address due to the fact that so much mystery surrounds them. So I would ask you to keep an open mind about this study and understand that I am just one person with his own opinion.

This is not an easy study due to the fact that there are so many things to consider concerning this subject, but hopefully, there is enough given on each point to provoke you to thought and consideration.

There are mistakes in this presentation, not by intention, but out of ignorance. I am still and always will be learning. It has been difficult to put aside what I have inherited in order to see from a fresh perspective.

In His Grace,

Jack Marshall

Please note: All Hebrew and Greek definitions are taken from the Strong's Greek and Hebrew Dictionary unless otherwise noted. All Bible passages are taken from the New King James Bible unless otherwise noted.

1 Thessalonians 4:13-18 (KJV)  
But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words.

### Chapter One

MATTHEW, CHAPTER 24

At the beginning of Matthew, Chapter 24, there are three questions which Jesus' disciples asked Him, two which relate directly to the theory of the rapture. "What will be _the sign of Your coming_ , and of the _end of the age_?" Jesus answered His disciples, saying, "Take heed that no one deceives you. For many will come in My name, saying, 'I am the Christ,' and will deceive many. And you will hear of wars and rumors of wars. See that you are not troubled; for all these things must come to pass, _but the end is not yet_. For nation will rise against nation, and kingdom against kingdom. And there will be famines, pestilences, and earthquakes in various places. _All these_ are the _beginning_ of _sorrows_ " (Matt. 24:4-8).

The word "sorrows" is the Greek word which means, "A _pang_ or _throe_ , especially of childbirth." For this reason, the New International Version reads, " _All these_ are the _beginning_ of _birth pains_." So, like a pregnant woman who goes through _all the stages necessary_ to birth a child, the tribulation of which Jesus spoke about through verse 8, was merely the _beginning_ of those things that would increase in severity. For this reason, He followed with, "Then they will deliver you (His disciples) up to tribulation and kill you, and you will be hated by all nations for My name's sake. And then many will be offended, will betray one another, and will hate one another. Then many false prophets will rise up and deceive many. And because lawlessness will abound, the love of many will grow cold. _But he who endures to the end shall be saved_. And this gospel of the kingdom will be preached in all the world as a witness to all the nations, _and then the end will come_ " (Matt. 24:9-14).

At this point, Jesus summed up both the "beginning" and the "end" in His answer to His disciples. It _begins_ with deception (Matt. 24:4), and _ends_ with the gospel of the kingdom being preached in all the world as a witness to all the nations. But in between the beginning and the end, Jesus clearly states, "But _he who endures to the end shall be saved_." So what is it that we must endure? Jesus tells us. Note the next verse and how it begins with "Therefore."

Matthew 24:15-20 (NKJV)  
" **Therefore** when you see the _'abomination of desolation,'_ spoken of by Daniel the prophet, standing in the holy place" (whoever reads, let him understand), then let those who are in Judea flee to the mountains. Let him who is on the housetop not go down to take anything out of his house. And let him who is in the field not go back to get his clothes. But woe to those who are pregnant and to those who are nursing babies in those days! And pray that your flight may not be in winter or on the Sabbath.

"Therefore" is a _sentence connector_ and the The Free Dictionary by Farlex (online) defines it as, "1) thus; hence: used to mark an inference on the speaker's part: _those people have their umbrellas up: therefore, it must be raining_ , 2) consequently; as a result: _they heard the warning on the radio and therefore took another route_." So, beginning with verse 15 of Matthew, Chapter 24, Jesus is _referring back to what He had already said_ to His disciples concerning the beginning and end of "birth pains," elaborating further on the details. Following our passages above He then stated, " _For then there will be great tribulation_ , such as has not been since the beginning of this world until this time, no, nor ever shall be. And unless those days were shortened, no flesh would be saved; _but for the elect's sake those days will be shortened_. Then if anyone says to you, 'Look, here is the Christ!' or 'There!' do not believe it. _For false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect_. See, I have told you beforehand." (Matt. 24:21-25).

So, let's take a moment to use some simple logic about what we've read. First of all, due to our "therefore," all of the verses from verse 4 to verse 25 are incorporated into His answer concerning the sign of His coming and the end of the age. Note that it was the _end of the age_ and _not_ the end of the world. This immediately refutes any such apocalyptic notion about the end of the world and the destruction of humankind. Within this span of time, He speaks of "great tribulation," a phrase which has been used a multitude of times and in a variety of ways to strike fear and concern in the hearts of millions over the past many generations since the days of Christ and the Apostles. This great tribulation would be so severe that Jesus said, "And unless those days were shortened, _no flesh would be saved_." Now, would "no flesh" speak of sinner and saint alike? Furthermore, up to this point, Jesus said nothing about a rapture or removal of the saints in any fashion. And here's the kicker. Jesus, in regard to this great tribulation, then states, "But for the _elect's sake_ those days will be shortened." For whose sake? The _elect_. This word "elect" is defined as, " _Select_ ; by implication _favorite_ ," taken from the word which means, "To _select_." The word "elect" is the same word translated "chosen" many times in the New Testament (Matt. 20:16; 22:14; Luke 23:35; John 6:70; Eph. 1:4). In confirmation, we read in Mark 13:20, "And unless the Lord had shortened those days, no flesh would be saved; but for the _elect's_ sake, _whom He chose_ , He shortened the days." The idea of the chosen is a subject that you don't hear much about, but we will get more into as we continue.

Now, before I move on, consider that Jesus, still referring to great tribulation, tells His disciples, "For false christs and false prophets will rise and show great signs and wonders to deceive, if possible, _even the elect_." Deceive who? Again, the _elect_ or _chosen_. So where in this discourse did the rapture take place? The answer? It didn't. Nothing is said about His return until after _all_ of this happens. We left off at verse 25, so let's look closely at what follows.

Matthew 24:26-31 (NKJV)  
**Therefore** if they say to you, 'Look, He is in the desert!' do not go out; _or_ 'Look, _He is_ in the inner rooms!' do not believe _it._ For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be. For wherever the carcass is, there the eagles will be gathered together. " **Immediately after the tribulation of those days** the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken. Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. And He will send His angels **with a great sound of a trumpet** , and **they will gather together His elect from the four winds** , from one end of heaven to the other.

Do you see it? Our word "therefore" again connects _what He is about to say_ with _what He has already said_. In other words, He is still elaborating on the details concerning the sign of His coming and the end of the age. So, _He refers back_ to the statement He made concerning "great tribulation," saying, "Immediately _after the tribulation of those days_." In other words, due to all that has transpired up to this time, "The sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken." So, _after_ the rise of deception, _after_ wars and rumors of wars, _after_ famines and pestilences and earthquakes, _after_ persecution and the love of many growing cold, _after_ the abomination of desolation stands in the holy place, _after_ the great tribulation of those days and false Christs and false prophets show great signs and wonders, _after_ the sun is darkened and the moon fails to give its light and the stars fall from heaven, "THEN the sign of the Son of Man will appear in heaven, and THEN all the tribes of the earth will mourn, and _they will see the Son of Man coming on the clouds of heaven with power and great glory_. And He will send His angels _with a great sound of a trumpet_ , and _they will gather together His elect from the four winds_ , from one end of heaven to the other." He will gather who? Again, "His elect" or chosen.

Now, what is the point? The theory of the rapture has long been discussed in the light of what many call the "great tribulation." Some speak of seven years of great tribulation while others argue it's only three and a half years. Then you have those who contend that the rapture will take place before the great tribulation while others argue that it will be in the middle of it. But remember, Jesus gave His disciples a starting point (Matt. 24:4) that began almost two thousand years ago and then likened everything He said to "birth pains." In other words, the pain and discomfort of a pregnant woman from start to finish is indicative of all that Jesus described. And like a pregnant woman who carries her child to full term, the pain and discomfort become increasingly worse throughout the pregnancy, with the worst pain happening _during the delivery_. In the same way, "great tribulation" doesn't speak of seven years, three and a half years, or in fact, any particular number of years. Rather, it speaks of _all that would be fulfilled_ up through _the delivery of the child_. For this reason, Jesus stated in Matthew 24:34, "Verily I say unto you, This generation shall not pass, _till all these things be fulfilled_ " (KJV).

Now, let's go back to what Jesus said in reference to "great tribulation."

Matthew 24:21-28 (NKJV)  
**For then there will be great tribulation** , such as has not been since the beginning of the world until this time, no, nor ever shall be. And unless those days were shortened, no flesh would be saved; but for the elect's sake those days will be shortened **. Then if anyone says to you, 'Look, here** _is_ **the Christ!' or 'There!' do not believe** _it._ **For false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect**. See, I have told you beforehand. Therefore if they say to you, 'Look, He is in the desert!' do not go out; _or_ 'Look, _He is_ in the inner rooms!' do not believe _it._ For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be. For wherever the carcass is, there the eagles will be gathered together.

When the Lord's disciples asked Him about the sign of His coming and the end of the age, the very first thing He said was, "Take heed that no one deceive you." And what does He end with? "Then if anyone says to you, 'Look, here is the Christ!' or 'There!' _do not believe it_. For _false christs and false prophets_ will rise and _show great signs and wonders to deceive_ , if possible, even the elect." So it appears that deception is the single, most important thing to consider in all of this and that once again, the "elect" are still here. Why is this? Furthermore, wouldn't deception speak of any and all of us who desire to know the truth as it is in Christ? Doesn't this then indicate that His people have not departed this earth in a rapture?

Now, also notice that Jesus spoke to His disciples about being _delivered up to tribulation_ and murdered, of much offense, betrayal and hatred (Matt. 24:9-10). If this was true for them, why do we assume that the same wouldn't be true of anyone at any time who names the name of Christ?

So take a moment to think about this. Every year on Memorial Day, we honor the people who died while serving in the country's armed forces. Then we have Veterans Day, honoring people who have served in the U.S. Armed Forces, i.e. veterans. And why do we have these holidays? Isn't it because we are honoring the _sacrifices_ they made for our country? So what is my point? Simple. Who of us is impressed with someone who never makes sacrifices, who is completely self-absorbed, who has never been challenged by difficult circumstances? My answer? No one.

Now, in regard to the elect, consider the following passage.

Revelation 17:14 (NKJV)  
These will make war with the Lamb, and the Lamb will overcome them, for He is Lord of lords and King of kings; **and those** _who are_ **with Him** _are_ **called** , **chosen** , and **faithful**."

Is there a difference between those who are called, those who are chosen, and those who are faithful? There is. Along with the remarks made in Matthew, Chapter 24, the Lord taught two different parables to illustrate this fact. They are found in Matthew, Chapter 20 and 22. The first is called the Parable of the Agreed Wages of the Vineyard Workers and the second one is called the Parable of the Marriage of the King's Son. The Lord ends both of these parables with the statement, "For _many_ are called, but _few_ are chosen." Note that "few" are chosen, which eliminates a good number of those who are called.

So your first question might be, "Who are the chosen?" My answer? I don't know, nor would I be inclined to even make a guess. Why? Because that is left to our Heavenly Father. As we continue in this study, you'll see what I mean.

What's more important to know is _why_ there is a chosen. Please consider.

John 15:13-16 (NKJV)  
**Greater love has no one than this, than to lay down one's life for his friends**. You are My friends if you do whatever I command you. No longer do I call you servants, for a servant does not know what his master is doing; but I have called you friends, for all things that I heard from My Father I have made known to you. **You did not choose Me, but I chose you** and appointed you that you should go and bear fruit, and _that_ your fruit should remain, that whatever you ask the Father in My name He may give you.

Clearly, Jesus chose His disciples, and the preceding verses confirm this. Now, look closely at what Jesus told them. "You did not choose Me, _but I chose you and appointed you that you should go and bear fruit, and that your fruit should remain_ , that whatever you ask the Father in My name He may give you." What did Jesus mean by "fruit?"

Galatians 5:22-26 (NKJV)  
But **the fruit of the Spirit** is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control. Against such there is no law. And **those** _who are_ **Christ's have crucified the flesh** with its passions and desires. If we live in the Spirit, let us also walk in the Spirit. Let us not become conceited, provoking one another, envying one another.

What other "fruit" would Jesus be referring to if not the "fruit of the Spirit?" And what is the purpose of fruit on a tree? It's certainly not for the tree is it? Of course not. And the fruit of the Spirit is no different. Jesus chose His disciples and appointed them to go and bear fruit, not for themselves, _but for others_. In the same way that He showed the "greater love (fruit)" of laying down His life, He fully expected and predicted that His disciples would do the same.

Also notice how Paul connects "the fruit of the Spirit" with "those who are Christ's" and that they "have _crucified the flesh_ with its passions and desires." This shows that those who achieve this spiritual state have " _put off the old man with his deeds_ , and _have put on the new man_ who is renewed in knowledge according to the image of Him who created him" (Col. 3:9-10). In other words, they no longer walk in accordance with this world, but have been _transformed_ by the renewing of the mind (Rom. 12:2).

Now, look at what Jesus follows with in John, Chapter 15.

John 15:17-20 (NKJV)  
These things I command you, that you love one another. " **If the world hates you, you know that it hated Me before** _it hated_ **you**. If you were of the world, the world would love its own. Yet because you are not of the world, **but I chose you out of the world** , _therefore the world hates you_. Remember the word that I said to you, 'A servant is not greater than his master.' _If they persecuted Me, they will also persecute you. If they kept My word, they will keep yours also_.

What did Jesus say? "I _chose_ you out of the world." The result? "Therefore the world hates you." Tough words, but true nonetheless. According to Fox's Book of Martyrs, all but John, the "beloved disciple," suffered death for their testimony of Christ. But Jesus also added this reassurance. "If they kept My word, _they will keep yours also_."

So, here's my point. To be chosen is not to be exalted in the eyes of the world, nor is it something that anyone would proclaim to the world in order to obtain their favor. As Jesus said, the world would hate them. So again, it is foolish to assume that we know who the chosen are or where they are. I don't believe for a second that they are confined to any particular religion or denomination. God uses whom He wishes to use.

Acts 10:38-41 (NKJV)  
... how God anointed Jesus of Nazareth with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with Him. And **we are witnesses** of all things which He did both in the land of the Jews and in Jerusalem, whom they killed by hanging on a tree. **Him God raised up on the third day, and showed Him openly,** not to all the people, but to witnesses chosen before by God **,** _even_ **to us who ate and drank with Him after He arose from the dead**.

Now, note that after His resurrection, Jesus did not show Himself alive to everyone, "but to witnesses _chosen_ before by God," who were those "who ate and drank with Him after He arose from the dead." No wonder these men turned the world upside down with their testimony (Acts 17:6). No wonder that two thousand years later, we are still contemplating the things which they wrote and the impact they have had in this world. Let's return to John, Chapter 15.

John 15:16 (NKJV)  
You did not choose Me, but I chose you and appointed you that **you should go and bear fruit** , and _that_ your fruit should remain...

Was it merely convenient for Jesus to use the analogy of "fruit?" Or is there something else to be considered? Personally, I don't believe He said anything without purpose or meaning. The idea of "fruit" connects to the following.

Galatians 6:7-9 (NKJV)  
Do not be deceived, God is not mocked; **for whatever a man sows, that he will also reap**. For he who **sows to his flesh** will of the flesh reap corruption, but he who **sows to the Spirit** will of the Spirit reap everlasting life. And let us not grow weary while doing good, for in due season **we shall reap** if we do not lose heart.

While writing my study, "The Dream – Through the Eyes of Sowing and Reaping," I came to discover that the principle of sowing and reaping is one of the most important things to understand. Why? Because many times, Jesus likened the Word of God to a "seed" to illustrate the divine work of God's living Word in all of creation, especially humankind. The Parable of the Sower is one of the best examples, found in Matthew, Chapter 13, Mark, Chapter 4, and Luke, Chapter 8. After He taught this parable to the crowd, He then pulled His disciples aside and explained it to them. Please consider.

Mark 4:13-20 (NKJV)  
And He said to them, " **Do you not understand this parable? How then will you understand all the parables?** The sower sows the word. And these are the ones by the wayside where the word is sown. When they hear, Satan comes immediately and takes away the word that was sown in their hearts. These likewise are the ones sown on stony ground who, when they hear the word, immediately receive it with gladness; and they have no root in themselves, and so endure only for a time. Afterward, when tribulation or persecution arises for the word's sake, _immediately they stumble_. Now these are the ones sown among thorns; _they are_ the ones who hear the word, and the cares of this world, the deceitfulness of riches, and the desires for other things entering in choke the word, and it becomes unfruitful. But **these are the ones sown on good ground** , those who hear the word, accept _it,_ and **bear fruit** : some **thirtyfold** , some **sixty** , and some a **hundred**."

What did Jesus say? "Do you not understand this parable? How then will you understand all the parables?" Would this emphasize the importance of this particular teaching? Very much so.

It's interesting to note that in this parable, we are given _four_ conditions of the ground in which the seed is sown. _Four_ is "the world number," the number of "material creation" (Bullinger), symbolic of us, the "creature," or _creation_ , and _the world of form_ in which we dwell (Mark 16:15; Rom. 1:25; 8:19-20). It is also the "city" number (Bullinger), which denotes a "foundation," for most buildings are constructed on a foundation of _four_ sides (Luke 6:48; I Cor. 3:10-12).

Note how the Lord describes "the ones sown on stony ground," and states, "when _tribulation_ or _persecution_ arises _for the word's sake_ , _immediately they stumble_." Doesn't this statement contradict the idea of a rapture? Are we unwilling to face tribulation or persecution "for the word's sake?"

Now, when we arrive at the _fourth_ or "good ground," we find those "who _hear_ the word, _accept_ it, and _bear fruit_ : some _thirtyfold_ , some _sixty_ , and some a _hundred_." I believe this aligns with our _called_ (thirty), _chosen_ (sixty), and _faithful_ (hundred) as seen in Revelation 17:14. When we add these _three_ that "bear fruit" with our _four_ grounds or conditions, we have _seven_ , the number of "spiritual perfection" (Bullinger) or _fullness_. When we think of this in light of a tree which bears fruit, we could say that seven represents _manifestation,_ for the fruit of a tree _reveals_ or _manifests_ what type of tree it is when _the cycle of sowing_ is _complete_ and it is time _to reap what was sown_. So Jesus said, "A tree is known by its fruit" (Matt. 12:33). Here's further confirmation.

John 15:1-5 (NKJV)  
"I am the true vine, and My Father is the vinedresser. **Every branch in Me that does not bear fruit He takes away** ; and every _branch_ that **bears fruit** He prunes, that it may bear **more fruit**. You are already clean because of the word which I have spoken to you. Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me. I am the vine, you _are_ the branches. He who abides in Me, and I in him, bears **much fruit** ; for without Me you can do nothing.

In this parable, Jesus speaks of "every branch that bears fruit," which is then pruned to "bear more fruit." Finally, _those who remain in Him_ come to bear "much fruit." So again, we have the called (fruit), chosen (more fruit), and faithful (much fruit). Ah, but every branch in Him that _doesn't bear fruit_ God "takes away." Let's compare this statement with the following from Matthew 24, that has been used many times in the theory of the rapture.

Matthew 24:37-39 (NKJV)  
But as the days of Noah _were,_ **so also will the coming of the Son of Man be**. For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, _and did not know_ **until the flood came and took them all away** , so also will the coming of the Son of Man be.

Look closely at what Jesus said in John 15:2. The branch that doesn't bear fruit, He "takes away." And what will the coming of the Son of Man be like? The "days of Noah." And what happened then? "They," who were "eating and drinking, marrying and giving in marriage," " _did not know"_ about the flood until it came and " _took them all away_." Does this correlate with John 15:2? I believe so, for the "flood" of Noah represents the deception that Jesus said would be prevalent. Please consider.

Revelation 12:15 (NKJV)  
So **the serpent spewed water out of his mouth like a flood** after the **woman** , that _he might cause her to be carried away by the flood_.

In scripture, any reference to the "serpent" pertains to deception (Gen. 3:1-5), and our passage from Revelation, Chapter 12, is no exception. The rapture theory proposes that the one taken during the "flood" is taken in the rapture. However, in light of what Jesus said concerning the branches that don't bear fruit, this doesn't make sense. Furthermore, the flood took away all but Noah and his family, did it not? Note that the purpose of the flood was that the serpent "might cause her, the "woman," " _to be carried away_ by the flood." And who is this "woman?" Revelation 12:1 and 2 describes her as "a great wonder in heaven; _a woman clothed with the sun_ , and the moon under her feet, and upon her head a crown of twelve stars: And _she being with child cried, travailing in birth, and pained to be delivered_ " (KJV). When we compare this description with Galatians, Chapter 4, verses 24 through 31, we will find that she represents "Jerusalem above," i.e. the New Covenant people of God. And in agreement with Matthew, Chapter 24, we see that she is "with child," "travailing in birth," and "pained to be delivered." In other words, _she is going through_ "birth pains" or _tribulation_.

So at this point, I believe we have enough proof to say that God's purpose in calling anyone is to eventually "bear fruit," wouldn't you agree? So, let me share a little more with you.

Genesis 1:27-28 (KJV)  
So God created man in his _own_ image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, **Be fruitful, and multiply**...

Is it just a coincidence that immediately following the creation of humankind, both male and female, that we read, " _Be fruitful_ and multiply?" I don't think it is. Since the beginning of creation, God's divine process of sowing and reaping is to bring us to this spiritual position of _bearing the fruit_ of His Spirit. Furthermore, if we compare the Parable of the Sower with the idea of the _garden_ of Eden in the very first chapters of the Bible, are we seeing an allegory of the concept of _sowing and reaping_ from the beginning of our existence on this planet? I am inclined to think so.

I've said this in all of my studies and will say it again. _Sowing and reaping is the universal structure of all that exists_ , both visible and invisible, _for everything as we know it begins with a seed_. In the Parable of the Sower, Jesus clearly tells us that, "Now the parable is this: The _seed_ is the _Word of God_ " (Luke 8:11).

John 1:1 (KJV)  
**In the beginning was the Word** , and the Word was with God, and the Word was God.

Matthew 4:4 (KJV)  
But he answered and said, It is written, Man shall not live by bread alone, **but by every word that proceedeth out of the mouth of God**.

What was in the beginning? The "seed" or Word of God. What did Jesus say? "Man," _all-inclusive of humankind_ , "shall not live by bread alone, but by _every word_ (seed) that proceedeth out of the mouth of God." From the beginning of time, all that is or ever will be, has evolved from the dynamic Word of our Creator, and His purpose which He sowed in the beginning shall be reaped at the end. Humankind is moving through a divine process that far exceeds what we understand. As we enter the next chapter, let's look more into the principle of sowing and reaping.

# Chapter Two

# SOWING AND REAPING

The theory of the rapture is taken from the passages concerning resurrection. The word "rapture" is not found in the Bible, however, the resurrection is the most important concept that we could consider.

1 Corinthians 15:1-11 (NKJV)  
Moreover, brethren, I declare to you **the gospel which I preached to you** , which also you received and in which you stand, by which also you are saved, if you hold fast that word which I preached to you--unless you believed in vain. For I delivered to you first of all that which I also received: that **Christ died for our sins according to the Scriptures** , and that **He was buried** , and that **He rose again the third day according to the Scriptures** , and that **He was seen** by Cephas, then by the twelve. After that He was seen by over five hundred brethren at once, of whom the greater part remain to the present, but some have fallen asleep. After that He was seen by James, then by all the apostles. Then last of all He was seen by me also, as by one born out of due time. For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and His grace toward me was not in vain; but I labored more abundantly than they all, yet not I, but the grace of God _which was_ with me. Therefore, whether _it was_ I or they, so we preach and so you believed.

As we see in these passages, Paul spoke of "the _gospel_ which I preached to you, which also you received," going on to say, "For I delivered to you first of all _that which I also received_ : that _Christ died for our sins according to the Scriptures_ , and that _He was buried_ , and that _He rose again the third day according to the Scriptures_." Without a doubt, the death, burial, and resurrection of Christ is the crux of the Bible, the "gospel" which Paul, as well as the other Apostles, all preached.

Now, note that Paul went on to explain, "He was seen by Cephas, then by the twelve. After that He was seen by over five hundred brethren at once, of whom the greater part remain to the present, but some have fallen asleep. After that He was seen by James, then by all the apostles. Then last of all He was seen by me also." In other words, not everyone saw the Lord after His resurrection. This agrees with Acts 10:40 and 41, where we read, "Him God raised up on the third day, and showed Him openly, _not to all the people_ , but _to witnesses chosen before by God_ , even to us who ate and drank with Him after He arose from the dead."

After Paul's explanation of those who saw the Lord after His resurrection, he followed with this.

1 Corinthians 15:12-19 (NKJV)  
Now if Christ is preached that He has been raised from the dead, how do some among you say that there is no resurrection of the dead? **But if there is no resurrection of the dead, then Christ is not risen. And if Christ is not risen, then our preaching** _is_ **empty and your faith** _is_ **also empty**. Yes, and **we are found false witnesses of God, because we have testified of God that He raised up Christ, whom He did not raise up--if in fact the dead do not rise**. **For if** _the_ **dead do not rise, then Christ is not risen. And if Christ is not risen, your faith** _is_ **futile; you are still in your sins!** _Then also those who have fallen asleep in Christ have perished_. If in this life only we have hope in Christ, we are of all men the most pitiable.

If there is no _resurrection of the dead_ , then our faith is void, "we are found false witnesses of God." This would, of course, make the Bible a useless writing, for the central theme of both the Old and New Testaments is the death, burial, and resurrection of Christ. In the Old Testament, it is presented through types, parables, symbols, the spiritual meaning of numbers, and prophecy. In the New Testament, it is presented through the writings of Paul and those who walked with Jesus Christ, which, of course, also includes types, parables, symbols, and the spiritual meaning of numbers. And the plain and simple truth is this—if the story of Christ and His death, burial, and resurrection is not true, then none of this matters; "we are of all men most pitiable."

No doubt, the resurrection is a mysterious concept and difficult to understand. Most think it simply means to rise from the dead. But there is much more behind this idea. As I mentioned in the previous chapter, _the principle of sowing and reaping_ is one of the most important concepts that we should understand. Why? Because it helps us to define the principle of resurrection.

The definition of "resurrection" in the Strong's Concordance reads, "A _standing up_ again." With this in mind, consider the following.

John 12:24-25 (RSV)  
Truly, truly, I say to you, **unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit**. He who loves his life loses it, and he who hates his life in this world will keep it for eternal life.

