

### DEATH, BURIAL, RESURRECTION

The Divine Process of God in Humankind

### Jack Marshall

### DEATH, BURIAL, RESURRECTION

The Divine Process of God in Humankind

### Jack Marshall

Smashwords Edition

Copyright 2018 Grain of Wheat Publishing

Smashwords Edition, License Notes

Thank you for downloading this ebook. This book remains the copyrighted property of the author. 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 study is dedicated to every believer whose hope lies in Christ.

Acts 2:25-27

Table of Contents

Introduction

Chapter One: Truth

Chapter Two: Sowing and Reaping

Chapter Three: Three

Chapter Four: Adam

Chapter Five: Death

Chapter Six: More on Death

Chapter Seven: Burial

Chapter Eight: Sheol and Abaddon

Chapter Nine: The Book

Chapter Ten: Michael

Chapter Eleven: Written in the Book

Chapter Twelve: The Little Book

Chapter Thirteen: The First Resurrection

Chapter Fourteen: First Corinthians Fifteen

Chapter Fifteen: The Changing of Form

Chapter Sixteen: The Time of the End

Chapter Seventeen: Death, Burial, and Resurrection in the Three Great Feasts of Israel

Chapter Eighteen: The Feast of Tabernacles

Chapter Nineteen: The Middle of the Feast

Chapter Twenty: The Resurrection of the Dead

Bibliography

Introduction

This has been a very challenging study for me. Not surprising, since the concept of death, burial, and resurrection is the core of the gospel of the kingdom. And because it is linked with and illustrated by the principle of sowing and reaping, all creation testifies to its efficacy.

The understanding of death, burial, and resurrection not only applies to our Lord Jesus Christ, it applies to every human being on this planet. Within this patterned principle is found a divine process instituted by our Maker and necessary to every soul; past, present, and future (I Tim. 4:10).

It is at times like these that I sincerely wish that I was better able to write and effectively convey what lies within my heart. For this, I apologize, and only hope that this study will provoke your heart and mind and help you to better understand His divine process that was purposed "before the foundation of the world" (I Peter 1:20).

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 Corinthians 15:20-21 (KJV)  
But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead.

# Chapter One

# TRUTH

Matthew 14:33 (KJV)  
33 Then they that were in the ship came and worshipped him, saying, Of a **truth** thou art the Son of God.

In this passage, our word "truth" is _alēthōs,_ which Strong's defines as, " _Truly_ ," taken from the word _alēthēs_. _Alēthēs_ is derived from two words, alpha and _lanthanō_. Alpha is used "as a negative particle" with _lanthanō_ which means, "To _lie hid_ (literal or figurative)." When brought together, _alēthēs_ means, " _True_ (as _not concealing_ )."

Matthew 22:16 (KJV)  
16 And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art **true** , and teachest the way of God in **truth** , neither carest thou for any _man_ : for thou regardest not the person of men.

Our word "true" in this passage is _alēthēs_ while our word "truth" is _alētheia_ , which Strong's defines simply as "truth."

As we see, there are three Greek words to consider in our idea of truth. The root word is _alēthēs_ , found 26 times in the King James New Testament. Our word _alētheia_ is taken from this root word and is found 109 times in the King James New Testament. Finally, we have _alēthōs_ , also from the root word and found 18 times in the King James New Testament. When we add together the number of times each word is found, we have 153. Allow me to share the following about the spiritual meaning of this number from _Number in Scripture_ by E.W. Bullinger.

This is a number which has taxed the ingenuity of some of the greatest of Bible students, and that from the earliest times. All have felt there must be something deeply significant and mysterious in this number, from the solemn way in which it is introduced in John 21:11,—"Simon Peter went up and drew the net to land full of great fishes, one hundred and fifty and three."

The utmost that can be said is that had it been the round number 150, there would have been an absence of all definiteness, but as it goes beyond and gives the three by which the 150 is exceeded, it does seem to convey the impression that we have here, if these fishes are a symbol of the elect, an illustration and confirmation of our Lord's words, recorded in the same Gospel, "of all that He [the Father] hath given Me I should lose nothing" (John 6:39), and "those that Thou gavest Me I have kept, and none of them is lost" (John 17:12).

For the significance of the number 17 see p. 258 and also Numerology in the Message. The sum of all the digits up to and including 17 amounts to exactly 153. Thus, 1 + 2 + 3 + 4 + 5 + 6 + 7 + 8 + 9 + 10 + 11 + 12 \+ 13 +14 + 15 + 16 + 17 = 153.

As the result of our investigations in numbers, 153 = 9 x 17, and see in this number all judgment (9) exhausted for the people of God (17) in the person of their Surety.

The same Divine character is stamped upon this miracle and its lessons by the number of disciples who were present when it was wrought. There were seven. And the seven is divided into 3 and 4 as usual—3 being named, and 4 unnamed.

The one lesson that remains is true, namely, that the whole number of the redeemed are saved by the power of Almighty God.

We may condense all this by calling 153 simply,

THE NUMBER OF THE SONS OF GOD!

The expression Beni Ha-Elohim, "Sons of God," occurs seven times!*

* One of them is slightly different, Beni El-hai, "sons of the living God." Thus the human and divine element is seen in the six and seven (see p. 164).

Now the gematria of this expression is exactly 153.

In Greek, the expression exhibits in another form the same phenomena, the gematria being 3213, or 3 x 7 x 153.

It is very remarkable, in connection with this, that in Job 2:1 we have "Beni-ha Elohim with Satan among them." The gematria of this phrase is 1989, and the two factors of this number are 153 and 13 (13x153=1989).

The word συγκληρονόμος, ου, ὁ, ἡ ( _sunkleeronomoi_ ), "joint-heirs" (Rom 8:17), amounts to 1071, the factors of which are 153 and 7 (153x7=1071).

The expression "joint heirs with Christ" (Rom 8:17), amounts to 2751. Now the factors of 153, as we have seen, are 9 and 17, and the number 2751 is three times the _nine_ hundred, plus _seventeen_ , viz., 3 x (900 + 17) = 2751.

The expression _ktisis Theou_ , "the creation of God," is 1224, or 8 x 153.

In the record of the miracle itself there are some remarkable phenomena:—

The word for "fishes" ἰχθύς, ύος, ὁ ( _ichthues_ ), is by gematria 1224, or 8 x 153.

The words for "the net" are δίκτυον, ου, τό, and by gematria this also amounts to 1224, or 8 x 153, for it is unbroken, and carries the precious freight from "the right side" of the ship safely to the shore, and "not one is lost."

In his book, _Biblical Mathematics_ , Ed Vallowe states that 153 is the number for "fruit-bearing." In light of Bullinger's explanation, this would certainly not be contradictory. When speaking to His disciples, Jesus said the following:

John 15:16 (KJV)  
16 Ye have not chosen me, **but I have chosen you, and ordained you, that ye should go and bring forth fruit, and** _that_ **your fruit should remain** : that whatsoever ye shall ask of the Father in my name, he may give it you.

Were the disciples not "sons of God"? They most certainly were!

Romans 8:14 (KJV)  
14 For as many as are led by the Spirit of God, **they** are the **sons of God**.

Galatians 4:4-7 (NKJV)  
4 But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, 5 to redeem those who were under the law, that we might receive the adoption as **sons**. 6 And **because you are sons** , God has sent forth the Spirit of His Son into your hearts, crying out, "Abba, Father!" 7 Therefore you are no longer a slave but a **son** , and **if a son** , then an heir of God through Christ.