Nature, one of our greatest teachers, gives credence to what Jesus taught in these passages. A seed of any sort, must first _fall into the ground and die_ or it remains alone. "But _if it dies_ , it _bears much fruit_." This is not a theory, but a fact, is it not? Would this be why we read, "For as in Adam _all die_ , even so in Christ _all shall be made alive_ " (I Cor. 15:22)? And doesn't the " _fruit_ of the Spirit" equate to the _manifestation_ of the eternal life of God's Spirit? Is it any wonder then that Jesus, in reference to the Parable of the Sower, remarked, "Do you not understand this parable? How then will you understand all the parables?" If we don't fully appreciate and understand what Jesus was seeking to teach us through this parable, we will certainly not get what He meant by the others. So, the principle of sowing and reaping is very important, one that we must give our utmost attention to.

Galatians 6:7-10 (NKJV)  
**Do not be deceived, God is not mocked** ; **for whatever a man sows, that he will also reap**. For he who **sows** to his flesh will of the flesh **reap** corruption, but he who **sows** to the Spirit will of the Spirit **reap** everlasting life. And let us not grow weary while doing good, for **in due season we shall reap if we do not lose heart**. Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith.

Here in Galatians, Paul makes it clear. "Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap." "A man" means any person, _all humankind_ , telling us that every person, regardless of race, culture, or ideology, is under this precept. It doesn't matter where we are born, what language we speak, or what religion we may eventually embrace, we are subject to and intimately affected by this principle.

Now, this principle is _twofold_ in nature. "He who sows to his flesh will of the flesh reap corruption," or, "he who sows to the Spirit will of the Spirit reap everlasting life." Paul then states, "And let us not grow weary while _doing good_ , for in due season _we shall reap_ if we do not lose heart." So, "sowing" speaks of what we do, i.e. the actions which proceed from our heart and mind. The Lord confirms this by the following.

Mark 7:18-23 (NKJV)  
So He said to them, "Are you thus without understanding also? Do you not perceive that whatever enters a man from outside cannot defile him, because it does not enter his heart but his stomach, and is eliminated, _thus_ purifying all foods?" And He said, " **What comes out of a man, that defiles a man. For from within, out of the heart of men** , proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness. **All these evil things come from within and defile a man**."

Here we have a brief but accurate description of sowing to the flesh, "For from within, out of the heart of men," proceeds those things with which all of us are familiar and have struggled with. This shows that our actions are _a result of our thinking_ , of the knowledge and understanding that we receive while in this earthly plane. This also aligns with our understanding that the "seed" is the Word of God (Luke 8:11), the impartation of His wisdom to us (James 1:5). But in direct contrast, there is human wisdom as well, aptly described as "the wisdom of _this_ world" (I Cor. 1:20; 2:6; 3:19), which Paul declared "is foolishness with God" (I Cor. 3:19).

Following His teaching on the Parable of the Sower, Christ presented this parable in Mark, Chapter 4.

Mark 4:26-29 (NKJV)  
And He said, " **The kingdom of God** is as if a man should scatter **seed** on the ground, and should sleep by night and rise by day, and the seed should sprout and grow, he himself does not know how. For the earth yields crops by itself: **first the blade** , **then the head** , **after that the full grain in the head**. But when the grain ripens, immediately he puts in the sickle, because the **harvest** has come."

Staying with His idea of "seed," Jesus likens the kingdom of God "as if a man should scatter _seed_ on the ground." In the Parable of the Sower, Jesus taught that the "ground" is our heart. Here He teaches that the seed sprouts and grows and we don't know how, "for the earth yields crops by itself: first the blade (1), then the head (2), after that the full grain in the head (3). For this reason, the spiritual meaning of _three_ represents the process of the "work" of the seed, which typifies the actions we take based on the knowledge and experience we have accumulated. And, for every action we take, there is a consequence, either good or bad. This is what is meant by the fact that we "reap" what we "sow." This parable also illustrates that, in many cases, it takes time for us to reap what has been planted. A good example of this can be seen in the technology which we presently enjoy, such as television, computers, the internet, and so on. None of this would have been possible without the discovery of electricity, the "seed" of knowledge which was necessary to bring us to where we are today.

Knowing that the concept of sowing and reaping is twofold, this brings us to the following.

Galatians 4:21-26 (NKJV)  
Tell me, **you who desire to be under the law** , do you not hear the law? For it is written that Abraham had **two sons** : the one by a _bondwoman_ , the other by a _freewoman_. But he _who was_ of the bondwoman **was born according to the flesh** , and he of the freewoman **through promise** , which things are symbolic. For these are the two covenants: the one from Mount Sinai which gives birth to bondage, which is Hagar-- for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children-- but the Jerusalem above is free, which is the mother of us all.

Sowing is the planting of seed. Once planted, the seed begins a process that leads to breaking out of the ground to become a blade, then a head, to mature as the full grain in the head. In the same way, Paul speaks of "two sons," one of which was _born_ of the slave, Hagar, and the other _born_ of the "free woman," Sarah. He then tells us that these "things are symbolic" and represents "the two covenants," characterized by Abraham's wives, Hagar and Sarah (see Genesis, Chapters 15, 16, 17 and 21). The first covenant refers to "Mount Sinai, which gives birth to bondage," i.e. _the law_ which was delivered to Moses and the people of Israel (see Exodus, Chapter 19 and 20). The second covenant refers to Sarah and speaks of the son who was born "through promise," thus typifying the promise of the New Covenant. So, to put it plainly, just as Sarah and Hagar gave birth to the "two sons" of Abraham, the Two Covenants are responsible for giving birth to "sons" as well. Would this agree with our understanding of the "birth pains" which Jesus spoke about in Matthew, Chapter 24? I believe it does.

Hebrews 8:7-13 (NKJV)  
For if that **first** _covenant_ had been faultless, then no place would have been sought for a **second**. Because finding fault with them, He says: "Behold, the days are coming, says the Lord, **when I will make a new covenant with the house of Israel and with the house of Judah** \-- not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt (through Moses); because they did not continue in My covenant, and I disregarded them, says the Lord. For **this is the covenant** that I will make with the house of Israel after those days, says the Lord: **I will put My laws in their mind and write them on their hearts** ; and I will be their God, and they shall be My people. None of them shall teach his neighbor, and none his brother, saying, 'Know the Lord,' for all shall know Me, from the least of them to the greatest of them. For I will be merciful to their **unrighteousness** , and their **sins** and their **lawless deeds** I will remember no more." **In that He says,** _"A new covenant,"_ **He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away**.

When we compare the Two Covenants with the principle of sowing and reaping, here is what we have. The "first covenant," called the Old Covenant, refers to the law which addresses the works of the flesh. For this reason Paul wrote, "I would not have known sin _except through the law_. For I would not have known covetousness _unless the law had said_ , 'You shall not covet'" (Rom. 7:7). In agreement, John stated, "Sin is _the transgression of the law_ " (I John 3:4). This shows that the Old Covenant, out of which came the law, corresponds to the first component of our principle of sowing and reaping because it is by means of the law that we are made aware of our human and fleshly nature and its consequences. This exemplifies, "He who sows to the flesh will of the flesh reap corruption." This being true, the second component of our principle is clarified and enhanced by the New Covenant—"But he who sows to the Spirit will of the Spirit reap everlasting life." Notice that the New Covenant is God's promise to "put My laws _in their mind_ and _write them on their hearts_... For I will be merciful to their _unrighteousness_ , and their _sins_ and their _lawless deeds_ I will remember no more." What does this tell us? This shows that the Two Covenants are linked, the first in regard to our human essence, and the second in regard to our spiritual essence. The central component of both covenants is the "law." But the difference between the two is where the law is "written." In other words, the law of Moses was an _external_ law based on an _external_ tabernacle or temple, and included many specific rituals that had to be followed by the priests of Israel. But the essence of the New Covenant is that this "law" is now to be written within our hearts, so Paul wrote, "For we know that _the law is spiritual_ " (Rom. 7:14).

When we consider that He will be merciful to our _unrighteousness_ and no longer remember our _sins_ and _lawless deeds_ , this shows that sowing to the Spirit and reaping everlasting life equates to the opposite of _unrighteousness_ , which is _righteousness_. My definition of righteousness is _a right relationship with all things_. And this right relationship can only be attained by means of the work of the Spirit through the divine process of sowing and reaping.

Paul wrote in Galatians 3:24 that "the law" is our "tutor to bring us to Christ, that we might be justified by faith." This tells us that the law is a necessary element of our spiritual process through which we pass. For this reason we read, "In that He says, 'A new covenant,' He has made the first obsolete. Now what is becoming obsolete and growing old _is ready to vanish away_." The law _has not_ vanished away, but " _is ready_ to vanish away." Look at what Paul wrote in the following passage.

1 Corinthians 15:45-46 (NKJV)  
And so it is written, _"The first man Adam became a living being_ (soul) _."_ The last Adam _became_ a life-giving spirit. However, **the spiritual is not first, but the natural, and afterward the spiritual**.

I believe that the story of the garden of Eden and the "first man Adam" is representative of everyone who is born into this world. The symbolism in this story shows us the formation of our mind and heart in this world of form into which we enter. This results in what Paul called our "natural man" (I Cor. 2:14). As our passages read, "However, the spiritual is not first, _but the natural_ , and afterward the spiritual." The "natural" is first, agreeing with the " _first_ man Adam," and it is our "natural man" who remains under the law until such time that he is brought to Christ. For this reason, we find two "trees" in the garden of Eden, one called "the _tree_ of the knowledge of good and evil" and the other, "the _tree_ of life" (Gen. 2:9). They are symbolic of what we are now discussing, the Two Covenants or principle of sowing to the flesh and or sowing to the Spirit. Not surprisingly, both trees produced fruit. Consider.

Genesis 3:6 (NKJV)  
So when the woman saw that the tree _was_ _good for food_ , that it _was_ _pleasant to the eyes_ , and a tree _desirable to make_ _one_ _wise_ , **she took of its fruit and ate**. She also gave to her husband with her, and he ate.

What did Eve do when she saw the tree of knowledge of good and evil? "She took of its _fruit_ and ate." This is not literal, but again speaks of a process which takes place within all of us once we are born into the world. Look at the following.

1 John 2:15-17 (NKJV)  
Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that _is_ in the world--the **lust of the flesh** (1), the **lust of the eyes** (2), and **the pride of life** (3) --is not of the Father but is of the world. And the world is passing away, and the lust of it; but he who does the will of God abides forever.

When we compare Genesis 3:6 with I John 2:15-17, here is what we have. "Good for food" equates to "the lust (strong desires) of the flesh," while "pleasant to the eyes" correlates with "the lust (strong desires) of the eyes." Finally, "a tree desirable to make one wise" denotes "the pride of life," what the New International version translates as, "the boasting of what he," our natural man, "has and does."

Remember the spiritual meaning of _three_? It speaks of the "full grain in the head," that which culminates from the "work" of the "seed" within. So in our three parameters in I John, we find the completion of the formation of the natural essence of our first _state of being_. The desire of our human form and eyes leads to "the boasting" of what we have and do. To put it plainly, we develop an _ego_ , a mental construct within our minds of who we are in this world of form. What we call the _ego_ today is simply another word for what Jesus called the "self" (Matt. 16:24; 19:19; 22:39).

To put it plainly, we were designed to become a natural being _first_ before we become a spiritual being. The "fall" of Adam is an illustration of this, for our Maker was not surprised by Adam and Eve's disobedience. Rather, it was a matter of intelligent design. It was intended for them to fall (Rom. 8:20). Remember, the "seed" _must fall into the ground_ and "die" _before_ it can bring forth fruit.

Genesis 3:22-23 (NKJV)  
Then the Lord God said, "Behold, the man has become like one of Us, **to know good and evil**. And now, lest he put out his hand and take also of the tree of life, and eat, and live forever"-- therefore the Lord God sent him out of the garden of Eden **to till the ground** from which he was taken.

Our phrase, "till the ground," again refers to the natural essence of our first state of being and the corresponding "works" or "deeds" that arise from the "seed" of the wisdom of _this_ world. This illustrates our birth and entrance into this world and the corresponding knowledge and understanding which is "sown" into us when we are but children. As we age, this knowledge and understanding matures until such time as we begin to exhibit the same characteristics and attitudes of the world around us. Without exception, this happens for every single person born into the world, regardless of culture or creed. As a result, we come under the principle of sowing to our own flesh and reaping the corruption that follows.

"Corruption" refers to _the temporary nature of all things in the world of form_ , for everything in this world is designed to pass away (I John 2:17). So, when our heart and mind is completely absorbed in this realm, it is focused on those things _which are temporary or corruptible_ , which can bring much suffering into our lives because we are too attached to them. This is why John wrote, "Do not love the world or the things in the world."

Despite what some may think, we are not in control of our lives, but this is one aspect of our upbringing that is instilled in us from our infancy. We are taught to be independent and led to believe that we are in complete control. Ah, but God is not mocked, for the exercise of our own free will is enveloped by the principle of sowing and reaping. Regardless of who we are, whenever we sow to our own flesh, we reap the corruption which follows. None of us are exempt from this divine principle. This is the foundation of the law, for the Ten Commandments, the perfect summation of the law, is not so much about "don't" do this as "if" you do this. In other words, there are always consequences for our actions, both good and bad. Because our Father knows how we are designed, He certainly knows those things which are detrimental to our being.

Inasmuch as it is true that we reap corruption when we sow to our own flesh, there is the other side of this divine principle. "He who sows to the Spirit will of the Spirit reap everlasting life." Underlying the natural side of our existence is a spiritual work taking place where the wisdom of our Maker works within, evolving ever so slowly toward a determined end in each of us.

Finally, note that Paul said—"He who sows to _the_ Spirit," not "a" Spirit but "the" Spirit. In other words, the spiritual essence of our Creator that flows through and binds all things visible and invisible (Col. 1:16). Once we begin to awaken, we begin to see that something higher than ourselves is at work, and that there is purpose in it. We begin to understand that "God is love" (I John 4:16), and that everything that is happening is a result of a divine process that will conclude in a fashion that will be apparent to all. In the "ground" of our hearts lies the "seed" of our Maker, _and it is destined for fruitfulness_.

# Chapter Three

# RESURRECTION

I believe that I Corinthians, Chapter 15, is one of the most important chapters in the Bible. Why? Because it is there that Paul affirms that the resurrection of the dead is the core of the Bible and goes on to explain it. He then concludes his explanation with a set of passages that speak of the "last trumpet," of being "changed," and of victory over "Death" and "Hades." These are some of the passages used in the theory of the rapture. So my friend, it is not rapture that we should be anticipating, rather, it is _resurrection_. Consider the following.

Philippians 3:7-16 (NIV)  
But whatever was to my profit I now consider loss for the sake of Christ. What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, _for whose sake I have lost all things_. _I consider them rubbish, that I may gain Christ and be found in him_ , not having a righteousness of my own that comes from the law, but that which is through faith in Christ--the righteousness that comes from God and is by faith. **I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death, and so, somehow, to attain to the resurrection from the dead**. Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me. Brothers, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus. **All of us who are mature should take such a view of things**. And if on some point you think differently, that too God will make clear to you. Only let us live up to what we have already attained.

In my opinion, I cannot imagine anyone in the kingdom of God greater than Paul. Paul called himself "the apostle to the Gentiles," i.e. the nations. And there can be no doubt that Paul fulfilled his ministry, for even now we are considering his writings almost two thousand years later. And what was it that Paul himself desired? "I want to _know Christ_ and _the power of His resurrection_ and _the fellowship of sharing in His sufferings_ , becoming like Him in His death, and so, somehow, _to attain to the resurrection from the dead_." You see, Paul was not looking forward to a rapture, but to the "resurrection from the dead."

Look at what Paul wrote to the Philippians in our passages above. First, he tells them that he was "circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless" (Phil. 3:5-6). Yet, whatever was to his profit he considered "loss for the sake of Christ" and considered it "rubbish" that he might "gain Christ." If Paul wished "to attain to the resurrection _from_ the dead," should we wish anything else? Furthermore, Paul tells us, "All of us _who are mature_ should take such a view of things."

Our word "resurrection" in Philippians 3:11 is _exanastasis_ and is defined as, "A _rising from_ death," taken from the word which means, "To _produce_ , i.e. (figurative) _beget_ ; subject to _arise_ , i.e. (figurative) _object_." This immediately shows that "rising from" death relates to our principle of sowing and reaping. Consider Vincent's treatment of the phrase, "the resurrection of the dead" (King James version; bolding mine).

**The resurrection of the dead** (τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν).

Rev., more correctly, _from_ the dead. Lit., _the resurrection_ , _that_ , _namely_ , _from the dead_. Compare Acts 4:2. This compound noun for _resurrection_ is found only here, **and expresses the rising** _from_ **or** _from among_ (ἐξ), which is further emphasized by the repetition of the preposition ἐκ ( _from_ ). The kindred compound verb occurs Mark 12:19; Luke 20:28; Acts 15:5, but in neither passage of raising the dead. The word here does not differ in meaning from ἀνάστασις, commonly used, except that the idea is more vividly conceived as a rising _from_ the earth. See Matthew 22:31; Luke 20:35. The phrase _resurrection of_ or _from the dead_ does not often occur in the Gospels, and _resurrection_ ἐκ _from_ the dead only twice in the New Testament, Acts 4:2; 1 Peter 1:3. For the phrase, see on Luke 16:31. _Resurrection of the dead_ **is a generic phrase, denoting the general resurrection of the dead, bad and good.** _Resurrection from the dead_ **, in the only two passages where it occurs, signifies resurrection unto life**. In 1 Peter 1:3, it is applied to Christ.

Notice how Vincent explains to us that the "resurrection _of_ the dead" speaks of a"general resurrection," whereas "resurrection _from_ the dead" speaks of "resurrection _unto_ life." Is there a difference? I believe so, for Paul states, "Every man in his own order" (I Cor. 15:23). So, the first phrase incorporates everyone, while the second phrase speaks of those who are resurrected _from among_ the dead. I believe this is what Paul meant by "the firstfruits" (I Cor. 15:23). This defines the difference between the _many_ who are called and the _few_ who are chosen. Look at the following from I Corinthians, Chapter 15.

1 Corinthians 15:20-26 (NKJV)  
But now Christ is risen from the dead, _and_ **has become the** firstfruits **of those who have fallen asleep**. For since by man _came_ death, by Man also _came_ the resurrection of the dead. For as in Adam _all_ die, even so in Christ _all_ shall be made alive. But **each one in his own order** : **Christ the firstfruits** , afterward those _who are_ Christ's at His coming. Then _comes_ the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power. For **He must reign till He has put all enemies under His feet. The last enemy** _that_ **will be destroyed** _is_ **death**.

No doubt, there is an order in which all of this takes place. "Christ the firstfruits, afterward those who are Christ's at His coming." But notice how Paul puts this in light of the fact that, "For as in Adam _all die_ , even so in Christ _all shall be made alive_." What is meant by the phrase, "made alive?" Would this speak of resurrection _from_ death _unto_ life, i.e. a rising up into the eternal life of the Spirit of God which brings forth the fruit of His Spirit in us for others? Is this what John meant when he wrote, "We know that _we have passed from death unto life_ , because we love the brethren. He that loveth not his brother abideth in death" (I John 3:24; KJV)?

Now, what follows this? " _Then comes the end_ , when He delivers the kingdom to God the Father, _when He puts an end to all rule and all authority and power_." So the "end" will not be a rapture, but a time " _when he hands over the kingdom_ to God the Father _after_ He has destroyed all dominion, authority and power" (I Cor. 15:24; NIV). And how will this be done? According to Matthew 24:14, Jesus said it would be by the preaching of the gospel of the kingdom to all nations "and then the end will come." Furthermore, if the last enemy to be destroyed _is_ death, would this not indicate a resurrection from death _to_ life, where sin and the wages of sin (death; Rom. 6:23) no longer have dominion over us (Rom. 6:9; 14)?

Remember our first definition of "resurrection?" It means, "A _standing up_ again." With this in mind, consider the following.

1 Corinthians 15:35-38 (NKJV)  
But someone will say, " **How are the dead raised up? And with what body do they come?** " Foolish one, **what you sow is not made alive unless it dies**. And **what you sow, you do not sow that body that shall be** , but mere grain--perhaps wheat or some other _grain._ But **God gives it a body as He pleases** , and **to each seed its own body**.

Here we go. In regard to the resurrection of the dead, "someone will say, 'How are the dead raised up? And with what body do they come?'" What is Paul's response? "Foolish one, _what you sow_ is not made alive _unless it dies_." This agrees with our parable from John, Chapter 12, verses 23 through 25.

John 12:23-25 (NIV)  
Jesus replied, "The hour has come for the Son of Man to be glorified. I tell you the truth, **unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies** , it produces many seeds. The man who loves his life will lose it, while the man who hates his life in this world will keep it for eternal life.

To speak of resurrection is to address the "standing up again" of the seed which was sown. But there is certainly a difference between that which is planted and that which follows after, for we do not "sow that body that shall be," for "each seed" has "its own body." For this reason, Paul stated, "There is a natural body, and there is a spiritual body" (I Cor. 15:44). In the same way that a natural seed produces a plant or tree that can eventually bear fruit, so too is the Word of God within our hearts able to produce a "body" (tree) with "fruit" that is contained within the directives of the seed. As Jesus taught in Mark, Chapter 4, once the seed is sown, it brings forth "the blade, then the head, after that the full grain in the head." Once the plant has fully matured, we find fruit, and within the fruit is found much more seed than the "single seed" we began with. This is known as the exponential principle; the principle of _one_ to _many_ , and enhances the idea of "be fruitful and _multiply_ " (Gen. 1:28).

As we continue in I Corinthians, Chapter 15, Paul explains the difference between what is sown and what is reaped.

1 Corinthians 15:39-42 (NKJV)  
All flesh _is_ not the same flesh, but _there is_ one _kind of_ flesh of men, another flesh of animals, another of fish, _and_ another of birds. _There are_ also celestial bodies and terrestrial bodies; but the glory of the celestial _is_ one, and the _glory_ of the terrestrial _is_ another. _There is_ one glory of the sun, another glory of the moon, and another glory of the stars; for _one_ star differs from _another_ star in glory. **So also** _is_ **the resurrection of the dead**. _The body_ is sown in corruption, it is raised in incorruption.

The seed of the Word of God is eternal (Matt. 24:35), therefore, the body which it returns is also eternal. And according to the Parable of the Sower, those who hear the Word and accept it, "bear fruit: some thirtyfold, some sixty, and some a hundred" (Mark 4:20). This defines the "spiritual body" which incorporates the eternal "fruit of the Spirit," the "fruit" of "love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness," and "self-control" (Gal. 5:22-23). Since our heart is the "ground" in which the seed is sown, then we could say that the "body" which is returned is that which was illustrated in Genesis as a "tree of life" (Prov. 11:30). Furthermore, since the "fruit" is that of "the" Spirit, then the second part of our principle of sowing and reaping is clearly defined. "He that sows to _the_ Spirit will of _the_ Spirit reap everlasting life." In other words, we become the receptacle through which the life of the Spirit of Christ flows.

Just as the seed becomes joined to the ground in which it was planted, so too does the seed of the Word of God become infused within us to produce the life that is found within it. No wonder Paul wrote, "When Christ, _who is our life_ , shall appear, _then shall ye also appear with him in glory_ " (Col. 3:4; KJV). The "appearing" of Christ is the manifestation of the "seed" of Christ, which was sown in us when we were first called by the Lord.

The joining of the seed with the ground illustrates the _oneness_ which Jesus prayed for in regard to His disciples and for those who would believe in Him through their ministry (John 17:17-26). The "glory" of which Paul speaks agrees with his explanation above concerning the "glory" of the "celestial" or _heavenly_ "bodies" and the "terrestrial" or _earthly_ "bodies." His reference to the differences in glory refers to the difference between the "glory of men" (Matt. 6:2) and the "glory of Christ" (II Cor. 4:4). In other words, the "earthly" glory is that which we receive from others (Matt. 4:8), while the "heavenly" glory is that which we receive from the Father (John 7:18). All of us are on the same path, but not all of us are at the same place in our spiritual journey and evolvement. God alone knows where we are in His divine purpose, therefore we cannot judge one another in respect of this fact.

Now, returning to our passages from I Corinthians, Chapter 15, we find an interesting and mysterious reference. Please consider.

1 Corinthians 15:25-29 (NKJV)  
For He must reign till He has put all enemies under His feet. The last enemy _that_ will be destroyed _is_ death. For _"He has put all things under His feet."_ But when He says "all things are put under _Him," it is_ evident that He who put all things under Him is excepted. Now when all things are made subject to Him, then the Son Himself will also be subject to Him who put all things under Him, that God may be all in all. **Otherwise, what will they do who are baptized for the dead, if the dead do not rise at all? Why then are they baptized for the dead?**

According to scripture, Christ has ruled ever since His resurrection at the Jordan river approximately two thousand years ago. And when the Word of God has been fulfilled, "then the Son Himself will also be subject to Him _who put all things under Him_ , that God may be all in all." Now, notice what Paul follows with. "Otherwise, what will they do _who are baptized for the dead_ , if the dead do not rise at all? _Why then are they baptized for the dead_?" Who is Paul talking about? And what does he mean by those "who are baptized for the dead?" Please consider.

Romans 6:1-4 (NKJV)  
What shall we say then? Shall we continue in sin that grace may abound? Certainly not! **How shall we who died to sin live any longer in it?** Or do you not know that **as many of us** as were **baptized** into Christ Jesus **were baptized into His death**? Therefore **we were buried with Him through baptism into death** , _that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life_.

Perhaps my theory is incorrect, but I believe that Paul, in reference to those who are baptized for the dead, gives an understanding of who they are in Romans, Chapter 6. Notice his reference to "we who died to sin," in other words, the disciples in Paul's day who had passed through the process and reached maturity. As a result, they had been empowered to walk in "newness of life" (I John 3:9). Now, note that he said, "Or do you not know that _as many of us_ ," i.e. not everyone, "as were _baptized into Christ Jesus_ were _baptized into His death_?" Would this not be another reference to those who had been chosen by the Father? Of course. Compare this with what Paul said in Philippians, Chapter 3.

Philippians 3:8, 10 (NKJV)  
Yet indeed _I also count all things loss_ for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ... that I may know Him and the power of His resurrection, and the fellowship of His sufferings, **being conformed to His death**...