Finally, at Mark H. Lane's website, biblenumbersforlife.com, he tells us that 153 means, "Tribe of believers." Wouldn't this also agree with both "sons of God" and "fruit-bearing"?

So, what is meant by truth? As our definition shows, it means, " _True_ (as _not concealing_ )." Google gives us three definitions which are, "The quality or state of being true," "that which is true or in accordance with fact or reality," and, "A fact or belief that is accepted as true." Simple enough, right? The definition of "true" also helps. Google states, "In accordance with fact or reality" and "accurate or exact."

So what is truth? Truth is an absolute. Truth is true. It is fact or reality, accurate and exact. It cannot be a theory nor a guess, otherwise, it is a theory or guess. It cannot be an opinion, otherwise, it is an opinion. No, my friend, truth is truth, fact, reality, accuracy, exact, certain, and sure. Truth cannot be argued with or disproved. That's what makes it truth. And, just like a lawyer who brings evidence in a case to prove that he is speaking the truth, so too there is always evidence of truth if we are but willing to consider it.

In the world at large, there is a multitude of things which have been settled as truth while there are other things which remain as theory due to the fact that they cannot be proven; nothing wrong with this, it's the way it should be. As we move forward in our knowledge, some things simply cannot be proven as of yet, so it is safer to advance it as a theory until the facts are irrefutable.

So what makes truth so important? Because we are creatures of knowledge thus creatures of faith. Everything we do is an act of faith. The definition of "faith" reads, "Persuasion, i.e. credence; moral conviction (of religious truth, or the truthfulness of God or a religious teacher)." What is it that persuades, gives credence to, and establishes our convictions? Whatever it might be, do we not call it the truth?

So let me say it again. Everything we do is an act of faith, of persuasion or conviction based on the knowledge we define as truth. As a simple example, I spend at least five days a week going through the motions to prepare for work and go to my job. Why? Because I believe they will have my position open for me when I arrive and that they will continue to pay me for executing the responsibilities of that position. So first of all, my faith is based on what they told me when they hired me, and secondly, upon the fact that they have continued to follow through with what they told me. This simple example brings to light the simplicity and efficacy of faith.

Romans 10:14-18 (NKJV)  
14 How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? 15 And how shall they preach unless they are sent? As it is written: _"How beautiful are the feet of those who preach the gospel of peace,_ _who bring glad tidings of good things!"_ (Isaiah 52:7) 16 But they have not all obeyed the gospel. For Isaiah says, _"Lord, who has believed our report?"_ (Isaiah 53:1) 17 So then **faith** _comes_ **by** hearing, and **hearing by the word of God**. 18 But I say, have they not heard? Yes indeed: _"Their sound has gone out to all the earth,_ _and their words to the ends of the world"_ (Psalms 19:4)

"Faith comes by hearing" my friend, but "hearing" must come by "the Word of God (Christ)." In other words, true understanding and thus true faith is imparted by His Spirit and not just the words of the preacher (Matt. 16:17; John 8:28-29, 38; I Cor. 2:11; 12:3). The words of men can fail but the Word of God never fails. This being true, any "failing" we find in the Word of God is due to our own misguided perceptions and understandings. God's Word is God (John 1:1) and He has magnified His Word above all His name (Psalms 138:2). "The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times" (Psalms 12:6; KJV). (Author's Note: On a side note, our phrase "words of the Lord" is found eighteen times in the King James. Eighteen is three sixes, indicative of the "mark" of the beast; Rev. 13:16-17).

Romans 1:18-20 (ESV)  
18 **For the wrath of God is revealed from heaven against** all **ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth** (alētheia). 19 _For what can be known about God is plain to_ them, _because God has shown it to them_. 20 For **his invisible attributes** , namely, _his eternal power and divine nature_ , **have been clearly perceived** , **ever since the creation of the world, in the things that have been made**. So they are without excuse.

I marvel that so many today profess no belief in God, often citing lack of evidence. Really? According to Paul, there has been evidence "since the creation of the world, in the things that have been made." For this reason, we are "without excuse." In the next chapter, we will consider one of the most indisputable truths that exist.

# Chapter Two

# SOWING AND REAPING

Romans 1:18-20 (ESV)  
18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. 19 **For what can be known about God is plain to them, because God has shown it to them**. 20 **For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made**. So they are without excuse.

May I give you an example of His "eternal power and divine nature" as evidenced by "the things that have been made"? For me, it is the most powerful and undeniable truth there is and it is sowing and reaping (seedtime and harvest; see Gen. 8:22).

Galatians 6:7-10 (ESV)  
7 Do not be deceived: God is not mocked, for **whatever one sows** , **that will he also reap**. 8 For the one who **sows** to his own flesh will from the flesh **reap** corruption, but the one who **sows** to the Spirit will from the Spirit **reap** eternal life. 9 And let us not grow weary of doing good, for in due season **we will reap** , if we do not give up. 10 So then, _as we have_ opportunity, **let us do good to everyone, and especially to those who are of the household of faith**.

Now, why did I say that the principle of sowing and reaping is one of the most powerful and undeniable truths that exist? Because this principle defines the entire course of both the natural and spiritual realms of our existence.

Not only is seedtime and harvest quite evident in the things we see, it is also plainly evident in those things we can't. Simply think of knowledge as a "seed" and you will understand what I mean. Jesus used this approach when He taught the Parable of the Sower in Luke, Chapter 8, stating, "The seed is the Word of God" (Luke 8:11; KJV). He did not say it was "like" a seed, but "is" a seed, not naturally speaking, but spiritually so, for the writer of Hebrews tells us, "For the Word of God is living and active" (Heb. 4:12; ESV). In other words, the natural life that is found within a seed of any sort reflects the divine life that is found in the Word of God. Inasmuch as the first is a fact and reality in all creation, so too the second. So we can easily say that the principle of sowing and reaping is a truth or absolute that applies to both the natural and spiritual realms of our existence; past, present, and future. No wonder Paul began his statement with, "Do not be deceived." Who would be foolish enough to resist such an absolute as this one?

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

In keeping with our thought, consider what John wrote. "In the beginning was the Word (seed)." So, all life as we know it, both physical and spiritual, had a beginning which can be traced back to the "living and active" Word or "seed" of our Maker, living because it contains life, active because that life has continually perpetuated since the beginning.

Now, take a moment to think about a seed, perhaps an apple seed. On the outside, we see a hard shell, but what is found on the inside? Is it not the necessary elements to duplicate the life from whence it came, i.e. another apple tree? And if all the conditions surrounding the planting of the seed are right, will that life not one day spring out of the ground and form an apple tree which eventually produces fruit, just like the fruit that contained the seed which was planted? So couldn't we say that every apple tree and its fruit is evidence of the apple seed? Couldn't we also say that every apple seed is also evidence of the apple tree? Now, would it surprise you to know that what we have just discussed is the principle of resurrection? Consider the following illustration.

Sowing means to plant a seed, but the nurturing of the seed after it is planted is also implied. Reaping means to harvest or gather the fruit of what has been planted once it has matured. As our illustration indicates, there is a cycle of time involved from the time of planting until the time of harvest (Point A to Point B). And what takes place during this cycle of time? Death and burial. Now, consider what Jesus taught in this simple parable.

John 12:20-26 (ESV)  
20 Now among those who went up to worship at the feast were some Greeks. 21 So these came to Philip, who was from Bethsaida in Galilee, and asked him, " **Sir, we wish to see Jesus**." 22 Philip went and told Andrew; Andrew and Philip went and told Jesus. 23 And Jesus answered them, "The hour has come for the Son of Man to be glorified. 24 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**. 25 Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life. 26 If anyone serves me, he must follow me; and where I am, there will my servant be also. If anyone serves me, the Father will honor him.

In this parable is our principle of sowing and reaping which exemplifies the principle of resurrection. The transliteration of the word "resurrection" is anastasis, which the Strong's Concordance defines as, "A standing up again." What happens once a seed has fallen into the earth and died? It stands up again but in a different form, and in I Corinthians, Chapter 15, Paul clearly uses this principle to explain the resurrection of the dead (I Cor. 15:35-38).

What did the Greeks ask Philip? "Sir, we wish to see Jesus." When Jesus heard this, how did He respond? With the principal of sowing and reaping or resurrection. Don't you find that odd? Ah, but if we wish to truly "see" Jesus, we must, like a "grain of wheat," pass through this divine process as He did.

Romans 6:1-11 (ESV)  
1 What shall we say then? Are we to continue in sin that grace may abound? 2 By no means! How can we who died to sin still live in it? 3 Do you not know that all of us who have been baptized into Christ Jesus were baptized into his **death**? 4 We were **buried** therefore with him by baptism into death, in order that, just as Christ was **raised from the dead** by the glory of the Father, we too might **walk** in newness of life. 5 For if we have been united with him ( _we have been planted together_ ; KJV) in a **death** like his, we shall certainly be united with him in a **resurrection** like his. 6 We know that our **old self** was **crucified with him** in order that the **body of sin** might be brought to nothing, **so that we would no longer be enslaved to sin**. 7 For **one who has died** has been set free from sin. 8 Now if we have **died** with Christ, we believe that we will also **live** with him. 9 We know that Christ being **raised from the dead** will never die again; **death** no longer has dominion over him. 10 For the **death** he died he died to sin, once for all, but the **life** he lives he lives to God. 11 So you also must consider yourselves **dead** to sin and **alive** to God in Christ Jesus.

These passages make it clear. There is " _death_ ," followed by " _buried_ therefore with Him," followed by being " _raised from the dead_ ," or " _resurrection_ " (anastasis). As we see, it is a _threefold_ process (The process is _fourfold_ if we consider the life of the seed _before_ it is planted; this too is important to understand since _four_ is the number of " _His creative works_ " [Bullinger]).

Now, please consider the following treatment from Vincent's Word Studies in the New Testament and the phrase, "We have been planted together."

We have been planted together (σύμφυτοι γεγόναμεν)

Rev. gives more accurately the meaning of both words. Σύμφυτοι is not planted, which would be formed from φυτεύω to plant, while this word is compounded with σύν together, and φύω to grow. Γεγόναμαν is have become, denoting process, instead of the simple εἶναι to be. Hence Rev., have become united, have grown together; an intimate and progressive union; coalescence. Note the mixture of metaphors, walking and growing.

Clearly, death, burial, and resurrection is just that, _an ongoing process_. It is not instantaneous by any means as shown by our illustration and the cycle of time that is necessary for the seed to arrive at a place of bearing the fruit which is ready for harvest. It is a process where we grow _together with Christ_ in "an intimate and progressive union," a "coalescence" where as we "walk" or conduct ourselves according to the increasing knowledge of His Word, we "grow" to a place of spiritual maturity. And the consummate reality of this process is to eventually "be united with him in a resurrection like His." When this becomes our reality, the "body of sin" will have been "done away with" and we will no longer be "slaves to sin." This is what John had in mind when he wrote, "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_ " (I John 3:9). Spiritual maturity means we "cannot sin." And why is this? Because the nature of sin _has been changed_ by His divine process. We "cannot sin" _because it is no longer in our nature to do so_.

Is it realistic to believe that anyone can achieve what we are considering? Yes, it is, for the process of death, burial, and resurrection, as reflected in the realm of nature, exemplifies the divine love of our Creator which brings all of this to fruition and reality. God is love (I John 4:8, 16) and His love never fails (I Cor. 13:8).

# Chapter Three

# THREE

As previously mentioned, the process of death, burial, and resurrection is essentially threefold, so let's consider the spiritual meaning of the number three. Here is Stephen Jones' explanation from his book, The Biblical Meaning of Numbers from One to Forty.

Three (gimel)

Divine Fullness, Perfection

Gimel is a camel in Hebrew. It signifies to be lifted up. Pride is its negative side; being glorified or elevated to a position of authority is its positive side.

The number three is the number of divine fullness, completeness, or perfection. Whereas it takes two lines to fix a position by an x-y axis, it takes three to give shape and to enclose a geometric area—in this case, a triangle.

Because the law establishes truth on the basis of two or three witnesses (Deut. 19:15), the number three may be considered to be a complete witness. Two witnesses are enough to establish truth, but three brings completeness, clarity, and shape to it.

For this reason, there are three primary feast days in Israel: Passover, Pentecost, and Tabernacles. It takes all three feasts to perfect a man with the fullness of the Spirit. Each feast is an aspect of salvation for man's three-fold nature: spirit, soul, and body (1 Thess. 5:23).

In Luke 13:32 Jesus said, "Behold, I cast out devils, and I do cures today and tomorrow, and the third day I shall be perfected."

Jesus was the Good Shepherd in death, for John 10:14, 15 says, "I am the good Shepherd... and I lay down My life for the sheep." Jesus was the Great Shepherd in resurrection, for we read in Heb. 13:20,

20 Now the God of peace, who brought up from the dead the Great Shepherd of the sheep through the blood of the eternal covenant, even Jesus our Lord.

Finally, Jesus is the Chief Shepherd in glory, for 1 Peter 5:4 says,

4 And when the Chief Shepherd appears, you will receive the unfading crown of glory.

So we see that three is the number indicating completeness and perfection.

Three is one of the most important numbers in scripture, perhaps the most important since it reflects the core of the gospel of Christ which is our principle of death, burial, and resurrection (I Cor. 15:1-21). Allow me to give you some examples of this number in the New Testament.

1. The Father, Son, and Holy Spirit (see Matt. 28:19)

2. Three days and three nights (Matt. 12:40)

3. Hears, understands, bears fruit (Matt. 13:23)

4. Hundredfold, sixty, thirty (Matt. 13:23)

5. Three measures of meal (Matt. 13:33)

6. Three tabernacles (Matt. 17:4)

7. Three witnesses (Matt. 18:16, 20)

8. Three days [resurrection] (Mark 8:31)

9. Three women [resurrection] (Mark 16:1)

10. Three days (Luke 2:46)

11. These three (Luke 10:36)

12. Three years (Luke 13:7)

13. Three days (John 2:19)

14. Fruit, more fruit, much fruit (John 15:1-5)

15. Three days without sight (Acts 9:9)

16. Three times (Acts 11:10)

17. Three months (Acts 19:8; 20:3)

18. Three years (Acts 20:31)

19. Faith, hope, charity (I Cor. 13:13)

20. He who reads, those who hear, those who hear and keep (Rev. 1:3)

21. Him who is, who was, and who is to come (Rev. 1:4)

22. The faithful witness, firstborn from the dead, ruler over the kings of the earth (Rev. 1:5)

23. He who lives, was dead, alive forevermore (Rev. 1:18)

24. Things which you have seen, which are, which will take place after this (Rev. 1:19)

25. Holy, holy, holy (Rev. 4:8)

26. Glory, honor, thanks (Rev. 4:9)

27. Three measures of barley (Rev. 6:6)

28. Three woes (Rev. 8:13)

29. Fire, smoke, brimstone (Rev. 9:18)

30. Three sixes (Rev. 13:18)

31. Three unclean spirits like frogs (Rev. 16:13)

32. Dragon, beast, false prophet (Rev. 16:13)

33. Great city divided into three parts (Rev. 16:19)

34. Called, chosen, faithful (Rev. 17:14)

35. Three gates; on the east, north, south, west (Rev. 21:13)

This list is by no means exhaustive, but it does give us a glimpse into the divine working of God through Christ in the earth. Let's take a moment to consider Ed F. Vallowe's explanation of our number three from his book, Biblical Mathematics.