Being chosen, Paul "suffered the loss of all things," yet, he did so willingly, counting all of it "as rubbish," that he would "gain Christ." He then spoke of "the fellowship of His sufferings, _being conformed to His death_ ," indicating his _baptism into death_ for the sake of the nations to whom he brought the message of the cross. Even a brief look into the book of Acts shows us that Paul was faithful in his ministry of the gospel.

Would those who "were baptized into His death" also include those in Acts, Chapter 2, who received the baptism of the Holy Spirit as promised by Christ in Acts, Chapter 1, verses 1 through 8? Would this not be the same witnesses chosen before by God that saw Him after His death? And wasn't this enduement of power given in order to bring a testimony of Christ to the world? And wouldn't the same be true every time? So when Paul speaks of those who are "baptized for the dead," I believe he is speaking of the elect, those whom God chooses, who are baptized into Christ Jesus to bear the _genuine_ testimony of Christ to the world who are " _dead_ in trespasses and sins" (Eph. 2:1). They are the first ripe fruit, _representative of the harvest which follows afterward_. They are those who are resurrected from _among_ the dead as proof of the resurrection _of_ the dead.

1 Corinthians 15:16-22 (NKJV)  
For **if** _the_ **dead do not rise, then Christ is not risen**. And if Christ is not risen, your faith _is_ futile; you are still in your sins! **Then also those who have fallen asleep in Christ have perished**. If in this life only we have hope in Christ, we are of all men the most pitiable. **But now Christ is risen from the dead,** _and_ **has become the firstfruits of those who have fallen asleep**. For since by man _came_ death, by Man also _came_ the resurrection of the dead. For as in Adam all die, even so in Christ all shall be made alive.

As it is in the natural, so it is in the spiritual. The "firstfruits" are simply those who reach maturity _first_ , becoming the witnesses and example of the life of Christ for those who follow after. This explains the difference between the _first resurrection_ "from among" the dead and the _general resurrection_ of the dead that follows it.

John 11:21-26 (KJV)  
Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died. But I know, that even now, whatsoever thou wilt ask of God, God will give _it_ thee. Jesus saith unto her, Thy brother shall rise again. Martha saith unto him, I know that he shall rise again in the resurrection at the last day. Jesus said unto her, **I am the resurrection, and the life** : _he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die. Believest thou this?_

In these passages, notice first that Jesus told Martha, "I am," not will be, "the resurrection, and the life." This confirms our understanding of a resurrection _from_ the dead as opposed to the resurrection _of_ the dead. As I stated earlier, I believe this took place at the Jordan river when Jesus was baptized by John.

Matthew 3:16-17 (KJV)  
And Jesus, when he was baptized, went up straightway out of the water: and, lo, **the heavens were opened unto him** , and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.

Do you see it? Following His baptism by John, we are told "the heavens were opened unto Him." Would this not indicate a resurrection unto life, a transcendence from the earthly plane into a heavenly plane? Furthermore, "the Spirit of God" descended on Him "like a dove." In the same fashion as the water which had just covered Him during His baptism, the Spirit of God now came upon Him and remained (John 1:33).

Look once more at what Jesus said to Martha in our passages from John, Chapter 11. "He that believeth in me, _though he were dead, yet shall he live_ : And _whosoever liveth_ and believeth in me _shall never die_." Remember, this followed what Jesus had just said to Martha about being "the resurrection, _and_ the life." In other words, a resurrection from death _to_ life puts one in a continual state of life itself. Like Paul stated, we walk "in newness _of_ life," we become vessels of life to those who are still " _dead_ in trespasses and sins."

Revelation 20:4-6 (NKJV)  
And I saw thrones, and they sat on them, and judgment was committed to them. Then _I saw_ the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshiped the beast or his image, and had not received _his_ mark on their foreheads or on their hands. And they lived and reigned with Christ for a thousand years. **But the rest of the dead did not live again until the thousand years were finished**. This _is_ the **first resurrection**. Blessed and holy _is_ he who has part in the first resurrection. Over such the second death has no power, but **they shall be priests of God and of Christ, and shall reign with Him a thousand years**.

Here we are told about "the first resurrection," which I believe is a resurrection "from" the dead as opposed to a resurrection "of" the dead. Note how we are told that "the rest of the dead did not live again _until the thousand years were finished_. This is the first resurrection." In other words, the first resurrection is symbolized by not only the thousand years, but also it's _finish_. We'll get more into this in the chapters ahead.

# Chapter Four

# SONS OF GOD

Romans 8:18-21 (NIV)  
I consider that **our present sufferings** are not worth comparing with **the glory that will** be revealed **in us**. The **creation** waits in eager expectation for **the sons of God to** be revealed. For the **creation** was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the **creation** itself will be **liberated from its bondage to decay and brought into the glorious freedom of the children of God**.

First of all, notice how Paul states, "I consider that our _present sufferings_ are not worth comparing with the glory that will be revealed in us." Paul, as well as all of the apostles, clearly understood the purpose of suffering and spoke about it often in their letters. Since Jesus likened our suffering to "birth pains," then it follows that it is necessary for the formation of Christ (John 16:21; Gal. 4:19). After all, if Christ is the "seed," (Gal. 3:16), then the "body" which is formed is also Christ.

Now, look at the phrase, "be revealed." This word is _apokalyptō_ and is defined as, "To take _off the cover_ , i.e. _disclose_." Our second phrase, "be revealed," is _apokalypsis_ and is defined as, "Disclosure." This word is translated in scripture as _appearing_ , _coming_ , _lighten_ , _manifestation_ , _be revealed_ , and _revelation_. It is the same word used in Revelation 1:1, in reference to the " _revelation_ of Jesus Christ." Wouldn't these definitions agree with our spiritual meaning of _seven_ and the "fruit" of a tree? Yes, they do. Keep this in mind as we continue.

Now, what are these passages from Romans telling us? "Our _present sufferings_ are not worth comparing with the glory that will _be revealed_ in us." Revealed where? " _In_ us." Furthermore, "The creation (humankind) waits in eager expectation." For what? Paul tells us, "For the sons of God _to be revealed_." The phrase "to be revealed" is the same Greek word, _apokalypsis_. So, who are these "sons of God?" Would this be the "elect" or chosen? I believe it is. Please consider the following.

1 John 3:1-3 (NKJV)  
Behold what manner of love the Father has bestowed on us, **that we should be called children of God**! _Therefore the world does not know us, because it did not know Him_. Beloved, **now we are children of God** ; and it has not yet been revealed what we shall be **, but we know that** when He is revealed **, we shall be like Him, for we shall see Him as He is**. And everyone who has this hope in Him purifies himself, just as He is pure.

Consider, "What manner of love the Father has bestowed on us, that we should be called _children_ of God." And, " _Now_ we are _children_ of God." This word "children" is the Greek word _teknon_ and means, "A _child_ (as _produced_ )." But you see, my friend, it doesn't end there, for the process of God's purpose in those who are called is to bring us to maturity, to what the Bible calls the position of a "son." So John continues with, "And it has not yet been _revealed_ what we shall be, but we know that when _He is revealed_ , we shall be like Him, for _we shall see Him as He is_."

Consider the word "revealed" and the phrase "He is revealed." In the King James, it is rendered as "appear" and "he shall appear." Here's the Strong's definition.

**Appear** : from <G5318> (phaneros); to _render apparent_ (literal or figurative) :- appear, manifestly declare, (make) manifest (forth), shew (self).

Note that this word is taken from G5318.

**G5318** : from <G5316> (phaino); _shining_ , i.e. _apparent_ (literal or figurative); neuter (as adverb) _publicly, externally_.

I think it's safe to say that John's remarks about what's to be "revealed" in some aligns with the "glory" of which Paul speaks in reference to the "sons of God." And what is this glory? For the "creation itself" to be "liberated from" its " _bondage to decay,"_ i.e. _sowing to the flesh_ , and brought into the glorious freedom of the children of God," i.e. _sowing to the Spirit_. And how will this creation be liberated? Would it be by those whom Paul called "the sons of God?" Who else would it be? Would that be why Paul said, "The creation _waits_ in eager expectation _for the sons of God to be revealed_?" With this in mind, consider the following.

Hebrews 2:9-11 (NIV)  
But we see Jesus, who was made a little lower than the angels, **now crowned with glory and honor because he suffered death** , so that by the grace of God he might taste death for everyone. **In bringing many sons to glory** , it was fitting that God, for whom and through whom everything exists, should make the author of their salvation perfect through suffering. **Both the one who makes men holy and those who are made holy are of the same family. So Jesus is not ashamed to call them brothers**.

What is our Creator doing? Is He "bringing many sons to glory" as He did His only begotten son? Our word "sons" is not _teknon_ , "a child," but the Greek word _huios_ , meaning, "A _son_." So, "Both _the one who makes men holy_ and _those who are made holy_ are of _the same family_. So Jesus is not ashamed to call them _brothers_." At this point, we need to look at a good number of passages from the book of Galatians, remembering that, as _children_ of God, there is a need for us to mature into _sons_ of God.

Galatians 3:1-9 (NKJV)  
O foolish Galatians! Who has bewitched you that you should not obey the truth, before whose eyes Jesus Christ was clearly portrayed among you as crucified? This only I want to learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith? Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh? Have you suffered so many things in vain--if indeed _it was_ in vain? Therefore He who supplies the Spirit to you and works miracles among you, _does He do it_ by the works of the law, or by the hearing of faith?-- just as Abraham _"believed God, and it was accounted to him for righteousness."_ **Therefore know that** _only_ **those who are of faith are sons of Abraham**. And the Scripture, foreseeing that God would justify the Gentiles (nations) by faith, preached the gospel to Abraham beforehand, _saying, "_ _In you all the nations shall be blessed_ _."_ So then those who _are_ of faith are blessed with believing Abraham.

It is apparent by Paul's discourse with the Galatians that they struggled with the difference between faith and "the works of the law." Paul then makes it very clear, stating quite frankly, "Therefore know that _only those who are of faith_ are _sons_ of Abraham." Now, notice what he follows with. "And the Scripture, foreseeing that God would justify the Gentiles (nations) by faith, preached the gospel to Abraham beforehand, saying, 'In you _all the nations_ shall be blessed." God preached the gospel to Abraham beforehand? What gospel? Would this mean that the covenants which God made with Abraham incorporate what we know as the gospel? I believe it does (see Gen. 12:3; 18:18; 22:18). Furthermore, would this agree with the "eager expectation" of the "creation" and their desire to see the revealing of the sons of God? Doesn't this confirm our position that the world at large is in great need of the spiritual light of the gospel of the kingdom; Not another religion, not another denomination, but a spiritually mature people who walk in the glorious liberty of the Spirit of truth, manifesting the power and presence of that which they embrace? You see, my friend, the rapture supports a removal of the saints from the world, whereas the scripture speaks of all nations being blessed by those who are "sons of Abraham." In light of the fact that God is love (I John 4:8), doesn't the latter make more sense? Let's continue. For a better understanding, let me use the New International Version of scripture.

Galatians 3:10-17 (NIV)  
All who rely on observing the law are under a curse, for it is written: "Cursed is everyone who does not continue to do everything written in the Book of the Law." Clearly no one is justified before God by the law, because, "The _righteous_ will live by faith." The law is not based on faith; on the contrary, "The man who does these things will live by them." Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: "Cursed is everyone who is hung on a tree." **He redeemed us in order that the blessing given to Abraham might come to the Gentiles** (nations) **through Christ Jesus** , _so that by faith we might receive the promise of the Spirit_. Brothers, let me take an example from everyday life. Just as no one can set aside or add to **a human covenant** that has been duly established, so it is in this case. The **promises** were spoken to Abraham and to his seed. The Scripture does not say "and to seeds," meaning many people, but "and to your seed," meaning one person, who is Christ. What I mean is this: **The law** , introduced 430 years later, **does not set aside the covenant previously established by God and thus do away with the promise**.

There is much that we could discuss concerning these passages, but let me point out just two things. First of all, "He redeemed us in order that _the blessing given to Abraham_ might come to the Gentiles (nations) through Christ Jesus." This agrees with the eager expectation of creation and the fact that in Abraham, all nations "shall be blessed." Secondly, "The promises were spoken to Abraham and to his seed. The Scripture does not say, 'and to seeds,' meaning many people, but 'and to your seed,' meaning one person, who is Christ. What I mean is this: The law, introduced 430 years later, _does not set aside the covenant previously established by God and thus do away with the promise_." And what is Paul saying? He is comparing the Old Covenant, out of which came the law, to the New Covenant, which embodies the promise. In other words, he is making it clear that no one is justified by the "works of the law," rather, it must be by faith in Christ Jesus who exemplifies the promise and fulfillment of the New Covenant (Heb. 8:8, 13; 9:15; 12:24). And what is the promise? "So that by faith we might receive the _promise_ of the Spirit."

Galatians 3:18-25 (NIV)  
For if **the inheritance** depends on the law, then it no longer depends on a promise; **but God in his grace gave it to Abraham through a promise**. What, then, was the purpose of the law? It was added because of transgressions until the Seed to whom the promise referred had come. The law was put into effect through angels by a mediator. A mediator, however, does not represent just one party; but God is one. Is the law, therefore, opposed to the promises of God? Absolutely not! **For if a law had been given that could impart life, then righteousness would certainly have come by the law**. But the Scripture declares that **the whole world is a prisoner of sin, so that what was promised, being given through faith in Jesus Christ, might be given to those who believe**. Before this faith came, we were held prisoners by the law, locked up **until faith should be revealed**. So the law was put in charge to lead us to Christ that we might be justified by faith. **Now that faith has come, we are no longer under the supervision of the law**.

Note the phrase, "the inheritance" and how that "God _in his grace_ gave it to Abraham through a promise." Paul then tells us that the law was added "because of transgressions until the Seed to whom the promise referred had come," in other words, Christ. Then Paul states, "Is the law, therefore, opposed to the promises of God? Absolutely not! For if a law had been given that could _impart life_ , then _righteousness_ would certainly have come by the law." So the "inheritance" includes the impartation of "life" and "life" is equated to "righteousness." This is the purpose of the gospel, "so that by faith we might receive the _promise_ of the Spirit," in order for _life_ or _righteousness_ to be imparted to us. This makes perfect sense when we realize that once a person becomes righteous, they no longer need a law to supervise them (I Tim. 1:9-11). Now, look at what Paul says after this.

Galatians 3:26-29 (NKJV)  
For **you are all sons of God through faith in Christ Jesus**. For **as many of you as were baptized into Christ** have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. **And if you** _are_ **Christ's, then you are Abraham's seed, and heirs according to the promise**.

Paul tells the Galatians that they "are all _sons_ of God through faith in Christ Jesus," and then speaks of those who were "baptized into Christ" and "have put on Christ." Would this be those who were "baptized into His death" (Rom. 6:3)? As a result, "there is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all _one_ in Christ Jesus. And if you are Christ's, _then you are Abraham's seed_ , and _heirs_ according to the promise." As indicated, this speaks of a unity of the Spirit that removes the egoic boundaries that exist in our minds. Now, it is what follows that helps us to better understand the difference between a "child" of God and a "son" of God.

Galatians 4:1-7 (NIV)  
What I am saying is that **as long as the heir is a child, he is no different from a slave** , although he owns the whole estate. **He is subject to guardians and trustees until the time set by his father**. So also, **when we were children** , we were in slavery under **the basic principles of the world**. But when the time had fully come, God sent his Son, born of a woman, born under law, to redeem those under law, **that we might receive the full rights (adoption; KJV) of sons**. Because you are sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, _"Abba_ , Father." So you are no longer a slave, **but a son; and since you are a son, God has made you also an heir**.

Do you see it? As long as we are an "heir" but spiritually immature, we are "no different from a slave." We are "subject to guardians and trustees until the time set by" our Father. As children, we remain "in slavery under the basic principles of the world," i.e., the law which takes precedence over our "natural man." Our phrase, "Until the time set by" our Father shows that God alone knows those that are His, and when they are ready to "receive the _full rights_ of sons." This phrase, "full rights" in the New International Version is translated as "adoption" in the King James Version. The Stong's definition of "adoption" reads, "From a presumed compound of <G5207> (huios) and a derivative of <G5087> (tithemi); the _placing_ as a _son_ , i.e. _adoption_ (figurative Christian _sonship_ in respect to God)." Do you see our word "huios" in the definition? And do we realize that "adoption" isn't speaking of what we know in contemporary terms, but instead speaks of "the placing as a son," in other words, the receiving of our inheritance? Consider Vincent's treatment.

**The adoption** (τὴν υἱοθεσίαν)

See on Romans 8:15, and comp. Romans 9:4; Ephesians 1:5. Not sonship, but sonship _conferred_.

Romans 8:15-19 (NKJV)  
For you did not receive the spirit of bondage again to fear, but you received **the Spirit of adoption** by whom we cry out, "Abba, Father." The Spirit Himself bears witness with our spirit that we are **children** of God, and if **children** , then heirs--heirs of God and joint heirs with Christ, **if indeed we suffer with** _Him,_ **that we may also be glorified together**. For I consider that **the sufferings of this present time** are not worthy _to be compared_ with **the glory which shall be revealed in us**. For the earnest expectation of the creation eagerly waits for the revealing of the sons of God.

In agreement with his discourse in Galatians, Paul tells us very clearly that we have received the " _Spirit of adoption_ by whom we cry out, 'Abba, Father.'" And this Spirit "bears witness with our spirit that we are children (teknon) of God, and if children, then heirs—heirs of God and joint heirs with Christ, _if indeed we suffer with Him_ , that we may also be _glorified together_." Doesn't this last statement give us clear indication of why we must go through "birth pains?" And Paul further clarifies our need for suffering, stating that " _the sufferings of this present time_ are not worthy to be compared with the glory which shall be revealed in us."

When we bring our passages in Romans together with our passages in Galatians, have we not made full circle back to our original thought? That "the earnest expectation of the creation eagerly waits _for the revealing of the sons of God_?"

Hebrews 12:5-11 (NKJV)  
And you have forgotten the exhortation **which speaks to you as to sons** : "My **son** , do not despise the chastening of the Lord, nor be discouraged when you are rebuked by Him; For whom the Lord loves He chastens, **and scourges every son whom He receives**." **If you endure chastening** , **God deals with you as with sons** ; for what son is there whom a father does not chasten? But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons. Furthermore, we have had human fathers who corrected us, and we paid them respect. Shall we not much more readily be in subjection to the Father of spirits and live? For they indeed for a few days chastened us as seemed best to them, but He for our profit, that we may be partakers of His holiness. Now no chastening seems to be joyful for the present, **but painful** ; **nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it**.

# Chapter Five

# FORTY AND TWO MONTHS

Matthew 5:13-16 (NKJV)  
"You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men. **You are the light of the world**. A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all _who are_ in the house. **Let your light so shine before men, that they may see your good works and glorify your Father in heaven**.

These passages show that the purpose of God in His people is to bring us to light so that others may see our "good works" and glorify our Father in heaven. But if we are taken in a rapture, how will anyone see these "good works?"

When we honestly consider the division and confusion that exists among Christianity today, has the "salt of the earth" lost its flavor to then be "thrown out and trampled underfoot by men?" I must believe that it is. Would it surprise you to know that this is a matter of prophecy? Take a look at the following.

Revelation 11:1-2 (NKJV)  
Then I was given a reed like a measuring rod. And the angel stood, saying, "Rise and measure **the temple of God, the altar, and those who worship there**. But **leave out the court which is outside the temple** , and do not measure it, for **it has been given to the Gentiles** (nations). **And they will tread the holy city underfoot** _for_ **forty-two months**.

In these passages, John sees "the temple of God, the altar, and those who worship there" along with "the court which is outside the temple." The reference to the "temple of God, the altar," and the "court which is outside the temple," refers to the Tabernacle of Witness which God instructed Moses and the children of Israel to build, beginning in Exodus, Chapter 25.

Exodus 25:1-9 (NIV)  
The LORD said to Moses, "Tell the Israelites to bring me an offering. You are to receive the offering for me from each man whose heart prompts him to give. These are the offerings you are to receive from them: gold, silver and bronze; blue, purple and scarlet yarn and fine linen; goat hair; ram skins dyed red and hides of sea cows; acacia wood; olive oil for the light; spices for the anointing oil and for the fragrant incense; and onyx stones and other gems to be mounted on the ephod and breastpiece. " **Then have them make a sanctuary for me, and I will dwell among them. Make this tabernacle and all its furnishings exactly like the pattern I will show you**."

The "sanctuary" or Tabernacle of Witness (Numbers 17:7-8) seen in the Old Testament is a _type_ of Christ and His people (Heb. 8:5) and our spiritual development as presented in the New Testament. This is explained in the book of Hebrews, Chapters 8 through 10. And what do we mean by "type?" Consider the following from the Dake Annotated Reference Bible.

A type is a preordained representation wherein certain persons, events, and institutions of the Old Testament stand for corresponding persons, events, and institutions of the New Testament. Types are pictures or object lessons by which God has taught His redemptive plan. They are a shadow of things to come, not the image of those things (Col. 2:17; Heb. 8:5; 10:1). The Mosaic system, for example, was a kind of kindergarten in which God's people were trained in divine things and taught to look forward to the realities of things yet to come.

**Five Greek Words Defined:**  
1. Tupos, translated print (Jn. 20:25); figure (Acts 7:43; Rom. 5:14); form (Rom. 6:17); fashion (Acts 7:44); manner (Acts 23:25); pattern (Tit. 2:7; Heb. 8:5); ensample (2 Cor. 10:11; Phil. 3:17; 1Th. 1:7; 2 Th. 3:9; 1 Pet. 5:3); and example (2 Cor. 10:6; 1 Tim. 4:12).  
2. Antitupon, translated like figure (1 Pet. 3:21) and figure (Heb. 9:24).  
3. Hupodeigma, translated pattern (Heb. 9:23); ensample (2 Pet. 2:6); and example (Jn. 13:15; Heb. 4:11; 8:5; Jas. 5:10).  
4. Parabole, translated figure in only two places, referring to types (Heb. 9:9; 11:19). This word is mostly limited to the parable or illustration in the New Testament. Types are illustrations, but they are also the preordained shadow or likeness of things to come, while parables may be illustrations of something in the past, present, or future. Scriptural types and prophecy are the same in substance, differing only in form. This fact distinguishes between types, parables, symbols and other forms of human expression. See notes, Mt. 13:3, 11.  
5. Skia, translated shadow three times, referring to types (Col. 2:17; Heb. 8:5; 10:1). The English word type best corresponds with skia because it means a shadow, a limited idea or likeness of the reality it foreshadows.

It is clear from the above scriptures that New Testament writers used the word type with some degree of freedom; yet they had one general idea in common, namely, that all types show a likeness existing between two persons, events, or institutions. The one resembles the other in some essential feature. In typology these two are called type and antitype, and the link that binds them is the correspondence or similarity of the one to the other. The type is the preordained shadow of the antitype. The type is the object lesson, the temporary and shadowy resemblance of some predicted person, event, or institution. The antitype is the fulfillment of that which has been predicted.

As we can see, a "type" is a "shadow of the antitype." In the same way that the shadow of a tree is cast by sunlight, the shadow is not the tree but does point to the reality of the tree itself. With this in mind, consider the following illustration of the Tabernacle of Witness and the corresponding antitype given.

Note how I have labeled our illustration. The "court which is outside the temple" or "outer court" represents the many who are _called_. As we see, within the "outer court," we have the "temple of God," which is divided into the "Holy Place," where the "altar" of incense is found, and the "Most Holy Place," where the Ark of the Covenant was placed. The fact that there are _three_ areas to consider speaks to us of the "work" of the Living Word or "seed" of God (Mark 4:26-29). This shows the spiritual progression which leads some to become the "chosen" or "elect" (Holy Place). Finally, those who remain "faithful" and "endure to the end" (Matt. 24:13) are those who enter into the "Most Holy Place" where the Ark of the Covenant is found.

As our illustration shows, there are _three_ (the number of "work") components or furnishings found in the Holy Place; the altar of incense, the table of showbread, and the lampstand. Of course, each of these typify a spiritual reality for you and me. The altar of incense speaks of prayer (Luke 1:9-14; Rev. 8:3). The table of showbread speaks of Christ as the "bread of life" (John 6:35, 48). The lampstand denotes the light of the glory of God in Christ Jesus (Matt. 5:14-16).

In the "Most Holy Place" was the Ark of the Covenant. Contained within the ark were _three_ (again, the number of "work") items which typify the fulfillment of the New Covenant. These were "the golden pot that had the manna, Aaron's rod that budded, and the tablets of the covenant (the Ten Commandments on stone)" (Heb. 9:3-4). The golden pot of manna speaks of Christ as the "bread which came down from heaven" (John 6:58). Aaron's rod that budded denotes the power of "resurrection" (Numbers 17:1-10), while the tablets of the covenant signifies that God has put His laws into the mind and written them in the heart (Heb. 8:10-13).

In our passages, John clearly states that "the temple of God" and "the altar" and "those who worship there" are to be "measured," while those in the "outer court" are not. In other words, out of the _many_ which are called, or _not_ "measured" or _numbered_ , will be found the _few_ which are chosen, which _are_ "measured" or _numbered_. As we will see, this division is shown to us in Revelation, Chapters 7 and 14.

In regard to the "outer court" or "called," we read, "But leave out the court which is outside the temple, and do not measure it, _for it has been given to the Gentiles_. _And they will tread the holy city underfoot_ _for_ _forty-two months_." Our phrase, "forty-two months" is important to understand, but first, consider the King James rendering.

Revelation 11:2 (KJV)  
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles (nations): and the holy city shall they tread under foot **forty** _and_ **two** months.

In reference to our "forty and two months," consider Vincent's treatment.

Forty and two months

A period which appears in three forms in Revelation: _forty-two months_ (13:5); _twelve hundred and sixty days_ (v. 3, 12:6); a _time_ , _times and half a time_ , or three years and a half (12:14, compare Daniel 7:25; 12:7)

The reason I brought in the King James translation is to show that we have a separation of our two numbers, _forty_ and _two_. Presented in this fashion, both have a particular spiritual meaning that is relevant. Here's Bullinger's explanation of the spiritual meaning of _forty_.

**Forty** has long been universally recognized as an important number, both on account of the frequency of its occurrence, and the uniformity of its association with a period of _probation, trial_ , and _chastisement_ —(not _judgment_ , like the number 9, which stands in connection with the punishment of enemies, _but the chastisement of sons, and of a covenant people_ ). It is the product of 5 and 8, and points to the action of _grace_ (5), leading to and ending in _revival_ and _renewal_ (8). This is certainly the case where _forty_ relates to a period of evident _probation_. But where it relates to _enlarged dominion_ , or to _renewed or extended rule_ , then it does so in virtue of its factors 4 and 10, and in harmony with their signification.