When a man found in his primitive home the divinest thing that life had to offer—a father's love, a mother's love, and a child's love—he found God reflected in the interplay of love and kindness and affection in his own household and began to think of the number THREE as a symbol of the Divine. The divinest thing in life was "THREE" and the divine origin of life was THREE. Here in the ultimate world were father's love, mother's love, and child's love. Here, too, were the glimpses of the great mysteries which we express in the terms of "Father," "Son," and "Holy Spirit." THREE came to carry the thought of the Divine. It means, "GOD IS IN IT". It is the number of DIVINE COMPLETENESS AND PERFECTION.

Again from Vallowe.

The relation of Jehovah to eternity is given in the THREE-FOLD expression, "Who is" (present), "Who was" (past), and "Who is to come" (future).

In reference to our Lord, many things could be said.

1. THREE times a voice from heaven spoke to Him.

2. His great temptation in the wilderness came in a THREE-FOLD way (Luke 4:3, 6-7, 9-10) being repeated in the three later temptations of His life.

3. He is THE WAY, THE TRUTH, THE LIFE (John 14:6).

4. He raised THREE from the dead during His earthly ministry (The widow's son, Jairus's daughter, and Lazarus).

5. He was crucified at the THIRD HOUR.

6. There were THREE hours of darkness when He was on the cross.

7. He arose the THIRD DAY.

By far the most important spiritual significance of the number _three_ is our concept of _resurrection_. Here's more from Vallowe's _Biblical Mathematics_.

The number THREE also stands for the RESURRECTION of the body. Jesus said, "As Jonah was THREE days and THREE nights in the whale's belly; so shall the Son of man be THREE days and THREE nights in the heart of the earth" (Matthew 12:40).

In John 2:19, He said to the Jews, "Destroy this temple, and in THREE days I will raise it up." In verse 21 Jesus says He was speaking of the temple of His body. By this Jesus taught that His body would be raised from the dead after being dead for THREE DAYS and THREE NIGHTS. Not only did Jesus teach that He would actually be raised from the dead after THREE days, but He also taught that the THREE days and THREE nights Jonah spent in the whale's belly was a type of His death, burial, and resurrection. The book of Matthew, the book of John, and the book of Jonah are in agreement on the number THREE being associated with the RESURRECTION of the body.

Friend, know too that there are _three_ recorded instances in the Old Testament of someone being raised from the dead. Added with the _three_ in the New Testament, we have _six_ , the number of _man's enmity with God_ (Bullinger; Vallowe). When we add the Lord's own resurrection, we have _seven_ , the number of _spiritual perfection_ (Bullinger; Vallowe; Jones). Concerning this, Vallowe wrote, "The SEVENTH RESURRECTION (completeness) is the Lord Jesus Christ Himself, and through HIS RESURRECTION all mankind can rise and live forever. In the six, they were RESURRECTED but died again, but in CHRIST, they live forever."

If you look at our previous list, you will find sixteen different references found in the book of the Revelation. These are not all the threes, however, it is enough to establish the fact that the book of the revelation of Jesus Christ is saturated by the essence and power of His resurrection. And well it should be, for He is presently ruling over all humankind from the right hand of the throne of God (Rev. 3:21), bringing to us the spiritual completion of the Word and will of our heavenly Father.

Death, burial, resurrection. It is the core of the gospel of Christ, the "hub of the wheel" out of which all things flow from heaven to earth. Due to this divine process, we are heading for the end of the age where those who experience the "first resurrection" will bring the power and glory of His precious and divine Spirit in a way that has never been seen (Rev. 20:4-6).

# Chapter Four

# ADAM

Romans 5:12-14 (ESV)  
12 Therefore, **just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned** — 13 for sin indeed was in the world before the law was given, but sin is not counted where there is no law. 14 Yet **death reigned from Adam to Moses** , even over those whose sinning was not like **the transgression of Adam** , who was a type of the one who was to come.

Who is the "one man" in our passages above? Clearly, it is "Adam." Strong's defines our word "Adam" as, "Man-faced, i.e. a human being." The Greek definition agrees with the Hebrew and the first mention of "man" in Genesis 1:26 which is the transliteration ʾādām (Adam) and is defined as, "Ruddy, i.e. a human being (an individual or the species, mankind, etc.)." This word is used a total of 552 times in the Old Testament. In our word "Adam," we have both the individual and collective meaning emphasized.

The story of Adam and Eve in Genesis is a parable, evidenced by the fact that there is no such thing as a literal "garden of Eden," "tree of the knowledge of good and evil," or "tree of life" (Gen. 2:8-9). No doubt, these are symbolisms, which represent spiritual principles. This should come as no surprise since we read concerning our Lord, "All these things Jesus spoke to the multitude in parables; and without a parable He did not speak to them" (Matt. 13:34).

What is the purpose of a garden? Is it not for planting seed and the eventual harvesting of what was planted? So in the garden of Eden we find a representation of our universal principle of sowing and reaping (Gal. 6:7-10). This same principle is also reflected in Adam and Eve, for isn't it true that the male (Adam) is the one responsible for sowing His seed into the female (Eve) in order for a child to be conceived? Wouldn't the child be the "reaping" of what was "sown"? Of course (John 16:21).

In the garden of Eden, we find two trees, the "tree of the knowledge of good and evil" and the "tree of life" (Gen. 2:8-9). Why is this specified? Because the necessary "seed" for the "ground" is found in the "fruit" of these trees (Gen. 2:9, 16-17; 3:1-6). When contrasted with the Parable of the Sower (Matt. 13:1-23; Mark 4:1-20; Luke 8:4-15), we find that the "ground" is the heart of man (Luke 8:12) while again the "seed is the Word of God" (Luke 8:11). We should immediately recognize by this that our two trees in the garden are symbolic of the "living" (tree of knowledge) and "active" (tree of life) Word of God (Heb. 4:12). And why two trees? Consider Stephen Jones explanation of its spiritual meaning (emphasis mine).

Two (beth)

Division, Double Witness

Beth is a house or household in Hebrew. God established the household with Adam and Eve, two people in a marriage. This provided direction, a double witness in the family to know the will of God. It takes two points to make a line and establish direction.

The number two signifies either division or a double witness. God established two covenants in the Bible, first as a double witness of truth, but also to establish direction. Going from the Old Covenant to the New Covenant shows a progression of revelation from the lesser to the greater.

This same principle is found with Hagar and Sarah, Ishmael and Isaac, with Jacob and Israel, with David and Saul, and (in the New Testament) in the contrast between Saul and Paul. In each case, there is division with a resulting conflict between the two characters, yet also God establishes the pattern of moving from one point to another.

Note Stephen Jones' statement that "God established two covenants in the Bible, first as a double witness of truth, but also to establish direction. Going from the Old Covenant to the New Covenant shows a progression of revelation from the lesser to the greater." This same principle of "lesser to the greater" is reflected on the fourth day of creation where we find the creation of the moon or "lesser light" and the sun or "greater light" (Gen. 1:16; see also Rev. 12:1).

Four happens to be "the number of Creation; of man in his relation to the world as created" (Bullinger). It is also called the "city" number (Bullinger), denoting a foundation, for most homes and buildings are constructed on a four-sided foundation (Rev. 21:16). This reveals that the two trees of the garden of Eden represent the Two Covenants of God, Old and New, which are necessary to "establish direction" for all humankind. Aren't the covenants of God the Word of God, hence the "seed"? For this reason, Jesus said, "Man," all-inclusive of everyone, "shall not live by bread alone, but by every word that proceeds from the mouth of God" (Matt. 4:4).

Closer consideration of our two trees also reveals that the foundation of the Two Covenants of God is our principle of sowing and reaping. Is it just a coincidence that we find four persons in the garden, consisting of our Maker, Adam, Eve, and the serpent? We also have a "river" which "flowed out of Eden to water the garden, and there it divided and became four rivers" (Gen. 2:10; ESV).

Galatians 6:7-8 (NKJV)  
7 Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap. 8 For **he who sows to his flesh will of the flesh reap corruption** (Old Covenant), but **he who sows to the Spirit will of the Spirit reap everlasting life** (New Covenant).

Here, my friend, is the simplicity and understanding of our two trees. Inasmuch as the Word of God is "living and powerful" (2) and "sharper than any two-edged sword (2)," so our two trees speak of the Two Covenants which are necessary for our spiritual transition as we move from one to the other. This being true, we can illustrate it like this:

Romans 7:14 (NKJV)  
14 For we know that the **law** (Old Covenant; _flesh_ ) is **spiritual** (New Covenant; _Spirit_ )...

When we compare our passages from Galatians to Romans 7:14, we find that the "law" as seen in the Old Covenant resides over the mind of the "flesh" and "corruption," while its spiritual essence as seen in the New Covenant resides over the mind of "the Spirit" and "everlasting life" (Rom. 8:5-6).

Despite the traditional take of our parable in Genesis, I don't believe that Adam and Eve were the "parents" of all living beings, rather, as the name Adam suggests and Matthew 4:4 confirms, Adam and Eve are representative of all mankind, of the first generation of humankind which typifies our beginning on this planet. Look once more at our passages from Romans, Chapter 5.

Romans 5:12-14 (ESV)  
12 Therefore, **just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned** — 13 for sin indeed was in the world before the law was given, but sin is not counted where there is no law. 14 Yet **death reigned from Adam to Moses** , even over those whose sinning was not like **the transgression of Adam** , who was a type of the one who was to come.

"Sin came into the world through _one man_ , and death through sin." Is this Adam? Yes it is, but it is not Adam in a personal sense alone, but also in a symbolic, spiritual, and collective sense. Consider.

1 Corinthians 15:42-46 (NKJV)  
42 So also _is_ **the resurrection of the dead**. _The body_ is sown in corruption, it is raised in incorruption. 43 It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. 44 It is sown **a natural body** , it is raised **a spiritual body**. There is **a natural body** , and there is **a spiritual body**. 45 And so it is written, _"The first man Adam became a living being_ (soul) _."_ The last Adam _became_ a life-giving spirit. 46 However, the spiritual is not first, **but the natural, and afterward the spiritual**.

In our garden and two trees, we have the principle of sowing and reaping or _resurrection_. In the great resurrection chapter of I Corinthians, Chapter 15, we find the necessary understanding of what the parable of Adam and Eve reveals. "The resurrection of the dead" begins with "corruption," "dishonor," and "weakness," i.e. "a natural body" which the Bible defines as "a living soul" (Gen. 2:7; KJV). "The spiritual is not first, _but the natural_ , and _afterward the spiritual_." This, my friend, is the divine injunction from our Creator Himself, established from the beginning of our existence and true of every soul that has ever entered this earthly realm. In Adam and Eve is seen our beginning as a "natural body," which Paul also called the "natural man" in I Corinthians 2:14.

1 Corinthians 2:14-15 (NKJV)  
14 But **the natural man** does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know _them,_ because they are spiritually discerned. 15 But **he who is spiritual** judges all things, yet he himself is _rightly_ judged by no one.

Look closely at these passages. Do we not have the "natural body" and "spiritual body" typified by the "natural man" and "he who is spiritual"? So it is that Adam and Eve illustrate the entrance of every soul or "natural body" or "man" (and woman; see Gen. 5:2) into the world since the beginning of creation.

Ah, but there is something else we need to consider which is the statement, "Who was a type of the one who was to come." Clearly, Paul is speaking of Adam, but to whom is he referring as "the one who was to come"? In order to understand, we must first reconsider our passages above.

Paul tells us that "the natural man _does not receive_ the things of the Spirit of God, for they are foolishness to him; _nor can he know_ them, because they are spiritually discerned." This explains in part the reason why Adam disobeyed the commandment of God (Gen. 2:17; Rom. 5:19). Being "natural," Adam could "not receive" or "know" the "things of the Spirit of God." Since this was the case, it followed that Adam would disobey. Ah, but there was another element involved which brought his fall into death as illustrated by the "serpent" (Gen. 3:1). Please consider.

Romans 8:6-8 (NKJV)  
6 For **to be carnally minded** _is_ **death** , but to be spiritually minded _is_ life and peace. 7 Because **the carnal mind** _is_ **enmity against God** ; for **it is not subject to the law of God, nor indeed can be**. 8 So then, those who are in the flesh cannot please God.

Here we have it. "To be _carnally_ minded is death." This tells us that it is not our "natural" essence which brings "death" into our being, rather, it is the "carnal" essence. And what is the difference between the two? It is the presence of _pride_.

Proverbs 16:18 (KJV)  
18 **Pride** _goeth_ before destruction, and an haughty **spirit before a fall**.

Most Bible teachers will agree that in our parable of Adam and Eve, we see their "fall" from grace. But remember, Adam and Eve are representative of all, so their "fall" is our "fall," and the reason for it is a "haughty spirit." Once pride rose up in Adam (and Eve), they moved from _the natural to the carnal_ and thus experienced "death." How do we know? Because it is not the natural mind but the carnal mind which Paul said " _is death_ ;" it is the carnal mind which is "enmity (hostile) against God; for _it is not subject to the law of God_ , nor indeed can be."

The natural denotes our _ignorance_ of God and His Word but the carnal speaks of our _resistance_ to His Word, typified by the serpent's remark, "Yea, hath God said?" (Gen. 3:1; KJV) It is the carnal mind which "is _not subject_ to the law of God, _nor indeed can be_." The Psalmist wrote, "The wicked, _through the pride of his countenance_ , will not seek after God: God is not in all his thoughts" (Psalms 10:4; KJV), and again, "For the sin of their mouth and the words of their lips, _let them even be taken in their pride_ , and for the cursing and lying which they speak" (Psalms 59:12). This being the case, I must say that the "serpent" in the garden of Eden symbolizes the _nature_ of our "haughty spirit," the pride that rises up in us that causes us to question and resist the principles of His kingdom. Genesis 3:1 tells us that "the serpent was _more cunning than any beast of the field_ which the LORD God had made." Compare this thought with Jeremiah 17:9 where we read, " _The heart is deceitful above all things_ , and _desperately wicked_ : who can know it?" as well as Ecclesiastes 3, verses 18 through 22. To provoke further thought, in Adam we see the "mind" of man whereas in Eve we see his "heart." Where did the temptation of the serpent take place? With Eve or the heart (spirit) of man first. "The _patient_ in spirit is better than the _proud_ in spirit" (Ecc. 7:8).