Here's Bullinger's explanation of the spiritual meaning of _two_.

We now come to the spiritual significance of the number **Two**. We have seen that _One_ excludes all difference, and denotes that which is sovereign. But Two affirms that there is a difference—there is _another_ ; while One affirms that there is not another!

This _difference_ may be for good or for evil. A thing may differ from evil, and be good; or it may differ from good, and be evil. Hence, the number Two takes a two-fold coloring, according to the context.

It is the first number by which we can _divide_ another, and therefore in all its uses we may trace this fundamental idea of _division_ or _difference_.

The _two_ may be, though different in character, _yet one as to testimony and friendship_. The Second that comes in may be for help and deliverance. But, alas! Where man is concerned, this number testifies of his fall, for it more often denotes that difference which implies _opposition, enmity_ , and _oppression_.

As we see, _forty_ is the number which signifies "a period of _probation, trial_ , and _chastisement_ —(not _judgment_ , like the number 9, which stands in connection with the punishment of enemies, _but the chastisement of sons, and of a covenant people_ )." Doesn't "the chastisement of sons, and of a covenant people" align perfectly with our understanding of tribulation or "birth pains" and our passages from Hebrews, Chapter 12? Now, consider the following from the University of California, San Francisco Medical Center website at www. ucsfhealth.org (bolding mine).

Pregnancy has three trimesters, each of which is marked by specific fetal developments. A pregnancy is considered full-term at 40 weeks; infants delivered before the end of week 37 are considered premature. Premature infants may have problems with their growth and development, as well as difficulties in breathing and digesting.

Is it simply a coincidence that Jesus likened tribulation to "birth pains" and "a pregnancy is considered full-term at 40 weeks," agreeing with our number forty? I don't believe so.

As Bullinger explained, two is the number which signifies division or witness (where two become one), depending on the context. Please consider.

Daniel 7:25 (KJV)  
And he shall speak _great_ words against the most High, and shall wear out the saints of the most High, and think to change times and laws: **and they shall be given into his hand until a time and times and the dividing of time**.

Part of the confusion that exists with the idea of "forty and two months," along with the 1,260 days and "time and times and the dividing of time," is that we see the "forty" and "two" together. But I am convinced that this should not be the case. As presented, the "forty" must be considered apart from the "two" and the "dividing of time" should be considered apart from the "time and times." What do I mean by this? Let me explain.

In regard to the "forty," we see a confirmation of our "birth pains," because it takes "forty" weeks to bring a child to full-term. Once the child is birthed, there is an evident separation or division of the child from the woman. This is the meaning of our number two. So within the number "forty and two" is seen the necessity of the birth pains which leads to the birth of the child.

The fact that we read "months" points to the idea of twelve months in a year, and twelve is the number which means, "governmental perfection" and relates to divine "rule" (Bullinger). This would coincide with the elect, those who overcome in the messages to the seven churches in the book of Revelation.

Our phrase, "time and times and the dividing of time," supports our theory, for the "dividing of time" is not an additional six months, but speaks of a separation of light from darkness (Gen. 1:4; 14-19) that occurs at the end of the "time and times," i.e. in the same way as the birth of the child from the mother. This is further substantiated by the Parable of the Tares (Matt. 13:24-30) and the Parable of the Sheep and Goats (Matt. 25:31-46).

Revelation 13:5-7 (KJV)  
And there was given unto him a mouth speaking great things and blasphemies; **and power was given unto him to continue forty** _and_ **two months**. And _he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven_. And **it was given unto him to make war with the saints, and to overcome them** : and power was given him over all kindreds, and tongues, and nations.

In Revelation 11:2, we see "the holy city" trampled by the nations for "forty and two months." Further in Revelation, we find a beast which had risen out of the sea "and power was given unto him to continue forty and two months." He opens "his mouth in blasphemy against God, to blaspheme His name, and _His tabernacle_ , and them that dwell in heaven." And, "it was given to him to make war with the saints _and to overcome them_." Does this correlate with Revelation 11:2 and the treading of "the holy city underfoot for forty-two months?" I believe so. But have we not gone in the rapture? No, the context of these passages shows we are not. Solemn words indeed, but they are prophetic words which we cannot disregard.

If you have made it this far in this study, I commend you. I will be the first to admit that the subject at hand is not one we've heard much about. However, when we bring the concept of sowing and reaping into the picture, it helps us to see it more clearly. After all, the seed is merely the beginning of the process, is it not? When we plant a garden, are we not waiting for the eventual maturation of the plant and the fruit it promises to bring (James 5:7)? Is it any different when we consider the kingdom of God? Is the seed of the Word sufficient, or do we wish to see the fullness and the manifestation of the seed which was sown?

Let me share one other thing in regard to our "forty and two months." In the book of the Revelation, we find _six_ important _sevens_ to consider. They are the _seven_ angels, _seven_ churches, the _seven_ prophecies to the church, the book sealed with _seven_ seals, _seven_ trumpets, and the _seven_ vials (bowls). This makes up the content of most of the book of the Revelation. Is it just coincidence that _seven_ is our number representing _spiritual completeness_ or _fullness_ and that there are _six_ of them? When we multiply seven _times_ six, we have _forty-two_.

# Chapter Six

# FIRSTFRUITS

Revelation 11:1-2 (NKJV)  
Then I was given a reed like a measuring rod. And the angel stood, saying, "Rise and **measure the temple of God** , the altar, and those who worship there. But leave out the court which is outside the temple, and **do not measure it** , for it has been given to the Gentiles (nations). And **they will tread the holy city** underfoot _for_ forty-two months.

Returning to our passages from Revelation, Chapter 11, notice how John speaks of "the court which is outside the temple," then speaks of "the holy city" being trampled by the nations. Vincent's treatment of this passage helps us.

The court which is without the temple

Not merely the outer court, or Court of the Gentiles, but including all that is not within the ναός, the Holy and Most Holy places.

**Leave out** (ἔκβαλε ἔξω)

Lit., _throw out_ , i.e., of the measurement.

**Unto the Gentiles** (τοῖς ἔθνεσιν)

See on Luke 2:32. Rev., _nations_.

As Vincent explains, that which is trampled or tread down by the nations includes everything that is not found within "the Holy and Most Holy places." This would not only include those in the "outer court," but also represent all the tribes of Israel who camped around the tabernacle, i.e. "the holy city." So again, this represents all that are _called_ , for the entire nation of Israel was brought out of Egypt through Moses.

As we learned in the previous chapter, John was told to " _measure_ the temple of God, the altar, and those who worship there," but not to _measure_ the "court." Whenever we measure something, we give it a number. With this in mind, consider the following.

Revelation 7:1-4 (KJV)  
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And **I saw another angel ascending from the east** , having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And I heard the number **of them which were sealed:** _and there were_ **sealed an hundred** _and_ **forty** _and_ **four thousand of all the tribes of the children of Israel**.

What did John hear? "The _number_ of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel." Wouldn't this correlate with the _measurement_ of the "temple of God, the altar, and those who worship there?" It would. And where were these "sealed" taken from? Out of "all the tribes of the children of Israel." In other words, as Vincent tells us, out from "Not merely the outer court, or Court of the Gentiles, but including all that is not within the ναός, the Holy and Most Holy places." So immediately following the measure or number of those who are sealed, we read the following.

Revelation 7:9-10 (KJV)  
**After this I beheld** , and, lo, **a great multitude** , **which no man could number** , of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.

In agreement with Revelation 11, we have those who are measured or numbered, the 144,000, the "sealed," the elect, signified by the "temple of God, the altar, and those who worship there." Then we have the "court which is outside the temple" along with "the holy city," which John was told not to measure. As we can see, this is a "great multitude, _which no man could number_ , of all nations, and kindreds, and people, and tongues." The fact that it is people from "all nations" corresponds to the idea that the message of Christ began with the Jews, but was then given to the nations through Peter, Paul, and others. Now, let's look at Revelation, Chapter 14.

Revelation 14:1-5 (KJV)  
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an **hundred forty** _and_ **four thousand** , having his Father's name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred _and_ forty _and_ four thousand, **which were redeemed from the earth**. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. **These were redeemed from among men,** _being_ **the firstfruits unto God and to the Lamb**. And in their mouth was found no guile: for they are without fault before the throne of God.

Our 144,000 from Revelation, Chapter 7, are again seen in these passages, standing on "mount Sion (Zion)" with the Lamb, Christ. Mount Zion is indicative of the divine rule of the government of God (II Kings 19:31; Psalms 74:2; 78:68; 125:1; Isa. 4:5; 18:7; 24:23; 37:32; Joel 2:32). We are told that they "were redeemed from the earth." Would this agree with Vincent's treatment of Philippians 3:11 and the idea of "a rising from the earth," or "from among" the dead? Also, we are told very clearly that they are "the _firstfruits_ unto God and to the Lamb."

Our 144,00 are "redeemed _from the earth_ ," and "redeemed _from among men_ ," resurrected _from_ the dead, "being the _firstfruits_ to God and to the Lamb," "firstfruits" meaning the _first ripe fruit_. And again, what does this suggest? Consider the following description of "firstfruits" from The Complete Biblical Library Greek-English Dictionary (bolding mine).

The New Testament records _aparchē_ nine times, seven of these are credited to Paul. However, one of those instances is a debatable textual choice (2 Thessalonians 2:13) between the variants _aparchēn_ ("firstfruits") and _ap' archēs_ ("from the beginning"). This latter expression is supported by Western as well as Alexandrian witnesses. **To read "firstfruits" would suggest believers who were the first in a larger group.**

**Generally** _aparchē_ **means the firstfruits in relationship to everything else produced**. Often it is in association with _sacrifice_ or _offering_. Frequently it should be understood figuratively. Paul described the believers among the Jews as the "firstfruits" of Israel (Romans 11:16). James regarded Christians as the firstfruits of God's creatures (James 1:18), and John depicted those who follow the Lamb as the firstfruits of God (Revelation 14:4). Christ was presented as the firstfruits of the resurrection (1 Corinthians 15:20). His resurrection is therefore the guarantee of the resurrection of all believers. **The firstfruits are a sign and a promise of the success of the remainder of the harvest.**

"The firstfruits are a _sign_ and a _promise_ of the success of the remainder of the harvest." So we can then say that the chosen or elect of God are for the benefit of all the people of God as well as the world.

James 1:18 (NIV)  
**He chose to give us birth through the word of truth** , that we might be a kind of **firstfruits** of all he created.

What is it that James tells us that gives birth to the "firstfruits?" The Word of truth. This agrees with our understanding of the Two Covenants in Galatians, Chapter 4, and the "children" which are born of these covenants.

# Chapter Seven

# THE DAY AND HOUR

Matthew 24:36 (NKJV)  
"But of that **day** and **hour** no one knows, not even the angels of heaven, but My Father only.

This is clearly one of the most popular passages pertaining to the rapture, so popular in fact, that many have sought to guess the "day" and the "hour" of the Lord's return. But please bear with me as I seek to give you an alternative view of what is being presented.

Genesis 1:5 (NKJV)  
God called the light **Day**...

The first thing to consider about the "day and hour" is that "God called the _light_ Day." So light _is_ "Day," or "Day" _is_ light. It's not so much a time span we are concerned about, but rather the _light_ itself. Now consider.

John 11:9-10 (NKJV)  
Jesus answered, " **Are there not twelve hours in the day?** If anyone **walks in the day** , he does not stumble, **because he sees the light of this world**. But if one walks in the night, he stumbles, because **the light is not in him**."

In reference to our "day" or "light," Jesus said, "Are there not _twelve hours_ in the day?" Remember, "twelve" is the number of _divine government_. Consider Bullinger's explanation.

Twelve is a perfect number, signifying _perfection of government_ , or of _governmental perfection_. It is found as a multiple in all that has to do with _rule_. The sun which "rules" the day, and the moon and stars which "govern" the night, do so by their passage through the _twelve_ signs of the Zodiac which completes the great circle of the heavens of 360 (12 x 30) degrees or divisions, and thus govern the year.

_Twelve_ is the _product_ of 3 (the perfectly Divine and heavenly number) and 4 (the earthly, the number of what is material and organic).

While _seven_ is composed of 3 _added_ to 4, _twelve_ is 3 _multiplied_ by 4, and hence denotes that which can scarcely be explained in words, but which the spiritual perception can at once appreciate, viz., _organization_ , the products denoting production and multiplication and increase of all that is contained in the two numbers separately. The 4 is generally prominently seen in the _twelve_.

In reference to the "day" or "light," Jesus states, "If anyone _walks in the day_ , he does not stumble, because _he sees the light of this world_." Note too that He says, "But if one walks in the night, he stumbles, because the light is not in him." Clearly then, "day," and the "twelve hours" of the "day," indicates a spiritual position and conduct, not a time frame.

So first we have _day_ , which is light. Then we have _twelve hours_ in the day, the number which signifies "rule."

2 Peter 3:8-10 (NKJV)  
But, beloved, do not forget this one thing, that with the Lord **one day** _is_ **as a thousand years, and a thousand years as one day**. The Lord is not slack concerning _His_ promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance. But **the day of the Lord** will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up.

Here, Peter tells us that "with the Lord one day is as a thousand years, and a thousand years as one day." So day is "light," there are "twelve hours" in the day, and one day is "as a thousand years." Note that the context of Peter's discourse concerns "His promise" and then speaks of "the day of the Lord," connecting these passages with I Thessalonians 4:15-18 and I Corinthians 15:51-58.

John 1:1-5 (NKJV)  
In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made. In Him was **life** , and the **life** was **the light of men**. And **the light shines in the darkness** , and the darkness did not comprehend it.

Remember, there is a difference between the resurrection _from_ the dead and the resurrection _of_ the dead. The first is a resurrection unto life. So we read, "In Him was _life_ , and the _life_ was the _light_ of men." So day _is_ light and light _signifies_ life. In other words, to speak of the "day of the Lord" is to speak of _the manifestation of the light of life_ , and not about a literal day. With all of this in mind, let's go back to Revelation, Chapter 7.

Revelation 7:1-5 (NKJV)  
After these things I saw four angels standing at the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, on the sea, or on any tree. Then I saw another angel ascending from the east, having **the seal of the living God**. And he cried with a loud voice to the four angels to whom it was granted to harm the earth and the sea, saying, "Do not harm the earth, the sea, or the trees **till we have sealed the servants of our God on their foreheads**." And **I heard the number of those who were sealed**. **One hundred** _and_ **forty-four thousand** of all the tribes of the children of Israel _were_ sealed: of the tribe of Judah **twelve thousand** _were_ sealed...

We have already found that the 144,000 is symbolic of the elect or chosen of God. And clearly, they are called "the servants of our God." Now, notice that we read about "four angels standing at the four corners of the earth, holding the _four winds_ of the earth." Compare this with the following.

Matthew 24:31 (NKJV)  
And He will send His angels with **a great sound of a trumpet** , and **they will gather together His elect** from the four winds, from one end of heaven to the other.

Again, the "trumpet" in this passage aligns with I Thessalonians 4:15-18 and I Corinthians 15:51-58. So, "with a great sound of a trumpet," we are told that the angels "will gather together His elect." From where? The "four winds." So would this not coincide with our "four winds" from Revelation, Chapter 7? I believe so.

What is meant by "the _seal_ of the living God?"

2 Timothy 2:19-21 (NKJV)  
Nevertheless the solid foundation of God stands, having this seal: " **The Lord knows those who are His** ," and, " **Let everyone who names the name of Christ depart from iniquity**." But in a great house there are not only vessels of gold and silver, but also of wood and clay, some for honor and some for dishonor. Therefore **if anyone cleanses himself from the latter** , he will be a vessel for honor, sanctified and useful for the Master, prepared for every good work.

The "solid foundation of God stands, having this _seal_ : 'The Lord knows those who are His,' and 'Let everyone who names the name of Christ depart from iniquity (lawlessness).'" So the "seal" seen in Revelation, Chapter 7, is in reference to those whom the Lord knows, those which are the "seal" of the "solid foundation of God." In other words, the "seal" of God refers to the testimony of Christ in a people.

John then tells us, "And I heard the number of those who were sealed." He heard what? The _number_. And what was the _number_? "An hundred and forty and four thousand" (KJV). If we continue to read in this chapter, we find _twelve_ tribes which align with the "twelve hours" of the "day" and _twelve thousand_ from each tribe that make up this number. When we apply the spiritual meaning of numbers to all of this, here is what we have.

"One hundred" is the number that represents _God's election of grace_ , the _children of promise_ (Gen. 21:5; Gal. 4:28; Rom. 9:7-8).

"Forty" is the number that represents _trial, probation,_ and _testing_ (Deut. 8:2-5; Psalm 95:10; Acts 13:18).

"Four" is the number which stands for a _foundation_ (Luke 6:48; I Cor. 3:10-12; Eph. 2:20).

"Thousand" is the number which indicates the _Day_ or _light_ of the Lord, the manifestation of the _light_ of _life_ , the glory of God seen in His people (Matt. 5:14; John 8:12; II Peter 3:8).

It is apparent from all of this that the passages pertaining to the 144,000 are speaking of the elect or chosen of God. So is it just coincidence that Jesus said there are "twelve hours" in the "day" and that we find _twelve_ divisions of the 144,000 in Revelation, Chapter 7?

Also consider that 144,000 is 12 x 12 x 1000. Consider.

Revelation 4:4 (NKJV)  
Around the throne _were_ **twenty-four thrones** , and on the thrones I saw **twenty-four elders** sitting, clothed in white robes; and they had crowns of gold on their heads.

Twenty-four is _two_ twelves, so in agreement with our 12 x 12, we find "twenty-four elders sitting" "around the throne." This would denote the _twelve_ tribes of Israel and the _twelve_ apostles of the Lamb (Rev. 21:12-14), in other words, both the law and the prophets, the Two Covenants, Old and New. The fact that we _multiply_ each of these numbers denotes an "increase" (times (x) denotes increase; Isa. 9:7) of His _divine government_ and the _glory of God_ in Christ.

For further confirmation, consider what Jesus said to the church of Thyatira.

Revelation 2:26-28 (NKJV)  
**And he who overcomes, and keeps My works until the end, to him I will give power over the nations** \-- _'He shall rule them with a rod of iron;_ _They shall be dashed to pieces like the potter's vessels'--_ as I also have received from My Father; and I will give him the morning star.

The promise of divine rule is to those who overcome and keep His works _until the end_. Now, should there be any doubt at this point, consider the following.

Revelation 14:1 (NKJV)  
Then I looked, and behold, a Lamb standing on Mount Zion, **and with Him one hundred** _and_ **forty-four thousand, having His Father's name written on their foreheads**.

In Revelation, Chapter 7, we see 144,000 sealed "on their foreheads." Here, we see 144,000 "having His Father's name written on their foreheads." Would this "seal" or "Father's name" be indicative of "the mind of Christ" (I Cor. 2:16)? Are these passages referring to the same people as seen in Chapter 7? Yes, they are.

Revelation 7:9-17 (NKJV)  
After these things I looked, and behold, **a great multitude which no one could number** , of all nations, tribes, peoples, and tongues, standing before the throne and before the Lamb, clothed with white robes, with palm branches in their hands, and crying out with a loud voice, saying, "Salvation _belongs_ to our God who sits on the throne, and to the Lamb!" All the angels stood around the throne and the elders and the four living creatures, and fell on their faces before the throne and worshiped God, saying: "Amen! Blessing and glory and wisdom, thanksgiving and honor and power and might, _be_ to our God forever and ever. Amen." Then one of the elders answered, saying to me, "Who are these arrayed in white robes, and where did they come from?" And I said to him, "Sir, you know." So he said to me, " **These are the ones who come out of the great tribulation, and washed their robes and made them white in the blood of the Lamb**. Therefore they are before the throne of God, and serve Him day and night in His temple. And He who sits on the throne will dwell among them. They shall neither hunger anymore nor thirst anymore; the sun shall not strike them, nor any heat; for the Lamb who is in the midst of the throne will shepherd them and lead them to living fountains of waters. And God will wipe away every tear from their eyes."

In direct contrast to the limited number of the 144,000, we find "a great multitude which no one could number, of all nations, tribes, peoples, and tongues, standing before the throne and before the Lamb." When John wonders who they are, one of the elders tells him, "These are the ones who come out of the _great tribulation_ , and washed their robes and made them white in the blood of the Lamb." Would this be the rest of the "harvest" that follows the firstfruits? Does this indicate that there is no rapture or removal of the saints from the earth? I believe it does.

Acts 14:21-22 (KJV)  
And when they (Paul and Barnabas) had preached the gospel to that city, and had taught many, they returned again to Lystra, and _to_ Iconium, and Antioch, confirming the souls of the disciples, _and_ **exhorting them** to continue in the faith, and that **we must through much tribulation enter into the kingdom of God**.

Matthew 24:36 (KJV)  
But of that **day** and **hour** knoweth no _man_ , no, not the angels of heaven, but my Father only.

Mark 13:32 (KJV)  
But of that **day** and _that_ **hour** knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.

In conclusion, the "day" and "hour" doesn't speak of a particular time, but instead speaks of the elect or chosen of God as represented by the 144,000 in the book of the Revelation. The "day" speaks of the light of life while the "hour" speaks of each of the twelve divisions found in Revelation, Chapter 7. No one knows this "day" or "hour," for no one knows whom God will choose. It is His right alone to make that choice since He so fully knows the hearts of His own creation. He alone knows when they are ready to receive their full rights as "sons," then to manifest the light of life that is so needful in a world of darkness and confusion.

# Chapter Eight

# THE FOUR WINDS

Matthew 24:31 (KJV)  
And he shall send his angels with a great sound of a trumpet, and **they shall gather together his elect from the four winds** , from one end of heaven to the other.

Mark 13:27 (KJV)  
And then shall he send his angels, and **shall gather together his elect from the four winds** , from the uttermost part of the earth to the uttermost part of heaven.

Revelation 7:1-3 (KJV)  
And after these things I saw **four angels** standing on the **four corners** of the earth, holding the **four winds** of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.

Whenever I see numbers in passages, I immediately bring their spiritual meaning into consideration, especially when we are given the same number several times. Just as John "heard" the number of the 144,000 and was told to "count" the number of the beast (Rev. 13:18), so too when we see a number repeated, I believe we are being told to pay close attention to it so that we may better understand the context.

In both Matthew and Mark, we are told that the elect shall be gathered from the "four winds." In agreement, we find in Revelation 7, " _four_ angels standing on the _four_ corners of the earth, holding the _four_ winds of the earth." So here we are given _three fours_ , which is "twelve," again, the number of _divine government_. This, along with our other two passages, shows that the purpose of the four winds is to bring some to a position and place of dominion within the kingdom of God. For this reason, Jesus spoke of those who overcome in all seven messages to the seven churches in Revelation, Chapters 2 and 3.

The number _four_ itself is the "world" number and also denotes God's "creative works." Consider Bullinger's explanation.

We have seen that _three_ signifies Divine perfection.

Now the number _four_ is made up of three and one (3+1=4), and it denotes, therefore, and marks that which follows the revelation of God, namely, _His creative works_. He is known by the things that are seen. Hence the written revelation commences with the words, "In-the-beginning God CREATED." Creation is therefore the next thing—the _fourth_ thing, and the number _four_ always has reference to all that is _created_. It is emphatically the _number of Creation_ ; of man in his relation to the world as created; while _six_ is the number of man in his opposition to and independence of God. It is the number of things that have a beginning, of things that are made, of material things, and matter itself. It is the number of _material completeness_. Hence it is the _world number_ , and especially the "city" number.

The _fourth_ day saw the _material creation_ finished (for on the _fifth_ and _sixth_ days it was only the _furnishing_ and _peopling_ of the earth with living creatures). The sun, moon, and stars completed the work, and they were to give light upon the earth which had been created, and to rule over the day and over the night (Gen 1:14-19).

_Four_ is the number of the great elements—earth, air, fire, and water.

_Four_ are the regions of the earth—north, south, east, and west.

_Four_ are the divisions of the day—morning, noon, evening, and midnight. Or in our Lord's words, when He speaks of His coming at evening, midnight, cock-crowing, or in the morning (Mark 13:35). We are never to put off His coming in our minds beyond tomorrow morning.

_Four_ are the seasons of the year—spring, summer, autumn, and winter.

_Four_ are the great variations of the lunar phases.

When we read that four is "especially the 'city" number," I immediately think of a _foundation_ , for a city consists of many buildings on a four-sided foundation. John confirms this thought, telling us that the "new Jerusalem," the city of God, "lieth _foursquare_ " (Rev. 21:16; KJV). When we bring the meaning of _four_ together with the meaning of _twelve_ , we find that the intent of the passages in Revelation 7 are in respect of those who stand firmly on the true _foundation_ (4) of the Apostles and prophets (Eph. 2:20) and persevere to enter into the _dominion_ (12) of the kingdom of God (Rev. 2:26-27; 3:21). They become true "kings and priests unto God" (Rev. 1:6; KJV). When we also consider that there are _three_ fours, then the "work" of the Spirit of God is also emphasized. Finally, when we bring our _four_ and _twelve_ together, we have "sixteen," which spiritual meaning is _love_. This tells us that those who are chosen will walk in the unconditional love of the Father and the Son.

So, what do the "four winds" represent? Let's look at our passages again.

Revelation 7:1-3 (KJV)  
And after these things I saw **four angels** standing on the **four corners** of the earth, holding the **four winds** of the earth, that **the wind** should not blow on the earth, nor on the sea, nor on any tree. **And I saw another angel ascending from the east, having the seal of the living God** : and he cried with a loud voice to the four angels, **to whom it was given to hurt the earth and the sea** , Saying, **Hurt not** the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.

First of all, notice that the four angels are "holding the _four winds_ of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree." The word "winds" and "wind" are the same Greek word meaning " _wind_ ," taken from the base of G109 which reads, "From _aemi_ (to _breathe_ unconsciously, i.e. _respire_ ; by analogy to _blow_ ); " _air_ " (as naturally _circumambient_ )." Our word "circumambient" means, "Encompassing on all sides; surrounding" (The Free Dictionary by Farlex (online)). Note what follows after. "And I saw another angel _ascending_ from the east," _not descending_ , "having the _seal_ of the living God: and he cried with a loud voice to the four angels, _to whom it was given to hurt the earth and the sea_." So it is apparent that the four winds are used "to hurt the earth and the sea," but not until the servants of God are sealed. And what is this seal? Again, "The Lord knows those who are His, and, let everyone who names the name of Christ depart from iniquity" (II Tim. 2:19). This may seem unusual in this context, but not after we do a little research on our word "hurt."

The Strong's Concordance defines the word "hurt" as, "From <G94> (adikos); to _be unjust_ , i.e. (active) _do wrong_ (moral, socially or physical)." The definition of G94 is a compound word, and reads, "From <G1> (a) (as a negative particle) and <G1349> (dike); _unjust_ ; by extension _wicked_ ; by implication _treacherous_ ; specially _heathen_." Finally, G1349 reads, "Probably from <G1166> (deiknuo); _right_ (as self- _evident_ ), i.e. _justice_ (the principle, a decision, or its execution)." This word is translated in the King James as "vengeance," "judgment" and "punish." This is also the word which connects to the idea I wish to convey to you. Consider the following.

Revelation 3:14-17 (NKJV)  
"And to the angel of the church of the **Laodiceans** write, 'These things says the Amen, the Faithful and True Witness, the Beginning of the creation of God: I know your works, that you are neither cold nor hot. I could wish you were cold or hot. So then, **because you are lukewarm** , and neither cold nor hot, **I will vomit you out of My mouth**. Because you say, 'I am rich, have become wealthy, and have need of nothing'--and do not know that you are wretched, miserable, poor, blind, and naked..."

This is the message of Christ to the _seventh_ church, the church of the Laodiceans. The definition of "Laodiceans" reads, "From <G2993> (Laodikeia); a _Laodicean_ , i.e. inhabitant of Laodicia." The definition of G2993 reads, "From a compound of <G2992> (laos) and <G1349> (dike); _Laodicia_ , a place in Asia Minor." Finally, our first word, G2992 reads, "apparently a primary word; a _people_ (in genitive; thus differing from <G1218> (demos), which denotes one's _own_ populace)." Now, here's the connection. G1349 is the same word and definition given in our previous paragraph which reads, "Probably from <G1166> (deiknuo); _right_ (as self- _evident_ ), i.e. _justice_ (the principle, a decision, or its execution)." Let's bring all of this together.

Look once more at the passages concerning the Laodicean church. Jesus tells them, "I know your _works_ , that you are neither cold nor hot. I could wish you were cold or hot. So then, _because you are lukewarm_ , and neither cold nor hot, I will vomit you out of My mouth. Because you say, 'I am rich, have become wealthy, and have need of nothing'—and _do not know_ that you are wretched, miserable, poor, blind, and naked." Would you agree with me that what we see concerning the seventh church is indeed severe? Is it any wonder then that our word, "Laodiceans," contains within its definition the idea of judgment or justice (G1349)?

Would it surprise you to know that this same word translated as "hurt" in Revelation 7:2 and 3, is the word used to describe the "hurt" of the "second death" (Rev. 2:11), the "hurt" inflicted by the "locusts" seen in the fifth trumpet (Rev. 9:4, 10), the "hurt" of the "horses" seen in the sixth trumpet (Rev. 9:19), and the "hurt" inflicted on the "two witnesses" of Revelation, Chapter 11 (Rev. 11:5)? At this point, you might ask why I am describing all of this to you. Please consider.

1 Peter 4:17-19 (NKJV)  
For **the time** _has come_ **for judgment to begin at the house of God; and if** _it begins_ **with us first, what will** _be_ **the end of those who do not obey the gospel of God?** Now _"If the righteous one is scarcely saved,_ _where will the ungodly and the sinner appear?"_ Therefore let those who suffer according to the will of God commit their souls _to Him_ in doing good, as to a faithful Creator.

Almost two thousand years ago, Peter told us that "the time has come for _judgment_ to begin at the house of God," that it "begins with us _first_." In light of the messages to the seven churches and the spiritual condition of Laodicea, the seventh and final church, this should come as no surprise. After all, how can we, called to be the light of the world, bring light to the world, if there is no light in us? The conditions found in the Laodicean church are indicative of this age in which we live, is it not? Is it any wonder then that the world scoffs at Christianity? While we stand in the face of the world and declare, "I am rich, have become wealthy, and have need of nothing," _we do not know_ that we are "wretched, miserable, poor, blind, and naked." While so many of us tell others that they must prepare for a rapture, the Word of God stands in direct contradiction of this teaching, clearly telling us that we are in much need of judgment. You see, my friend, this is the main reason why the theory of the rapture is in error. The world doesn't need us to disappear, but to "appear" (I John 3:2), to _stand up again_ with the message of righteousness in a world lost in darkness and despair. Anyone who cannot see the need for judgment _unto_ righteousness has not truly come to understand the message of Christ and the Apostles. They did not teach "going to heaven," rather, they taught that we need to enter the kingdom of God so that we might stand as witnesses of His presence in a self-absorbed world that is self-destructing.

None of us like a weakling. Rather, we admire those who stand through the difficult times as an example to the rest of us. Would it be any different in reference to the kingdom of God? Is anyone impressed with our faith whenever we crumble under the first sign of pressure? When we face difficult times and react in the same fashion as the world, do they see us as different? Of course not. The rapture is a "weakling" theory, propagated by our own fear of those things which have and will continue to come upon us (Luke 21:26). Consider what Paul told Timothy in the light of "perilous times."

2 Timothy 3:1-15 (NKJV)  
But know this, **that in the last days perilous times will come** : For men will be lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, unloving, unforgiving, slanderers, without self-control, brutal, despisers of good, traitors, headstrong, haughty, lovers of pleasure rather than lovers of God, having a form of godliness but denying its power. **And from such people turn away!** For of this sort are those who creep into households and make captives of gullible women loaded down with sins, led away by various lusts, always learning and never able to come to the knowledge of the truth. Now as Jannes and Jambres resisted Moses, so do these also resist the truth: men of corrupt minds, disapproved concerning the faith; but they will progress no further, for their folly will be manifest to all, as theirs also was. **But you have carefully followed my doctrine, manner of life, purpose, faith, longsuffering, love, perseverance, persecutions, afflictions, which happened to me at Antioch, at Iconium, at Lystra--what persecutions I endured. And out of** _them_ **all the Lord delivered me. Yes, and all who desire to live godly in Christ Jesus will suffer persecution**. But evil men and impostors will grow worse and worse, deceiving and being deceived. **But you must continue in the things which you have learned and been assured of, knowing from whom you have learned** _them,_ **and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus**.

How many Christians are claiming we are in "the last days?" And if this is true, then shouldn't we, like Paul, speak the same thing to one another as Paul did Timothy? Didn't Paul make clear that he suffered afflictions and was persecuted for his faith and yet, "Out of them all the Lord delivered me. Yes, and all who desire to live godly in Christ Jesus _will suffer persecution_ ," not might or maybe, but will! You see, my friend, the rapture is a removal from any type of tribulation, including persecution. And if this doctrine had truly been a part of Paul's teaching, would he have contradicted himself in all of his letters when discussing these things? I think not.

Notice too how Paul agrees with the Lord's declaration in Matthew 24 concerning false christs and false prophets, telling Timothy, "But evil men and impostors will grow worse and worse, deceiving and being deceived."

Now, let's answer our previous question about the "four winds." What do they signify? Let's start with Chapter 37 in the book of Ezekiel.

Ezekiel 37:1-14 (NKJV)  
The hand of the Lord came upon me and brought me out in the Spirit of the Lord, and set me down in the midst of the valley; and it _was_ full of bones. Then He caused me to pass by them all around, and behold, _there were_ very many in the open valley; and indeed _they were_ very dry. And He said to me, "Son of man, can these bones live?" So I answered, "O Lord God, You know." **Again He said to me, "Prophesy to these bones, and say to them, 'O dry bones, hear the word of the Lord! Thus says the Lord God to these bones: "Surely I will cause breath to enter into you, and you shall live.** I will put sinews on you and bring flesh upon you, cover you with skin and put breath in you; and you shall live. Then you shall know that I _am_ the Lord." ' "So I prophesied as I was commanded; and as I prophesied, there was a noise, and suddenly a rattling; and the bones came together, bone to bone. Indeed, as I looked, the sinews and the flesh came upon them, and the skin covered them over; **but** _there was_ **no breath in them**. Also He said to me, " **Prophesy to the breath, prophesy, son of man, and say to the breath, 'Thus says the Lord God: "** Come from the four winds **, O breath, and breathe on these slain, that they may live**." ' "So I prophesied as He commanded me, and breath came into them, and they lived, and stood upon their feet, **an exceedingly great army**. Then He said to me, "Son of man, **these bones are the whole house of Israel**. They indeed say, 'Our bones are dry, our hope is lost, and we ourselves are cut off!' Therefore prophesy and say to them, 'Thus says the Lord God: "Behold, O My people, **I will open your graves and cause you to come up from your graves, and bring you into the land of Israel. Then you shall know that I** _am_ **the Lord, when I have opened your graves, O My people, and brought you up from your graves. I will put My Spirit in you, and you shall live, and I will place you in your own land**. Then you shall know that I, the Lord, have spoken _it_ and performed _it,"_ says the Lord.' "

In this prophecy, we are told that "these bones are the whole house of Israel." When I think of the phrase, "whole house," I am reminded of Paul's description of Israel in Romans, Chapter 11, as the "good olive tree" (Rom. 11:24; KJV) and the "Gentiles" or _nations_ as the "wild olive tree" (Rom. 11:17; KJV) which is grafted into the good. In other words, the "whole house of Israel" speaks of all believers, whether of natural Israel or spiritual Israel (nations; Rom. 2:28-29).

Our prophecy reads, " 'I will open your graves and cause you to come up from your graves, and bring you into the land of Israel. Then you shall know that I _am_ the Lord, when I have opened your graves, O My people, and brought you up from your graves. _I will put My Spirit in you, and you shall live, and I will place you in your own land_. Then you shall know that I, the Lord, have spoken _it_ and performed _it,'_ says the Lord." Wouldn't this reference to "bones" and "graves" align with our understanding of the resurrection? Furthermore, "I will put My Spirit in you, and you shall live," correlates with our understanding of the resurrection _unto_ life.

Now, I don't believe that our word "land" refers to a geographical place on this planet, but is indicative of a spiritual position in the kingdom of God.

Notice that we read, "But there was _no breath_ in them," followed by, "Prophesy to the breath, prophesy, son of man, and say to the breath, 'Thus says the Lord God: " _Come from the four winds, O breath, and breathe on these slain, that they may live_.'" Wouldn't this agree with our understanding of the gathering together of the elect from the "four winds?" So again, what does the "four winds" represent? This too, is found in Ezekiel. Consider.

Ezekiel 14:12-23 (KJV)  
The word of the Lord came again to me, saying, Son of man, when the land sinneth against me by trespassing grievously, then will I stretch out mine hand upon it, and will break the staff of the bread thereof, and will send famine upon it, and will cut off man and beast from it: Though these three men, **Noah** , **Daniel** , and **Job** , were in it, _they should deliver_ _but_ _their own souls by their righteousness_ , saith the Lord GOD. If I cause noisome beasts to **pass through the land** , and they spoil it, so that it be desolate, that no man may pass through because of the beasts: _Though_ these three men _were_ in it, _as_ I live, saith the Lord GOD, they shall deliver neither sons nor daughters; _they only shall be delivered, but the land shall be desolate_. Or _if_ I bring a sword upon that land, and say, Sword, **go through the land** ; so that I cut off man and beast from it: Though these three men _were_ in it, _as_ I live, saith the Lord GOD, they shall deliver neither sons nor daughters, _but they only shall be delivered themselves_. Or _if_ I send a pestilence into that land, and pour out my fury upon it in blood, to cut off from it man and beast: Though Noah, Daniel, and Job, _were_ in it, _as_ I live, saith the Lord GOD, they shall deliver neither son nor daughter; _they shall_ _but_ _deliver their own souls by their righteousness_. For thus saith the Lord GOD; How much more when I send my four sore judgments **upon Jerusalem** , the **sword** , and the **famine** , and the **noisome beast** , and the **pestilence** , to cut off from it man and beast? **Yet, behold,** therein shall be left a remnant that shall be brought forth **,** _both_ **sons and daughters: behold, they shall come forth unto you, and ye shall see their way and their doings: and ye shall be comforted concerning the evil that I have brought upon Jerusalem,** _even_ **concerning all that I have brought upon it. And they shall comfort you, when ye see their ways and their doings: and ye shall know that I have not done without cause all that I have done in it, saith the Lord GOD**.

Have we not already determined that judgment begins with the house of God, i.e. "Jerusalem?" That being said, we see "four sore judgments" brought against us by the Lord God; "The _sword_ , and the _famine_ , and the _noisome beast_ , and the _pestilence_." Notice the phrases "pass through the land" and "go through the land," which relates to the idea of wind blowing through. So, would our "four winds" represent these "four sore judgments?" I believe so, for once all of this happens, we read, "Yet, behold, _therein shall be left a remnant_ that shall be brought forth, _both_ sons and daughters: behold, they shall come forth unto you, and ye shall see their way and their doings: and _ye shall be comforted concerning the evil that I have brought upon Jerusalem_ , even concerning all that I have brought upon it. And they shall comfort you, when ye see their ways and their doings: _and ye shall know that I have not done without cause all that I have done in it, saith the Lord GOD_." Here we go. The purpose of tribulation in our lives is for the sole purpose of correction to bring us to righteousness, and those who understand and submit themselves willingly will be those who will persevere to receive the life that is promised. The remnant, meaning "an _escaped_ portion," speaks of the chosen of God, the "firstfruits" of the harvest.

Our "four winds" or four sore judgments are famine, noisome beasts, sword, and pestilence, each indicative of a necessary judgment on the people of God. Are these four sore judgments seen elsewhere? I believe so. Remember that I stated that all of the conditions that Christ found against the churches in Revelation, Chapters 2 and 3, are found in the first four churches. If we pay close attention to each of them, we will find the four sore judgments as seen in Ezekiel.

The first judgment is found in the message to the church of Ephesus. It is the "noisome beasts." Our word "noisome" is defined as, " _Bad_ or (as noun) _evil_ (natural or moral)." Our word "beasts" is defined as, " _Alive_ ; hence _raw_ (flesh); _fresh_ (plant, water, year), _strong_ ; also (as noun, especially in the feminine singular and masculine plural) _life_ (or living thing), whether literal or figurative." Brought together, these two words simply define an evil person. In our message to the first church in Revelation, the Lord states, "I know your works, your labor, your patience, and that _you cannot bear those who are evil_. And _you have tested those who say they are apostles and are not, and have found them liars_ ; and you have persevered and have patience, and have labored for My name's sake and have not become weary" (Rev. 2:2-3). Our "noisome beasts" then, denotes false apostles, "certain men" who "have crept in unnoticed, who long ago were marked out for this condemnation, _ungodly men_ , who turn the grace of our God into lewdness and deny the only Lord God and our Lord Jesus Christ" (Jude 1:4).

The second judgment is found in the message to the church of Smyrna, the judgment of the "sword." Following the rise of false apostles in Ephesus, we read, "I know your works, tribulation, and _poverty_ (but you are rich); and _I know_ _the blasphemy of those who say they are Jews and are not, but_ _are_ _a synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life_ " (Rev. 2:9-10). As indicated, the rise of false apostles leads to "the blasphemy of those who say they are Jews (Rom. 2:28-29) and are not," in other words, those who follow the false apostles. This creates "war" or _contention_ in the church which leads to some being cast "into prison" by the "devil" or "Satan." Not surprisingly, the word "Satan" means, "An _opponent_ ," while "devil" means, "A _traducer_ " (false accuser).

Matthew 10:34-36 (NKJV)  
"Do not think that I came to bring peace on earth. I did not come to bring peace **but a sword**. For I have come to _'set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law';_ and _'a man's enemies will be those of his own household.'_

In confirmation of the second church, the Lord Himself tells us that He "did not come to bring peace but a _sword_." He then quotes Micah 7:6 and makes it very clear that "a man's enemies will be those _of his own household_ ," including those in the "household" of God (Gal. 6:10; Eph. 2:19).

In the third church, Pergamos, we find "famine," "not a famine of bread, nor a thirst for water, but of hearing the words of the Lord" (Amos 8:11-12). This "famine" is reflected in the statements, "You have there those who hold the _doctrine_ of Balaam" and "those who hold the _doctrine_ of the Nicolaitans, which thing I hate." Clearly, some of the people of God have been deceived by those who do not remain with the doctrine of Christ (Mark 1:22; Luke 4:32; John 7:16; Acts 2:42). No wonder then that Jesus promises the overcomer that "I will give some of the hidden manna to eat" (Rev. 2:17).

When we arrive at the fourth church of Thyatira, we find "pestilence," a word often used to describe the effects of dying and death, since death is, in actuality, a _slow acting process_ like a plague or disease. In agreement we read, " _I will kill her children with death_ , and all the churches shall know that I am He who searches the minds and hearts." Clearly, the Lord is not addressing a physical demise, but a spiritual decline.

In comparison with our phrases, "they should deliver _but_ _their own souls_ by their righteousness," " _they only_ shall be delivered," "but _they only_ shall be delivered themselves," and, " _they shall_ _but_ _deliver their own souls_ by their righteousness," the Lord tells those in Thyatira, "And I will give to _each one_ of you _according to your works_." In other words, we are each one judged for our own disobedience or obedience, our own determination to endure to the end.

Each of the "four sore judgments" reveal to us the "hurt" or _judgment_ of the "four winds" which the angels held in Revelation, Chapter 7. The fact that these conditions are found _within_ the churches indicates to us that _they must be overcome by those who are the church_ , hence the reason that Jesus spoke to those who overcome in each and specified their spiritual reward. Once again we are shown that one must pass through these judgments as Peter indicated. After all, how can one overcome if there is nothing to overcome?

To say it plainly, the "four winds" or "four sore judgments" agree with the tribulation which Jesus outlined in Matthew, Chapter 24, beginning with verse 5. First, "noisome beasts" or deception (Matt. 24:5), followed by the "sword" or "wars and rumors of wars" (Matt. 10:34; 24:6), followed by "famines" (Matt. 24:7), and finally, "pestilences" (Matt. 24:7). Ezekiel's "four sore judgments" are the same four elements which Jesus defined as the beginning of "birth pains."

I am inclined to think that the "four winds" of judgment are also defined by the first four seals of the book sealed with seven seals (Rev. 6:1-8), and that the book sealed with seven seals speaks of the "book of life" (Rev. 3:5; 13:8; 17:8; 20:12; 20:15; 21:27; 22:19). This is not a literal book, but again speaks of a people who endure to the end and are saved (Matt. 24:13).

2 Corinthians 3:2-3 (NIV)  
**You yourselves are our letter** , written on our hearts, known and read by everybody. You show that **you are a letter from Christ** , the result of our ministry, **written not with ink but with the Spirit of the living God** , not on tablets of stone but on tablets of human hearts.

Consider this. When John is brought before the throne of God in Revelation, Chapters 4 and 5, he sees "in the _right hand_ of Him who sat on the throne a _scroll_ (book) written inside and on the back, _sealed_ with _seven seals_ " (Rev. 6:1). The "right hand" of God signifies the authority and dominion that proceeds from the throne of God (Matt. 20:23; 22:44; 25:33). When we compare this with Revelation 1:16 and 20, we see Christ in the midst of the seven churches (Rev. 1:12-13; 20) and in His "right hand" the "seven stars" or "angels" of the seven churches. These seven stars or angels (spirits; Heb. 1:7) are described for us in Isaiah, Chapter 11.

Isaiah 11:1-5 (NKJV)  
There shall come forth a Rod from the stem of Jesse, And a Branch shall grow out of his roots. The **Spirit of the Lord** shall rest upon Him, The Spirit of **wisdom (1)** and **understanding (2)** , the Spirit of **counsel (3)** and **might (4)** , the Spirit of **knowledge (5)** and of the **fear (6)** of the Lord. His delight _is_ in the fear of the Lord, and He shall not judge by the sight of His eyes, nor decide by the hearing of His ears; But with **righteousness (7)** He shall judge the poor, and decide with equity for the meek of the earth; He shall strike the earth with the rod of His mouth, and with the breath of His lips He shall slay the wicked. Righteousness shall be the belt of His loins, and faithfulness the belt of His waist.

As Isaiah shows us, the "seven stars" or "angels" are described to us as six different attributes of the ONE Spirit of the Lord, which are summed up in the "fullness" of the seventh Spirit, which is _righteousness_. This agrees with Ezekiel's prophecy concerning the purpose of the four sore judgments.

Again, the "seals" of the book represent those who are His and depart from iniquity, _entering into the righteousness_ by means of the tribulation through which they pass (Acts 14:22). Therefore, each of the _seven seals_ of the book denote _those who overcome_ in each of the _seven_ churches. For this reason, following the tribulation defined in the first four churches, we find the following from the _fifth_ message to the church of Sardis—"You have a _few names_ even in Sardis who have not defiled their garments; and _they shall walk with Me in white, for they are worthy_. _He who overcomes shall be clothed in white garments_ , and _I will not blot out his name from the Book of Life_ ; but I will confess his name before My Father and before His angels." "White garments" signify _righteousness_ (Rev. 19:8), agreeing with our understanding that the resurrection from the dead is a _resurrection unto life_ , for Paul equated life _with_ righteousness (Gal. 3:21). The fact that Jesus said "a few names" again shows that the chosen are _few_ in number; they are a _remnant_ in contrast to the many (Rom. 9:27).

# Chapter Nine

# THE FIRST FOUR SEALS

Matthew 24:3-8 (NKJV)  
Now as He sat on the Mount of Olives, the disciples came to Him privately, saying, "Tell us, when will these things be? And what will be the sign of Your coming, and of the end of the age?" And Jesus answered and said to them: " **Take heed that no one deceives you. For many will come in My name, saying, 'I am the Christ,' and will deceive many**. And you will hear of wars and rumors of wars. See that you are not troubled; for all these things must come to pass, but the end is not yet. For nation will rise against nation, and kingdom against kingdom. And there will be famines, pestilences, and earthquakes in various places. All these are the beginning of sorrows.

The disciples were no different than you or I. While sitting on the Mount of Olives with the Lord, they asked Him, "Tell us, when will these things be? And what will be the sign of Your coming, and of the end of the age?" Through all the generations that have come and gone since the days of Christ, how many of us have asked these same questions?

Notice carefully how Jesus responds. The very first thing He tells them is, "Take heed that no one deceives you. For many will come in My name, saying, 'I am the Christ,' and will deceive many." This agrees with our "noisome beasts" of Ezekiel 14 and those "who say they are apostles and are not" in the first message to the church of Ephesus (Rev. 2:2).

Revelation 6:1-2 (KJV)  
And I saw when the Lamb opened **one of the seals** , and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold **a white horse** : and he that sat on him had a **bow** ; and a crown was given unto him: and he went forth conquering, and to conquer.

Here we have the first seal of the book sealed with seven seals. When the Lamb, Christ, opens the seal, we see "a white horse: and he that sat on him had a bow." The word "bow" is _toxon_ and speaks of the weapon with which we are all familiar, however, it is taken from the base word _tiktō_ which means, "to _produce_ (from seed, as a mother, a plant, the earth, etc.), literal or figurative." This word is translated in the King James as _bear_ , _be born_ , _bring forth_ , _be delivered_ , _be in travail_. Wouldn't this agree with the Lord's reference to tribulation as the beginning of "birth pains?" So the first seal of the book with seven seals agrees with the Lord's description in Matthew. Consider Vincent's treatment of the word "bow."

**Bow** (τόξον)

See Psalms 45:4, 5; Hebrews 3:8, 9; Isaiah 41:2; Zechariah 9:13,14, in which last passage the figure is that of a great bow which is drawn only by a great exertion of strength, and by placing the foot upon it.

Consider Vincent's reference to Zechariah, Chapter 9, verses 13 and 14.

Zechariah 9:13-14 (NKJV)  
For I have bent **Judah** , My _bow,_ fitted the bow with **Ephraim** , and **raised up your sons** , O **Zion** , against your sons, O Greece, and made you like the sword of a mighty man." Then the Lord will be seen over them, and **His arrow will go forth like lightning**. **The Lord God will blow the trumpet, and go with whirlwinds from the south**.

Do you see it? "Judah" is called the Lord's "bow" and it is "fitted with Ephraim." Judah is the first tribe mentioned in Revelation, Chapter 7, and is indicative of _rule_ or _dominion_ , for Christ is the "lion of the tribe of Judah" (Rev. 5:5) and is presently at the right hand of the Father (Rev. 3:21).

What is quite interesting in regard to the twelve tribes mentioned in Revelation, Chapter 7, is that "Ephraim" is not seen, though this tribe became part of the original twelve tribes of Israel (Gen. 48:5). However, consider that the definition of "Ephraim" means, " _Double fruit_." If Judah speaks of those who rule and reign with Christ, would Ephraim denote the nations over which they rule? After all, Jesus tells the church of Thyatira, "And he who overcomes, and keeps my works until the end, _to him will I give power over the nations_ —' _He shall rule them with a rod of iron_ ; They shall be dashed to pieces like the potter's vessels'—as I also have received from My Father" (Rev. 2:26-27). In reference to the "great multitude which no one could number," we are told that they are "of _all nations_ , tribes, peoples, and tongues." As we have indicated throughout this study, the purpose of the firstfruits is for the benefit of the rest of the harvest. As Jesus told His disciples, He chose them to "go and _bring forth fruit_ , and that _your fruit_ should remain" (John 15:16). Is this the "double fruit" of Ephraim that fits the "bow" of Judah?

Genesis 48:14-20 (NKJV)  
Then Israel stretched out his **right hand** and laid _it_ on **Ephraim's** head, who _was_ the younger, and his left hand on Manasseh's head, guiding his hands knowingly, for Manasseh _was_ the firstborn. And he blessed Joseph, and said: "God, before whom my fathers Abraham and Isaac walked, the God who has fed me all my life long to this day, the Angel who has redeemed me from all evil, bless the lads; Let my name be named upon them, and the name of my fathers Abraham and Isaac; And let them grow into a multitude in the midst of the earth." Now when Joseph saw that his father laid his right hand on the head of Ephraim, it displeased him; so he took hold of his father's hand to remove it from Ephraim's head to Manasseh's head. And Joseph said to his father, "Not so, my father, for this _one is_ the firstborn; put your right hand on his head." But his father refused and said, "I know, my son, I know. He also shall become a people, and he also shall be great; **but truly his younger brother shall be greater than he, and his descendants shall become a multitude of nations**." So he blessed them that day, saying, "By you Israel will bless, saying, 'May God make you as Ephraim and as Manasseh!' " And thus he set Ephraim before Manasseh.