2 Thessalonians 2:1-10 (NKJV)  
1 Now, brethren, concerning the coming of our Lord Jesus Christ and our gathering together to Him, we ask you, 2 not to be soon shaken in mind or troubled, either by spirit or by word or by letter, as if from us, as though the day of Christ had come. 3 Let no one deceive you by any means; for _that Day will not come_ unless the **falling away** comes first, **and the man of sin is revealed, the son of perdition** , 4 who 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. 5 Do you not remember that when I was still with you I told you these things? 6 And now you know what is restraining, **that he may be revealed in his own time**. 7 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. 8 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. 9 **The** coming **of the** _lawless one_ **is according to the working of Satan** , with all power, signs, and lying wonders, 10 and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved.

Adam, "a type of the one who was to come." It is in these passages that we are given understanding, for Adam represents our natural essence first, but also the carnal essence too, described by Paul as the "man of sin," the "son of perdition ( _destruction_ ; _ruin_ or _loss_ ), who _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"_ (I Cor. 3:16-17). What goes before destruction? Pride. And what comes before "the day of Christ"? A "falling away." What causes us to fall away? Clearly, it is pride (Rev. 2:4-5), "for whoever exalts himself will be humbled, and he who humbles himself will be exalted" (Luke 14:11).

The "man of sin" is the " _son_ of perdition," _fathered_ , if you will, by pride as evidenced by our phrases, "opposes," "exalts himself," "he sits as God," and "he is God." Is there any doubt that pride and arrogance are apparent?

"And now you know what is restraining, that he may be revealed in his own time." "What is restraining" is "what withholdeth" in the King James and is defined as, "To _hold down_ ( _fast_ )." Consider Vincent's treatment of this passage (underlining mine).

What withholdeth (τὸ κατέχον)

Better _restraineth_. The verb means _to hold fast_ , as Luke 8:15: _to hold back_ , as Luke 4:42. See on Romans 1:18. He refers to some power which hinders the revelation of the man of sin or Antichrist.

In his time (ἐν τῳ αὐτοῦ καιρῳ)

Better, _in his own season_ , Not before his appointed season.

Friend, the "one man" speaks of the carnal man, not just _individually_ speaking, but _collectively_ speaking, defining the power of "lawlessness" which works in all of us. In the same way that we see Eve tempted by the serpent in the garden, so too the "coming of the lawless one is according to the _working of Satan_ (haughty spirit), with all power, signs, and lying wonders" and it has been determined by the Lord that he will "be revealed in his own time," i.e. "in his own season" and " _not before_ his appointed season." Is this what Jesus was referring to in the following?

Matthew 24:21-24 (NKJV)  
21 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**. 22 And unless those days were shortened, no flesh would be saved; but for the elect's sake those days will be shortened. 23 Then if anyone says to you, 'Look, here _is_ the Christ!' or 'There!' do not believe _it._ 24 **For false christs and false prophets will rise** and **show great signs and wonders to deceive** , if possible, even the elect.

Look at these passages carefully in light of what we are considering. The Lord speaks of a time of "great tribulation (pressure, affliction, trouble), _such as has not been since the beginning of the world until this time_ , no, nor ever shall be." So great is this tribulation that "unless those days were shortened, _no flesh would be saved_." And what is it that marks this "great tribulation"? "False christs and false prophets" showing "great signs and wonders to deceive." Would this refer to the man of sin's "appointed season"? I believe this may well be the case, for there is no greater deception than that which is found in religion and that which uses the name of Christ as a sounding board for that deception.

Understand, brother and sister, that the "man of sin" is not speaking of an individual. As we have suggested, it speaks of the carnal man within, _the lawless or sinful nature_ with which all of us do battle, and when this "man of sin" puts on "sheep's clothing" and exhibits "great signs and wonders," he is a "deceiver and an antichrist" (II John 1:7).

Ah, but Christ has promised to shorten the days for the sake of the "elect" or chosen of God (Matt. 13:20). As we continue in this study, we will find more understanding in the book of the Revelation.

# Chapter Five

# DEATH

Death, burial, and resurrection, a threefold and divine process that works in all humankind, confirmed by Paul's remarks concerning sowing and reaping in Galatians, Chapter 6, verses 7 through 10.

Romans 5:12 (NKJV)  
12 Therefore, just as **through one man sin entered the world** , and **death through sin** , and thus **death spread to all** men, **because all sinned**...

We have learned that the "one man" of which Paul speaks is the carnal man as illustrated by the parable of Adam and Eve in Genesis. For this reason, we are told that "death spread to all men, because all sinned." All sinned because all of us begin as a "natural man" but eventually "die" due to the rise of pride within our being. It was pride in Adam which provoked him to disobey the commandment of God and it is pride in us which provokes the same. And what do we mean by pride? It simply means to think of ourselves more highly than we should (Rom. 12:3).

Romans 7:7-14 (NKJV)  
7 What shall we say then? _Is_ **the law sin?** Certainly not! On the contrary, **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."_ 8 **But sin, taking** opportunity **by the commandment, produced in me all** _manner of evil_ **desire. For apart from the law sin** _was_ **dead.** 9 I was alive once without the law, but when the commandment came, sin revived and I died. 10 **And the commandment, which** _was_ **to** _bring_ **life, I found to** _bring_ **death.** 11 **For sin, taking occasion by the commandment, deceived me, and by it killed** _me._ 12 Therefore the law _is_ holy, and the commandment holy and just and good. 13 **Has then what is good become death to me?** Certainly not! **But sin, that it might appear sin, was producing death in me through what is good** , so that sin through the commandment might become exceedingly sinful. 14 For we know that **the law is spiritual** , **but I am carnal** , sold under sin.

These are, perhaps, some of the most baffling and yet enlightening passages in scripture. As shown, Paul is discussing the law of God and asks the question, "Is the law sin?" "Certainly not!" he says, but the law gives us the _knowledge_ of sin (as typified by the tree of _knowledge_ ). Ah, but once that knowledge was apparent to Adam, _the natural man_ , it produced in him "all manner of evil desire." This is what I believe Paul meant by "the _mystery_ of lawlessness" (II Thess. 2:7). Tell your child not to take cookies from the cookie jar and what happens? The moment your back is turned, they take a cookie. In the same way, once the law or knowledge of good and evil becomes apparent to us as children, it provokes in us the desire to resist and seek for the forbidden.