As shown in these passages, Manasseh was the firstborn of Joseph, however, Jacob (Israel) placed his "right hand" on Ephraim to bless him, stating, "His descendants shall become _a multitude of nations_." Would this not agree with the "great multitude which no one could number?"

Now, notice the phrase, " _Raised up_ your _sons_ , O _Zion_." Does this correlate with the 144,000 who stand on "Mount Zion" with the Lamb (Rev. 14:1)?

We then read, "Then the Lord will be seen over them, and _His arrow will go forth like lightning_." Compare this with what Jesus said in Matthew 24:27.

Matthew 24:27 (NKJV)  
For **as the lightning comes from the east and flashes to the west** , so also will the coming of the Son of Man be.

The tribe of Judah camped on the "east" side of the Tabernacle of Witness. Our word "east" is defined as, "A _rising_ of light, i.e. _dawn_ (figurative); by implication the _east_." Would this not agree with the understanding that Christ, the lion of the tribe of Judah, is the "light of the world" (John 8:12)?

The tribes of Ephraim, Manasseh, and Benjamin camped on the "west" side. Our word "west" is defined as, "The sun- _set_ , i.e. (by implication) the _western_ region."

Judah is the first tribe mentioned in regard to the 144,000 and the last tribe mentioned is Benjamin, the youngest of the twelve sons of Jacob (Israel). The name "Benjamin" means, " _Son of_ (the) _right hand_." Is it just a matter of coincidence that Benjamin is found with Ephraim and Manasseh on the "west" side of the tabernacle? Would this relate to the idea that the gospel of Christ began in the "east" to find its way to the "west?" Furthermore, lightning doesn't necessarily come from the east, so the Lord's reference to it coming "from the east" and flashing "to the west" appears to indicate what we are discussing.

Luke 10:17-20 (NKJV)  
Then the seventy returned with joy, saying, "Lord, even the demons are subject to us in Your name." And He said to them, " **I saw Satan fall like lightning from heaven. Behold, I give you the authority to trample on serpents and scorpions, and over all the power of the enemy, and nothing shall by any means hurt you**. Nevertheless do not rejoice in this, that the spirits are subject to you, but rather rejoice **because your names are written in heaven**."

Revelation 4:5 (NIV)  
**From the throne came flashes of lightning** , rumblings and peals of thunder. Before the throne, seven lamps were blazing. These are the seven spirits of God.

In agreement with our understanding of "lightning," when the elect are resurrected unto life, then "Satan" will "fall like lightning from heaven," for they will receive "authority to trample on serpents and scorpions, and over all the power of the enemy."

The Lord's reference to His disciples "names" "written in heaven" correlates with the "book of life" seen in Revelation (Rev. 2:10; 3:5; 13:8; 17:8; 20:12). Note that, "Before the throne, seven lamps were blazing." Again, this speaks of "the seven Spirits of God" as given in Isaiah, Chapter 11, which is summed up in the _righteousness_ of those who endure to the end (Rev. 2:26-28; 3:12, 21).

Revelation 20:3, 5, 7 (KJV)  
And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till **the thousand years should be fulfilled** : and after that he must be loosed a little season.  
But the rest of the dead lived not again until **the thousand years were finished**. This _is_ the first resurrection.  
And when **the thousand years are expired** , Satan shall be loosed out of his prison...

In these three passages, the words "fulfilled," "finished," and "expired" are all the same Greek word which means, "To _end_ , i.e. _complete_ , _execute_ , _conclude_ , _discharge_ (a debt)." When we understand that the "thousand years" speaks of the "day" or light of life seen in His chosen, then the fulfillment or conclusion is when those of the tribe of Benjamin, the last and final tribe, are "sealed." Would this align with what Jesus said concerning the gathering together of His elect from the four winds? In other words, the "sealed" of Benjamin represents the twelfth and final hour of the "day" and at that time, He will be finished gathering the elect. This gathering would be those who, like the 12,000 of the other eleven tribes, take part in the first resurrection of death unto life (Rev. 20:6). Jesus said, "To him who overcomes, I will grant to sit with Me on My throne, as I also overcame and sat down with My Father on His throne" (Rev. 3:21). Would this position of authority be reflected in the name of Benjamin, "Son of the right hand?"

What was the first thing which Jesus said would be indicative of tribulation and the first condition found in the first church? Those "who are evil," those " _who say they are apostles and are not_ ," who are " _liars_ " (Rev. 2:2). In other words, the rise of deception in the body of Christ.

In our first seal, the "white" horse signifies _righteousness_ , however, one might wonder how that translates as false apostles in the church. Further in Revelation, we read, "Now I saw heaven opened, and behold, a _white horse_. And He who sat on him _was_ called Faithful and True, _and in righteousness He judges and makes war_." This is, of course, a description of Christ, but two verses later we are told, "He was clothed with a robe dipped in blood, and His name is called the Word of God." So what does Christ do by means of the Word of God? "In _righteousness_ He _judges_ and makes war." And isn't this what we are considering, the _judgment_ of the "whole house" of Israel, His people? And how does He judge? Isn't it by means of the "four sore judgments" as seen in Ezekiel, beginning with "noisome beasts?" So, consider the passages contained in Ezekiel, Chapter 14, that precede those concerning the "four sore judgments."

Ezekiel 14:1-11 (NKJV)  
Now some of the elders of Israel came to me and sat before me. And the word of the Lord came to me, saying, "Son of man, these men have set up their idols in their hearts, and put before them that which causes them to stumble into iniquity. Should I let Myself be inquired of at all by them? Therefore speak to them, and say to them, 'Thus says the Lord God: " **Everyone of the house of Israel who sets up his idols in his heart, and puts before him what causes him to stumble into iniquity, and then comes to the prophet, I the Lord will answer him who comes, according to the multitude of his idols, that I may seize the house of Israel by their heart, because they are all estranged from Me by their idols** _._ " ' "Therefore say to the house of Israel, 'Thus says the Lord God: "Repent, turn away from your idols, and turn your faces away from all your abominations. For anyone of the house of Israel, or of the strangers who dwell in Israel, who separates himself from Me and sets up his idols in his heart and puts before him what causes him to stumble into iniquity, then comes to a prophet to inquire of him concerning Me **, I the Lord will answer him by Myself. I will set My face against that man and make him a sign and a proverb, and I will cut him off from the midst of My people. Then you shall know that I** **am** **the Lord. And if the prophet is induced to speak anything, I the Lord have induced that prophet, and I will stretch out My hand against him and destroy him from among My people Israel. And they shall bear their iniquity; the punishment of the prophet shall be the same as the punishment of the one who inquired, that the house of Israel may no longer stray from Me, nor be profaned anymore with all their transgressions, but that they may be My people and I may be their God** ," says the Lord God.' "

In these passages, notice that _it is the Lord_ who induces the false prophets to speak deception and as a result, "the punishment of the prophet shall be the same as the punishment of the one who inquired," and "they shall bear their iniquity." Doesn't this correlate with our first seal and with what Jesus said first in Matthew, Chapter 24? In confirmation, consider what Paul wrote in II Thessalonians.

2 Thessalonians 2:7-12 (NKJV)  
**For the mystery of lawlessness is already at work** ; only He who now restrains _will do so_ until He is taken out of the way. And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming. **The coming of the** _lawless one_ **is according to the working of Satan, with all power, signs, and lying wonders, and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved. And for this reason God will send them strong delusion** , that they should believe the lie, that they all may be condemned who did not believe the truth but had pleasure in unrighteousness.

It is apparent by these passages that "the mystery of lawlessness" was "already at work" in Paul's day. And what would this mystery be? Would it be what we are even now considering, i.e. the work of false apostles in the church? I am inclined to think so, due to the context of Paul's passages. "The coming of the lawless one is according to the working of Satan, with _all power, signs, and lying wonders_ , and with _all unrighteous deception_ among those who perish." Doesn't this agree with the Lord's statement concerning "false christs and false prophets" showing "great signs and wonders to _deceive_ " (Matt. 24:24)?

If we look at the passages in II Thessalonians which precede those above, Paul describes this "lawless one" as "the man of sin" and "son of perdition" (II Thess. 2:3), telling us that he "opposes and exalts himself above all that is called God or that is worshiped, so that _he sits as God in the temple of God_ , showing himself that he is God" (II Thess. 2:4). I don't believe this is speaking of an individual. Rather, I believe it speaks of the "natural man" in all of us that is unable to "receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned" (I Cor. 2:14). This agrees with verse 10 where Paul speaks of "those who perish, _because they did not receive the love of the truth_ , that they might be saved." In agreement with our understanding from Ezekiel, we read, "And for this reason (because they do not receive a love for the truth) _God will send them strong delusion_ , that they should believe the lie, that they all may be condemned who did not believe the truth but had pleasure in unrighteousness." Who sends "strong delusion?" The Lord God.

When we consider our phrase, "He sits as God in the temple of God," we are given an understanding of what Jesus meant when He said, "Therefore, when you see the ' _abomination_ of desolation,' spoken of by Daniel the prophet, _standing in the holy place_." Where is the "holy place?" Is it not part of the "temple of God" (see our earlier illustration)? It is, and Paul clarifies that we are the true "temple of God" (I Cor. 3:16-17). So he is not speaking of a literal temple, but of the "man of sin," _the natural man_ , in the place of ministry and thus creating confusion in the body of Christ. If you are curious as to what is meant by "abomination," consider the following.

Proverbs 6:16-19 (NKJV)  
These six _things_ the Lord hates, yes, seven _are_ an **abomination** to Him: A proud look, a lying tongue, hands that shed innocent blood, a heart that devises wicked plans, feet that are swift in running to evil, a false witness _who_ speaks lies, and **one who sows discord among brethren**.

Look carefully at what these passages show us. The first _five_ components start with the _head_ , beginning with "a proud look" and "a lying tongue," to end with " _feet_ that are swift in running to evil." This would be the whole person. Our first five components are summed up in the _sixth_ thing which defines _what they are_ , i.e. "a false witness who speaks lies." Bullinger tells us, "Six is either 4 plus 2, i.e., man's world (4) with man's enmity to God (2) brought in: or it is 5 plus 1, the grace of God made of none effect by man's addition to it, or perversion, or corruption of it: or it is 7 minus 1, i.e., man's coming short of spiritual perfection. In any case, therefore, it has to do with man; it is the number of imperfection; the human number; the number of MAN as destitute of God, without God, without Christ." The _seventh_ thing, which aligns with the spiritual condition of the church of Laodicea, reveals the _manifestation_ of such a person, i.e. _what they do_ , which is sowing "discord among brethren."

Following the Lord's discourse concerning false apostles, He then states, "And you will hear of wars and rumors of wars." This would agree with the "sword" of Ezekiel 14. In confirmation, look at the second seal.

Revelation 6:3-4 (KJV)  
And when he had opened **the second seal** , I heard the second beast say, Come and see. And there went out another horse _that was_ red: **and** _power_ **was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great** sword.

It is apparent in our second seal that its horse and rider indicates "war" since they "take peace from the earth" and cause us to "kill one another." Note the reference, "And there was given unto him a great _sword_ ," agreeing with Ezekiel 14, verses 17 and 18.

Matthew 10:34-39 (NKJV)  
"Do not think that I came to bring peace on earth. **I did not come to bring peace but a sword**. For I have come to _'set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law';_ and _'a man's enemies will be those of his own household.'_ He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me. And he who does not take his cross and follow after Me is not worthy of Me. He who finds his life will lose it, and he who loses his life for My sake will find it.

The "sword" of Ezekiel 14 and Matthew 24 denotes the division caused by the word of the kingdom (Heb. 4:12). For this reason, the prophecy of Ezekiel makes it clear that our righteousness will not deliver our "sons and daughters," but ourselves only (Ezek. 14:14, 16, 18, 20). Would this be why Jesus said He would "set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law?"

Following our "noisome beasts" and the "sword," the Lord then states, "And there will be famines," agreeing with Ezekiel 14, verses 13 and 14.

Revelation 6:5-6 (KJV)  
And when he had opened **the third seal** , I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had **a pair of balances in his hand**. And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and _see_ thou hurt not the oil and the wine.

Our third seal aligns with our third judgment of famine. Consider Vincent's treatment of the passages above.

Black

The color of mourning and famine. See Jeremiah 4:28; 8:21; Malachi 3:14, where _mournfully_ is, literally, _in black_.

**Pair of balances** (ζυγὸν)

Rev., _a balance_. Properly, anything which joins two bodies; hence _a yoke_ (Matthew 11:29; Acts 15:10). The cross-beam of the loom, to which the warp was fixed; the thwarts joining the opposite sides of a ship; the beam of the balance, and hence the balance itself. The judgment of this seal is _scarcity_ , of which the balance is a symbol, representing the time when food is doled out by weight. See Leviticus 26:26; Ezekiel 4:16.

Amos 8:9-12 (NKJV)  
"And it shall come to pass in that day," says the Lord God, "That I will make the sun go down at noon, and I will darken the earth in broad daylight; **I will turn your feasts into mourning** , and all your songs into lamentation; I will bring sackcloth on every waist, and baldness on every head; I will make it like **mourning** for an only _son,_ and its end like a bitter day. "Behold, the days are coming," says the Lord God, "That **I will send a famine on the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord**. They shall wander from sea to sea, and from north to east; They shall run to and fro, seeking the word of the Lord, but shall not find _it._

Our passages from Amos, along with Vincent's description of the third horse and rider, show what is meant by "famines."

He then follows "famines" with "pestilences," our fourth condition which refers to death.

Revelation 6:7-8 (KJV)  
And when he had opened **the fourth seal** , I heard the voice of the fourth beast say, Come and see. And I looked, and behold a pale horse: **and his name that sat on him was Death** , and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.

Aren't these four conditions the same "four winds" of Ezekiel? They are, so no wonder Jesus refers to them in His discourse in verse 31 of Matthew, Chapter 24.

Remember, following the description of the "four winds," Jesus said, "All these are the _beginning_ of _birth pains_ " (Matt. 24:8; NIV). In other words, Jesus likens our "four winds" of Ezekiel to birth pains. In light of our principle of sowing and reaping and John 12:24, this makes perfect sense. The "seed" of the Living Word was sown through Christ and the Apostles, so once sown, it must go through the stages necessary that bring it to its birth and maturity. For this reason, Jesus continues to describe those things which must follow in order to bring this "birth." In the same way that a child forms in the "darkness" of the womb, causing increased pain and discomfort for the woman, so too is it true for the church, His "wife" (Eph. 5:22-32). Ah, but if the church is not here as the rapture theory describes, then how can there be a birth? And what is it that is birthed? Please consider.

Galatians 4:19 (NIV)  
My dear children, for whom **I am again in the pains of childbirth until Christ is formed in you**...

Colossians 1:24-29 (NKJV)  
I now rejoice in my sufferings for you, and fill up in my flesh what is lacking in the afflictions of Christ, for the sake of His body, which is the church, of which I became a minister according to the stewardship from God which was given to me for you, to fulfill the word of God, **the mystery which has been hidden from ages and from generations, but now has been revealed to His saints**. To them God willed to make known what are the riches of the glory of **this mystery** among the Gentiles (nations): **which is Christ in you, the hope of glory**. Him we preach, warning every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus. To this _end_ I also labor, striving according to His working which works in me mightily.

# Chapter Ten

# THE TWO WITNESSES

Some of the most popular passages used in the theory of the rapture are found in I Thessalonians, Chapter 4. Please consider.

1 Thessalonians 4:13-18 (KJV)  
But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. **For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him**. For this we say unto you by the word of the Lord, that we which are alive _and_ remain unto the coming of the Lord shall not prevent them which are asleep. **For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God** : and **the dead in Christ shall rise first** : Then we which are alive _and_ remain shall be **caught up together with them in the clouds, to meet the Lord in the air** : and so shall we ever be with the Lord. Wherefore comfort one another with these words.

Now, let's compare our passages from I Thessalonians with some passages from I Corinthians, Chapter 15.

1 Corinthians 15:51-55 (NKJV)  
Behold, I tell you a mystery: **We shall not all sleep, but we shall all be changed** \-- in a moment, in the twinkling of an eye, **at the last trumpet**. **For the trumpet will sound** , and **the dead will be raised incorruptible, and we shall be changed**. For this corruptible must put on incorruption, and this mortal _must_ put on immortality. So when this corruptible has put on incorruption, and this mortal has put on immortality, **then shall be brought to pass** the saying that is written: _"Death is swallowed up in victory."_ _"O Death, where is your sting?_ _O Hades, where is your victory?"_

When we compare these passages, we can be certain that they are in reference to "the coming of the Lord," for "the _Lord himself_ shall descend from heaven with a shout, with the _voice of the archangel_ , and with the _trump_ (trumpet) _of God_." In I Thessalonians, Paul speaks of "them which are asleep" and that those who "sleep in Jesus will God bring with Him." According to I Corinthians, Paul declares this as a "mystery," telling us, "We shall not all sleep (be physically dead), but we shall _all be changed_." When? "At the _last trumpet_ ," again, bringing our two sets of passages together. And what is this change? "This corruptible _must put on incorruption_ , and this mortal _must put on immortality_." Once this happens, " _then shall be brought to pass_ the saying that is written: ' _Death_ is swallowed up in victory.'" Would the swallowing up of death not indicate a resurrection unto life (Rom. 5:17)? Would this be why we read, "For we that are in this _tabernacle_ do groan, being burdened: not for that we would be unclothed, _but clothed upon_ , that mortality might be _swallowed up of life_ " (II Cor. 5:4)?

Before we continue, let's sum up our theory of the resurrection. If what we have considered is correct, the return of the Lord will be for the "elect" or chosen of God. This is called the "first resurrection" in Revelation, Chapter 20, and is a resurrection _from_ death _unto_ life (John 5:24; I John 3:14), i.e. they will walk in the true righteousness of the kingdom of heaven, in a "newness of life" (Rom. 6:4) that will be apparent to all. These are those who endure to the end (Matt. 24:13) and are "faithful unto death" (Rev. 2:10), not a death of the human form, but a spiritual transcendence from the _mind_ of the flesh or _self_ into the _mind_ of Christ or _selflessness_ (Phil. 2:5-8). Those who take part in this first resurrection will be "priests of God and of Christ" (Rev. 20:5). Being the _firstfruits_ , they will then bring the _reality_ of the _gospel of the kingdom_ to the rest of God's people throughout the world, and then to the world itself. In other words, no labels, no denomination, and not another religion. Rather, they will manifest the light of the glory of God in Christ, and bring us out of our "bondage to corruption into the glorious liberty of the children of God" (Rom. 8:21; KJV).

If all that we have just described is true, then we should be able to confirm this in other areas of scripture. To do so, let's go back to our passages in Revelation, Chapter 11.

Revelation 11:1-2 (NKJV)  
Then I was given a reed like a measuring rod. And the angel stood, saying, "Rise and measure the temple of God, the altar, and those who worship there. But leave out the court which is outside the temple, and do not measure it, for it has been given to the Gentiles. And they will tread the holy city underfoot _for_ forty-two months.

As we have learned, the true temple, sanctuary, and city of God is not about physical structures, but people called of God (I Cor. 3:16-17; Heb. 8:2; 11:10, 16; 12:22; 13:14; Matt. 5:14; Rev. 3:12). And, as we have shown, the _measuring_ of the temple of God speaks of the _number_ of the "elect," the chosen, the 144,000 or firstfruits as shown in Revelation, Chapters 7 and 14.

As we have also learned, our "forty and two months" (KJV) is not a literal space of time, but indicates a period of trial and chastisement (40) through which the body of Christ must pass in order to form Christ in the "sons of God" or "elect" (2) (Col. 1:27; Rev. 12:1-2, 5).

Let's now look at what follows our passages above.

Revelation 11:3-4 (NKJV)  
And I will give _power_ to my **two witnesses** , and they will prophesy **one thousand two hundred and sixty days** , clothed in sackcloth." These are the **two olive trees** and the **two lampstands** standing before the God of the earth.

Prophecy means, "Prediction," i.e. to predict something _before it happens_. Our word "prophesy" in our passages above speaks of _the fulfilling of prophecy_ , meaning that _it is happening_. In other words, what has been prophesied beforehand _is being fulfilled_. Confirmation of this is seen in the phrase, "And _they will_ prophesy," i.e. give testimony of the truth during this period defined as "one thousand two hundred and sixty days" (also see Revelation 11:7). What this tells us is that the testimony of the two witnesses will be present during the tribulation. It would actually be safe to say that the testimony of the two witnesses produces the tribulation of which we speak.

Earlier in this study, we found that the "one thousand two hundred and sixty days" is synonymous with the "forty and two months." When we apply the spiritual meaning of numbers to this, here is what we have.

One thousand – The light of the glory of God (II Peter 3:8)

Two hundred – Insufficiency (John 6:7; Psalms 49:7-9)

Sixty – Pride (Dan. 3:1)

When we compare the spiritual meaning of our numbers with the understanding of the "forty and two months," we find that they agree and complement each other. As indicated, the light of God is not seen during this period of time due to the insufficiency of the church because of its pride. Remember, the church of Laodicea says, " 'I am rich, have become wealthy, and have need of nothing'—and do not know that you are wretched, miserable, poor, blind, and naked" (Rev. 3:17). But through all of this, we still have the testimony of the "two witnesses."

So let's define the "two witnesses." First, we are told that they are the "two olive trees." For understanding, let's go to Romans, Chapter 11.

Romans 11:1-5 (NIV)  
I ask then: Did God reject his people? By no means! **I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin. God did not reject his people, whom he foreknew**. Don't you know what the Scripture says in the passage about Elijah--how he appealed to God against Israel: "Lord, they have killed your prophets and torn down your altars; I am the only one left, and they are trying to kill me"? And what was God's answer to him? "I have reserved for myself seven thousand who have not bowed the knee to Baal." So too, **at the present time there is a remnant chosen by grace**.

In these passages, Paul is speaking to his own people, to _natural_ Israel, the descendants of Abraham. Note where Paul states, "So too, at the present time _there is a remnant chosen by grace_."

Romans 11:6-11 (NIV)  
And if by grace, then it is no longer by works; if it were, grace would no longer be grace. What then? What Israel sought so earnestly it did not obtain, **but the elect did**. **The others were hardened** , as it is written: "God gave them a spirit of stupor, eyes so that they could not see and ears so that they could not hear, to this very day." And David says: "May their table become a snare and a trap, a stumbling block and a retribution for them. May their eyes be darkened so they cannot see, and their backs be bent forever." Again I ask: **Did they stumble so as to fall beyond recovery? Not at all! Rather, because of their transgression, salvation has come to the Gentiles** (nations) **to make Israel envious**.

Here, Paul shows that the "elect" or "remnant" obtained salvation while the rest of Israel was "hardened," but then goes on to say, "Did they stumble so as to fall beyond recovery? Not at all! Rather, because of their transgression, salvation has come to the Gentiles (nations) to make Israel envious."

Romans 11:15-24 (NIV)  
For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? If the part of the dough **offered as firstfruits** is holy, **then the whole batch is holy** ; if **the root is holy, so are the branches**. **If some of the branches have been broken off, and you, though a wild olive shoot, have been grafted in among the others and now share in the nourishing sap from the olive root, do not boast over those branches**. If you do, consider this: You do not support the root, but the root supports you. You will say then, "Branches were broken off so that I could be grafted in." Granted. But they were broken off because of unbelief, and you stand by faith. **Do not be arrogant, but be afraid**. For if God did not spare **the natural branches** , he will not spare you either. Consider therefore the kindness and sternness of God: sternness to those who fell, but kindness to you, provided that you continue in his kindness. Otherwise, you also will be cut off. And if they do not persist in unbelief, they will be grafted in, for God is able to graft them in again. After all, if you were cut out of **an olive tree that is wild by nature** , and contrary to nature were grafted into **a cultivated olive tree** , how much more readily will these, **the natural branches** , be grafted into their own olive tree!

As we can see, Paul speaks of the nation of Israel as "the natural branches" and "cultivated olive tree." In direct contrast, he speaks of the nations as "a wild olive shoot" and "an olive tree that is wild by nature," stating clearly that we are "grafted" into the "cultivated olive tree." This shows that the "two witnesses" of Revelation, Chapter 11, the "two olive trees," are indicative of the nation of Israel, who were called of God because of the covenants made with Abraham, and "spiritual" Israel, those who are called out from other nations since the days of Christ. We then see "two lampstands."

As we know, the purpose of a lampstand is to give light, and the light of the nation of Israel up until Christ was the Old Covenant out of which came the law.

Matthew 5:14-18 (NKJV)  
**You are the light of the world**. A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, **but on a lampstand** , and it gives light to all _who are_ in the house. **Let your light so shine before men** , that they may see your good works and glorify your Father in heaven. " **Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled**."

Natural Israel was the nation to whom the Law and the prophets was given (Rom. 9:1-5), and it was this to which Jesus referred to as the "light" of His people. So Jesus declared, "Do not think that I came to destroy the Law or the Prophets. I did not come to destroy _but to fulfill_." The _fulfillment_ of the law and the prophets is incorporated into the New Covenant, where we are told, "For this is the covenant that I will make with the house of Israel after those days, says the Lord: _I will put My laws in their mind and write them on their hearts_ ; and I will be their God, and they shall be My people. None of them shall teach his neighbor, and none his brother, saying, 'Know the Lord,' for all shall know Me, from the least of them to the greatest of them. For I will be merciful to their unrighteousness, and their sins and their lawless deeds I will remember no more" (Heb. 8:10-12).

Romans 13:8-10 (NKJV)  
Owe no one anything except to love one another, for he who loves another has fulfilled the law. For the commandments, _"You shall not commit adultery," "You shall not murder," "You shall not steal," "You shall not bear false witness," "You shall not covet,"_ and if _there is_ any other commandment, are _all_ summed up in this saying, namely, _"You shall love your neighbor as yourself."_ Love does no harm to a neighbor; therefore **love** _is_ **the fulfillment of the law**.

As we can see, "love is the _fulfillment_ of the law" and the _essence_ of the New Covenant. The New Covenant is the result of the law becoming spiritual within us (Rom. 7:14). So to clarify, the "two lampstands" of Revelation represent the Two Covenants of which we speak. Also keep in mind that the Two Covenants reflect the principle of sowing and reaping.

Of course, this aligns with our understanding of the two olive trees, for the cultivated olive tree or natural Israel was given the law through Moses, while the wild olive tree or the nations was offered salvation through faith in Christ. Now of course, it is a matter of faith for everyone, regardless of their natural lineage (Rom. 2:28-29; Gal. 3:24-29).

Revelation 11:5-6 (NKJV)  
And if anyone wants to harm them (the two witnesses), fire proceeds from their mouth and devours their enemies. And if anyone wants to harm them (the two witnesses), he must be killed in this manner. **These** (two witnesses) **have power to shut heaven, so that no rain falls in the days of their prophecy; and they have power over waters to turn them to blood, and to strike the earth with all plagues, as often as they desire**.

The "fire" that proceeds from the "mouth" of the two witnesses speaks of that which is necessary to "purify" us. It represents the "certain fearful expectation of judgment, and fiery indignation which will devour" our "enemies" (Heb. 10:27; 12:29). And remember, the "last enemy" to be destroyed is "death" (I Cor. 15:26). Furthermore, the "fire" is then described to us in the ability of the two witnesses to "shut heaven," turn waters "to blood," and "to strike the earth with all plagues, as often as they desire."

The reference to "shut heaven, so that no rain falls in the days of their prophecy" brings to mind Elijah the prophet, _indicative of all the prophets_.

James 5:17-18 (NKJV)  
Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain; and it did not rain on the land for **three years and six months**. And he prayed again, and the heaven gave rain, and the earth produced its fruit.

Note that Elijah prayed for no rain and "it did not rain on the land for three years and six months." This span of time agrees with our "forty and two months" and our "one thousand two hundred and sixty days."

Our phrase "power over waters to turn them to blood, and to strike the earth with all plagues, as often as they desire," is reminiscent of Moses. Combined with Elijah, we have both Moses or the "law," and Elijah or "the prophets," agreeing fully with what Jesus said about fulfilling the law and the prophets. So we could say that our "two witnesses" are indeed the law and the prophets, which signify the two covenants which exemplify the principle of sowing and reaping. For this reason, we read, "And if anyone wants to harm them, fire proceeds from their mouth and devours their enemies. And if anyone wants to harm them, he must in this manner be killed." In other words, all humankind falls under the covenants regardless of whether they acknowledge it or not. Since the two covenants exemplify the principle of sowing and reaping which is universal in its scope, then it shows that God is not mocked, for whatever one sows, they must reap. It will not be otherwise.

Revelation 11:7-10 (NKJV)  
When they finish their testimony, **the beast that ascends out of the bottomless pit will make war against them, overcome them, and kill them**. And their **dead bodies** _will lie_ in the street of the great city which spiritually is called Sodom and Egypt, where also our Lord was crucified. Then _those_ from the peoples, tribes, tongues, and nations will see their **dead bodies three-and-a-half days** , and not allow their **dead bodies** to be put into graves. And **those who dwell on the earth** will rejoice over them, make merry, and send gifts to one another, because **these two prophets tormented those who dwell on the earth**.

The "beast that ascends out of the bottomless pit" is found in Revelation, Chapter 17, verse 8. Like our passages above, he is associated with " _those who dwell on the earth_." This phrase takes us to the "beast" that comes up "out of the earth" found in Revelation, Chapter 13, verses 11 through 18, where again, he "causes _the earth and those who dwell in it_ to worship the first beast, whose deadly wound was healed (Rev. 13:1-10). A few verses later we read, "And he deceives _those who dwell on the earth_ by those signs which he was granted to do in the sight of the (first) beast, telling _those who dwell on the earth_ to make an image to the beast who was wounded by the sword and lived."

Our word "beast" in all of our passages is the same Greek word _thērion_ , which means, "A _dangerous animal_." This, along with our phrases, "those who dwell on the earth," refers to us in our "natural" state (Ecc. 3:18; I Cor. 2:14; I Cor. 15:46-50), unable to receive the things of the Spirit of God and thus unable to prevent ourselves from walking in the destructive nature of the flesh.

When we consider that the "beast" of Revelation 13:11 comes up "out of the earth" and "performs great signs" (Rev. 13:13) and "deceives those who dwell on the earth" (Rev. 13:14), we can see that this correlates with the "false christs and false prophets" which Jesus warned us of in Matthew 24:24. This is confirmed further in Revelation 16:13, 19:20, and 20:10, where the phrase "false prophet" is actually used in reference to the beast which comes up out of the earth. I do not believe that this speaks of an individual, but of a _collective spirit of deception_ that all of us struggle with due to the natural state of being we have all inherited. John confirms this perspective in I John 4, verses 1 through 6, concerning the " _spirit_ of the antichrist." When we bring this together with the passages from II Thessalonians, Chapter 2, verses 1 through 12, we can also say that the "beast" that comes up out of the earth, and "those who dwell on the earth," indicates the collective "man of sin" that Paul described in these passages, "that opposes and exalts himself above all that is called God or that is worshiped, so that _he sits as God in the temple of God_ , showing himself that he is God." The intense pride of the natural man is evident and correlates with our "abomination" seen in Proverbs, Chapter 6, verses 16 through 19.

When we examine our phrase, "bottomless pit," we will find that it refers to the "sea" and a "cistern" or "well" that holds water. This points back to the beast which rises out of the sea in Revelation, Chapter 13, which precedes the beast of the earth. So it comes as no surprise that the beast of the earth "exercises _all the authority of the first beast_ (of the sea) _in his presence_ , and _causes the earth and those who dwell in it to worship the first beast_ (of the sea), whose deadly wound was healed" (Rev. 13:12). The "worship" of the beast of the sea is defined by I John 4, verse 5, where we read, "They (false prophets; antichrist) _are of the world_ : therefore _speak they of the world, and the world heareth them_ " (KJV).

Genesis 6:5 (KJV)  
And GOD saw that the wickedness of man _was_ great in the earth, and **that** **every imagination of the thoughts of his heart** **was** **only evil continually**.

I am inclined to believe that the "bottomless pit" of Revelation is figurative of "every imagination of the thoughts of" men's hearts being "only evil continually" (bottomless). Through the power of the imagination, we have changed the truth of God into a lie (Rom. 1:16-25) and like the Pharisees of old, replaced the Word of God with traditions of men (Matt. 15:6; Mark 7:8, 9, 13). In this day and age, it is evident that we find our traditions far more important than the truth, for most of us are unwilling or even afraid to challenge the long-standing doctrines of the major denominations in this country. The rapture is one such doctrine.

When we read that "the beast that ascends out of the bottomless pit will make war against them, overcome them, and kill them," I believe we are seeing what I just described. The Word of God as defined by His covenants becomes of "no effect" (Matt. 15:6, 9), _lifeless_ , if you will, because we are much more concerned about our denominational boundaries and labels than we are the unity of the life-giving Spirit of Christ. For this reason, the people of God walk in division, confusion, struggle with fear and uncertainty, and fail to see that our suffering is a necessary component to bring us into the kingdom of God. Remember, Jesus told the church in Sardis, "I know your works, that you have a name that you are alive, _but you are dead_ " (Rev. 3:1). When we consider the church of Laodicea, we find that we are so far removed from the truth that we "do not know" that we "are wretched, miserable, poor, blind, and naked" (Rev. 3:17).

Revelation 11:8 (NKJV)  
And their **dead bodies** _will lie_ in the street of the **great city** which spiritually is called Sodom and Egypt, where also our Lord was crucified.

The "great city" in this passage refers to Babylon (Rev. 14:8; 16:19; 18:2), which I believe is symbolic of _God's people in captivity_ to the "elements of the world" (Gal. 4:3, 9; Heb. 5:12), in other words, _under the law_ (Gal. 4:1-3) because we are still but "children" in understanding. And because we are children, we cannot "endure sound doctrine" and have heaped to ourselves "teachers" after our "own lusts," having "itching ears." We have turned away our "ears from the truth" and "turned unto fables" (II Tim. 4:3; KJV).

Revelation 11:9-10 (NKJV)  
Then _those_ from the peoples, tribes, tongues, and nations will see their **dead bodies** three-and-a-half days, and not allow their **dead bodies** to be put into **graves**. And **those who dwell on the earth** will rejoice over them, make merry, and send gifts to one another, because **these two prophets** tormented those who dwell on the earth.

The word "graves" is defined by the Strong's Concordance as, "A _memorial_ ," and is taken from the word which means, "To _bear in mind_ , i.e. _recollect_." The fact that the nations will "not allow their dead bodies to be put into graves" signifies that the Two Covenants _will not be remembered_ or brought to mind. Again, this is due to the traditions which have been instituted over the past two thousand years and made the Word of God of no effect. Note too that it is "those who dwell on the earth" who "rejoice over them, make merry, and send gifts to one another, because these two prophets tormented" them. Keep in mind that the foundation of the Two Covenants is the principle of sowing and reaping, so regardless of whether we acknowledge these covenants or not, all of us are subject to them anyway. None of us can argue that we reap what we sow (Gal. 6:7-10). This is the "torment" of which John speaks.

Matthew 24:28 (NKJV)  
For wherever the **carcass** is, there the eagles will be gathered together.

Luke 17:33-37 (NKJV)  
**Whoever seeks to save his life will lose it** , and whoever loses his life will preserve it. I tell you, in that night there will be two _men_ in one bed: the **one will be taken** and the other will be left. Two _women_ will be grinding together: the **one will be taken** and the other left. Two _men_ will be in the field: the one will be taken and the other left." And they answered and said to Him, " **Where, Lord**?" So He said to them, " **Wherever the body is, there the eagles will be gathered together**."

In agreement with our understanding of the "dead bodies" of the two witnesses and the "flood" of deception which arises, Jesus told His disciples in regard to the one "taken," "Wherever the carcass is, there the eagles will be gathered together." Consider Vincent's treatment.

**Carcase** (πτῶμα)

From πίπτω, _to fall._ Originally _a fall,_ and thence _a fallen body;_ a _corpse._ Compare Lat. _cadaver,_ from _cado, to fall._ See Mark 6:29; Revelation 11:8. On the saying itself, compare Job 39:30.

**Eagles** (ἀετιό)

Rev. puts _vultures_ in margin. The griffon vulture is meant, which surpasses the eagle in size and power. Aristotle notes how this bird scents its prey from afar, and congregates in the wake of an army. In the Russian war vast numbers were collected in the Crimea, and remained until the end of the campaign in the neighborhood of the camp, although previously scarcely known in the country.

Our "three and a half days" correlates with the following.

Matthew 12:38-40 (NKJV)  
Then some of the scribes and Pharisees answered, saying, "Teacher, we want to see a sign from You." But He answered and said to them, "An evil and adulterous generation seeks after a sign, and no sign will be given to it except the sign of the prophet Jonah. For as Jonah was **three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth**.

Matthew 26:59-61 (NKJV)  
Now the chief priests, the elders, and all the council sought false testimony against Jesus to put Him to death, but found none. Even though many false witnesses came forward, they found none. But at last two false witnesses came forward and said, "This _fellow_ said, **'I am able to destroy the temple of God and to build it in three days**.' "

Mark 14:57-58 (NKJV)  
Then some rose up and bore false witness against Him, saying, "We heard Him say, **'I will destroy this temple made with hands, and within three days I will build another made without hands**.' "

John 2:18-22 (NKJV)  
So the Jews answered and said to Him, "What sign do You show to us, since You do these things?" Jesus answered and said to them, " **Destroy this temple, and in three days I will raise it up**." Then the Jews said, "It has taken forty-six years to build this temple, and will You raise it up in three days?" **But He was speaking of the temple of His body**. Therefore, when He had risen from the dead, His disciples remembered that He had said this to them; and they believed the Scripture and the word which Jesus had said.

In Matthew 12, we are told that the "Son of Man" will be " _three days_ and _three nights_ in the heart of the earth." In Matthew 26, false witnesses said that Jesus would "destroy the temple of God" and then "build it in _three days_." In Mark 14, we read, "I will destroy this temple made with hands, and within _three days_ I will build another made without hands." Finally, we read what Jesus actually said to the Jews when they asked Him, "What sign do You show to us, since You do these things?" And what was His answer? " _Destroy this temple_ , and in _three days_ I will raise it up." Note that Jesus said that the Jews would be the ones to "destroy this temple," and that "He was speaking of _the temple of His body_." Would this refer to His physical body as well as the mystical body of Christ, His people (I Cor. 12:27)? I am inclined to think so. Note how all of these statements coincide with Matthew, Chapter 24.

Matthew 24:1-3 (NKJV)  
Then Jesus went out and departed from the temple, and His disciples came up **to show Him the buildings of the temple**. And Jesus said to them, "Do you not see all these things? Assuredly, I say to you, **not** _one_ **stone shall be left here upon another, that shall not be thrown down**." Now as He sat on the Mount of Olives, the disciples came to Him privately, saying, "Tell us, **when will these things be**? And what _will be_ the sign of Your coming, and of the end of the age?"

Notice the first question which the disciples asked Jesus after He told them about the throwing down of the temple. "Tell us, when will these things be?" The Lord's first remark was, "Take heed that no one deceives you." Does this show that the destruction of the temple would be by means of deception. I believe so. Further confirmation is found in the following passages.

Revelation 13:5-8 (NKJV)  
And he (the beast who rises out of the sea) was given a mouth speaking great things and blasphemies, and **he was given authority to continue for forty-two months**. Then he opened his mouth in blasphemy against God, to blaspheme His name, His tabernacle, and **those who dwell in heaven**. It was granted to him to make war with the saints and to overcome them. And authority was given him over every tribe, tongue, and nation. **All who dwell on the earth will worship him, whose names have not been written in the Book of Life of the Lamb slain from the foundation of the world**.

Our phrase, "It was granted to him to make war with the saints and to overcome them" agrees with our understanding of the death of the two witnesses, for are we not speaking of the Covenant people of God throughout the world? And note how we are told that, "All who dwell on the earth (as opposed to those who dwell in heaven) will worship him, whose names have not been written in the Book of Life." Remember, the "Book of Life" speaks of the elect or chosen of God.

In the same way that our "forty and two months" speak of the formation of Christ (40) and the division or separation of the chosen from the called (2), so too does our "three and a half days." Three "days" equates to the _three_ trimesters of a pregnant woman which ends with the division or separation (half/dividing of time) of the child from the mother. With this in mind, consider the following.

Revelation 12:1-5 (NKJV)  
Now a great sign appeared in heaven: **a woman clothed with the sun** , with the moon under her feet, and on her head a garland of twelve stars. Then **being with child, she cried out in labor and in pain to give birth**. And another sign appeared in heaven: behold, a great, fiery red dragon having seven heads and ten horns, and seven diadems on his heads. His tail drew a third of the stars of heaven and threw them to the earth. **And the dragon stood before the woman who was ready to give birth, to devour her Child as soon as it was born**. **She bore a male Child who was to rule all nations with a rod of iron. And her Child was caught up to God and His throne**.

As we have already learned, the "woman clothed with the sun" speaks of the Covenant people of God, the body of Christ. The "sun" speaks of the "greater light to rule the day" (Gen. 1:16; KJV), which denotes the New Covenant that resides over those who are "children of the day" (I Thess. 5:5; KJV). The "moon under her feet" speaks of the "lesser light to rule the night" (Gen. 1:16; KJV) which represents the Old Covenant or law of God. The "garland of twelve stars" speaks of the twelve apostles of Christ (Eph. 2:20; Rev. 21:14).

Our phrase, "Then being with child, she cried out in labor and in pain to give birth" equates to what the Lord said concerning "birth pains" or tribulation. We then read, "She bore a male Child _who was to rule all nations with a rod of iron_. And her Child was _caught up to God and His throne_." Again, this speaks of the overcomers, the chosen of God who endure to the end to receive the reward which Jesus promised in Revelation 3:21. This shows the separation of the "Male child" from its mother, fulfilling the "half" of the "three and _a half_ days." This also aligns with what Jesus said concerning the _raising up_ of the temple of God, _a resurrection unto life_ , which agrees with the manifestation of the sons of God (Rom. 8:14, 19; I Cor. 3:16).

Revelation 11:11 (KJV)  
And **after three days and an half the Spirit of life from God entered into them, and they stood upon their feet** ; and great fear fell upon them which saw them.

Remember, the main definition of resurrection means, "A _standing up_ again," and here we read "after three days and an half _the Spirit of life_ from God entered into them, and _they stood upon their feet_." So the "dead bodies" of our two witnesses _stand up again_ once the Spirit of life enters. Would this be what is meant by the "dead in Christ" who rise first?

Romans 8:1-4 (NKJV)  
_There is_ therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit. For **the law of the Spirit of life in Christ Jesus** has made me free from the law of sin and death. For what the law could not do in that it was weak through the flesh, God _did_ by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh, that the righteous requirement of the law might be fulfilled in us **who do not walk according to the flesh but according to the Spirit**.

As these passages show, it is "the law of the _Spirit of life_ in Christ Jesus" which makes us " _free_ from the law of sin and death." Those who receive this Spirit of life no longer walk or sow "according to the flesh but according to the Spirit." They fulfill the "righteous requirement of the law" because " _love_ is the fulfilling of the law" (Rom. 13:10). The witness of both the Old and New Covenants becomes apparent once again in those whom God has chosen. I believe this is the resurrection unto life of which Paul wrote.

# Chapter Eleven

# THE TRUMPET OF GOD

Revelation 11:12 (NKJV)  
And they heard **a loud voice** from heaven saying to them, " **Come up here**." And **they ascended to heaven in a cloud** , and their enemies saw them.

1 Thessalonians 4:16-17 (NKJV)  
For the Lord Himself will descend from heaven **with a shout** , with **the voice of an archangel** , and with **the trumpet of God**. **And the dead in Christ will rise first**. Then **we who are alive** _and_ **remain shall be caught up together with them in the clouds** to meet the Lord in the air. And thus we shall always be with the Lord.

As we have found, the death of the two witnesses is followed by the _resurrection_ unto life as the " _Spirit of life_ from God entered into them, and _they stood upon their feet_ " (Rev. 11:11). We then come to Revelation 11:12, where we read, "And they heard _a loud voice from heaven_ saying to them, ' _Come up here_.' And they _ascended to heaven in a cloud_ , and their enemies saw them." In comparison, I Thessalonians 4 tells us, "For the Lord Himself will descend from heaven with _a shout_ , with _the voice of an archangel_ , and with _the trumpet of God_."

Are these three components separate from one another or do they describe a singular event? I believe they define a singular event, but let's consider what is meant by each. First, we have "a shout," which coincides with " _a loud voice from heaven_ ," while "the voice of an archangel" corresponds with our phrase, " _Come up here_ ," signifying a call to "awake to righteousness" (I Cor. 15:34). Both of these actually are the "trumpet of God" (Rev. 1:10; 4:1). Please consider.

Revelation 1:10, 12 (KJV)  
I was in the Spirit on the Lord's day, and heard behind me **a great voice, as of a trumpet**... And I turned **to see the voice that spake with me**...

Revelation 4:1 (KJV)  
After this I looked, and, behold, a door _was_ opened in heaven: and **the first voice which I heard** _was_ **as it were of a trumpet talking with me**...

As our passages show, the "trumpet of God" denotes the "voice" of the Lord, "a great voice," which corresponds with the "loud" (NKJV) or "great" (KJV) "voice" of Revelation 11:12. It is a clear and concise voice, a voice of command and authority, which coincides with the Lord's description in Matthew 24:31, where we read, "And he shall send his angels with _a great sound of a trumpet_ , and _they shall gather together his elect_ from the four winds" (KJV). It is a voice that calls us to battle (I Cor. 14:8), loud enough, as it were, _to wake the dead_ (John 11:11; Rom. 13:11; I Cor. 15:34). Once the two witnesses hear the loud voice, we are told "they ascended up to heaven in a cloud."

When we consider the "cloud," we must go to Hebrews, Chapter 11, where we read about the "elders" such as Abel, Enoch, Noah, Abraham, Isaac, Jacob, Sarah, Joseph, Moses, Rahab, Gideon, Barak, Samson, Jephthae, David, Samuel, and the prophets. Immediately following this chapter, we read in Hebrews 12:1, "Therefore we also, since we are surrounded by so great _a cloud of witnesses_ , let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us." Would this be the "cloud" in Revelation 11:12? Is it simply a coincidence that they are called a "cloud" of " _witnesses_ ," and that those who came before us are responsible for and an integral part of the Two Covenants or Two Witnesses? Would this correlate with I Thessalonians, Chapter 4, where we read, "Then we who are _alive_ ," (resurrected unto life by the shout, voice, and trumpet), "and remain _shall be caught up together with them in the clouds_?" Instead of seeing this as being caught up in literal clouds, are we being "caught up" _to the_ "witnesses" _who are the_ "clouds" to which I Thessalonians refers? Also look at the following.

Revelation 4:4 (KJV)  
And round about the throne _were_ **four and twenty seats** : and upon the seats I saw **four and twenty elders** sitting, clothed in white raiment; and they had on their heads crowns of gold.

Remember this passage from earlier in our study? John is taken by the Spirit to the throne of God and sees "four and twenty seats" and seated there were "four and twenty elders." Our word "elders" agrees with Hebrews 12:1. Furthermore, this is _two twelves_ , our number of _witness_ (2) times our number of _divine government_ or _rule_ (12) (Bullinger). We can also view it as _four_ , the number of _foundation_ , coupled with _twenty_ , the number of _expectancy_ (Bullinger). Either way, it clarifies and enhances our understanding of the "cloud of witnesses."

Look once more at "the voice of an archangel." Immediately following John's vision of the twenty-four elders around the throne, we read the following.

Revelation 4:5 (KJV)  
And out of the throne proceeded lightnings and thunderings and voices: **and** _there were_ **seven lamps of fire burning before the throne, which are the seven Spirits of God**.

Remember our description of the "seven Spirits of God" found in Isaiah, Chapter 11? They are the spirits of wisdom, understanding, counsel, might, knowledge, and fear. The _seventh_ or final spirit is the summation of the preceding six, which is RIGHTEOUSNESS (Isa. 11:4-5). Isn't righteousness the true message or "voice" of God? Didn't Jesus teach, "But seek first the kingdom of God and His _righteousness_ " (Matt. 6:33)? Please consider.

Revelation 12:7-8 (KJV)  
And there was war in heaven: **Michael and his angels** fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven.

Our word "Michael" is the Hebrew word which means, "Who is like God." Would this typify those who enter into the _righteousness_ of the kingdom of God (Matt. 6:33) to then bear witness of and give testimony to His divine character and essence, even as the elders did in times past? Note too that the "war in heaven" does not take place until the "male Child" is " _caught up_ to God and His throne" (Rev. 12:5). Would this correlate with our phrase, "And they _ascended to heaven_ in a cloud?" Would this indicate the adoption or placing of some as "sons," reflected in the rewards to the overcomers of the seven churches in Revelation?

Revelation 10:5-7 (NKJV)  
The **angel** whom I saw standing on the sea and on the land raised up his hand to heaven and swore by Him who lives forever and ever, who created heaven and the things that are in it, the earth and the things that are in it, and the sea and the things that are in it, that **there should be delay no longer, but in the days of the sounding of the seventh angel, when he is about to sound, the mystery of God would be finished, as He declared to His servants the prophets**.

Our phrase, "There should be _delay_ no longer," is rendered as, "There should be _time_ no longer" in the King James. Our word "time" is the same Greek word used in the phrase, "time, and times, and half a time," which is synonymous with our "forty and two months" and our "one thousand two hundred and sixty days." In other words, "delay" or "time" "no longer" speaks of the _end_ of "times" to begin the "half a time," or "dividing of time," the separation of the "male Child" from the "womb" of the church. It is the beginning of the "day" and "hour," which signifies the gathering together of the elect or chosen that leads to the manifestation of the sons of God.

Note the phrase, "But _in the days of the sounding of the seventh angel, when he is about to sound, the mystery of God should be finished_ , as he hath declared to his servants the prophets." Our word "sound" in this passage means, "To _trumpet_ , i.e. _sound a blast_ (literal or figurative)." Remember, Michael is symbolic of the _seventh angel_ , the _spirit_ of _righteousness_ (Who is like God), so we should recognize that the "trumpet" of I Thessalonians is not a literal trumpet, but a _spirit_ and _message_ of _righteousness_.

And what is the "mystery of God" that "should be finished?" Consider.

Colossians 1:24-27 (NKJV)  
I now rejoice in my sufferings for you, and fill up in my flesh what is lacking in the afflictions of Christ, for the sake of His body, which is the church, of which I became a minister according to the stewardship from God which was given to me for you, to fulfill the word of God, the **mystery** which has been hidden from ages and from generations _, but now has been revealed to His saints_. To them God willed to make known what are the riches of **the glory of this mystery among the Gentiles** (nations) **: which is Christ in you, the hope of glory**.

"Christ in you, the hope of glory" _is_ the mystery of which John speaks in Revelation. This tells us that the revealing of the sons of God is the manifestation of the life of Christ through His chosen.

Revelation 11:13 (KJV)  
And **the same hour** was there **a great earthquake** , and the **tenth part of the city fell** , and in the earthquake were **slain of men seven thousand** : and the **remnant were affrighted** , and gave glory to the God of heaven.

If it is true that there has been a resurrection unto life as shown in Revelation 11:11, and our "loud voice from heaven" in Revelation 11:12 saying, "Come up here," and then we are told "and _the same hour_ was there a great earthquake," then the "hour" referred to appears to agree with the " _day_ and _hour_ " of which Jesus spoke in Matthew 24:36. Again, this is not so much about a literal time, but a _manifestation_ of _one_ of the twelve _hours_ of the _day_ (John 11:9), the "light" of life made evident by the Spirit of Christ in His people (Rev. 7:8).

Our "great earthquake" can be understood by the following.

Matthew 27:50-54 (KJV)  
Jesus, **when he had cried again with a loud voice** , _yielded up the ghost_. And, behold, the veil of the temple was rent in twain from the top to the bottom; and **the earth did quake, and the rocks rent** ; And **the graves were opened** ; and **many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many**. Now when the centurion, and they that were with him, watching Jesus, **saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God**.

Note what happens before the earthquake takes place. We read, "Jesus, when he had cried again with a loud voice, _yielded up the ghost_." Consider Vincent's treatment of the phrase, "yielded up the ghost."