"And the commandment, _which was to bring life_ , _I found to bring death_. For sin, taking occasion by the commandment, _deceived me_ , and by it _killed me_." As mentioned, this is reflected in our Genesis parable where we see Eve tempted by the serpent (pride of life; I John 2:16; KJV) which posed the question, "Yea, hath God said?" (Gen. 3:1; KJV) This is the quintessential question, is it not? Has God said? This one question typifies the inward struggle that all of us experience on a regular basis and explains the condemnation we feel whenever we act in selfish disregard of God and others. We get the cookie, but along with it we also receive an inward unction that immediately lets us know that we have done something wrong. This too is reflected in our Genesis parable where we read, "And they heard the voice of the Lord God walking in the garden in the cool of the day: _and Adam and his wife hid themselves_ from the presence of the Lord God amongst the trees of the garden" (Gen. 3:8). You see, beloved, do not be deceived, the Lord's "voice" abides within the principle of sowing and reaping at all times and our reaping always includes the feeling or condemnation that comes with disobedience. And if we wish to perpetuate our disobedience, we must ignore or disregard it; we must quench it with our carnal reasoning, even as Eve and Adam did (Gen. 3:6; I Thess. 5:19).

Make no mistake about it, Paul tells us, "The law is holy, and the commandment _holy_ and _just_ and _good_." So did "what is _good_ become death to me? Certainly not!" Paul says, "But sin, that it might appear sin, _was producing death in me_ through _what is good_ ," i.e. the law. So, what is "good" produced "death." For this reason, Paul described the law as the "ministry of death" (II Cor. 3:7) and the "ministry of condemnation" (II Cor. 3:9). This being the case, then the law was given in order to produce death and condemnation so that we might come to know life.

Paul wrote, "The strength of sin _is_ the law" (I Cor. 15:56; KJV). When we give this some serious thought, we discover that "sin" is to resist what is good! Think about it! What did the mother have in mind when she told her child not to eat a cookie? Was it the fact that she wanted her child to not spoil their appetite for dinner, and that she would rather they eat what was good as opposed to what was bad? So too the law, for it is "holy and just and good." "Holy" because it proceeds from our heavenly Father whose wisdom is far superior to our own. "Just" because it renders what is fair in every single case. "Good" because it allows for us to experience this world of form in the proper fashion without being brought under the bondage of it (I Cor. 6:12; Gal. 4:3; 5:1). And in our "holy and just and good," we have another _three_.

Here's the truth of it, beloved. We are born into this world as a "living soul" or natural person, destined to become carnal in order to experience death. And why is this? Because death is the necessary path to life as indicated by the Lord's remarks in John 12, verses 24 and 25. We must "die" in order to bring "forth much fruit" (KJV).

Genesis 2:17 (KJV)  
17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof **thou shalt surely die**.

Consider the following information from Dr. Terry Mortenson on May 2, 2007, from the website _answersingenesis.org_ concerning the phrase, "You shall surely die" (thou shalt surely die; KJV).

The phrase "you shall surely die" can be literally translated from the Hebrew biblical text as "dying you shall die." In the Hebrew phrase we find the imperfect form of the Hebrew verb (you shall die) with the infinitive absolute form of the same verb (dying). This presence of the infinitive absolute intensifies the meaning of the imperfect verb (hence the usual translation of "you shall surely die"). This grammatical construction is quite common in the Old Testament, not just with this verb but others also, and does indicate (or intensify) the certainty of the action. The scholarly reference work by Bruce K. Waltke and M. O'Conner, _An Introduction to Biblical Hebrew Syntax_ (Winona Lake: Eisenbrauns, 1990), gives many Biblical examples of this, and they say that "the precise nuance of intensification [of the verbal meaning] must be discovered from the broader context."

It may seem unimportant that the phrase, "You shall surely die," can be literally translated as "dying you shall die," however, when we consider it closely we find that it clearly _denotes a process_ and not an instantaneous act. Now, you may think it foolish, but I also believe that we find in this simple statement an understanding of the "second death" which is mentioned several times in the book of the Revelation (Rev. 2:11; 20:6, 14; 21:8).

Dying ( _first death_ ) you shall die ( _second death_ ).

When contrasted with the parable of John 12, "dying you shall die" is illustrated by the process of the seed which falls into the ground to die. Now, in confirmation of "dying (first death) you shall die (second death)," we also find the following.

Hebrews 9:27 (NKJV)  
27 And as it is **appointed** for men to **die once** ( _dying_ ; first death), but **after this the judgment** ( _you shall die_ ; second death)...

When viewed in this fashion, we have an understanding of what Jesus meant by the "second death" (Rev. 2:11), and it is "judgment." And how is judgment reckoned? By the divine principle of sowing and reaping. We can confirm this by understanding that the "second death" is the "lake of fire" (Rev. 20:14) and that every reference to "fire" is a reference to our heavenly Father, "for our God _is_ a consuming fire" (Heb. 12:29; Deut. 4:24; 33:2).

Think about it. All light is some form of fire, so John wrote, "God _is_ light and in Him _is no darkness at all_ " (I John 1:5). So in the "lake of fire," we have the all-consuming work of the living and active power of His Word in humankind. And what is consumed by the fire of God? The carnal nature.

When we step into I Corinthians, Chapter 3, we find Paul addressing the Corinthian believers, stating, "And I, brethren, could not speak to you as to spiritual people _but as to carnal_ , as to babes ( _infant_ ; _not speaking_ ) in Christ" (I Cor. 3:1). What was the evidence of this unspiritual condition? " _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_?" (I Cor. 3:3-4) Can we see in this that spiritual infancy _is_ carnality and is made evident by our attachment to religious leaders and labels? Now, consider what Paul says a few verses later in regard to the carnality of the Corinthian believers.

1 Corinthians 3:9-15 (NKJV)  
9 For **we** are God's fellow workers; **you** are God's field, _you are_ God's building. 10 According to the grace of God which was given to me, as a wise master builder **I have laid the foundation, and another builds on it**. **But let each one take heed how he builds on it**. 11 For no other foundation can anyone lay than that which is laid, which is Jesus Christ. 12 Now if anyone builds on this foundation _with_ gold, silver, precious stones, wood, hay, straw, 13 **each one's work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one's work, of what sort it is**. 14 If anyone's work which he has built on _it_ endures, he will receive a reward. 15 **If anyone's work is burned, he will suffer loss; but he himself will be saved, yet so as through fire**.

Friend, do we not find in these passages the understanding of "fire"? "Each one's work will become clear; for the Day will declare it, _because it will be revealed by fire_ ; and _the fire will test each one's work_ , of what sort it is." Do we not see that the "fire" of God is the "light" of His Spirit and Word which stands against any and all carnal reasoning within us? No wonder Peter wrote, "Beloved, do not think it strange concerning the _fiery trial_ which is to try (test) you, as though some strange thing happened to you; _but rejoice to the extent that you partake of Christ's sufferings_ , that when His glory is revealed, you may also be glad with exceeding joy" (I Peter 4:12).

Deuteronomy 33:1-2 (NKJV)  
1 Now this _is_ the blessing with which Moses the man of God blessed the children of Israel before his death. 2 And he said: "The Lord came from Sinai, and dawned on them from Seir; He shone forth from Mount Paran, and He came with ten thousands of saints; **From His right hand** _came_ **a fiery law for them**.

# Chapter Six

# MORE ON DEATH

Romans 5:12 (NKJV)  
12 Therefore, just as through one man sin entered the world, and **death through sin** , and thus **death spread to all** men, **because all sinned**...

No doubt about it, death is an integral part of our existence and it has been and continues to be evidenced as something we fear. Paul tells us that it is our "fear of death" which keeps us "subject to bondage" throughout our lifetime (Heb. 2:15).

2 Corinthians 4:17-18 (NKJV)  
17 For our light affliction, which is but for a moment, is working for us a far more exceeding _and_ eternal weight of glory, 18 **while we do not look at the things which are seen, but at the things which are not seen. For the things which are seen** _are_ **temporary, but the things which are not seen** _are_ **eternal**.