**Yielded up the ghost** (ἀφῆκε τὸ πνεῦμα)

Lit., _dismissed his spirit._ Rev., _yielded up his spirit._ The fact that the evangelists, in describing our Lord's death, do not use the neuter verb, ἔθανεν _, he died,_ but _h_ e _breathed out his life_ (ἐξέπνευσε, Mark 15:37), _he gave us his spirit_ (παρέδωκε τὸ πνεῦμα _,_ John 19:30), seems to imply a _voluntary_ yielding up of his life. Compare John 10:18. Augustine says, "He gave up his life _because_ he willed it, _when_ he willed it, and as he willed it."

Now, look at what happens when Christ cries out with a "loud voice." We read, "And behold, _the veil of the temple was rent in twain_ (two) from the top to the bottom; and _the earth did quake, and the rocks rent; And the graves were opened_." In other words, following His loud cry, there is an earthquake, a _resurrection of the dead_ , and the opening of the Most Holy Place of the Tabernacle where the Ark of the Covenant is found. With this in mind, consider the following.

Revelation 11:13 (KJV)  
**And the same hour was there a great earthquake** , and the tenth part of the city fell, and **in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven**.

In the same order as His death on the cross, we see a "loud voice." Following this "loud voice," we have an "earthquake." In this earthquake "were slain of men _seven thousand_." Please consider.

Romans 11:2-5 (NKJV)  
God has not cast away His people whom He foreknew. Or do you not know what the Scripture says of Elijah, how he pleads with God against Israel, saying, _"Lord, they have killed Your prophets and torn down Your altars, and I alone am left, and they seek my life"?_ But what does the divine response say to him? _"I have reserved for Myself_ _seven thousand men_ _who have not bowed the knee to Baal."_ Even so then, at this present time **there is a remnant** according to the election of grace.

Is it just a coincidence that we find in regard to Elijah the prophet, that God tells him, "I have reserved for Myself _seven thousand men_ who have not bowed the knee to Baal?" In this number we have _seven_ , the number of _spiritual fullness_ or _completeness_ , and _one thousand_ , the _glory of God in Christ_ , representative of the "day" or _light_ of the Lord. Paul clarifies that these "seven thousand men" signify "a remnant according to the election of grace." So it is that we read, "And in the _earthquake_ were slain of men _seven thousand_ : and the _remnant_ were affrighted and _gave glory to the God of heaven_." I am inclined to believe that the "seven thousand" who were slain and the "remnant" are synonymous. Consider Vincent's treatment of the phrase "of men" in Revelation 11:13.

**Of men** (ὀνόματα ἀνθρώπων)

Lit., _names of men_. See on 3:4.

The Strong's Concordance defines our phrase, "of men" as, "A 'name' (literal or figurative) [ _authority_ , _character_ ]." Note that Vincent points us to Revelation 3:4.

Revelation 3:4 (NKJV)  
You have **a few names** even in Sardis who have not defiled their garments; and they shall walk with Me in white, for they are worthy.

The same Greek word is used here in conjunction with "a few," indicating a remnant that shall walk with Him in white, signifying _righteousness_ (Rev. 19:8). When we compare the idea of Christ and His loud cry on the cross which was followed with an earthquake and resurrection, I am led to think that the same is true here. As our passages in Matthew, Chapter 27 show, only a certain number were resurrected. In regard to our idea of "slain," consider the following.

Ephesians 2:11-16 (NKJV)  
Therefore remember that you, once Gentiles (nations) in the flesh--who are called Uncircumcision by what is called the Circumcision (Israel) made in the flesh by hands-- that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, **having abolished in His flesh the enmity,** _that is,_ **the law of commandments** _contained_ **in ordinances** , so as to create in Himself one new man _from_ the two, _thus_ making peace, and that He might reconcile them both to God in one body through the cross, thereby **putting to death** ( _having slain_ ; KJV) the enmity.

As shown, the nations outside of Israel were, at one time, "aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world." But Christ broke down "the middle wall of separation, having abolished in His flesh the _enmity_ , that is, _the law of commandments contained in ordinances_." Clearly, the "enmity" (hostility) speaks of the law (Col. 2:14). Coupled with our understanding of the "names" or _authority_ of men, I see in the "seven thousand" or "remnant" of Revelation 11, _a change of authority_ from ours to His, again, a resurrection from death to life (Matt. 28:18-20; Mark 16:15-20; Rev. 6:9), as the law becomes spiritual in a people.

Hebrews 12:22-29 (NIV)  
But you have come to Mount Zion, to the heavenly Jerusalem, the city of the living God. You have come to thousands upon thousands of angels in joyful assembly, to the church of the firstborn, whose names are written in heaven. You have come to God, the judge of all men, to the spirits of righteous men made perfect, to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel. **See to it that you do not refuse him who speaks**. If they did not escape when they refused him who warned them on earth, how much less will we, if we turn away from him who warns us from heaven? **At that time his voice shook the earth, but now he has promised, "Once more I will shake not only the earth but also the heavens**." The words "once more" indicate **the removing of what can be shaken--that is, created things--so that what cannot be shaken may remain**. Therefore, since **we are receiving a kingdom that cannot be shaken** , let us be thankful, and so worship God acceptably with reverence and awe, for our "God is a consuming fire."

Our passages from Hebrews further clarify what is meant by the "earthquake" of Revelation 11. "But now he has promised, 'Once more _I will shake not only the earth but also the heavens_." And what is removed? The "created things," i.e. the love of the world out of our hearts. And what remains? "A kingdom that cannot be shaken."

Revelation 11:14-15 (KJV)  
The second woe is past; _and_ , behold, the third woe cometh quickly. **And the seventh angel sounded** ; and there were great voices in heaven, saying, **The kingdoms of this world are become** _the kingdoms_ **of our Lord, and of his Christ** ; and he shall reign for ever and ever.

Now, I want you to notice something here. If our understanding is correct, a resurrection has already taken place as signified by Revelation, Chapter 11, verses 11 through 13. To reiterate, it is a resurrection of a few, the remnant, the "enmity" of the "law of commandments" having been abolished by the "Spirit of life from God" which makes the law spiritual through unconditional love. However, the seventh or last trumpet has not yet sounded. So now we read, "The second woe is past; and, behold, _the third woe cometh quickly_. And _the seventh angel sounded_." Could the _seventh angel_ be indicative of the _spirit_ and _message_ of righteousness that is proclaimed by the chosen? Would this be what Jesus meant when He said, "Behold, I come quickly" (Rev. 3:11; 22:7, 12, 20)? Consider the following.

Daniel 12:1-3 (NKJV)  
"At that time **Michael** shall stand up, the great prince who stands _watch_ over the sons of your people; And **there shall be a time of trouble, such as never was since there was a nation,** _even_ **to that time**. And **at that time your people shall be delivered, every one who is found written in the book**. And many of those who sleep in the dust of the earth **shall awake, some to everlasting life, some to shame** _and_ **everlasting contempt**. **Those who are wise** shall shine like the brightness of the firmament, and **those who turn many to righteousness** like the stars forever and ever.

Here again we have "Michael," our seventh angel. And in agreement with what Jesus said in Matthew 24:21, we are told that "there shall be a time of trouble, such as never was since there was a nation, even to that time." Would this not be the "great tribulation" of which Jesus spoke? Then we are plainly told, "And _at that time_ your people shall be delivered, _every one who is found written in the book_." What book? The "book of life" seen in Revelation (Rev. 3:5; 13:8; 17:8; 20:12, 15; 21:27; 22:19). And what follows after? "And many of those _who sleep in the dust of the earth shall awake_ , some to everlasting life, some to shame and everlasting contempt." And then? "Those who are wise (righteous) shall shine like the brightness of the firmament, and _those who turn many to righteousness_ like the stars forever and ever." In other words, someone will go forth in the light of the glory of God to turn others to righteousness. Would this not be what Jesus meant when He said, "This gospel of the kingdom will be preached in all the world as a witness to all the nations?"

Revelation 11:19 (NKJV)  
Then **the temple of God was opened in heaven, and the ark of His covenant was seen in His temple**. And there were lightnings, noises, thunderings, an earthquake, and great hail.

In Matthew, Chapter 27, we read, "And Jesus cried out again with a loud voice, and yielded up His spirit. Then, behold, _the veil of the temple was torn in two from top to bottom_ " (Matt. 27:50-51). In agreement, and following the "loud voice" of Revelation 11, verse 12, we see "the _temple of God was opened in heaven_ , and _the ark of His covenant was seen in His temple_." Remember, the Ark was found in the Most Holy Place of the Tabernacle of Witness and contained "the golden pot that had the manna, Aaron's rod that budded, and the tablets of the covenant," all of these indicative of resurrection life. In the same way that "the veil of the temple was torn in two from top to bottom," so also is the "veil" in our minds and hearts removed by an enduement of power from on high (II Cor. 3:12-18).

1 Corinthians 15:51-54 (NKJV)  
Behold, I tell you a mystery: **We shall not all sleep** , but **we shall all be changed** \-- in a moment, in the twinkling of an eye, **at the last trumpet**. For **the trumpet will sound** , and **the dead will be raised incorruptible, and we shall be changed**. For this corruptible must put on incorruption, and this mortal _must_ put on immortality. So when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: _"Death is swallowed up in victory."_

If what we have considered is true, then the sounding of the "last trumpet" is the "seventh trumpet" of Revelation 11:15, where we are told, "The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!" A few verses later we are told, "The nations were angry, and Your wrath has come, _and the time of the dead, that they should be judged_." Does "the time of the dead" and their judgment correspond with "the dead will be raised incorruptible, and we shall be changed?" Also keep in mind our passages from Daniel, Chapter 12, where we read, "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt." Would this indicate an exposing of those who, like the Pharisees, are hypocrites (Matt. 6:2-5, 16; 15:7; 16:3; 23:1-39)?

# Chapter Twelve

# CAUGHT UP

2 Corinthians 12:1-7 (NKJV)  
It is doubtless not profitable for me to boast. _I will come to visions and revelations of the Lord_ : I know a man in Christ who **fourteen years** ago-- **whether in the body I do not know, or whether out of the body I do not know, God knows** \--such a one was **caught up** to the third heaven. And I know such a man-- **whether in the body or out of the body I do not know, God knows** \-- how he was **caught up** into **Paradise** and heard inexpressible words, which it is not lawful for a man to utter. Of such a one I will boast; yet of myself I will not boast, except in my infirmities. For though I might desire to boast, I will not be a fool; for I will speak the truth. But I refrain, lest anyone should think of me above what he sees me _to be_ or hears from me. _And lest I should be exalted above measure by the abundance of the revelations_ , a thorn in the flesh was given to me, a messenger of Satan to buffet me, lest I be exalted above measure.

No doubt, Paul had a glorious experience that few can relate to. So powerful was this experience that he tells us, "Whether in the body I do not know, or whether out of the body I do not know, God knows."

Our phrase "caught up" is the Greek word _harpazō_ which means, "To _seize_ (in various applications)." It is derived from _haireō_ which means, "To _take for oneself_ , i.e. to _prefer_."

1 Thessalonians 4:16-18 (NKJV)  
For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive _and_ remain shall be **caught up** together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord. Therefore comfort one another with these words.

In these passages, our phrase "caught up" is the same Greek word _harpazō_. Knowing this, we can then imagine that the catching up of I Thessalonians does not necessarily mean a rise of the physical body.

How could any of us explain to someone else a spiritual experience such as this one? Just as Paul was unable to determine whether he was in the body or out of the body, it is foolish to assume that we can grasp what Paul went through. How could we? Such an event would be indescribable. And the same could be said for what Paul describes in our passages from I Thessalonians. In light of all that we have discussed, no wonder we have imagined things such as the rapture.

Revelation 12:5 (NKJV)  
She bore a male Child who was to rule all nations with a rod of iron. And her Child was **caught up** to God and His throne.

Not surprisingly, our phrase "caught up" in this passage is the same Greek word we have looked at. We have already suggested that the "male Child" represents the chosen, more specifically the faithful, who endure to the end of all that Jesus said would transpire. This "male Child" is destined to "rule all nations with a rod of iron." Note that he is " _caught up_ to God and His throne," signifying the authority needed to "rule all nations." In light of what Paul described in II Corinthians, would this be the "third heaven" or "Paradise?" I am inclined to think so.

Revelation 7:2 (KJV)  
And I saw another angel **ascending from the east** , having the **seal** of the living God...

Remember our 144,000 in Revelation, Chapter 7? Here we see "another angel _ascending_ from the east, having the seal of the living God." Following this we read, "And I heard the number of them which were sealed" (Rev. 7:4; KJV). Would this correlate with our idea of "caught up to God and His throne?" I believe so.

Revelation 1:9-10 (NKJV)  
I, John, both your brother and companion in the tribulation and kingdom and patience of Jesus Christ, was on the island that is called Patmos for the word of God and for the testimony of Jesus Christ. **I was in the Spirit on the Lord's Day, and I heard behind me a loud voice, as of a trumpet**...

No doubt, the book of the Revelation is one of the most fascinating books of the Bible, and perhaps even in literature itself. There is nothing like it. Though there is disagreement about this being the disciple of Christ who wrote the Gospel of John, I don't believe any of us can even imagine receiving such a revelation as this one.

John wrote, "I was _in the Spirit_ on the _Lord's Day_ , and I heard behind me a loud voice, as of a trumpet." I believe this identifies the meaning of the "seventh trumpet," or any "trumpet" for that matter, which is not a literal trumpet, but a "loud voice," one that is easy to hear and to understand. For this reason, there was no confusion about what John was told to write (Rev. 1:11).

I also find it interesting that John quickly describes his physical location on the island of Patmos, and regardless of why he was actually there, tells us that it was "for the word of God and for the testimony of Jesus Christ." In other words, despite the external circumstances that brought him to this island, he saw but one purpose; to receive the Word and testimony of God in Christ.

When we speak of the "Lord's Day," we must remember that "God called the _light_ Day," therefore John, by means of his spirit, was dwelling in the glorious light of Christ in God, and I imagine that he must have wondered too if he was in the body or out of the body.

Revelation 4:1-2 (NKJV)  
After these things I looked, and behold, a door _standing_ open in heaven. And **the first voice which I heard** _was_ **like a trumpet speaking with me** , saying, " **Come up here** , and I will show you things which must take place after this." **Immediately I was in the Spirit; and behold, a throne set in heaven, and** _One_ **sat on the throne**.

Further in Revelation, we see John again hearing a voice "like a _trumpet_ speaking with me." He is told, "Come up here," which is followed by John saying, "Immediately _I was in the Spirit_ ; and behold, _a throne set in heaven_ , and _One sat on the throne_." Like Paul, it appears he was taken to the "third heaven" or "Paradise," which is described as the throne and presence of our Creator.

So here we are, almost two thousand years later. Isn't it apparent by the divisions of Christianity, that a true revelation of the gospel of the kingdom is needed to dispel the confusion that exists among us?

1 Corinthians 1:10-13 (NKJV)  
Now I plead with you, brethren, by the name of our Lord Jesus Christ, **that you all speak the same thing, and** _that_ **there be no divisions among you, but** _that_ **you be perfectly joined together in the same mind and in the same judgment**. For it has been declared to me concerning you, my brethren, by those of Chloe's _household,_ that there are contentions among you. Now I say this, that each of you says, "I am of Paul," or "I am of Apollos," or "I am of Cephas," or "I am of Christ." Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?

1 Corinthians 3:1-7 (NKJV)  
And I, brethren, could not speak to you as to spiritual _people_ but as to carnal, **as to babes in Christ**. I fed you with milk and not with solid food; for until now you were not able _to receive it,_ **and even now you are still not able; for you are still carnal**. **For where** _there are_ **envy, strife, and divisions among you, are you not carnal and behaving like** _mere_ **men?** For when one says, "I am of Paul," and another, "I _am_ of Apollos," are you not carnal? Who then is Paul, and who _is_ Apollos, but ministers through whom you believed, as the Lord gave to each one? I planted, Apollos watered, but God gave the increase. **So then neither he who plants is anything, nor he who waters, but God who gives the increase.**

In his letter to the believers at Corinth, Paul made it clear that there should be no divisions, stating that "where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men?" In other words, division is proof of carnality, of fleshly thinking and not spiritual presence. Even a cursory glance at Christianity today shows this to be true. Consider Vincent's treatment of the word, "Babes."

**Babes** (νηπίοις)

From νη _not_ , and ἔπος _a word_. Strictly, _non-speakers_. Compare the Latin _infans_. Strongly contrasted with _perfect_ ; see on 2:6.

Vincent invites us to compare the idea of "babes" with I Corinthians 2:6.

1 Corinthians 2:4-8 (NKJV)  
And my speech and my preaching _were_ not with persuasive words of human wisdom, **but in demonstration of the Spirit and of power** , that your faith should not be in the wisdom of men but **in the power of God**. However, **we speak wisdom among those who are mature** , yet not the wisdom of this age, nor of the rulers of this age, who are coming to nothing. But we speak **the wisdom of God in a mystery, the hidden** _wisdom_ **which God ordained before the ages for our glory** , which none of the rulers of this age knew; for had they known, they would not have crucified the Lord of glory.

Today, there is great need for someone, anyone, to be "caught up" to a place of spiritual revelation and presence like that of Paul and John, a position of "Spirit and of power" that removes us from our faith in the "wisdom of men," for it is obvious that we place far too much importance on our doctrinal boundaries, so much so that many of us believe we are the only ones who "have the truth." But I believe that truth is not determined by doctrinal agreement but by _how much we have transcended_ from the mind of the flesh to the mind of the Spirit (Rom. 8:1-10). It is a path of self-denial as Jesus taught, a shift if you will, from self-serving to serving others, not out of obligation, but out of unconditional love.

1 Corinthians 15:34 (NKJV)  
**Awake to righteousness** , and do not sin; for some do not have the knowledge of God. I speak _this_ to your shame.

As this passage indicates, the idea of a "voice like a trumpet" is to awaken us from sleep, out of the spiritual lethargy that pervades our religions and our society. We need clarity. We need humility.

In Romans 13:10, Paul tells us that "love does no harm to a neighbor; therefore love is the fulfillment of the law." He immediately follows this with, "And do this, knowing the time, that now _it is high time to awake out of sleep_ ; for now our salvation is nearer than when we first believed" (Rom. 13:11). So I cannot help but believe that love is able to remove the sin in our lives. Far too long we have heard the message that we are "sinners" saved by grace, that we must sin, that we cannot help but sin, yet Paul tells us, " _Awake to righteousness_ , and _do not sin_ ; for some do not have the knowledge of God. I speak this to your shame."

1 John 3:9 (NKJV)  
**Whoever has been born of God does not sin** , for His seed remains in him; and **he cannot sin, because he has been born of God**.

The purpose of the process through which all of us pass is to reveal to us the vanity and fruitlessness of this human form in which we dwell. We are not just physical beings, we are also spiritual beings. And there is a potential in all of us that supersedes all that the world seems to offer. When we truly realize why we are in this process, we begin to awaken to the fact that it is for our own benefit, that it really can bring peace within while it strips us of our wants and desires. There is no lasting satisfaction in the things of this world and never will be. We are creatures who need love and acceptance; we thrive on interaction with others. The most valuable "possessions" we have is our relationships.

Daniel 12:2 (NKJV)  
And many of those who sleep in the dust of the earth **shall awake** , some to everlasting life, **some to shame** _and_ **everlasting contempt**.

When comparing Romans 13:10 with Daniel 12:2, would those who "awake" to "shame and everlasting contempt" be those who "do not have the knowledge of God?" I am inclined to think so. How many of us embrace a faith, a church, a denomination, and spend our lives going there, yet, never really give much thought to how we conduct our lives outside of these parameters? How many of us really seek the knowledge of God; not knowledge _about_ God, but the knowledge _of_ God, to know the truth as He intended for us to know it?

Despite our technological and scientific advances, we live in very difficult times. Though most of us live in relative comfort, society is struggling with so many issues, that at times, it seems overwhelming. But every issue can be brought back to the mind and heart. Our love for this human form and its temporary desires cause us to loop over and over again with the same issues. We have been cultured to make this earthly existence our priority, despite the fact that our life is but "a vapor that appears for a little time and then vanishes away" (James 4:14).

Romans 13:12-14 (NKJV)  
The night is far spent, the day is at hand. Therefore let us cast off the works of darkness, and **let us put on the armor of light. Let us walk properly, as in the day** , not in revelry and drunkenness, not in lewdness and lust, not in strife and envy. But put on the Lord Jesus Christ, and make no provision for the flesh, to _fulfill its_ lusts.

# Chapter Thirteen

# WHAT NOW?

Though the rapture is a theory regarding a future event, it is the present that deserves our fullest attention. After all, we live in the "now," in the present moment at all times. We cannot undo the past or truly predict the future.

One of the reasons for writing this study is to help explain the current tribulation that we are experiencing. When we consider the idea of a rapture, I believe it is damaging, even insulting, to those who are suffering now for their faith in Christ. I must wonder if the idea that a rapture is imminent, and that it will remove Christians from great tribulation, must seem ludicrous to those who have had to endure all manner of suffering because of their faith.

Recent news reports show that a great number of Christians in the Middle East are being murdered for their faith and fleeing from their homes and country due to the increased radicalism of movements such as ISIS and the Nusra Front. Consider the following from Wikipedia, the Free Encyclopia (en.wikipedia.org).

In the 20th century, Christians have been persecuted by various groups, including by atheistic states such as the USSR and North Korea. During the Second World War members of some Christian churches were persecuted in Germany for resisting Nazi ideology. Hitler expressed a desire to destroy the influence of Christian churches within the Third Reich, seeing it as absurdity and nonsense founded on Jewish lies. He planned to do this after the war, and not during it, believing "that suited his immediate political purposes".

In more recent times the Christian missionary organization Open Doors (UK) estimates 100 million Christians face persecution, particularly in Muslim-dominated countries such as Pakistan and Saudi Arabia.

Also consider the following from Wikipedia.

According to Pope Benedict XVI, Christians are the most persecuted group in the contemporary world. The Holy See has reported that over 100,000 Christians are violently killed annually because of some relation to their faith. According to the World Evangelical Alliance, over 200 million Christians are denied fundamental human rights solely because of their faith. Of the 100-200 million Christians under assault, the majority are persecuted in Muslim-dominated nations. Christians suffer numerically more than any other faith groups or groups without faith in the world. Of the world's three largest religions, Christians are the most proportionally persecuted with 80% of all acts of religious discrimination being directed at Christians who only make up 33% of the world's population.

Every year, the Christian non-profit organization Open Doors publishes a list of the top 50 countries where persecution of Christians for religious reasons is worst. The 2014 list has the following countries as its top 10 offenders:

1. North Korea

2. Somalia

3. Syria

4. Iraq

5. Afghanistan

6. Saudi Arabia

7. Maldives

8. Pakistan

9. Iran

10. Yemen

I think it's safe to say that those of us who live so far away from the religious persecution of these other countries cannot even begin to imagine what many of our brothers and sisters are going through. Imagine being threatened with death or losing someone you love due to their faith in Christ, and then hearing others say we will not have to suffer "great tribulation" because we will be taken in a rapture. See what I mean by "insulting?"

If what I have presented in this study is true, then there is certainly something to look forward to. In the meantime, it behooves us to stay with the present and seek for the love of God that makes us a source of strength and comfort to those around us. There is still so much that we don't understand, but that shouldn't prevent us from seeking what we need to do now. The world around us doesn't need to agree with our doctrinal stands, but they do need our love, compassion, understanding, patience, and forgiveness. Regardless of what the future holds or how it will unfold, we can rest assured that it will be changed by those who enter into the unconditional love of the One who designed us.

For certain, a "seed" has been sown, and once planted, it must break out of its obscurity in darkness to reach forward to the light which gives it life and fruitfulness.

1 Corinthians 3:6-9 (NKJV)  
I planted, Apollos watered, but God gave the increase. So then neither he who plants is anything, nor he who waters, but God who gives the increase. Now he who plants and he who waters are one, and each one will receive his own reward according to his own labor. For we are God's fellow workers; you are God's field, _you are_ God's building.

Matthew 6:33-34 (NKJV)  
But seek first the kingdom of God and His righteousness, and all these things shall be added to you. Therefore do not worry about tomorrow, for tomorrow will worry about its own things. Sufficient for the day _is_ its own trouble.

********

It is my sincere hope that this study encouraged and enlightened you in your walk with Christ. If so, won't you please take a moment to leave me a review at your favorite retailer? Thank you!

Jack Marshall

**About the Author** :

Jack Marshall was born in California in 1957, but raised in Oklahoma, where his experience with Christianity began at the age of 19. After several years of attending various denominational and non-denominational churches, his love for the Bible and desire to understand the scriptures became a vital part of his life. Ordained in his twenties, he spent several years ministering in homes, jails, and churches. Through in-depth study for the past 38 years, Jack has discovered that the message of scripture is truly one of hope, love, and encouragement for the entire world.

Connect With Me:

**Friend me on Facebook** : <https://www.facebook.com/GrainOfWheatPublishing>

**Grain of Wheat Publishing Website** : http://www.grainofwheatpublishing.org

**Favorite me at Smashwords** : <https://www.smashwords.com/profile/view/Biblebooks>

Other books by Jack Marshall

The Dream – Through the Eyes of Sowing and Reaping

Times and Seasons – An Alternative View of the Day of the Lord

Hell, No! An Alternative View of Hell

Studies in Revelation – The Beasts of Revelation

The Parable of the Sower

Studies in Revelation – The Second Death

The Unpardonable Sin

Studies in Revelation – The Beast of the Earth

**Bibliography**

Reference:

E.W. Bullinger (1837-1913), Number in Scripture: Its Supernatural Design and Spiritual Significance, Public Domain, 1921

Dr. James Strong (1822-1894), Strong's Concordance, First Published 1890

Marvin R. Vincent (1834-1922), Vincent's Word Studies in the New Testament, First Published 1887

The Complete Biblical Library Greek-English Dictionary, 1991 by Ralph W.; Gilbrant, Thoralf Harris (Author)

Reference (Online):

The Free Dictionary by Farlex, www.thefreedictionary.com

University of California, San Francisco Medical Center, www. ucsfhealth.org

Wikipedia, the Free Encyclopedia, en.wikipedia.org

Dake Annotated Reference Bible, www.dake.com

Open Doors, www.opendoorsusa.org

Bible Translations Used:

KJV, King James Version, Public Domain, 1611

NKJV, New King James Version, Published by Thomas Nelson, Inc., Complete Bible 1982

NIV, New International Version, Biblica, Zondervan and Hodder & Stoughton (UK) (licensed commercial rights), 1973 (NT), 1978 (OT)