Death saturates our planet because it is a necessary component of sowing and reaping, clearly needed to perpetuate all things visible and invisible. And how does the Bible define it? Based on our passages above, one definition is _the temporary nature of all form_. For this reason, Paul declared that we are not to look "at the things _which are seen_ , but at the things _which are not seen_." What we see with our natural eyes is "temporary," but what we can't see is "eternal."

The truth of the matter is we start dying the moment we are born. We call it _aging_ , and just like all organic life forms, we age day by day, little by little until we reach a place of maturity. Once maturity is reached, we begin to decline, for our temporary forms are destined to "pass away" at some point. It is inevitable. This too is a part of our principle of sowing and reaping, for reaping takes place _at the time of maturity_. Ah, but for those who truly go on to know the Lord, their "fruit" remains (Deut. 34:7; John 15:16).

Friend, death is here because it was purposed by our Creator; it is part of His divine process as evidenced by the Lord's teaching in John 12. Without death, we cannot experience life.

John 12:23-25 (NKJV)  
23 But Jesus answered them, saying, "The hour has come that the Son of Man should be glorified. 24 Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain. 25 **He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life**.

Matthew 16:24-26 (NKJV)  
24 Then Jesus said to His disciples, "If anyone desires to come after Me, **let him deny himself** , and **take up his cross** , and follow Me. 25 For **whoever desires to save his life will lose it** , but **whoever loses his life for My sake will find it**. 26 For what profit is it to a man if he **gains** the whole world, and loses his own soul? Or what will a man give in exchange for his soul?

The kingdoms of this world are established in the mindset of the fear of death (Heb. 2:15). Ah, but Jesus taught not to fear it (Matt. 10:28). The Lord tells us, "He who loves his life _will lose it_ , and he who hates his life in this world _will keep it for eternal life,_ " and again, "For _whoever desires to save his life will lose it_ , but _whoever loses his life for My sake_ will find it." Hate our life? Lose our life? Yes.

Our word for "life" in Matthew 16:25 is actually "soul," so it speaks to the carnal aspects and expression of our being which we inherited as children, reflected in the "fall" of Adam and Eve (Ezek. 18:4). As far as the world is concerned, it is "normal" to instill in us the pride of our race and culture and all the ideologies that are shaped by it, but in light of the kingdom of God, this leads to death, not life, and shapes a purpose which is contrary, yet necessary, to the Word and will of God.

Not only does death speak of the temporary nature of all form, it also speaks to the idea of _loss_ , so Jesus used the word "gains" in contrast. Most do not understand that "all that is in the world—the desires of the flesh and the desires of the eyes and _pride_ in possessions— _is not from the Father but is from the world_. And _the world is passing away along with its desires_ , but whoever does the will of God abides forever" (I John 2:16-17; ESV).

The world is enamored with form and all that pertains to it, and this despite the fact that it is temporary and passing. In America, we are taught to pursue the "American Dream," to "reach for the stars," to attain great reputation and wealth as though that is our purpose for being here. The more we accumulate, the more we are admired, our identities defined by things and ideologies which are in direct contradiction to the principles of the kingdom of Christ. Millions would rather hear what Hollywood has to say than what the Bible teaches.

As for religion, this too has been corrupted by our carnal thinking. Like the Corinthian believers in Paul's day, we are quick to display our allegiances to, and affection for, the men who founded them. Rather than pressing past the carnal attitudes that we are "of Paul" or we are "of Apollos" (I Cor. 1:11-12; 3:4), we have chosen to establish our religious gatherings around those we find charismatic and appealing. We have reached a place where we cannot "endure sound teaching." Due to our "itching ears," we have accumulated for ourselves teachers to suit our own passions, turning from the truth and wandering off "into myths" (II Tim. 4:3; ESV). The message of the kingdom of God has been lost in the religious quagmire of our prideful posturing and deceitful traditions which have no foundation whatsoever in the Word of truth.

Clearly, our Father wishes for us to " _seek those things which are above_ , where Christ is, sitting at the right hand of God" (Col. 3:1). What are those "things above"? Paul tells us in Galatians, Chapter 5, verses 22 and 23, defining them as "the fruit of the Spirit," which fruit is indicative of the _righteousness_ of Christ (Matt. 6:33). When we truly follow after these things we will find that the kingdom of God is not about "having" and "getting" but about an "undoing" and "losing." It is not what we can " _buy_ or _sell_ " (Rev. 13:17) but _give_ and _receive_. "He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also _freely_ give us all things?" (Rom. 8:32) The "all things" of this passage are the true riches of His Spirit and His kingdom (Luke 16:11; Rev. 3:18).

In death, we have the temporary nature of all form and the loss that we experience due to this fact. Ah, but hidden beneath that which is temporary is our principle of resurrection, for death is not the _elimination_ of form but the _changing_ of it. All of us _begin_ as "dust" (Gen. 2:7) and _return_ to it (Ecc. 3:20; 12:7), so even our natural bodies do not pass away into oblivion but return to their original state. The same is true of all form, for the world you and I know today is the same world that was known before the flood. It has simply shifted and changed throughout time. Even in the world of form, God's "eternity" is written.

Ephesians 2:1-3 (ESV)  
1 And **you were dead in the trespasses and sins** 2 _in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience_ — 3 **among whom we all once lived in the passions of our flesh** , **carrying out the desires of the body and the mind** , and were by **nature** children of **wrath** , like the rest of mankind.

Romans 8:6-8 (NKJV)  
6 For **to be carnally minded** _is_ **death** , but to be spiritually minded _is_ life and peace. 7 Because the carnal mind _is_ enmity against God; **for it is not subject to the law of God, nor indeed can be**. 8 So then, **those who are in the flesh** cannot please God.

If we take our passages in Ephesians at face value, we find that death is not just the aging and passing of this physical being, but a continual _state of being_ where we conduct ourselves "in the _passions_ of our flesh, carrying out the _desires_ of the body and the mind." This is what Paul calls "carnally minded" and states in no uncertain terms " _is_ death." When our minds are wholly absorbed in this physical realm we are "not subject to the law of God, _nor indeed can be_." This state of being is further defined as our "nature."

Google defines "nature" as, "The basic or inherent features of something, especially when seen as characteristic of it." Strong's defines it as, " _Growth_ (by _germination_ or _expansion_ ), i.e. (by implication) natural _production_ (lineal _descent_ ); by extensive a _genus_ or _sort_ ; figurative native _disposition_ , _constitution_ or _usage_." These definitions confirm that all of us are born into this world as a natural being that is destined to become carnal. It is inherent in each of us because Adam represents this inward disposition that is true of everyone. For this reason, Paul wrote, "For as in ( _just like_ ) Adam, _all_ die" (I Cor. 15:22). And again, it is because it is a necessary component of sowing and reaping.

Though Adam is not the father of the entire human race, he is the example thereof, for we are the offspring of the first generation and every generation that has followed after. What is true of the first generation is true for us; what was common to the first is common to us.

Genesis 2:7-8 (NKJV)  
7 And the Lord God **formed man** (kind) _of_ **the dust of the ground** , and breathed into his nostrils the breath of life; and man (kind) became a living being (soul). 8 **The Lord God planted a garden** eastward in Eden, and **there He put the man** (-kind) whom He had formed.

Note that immediately following the creation of humankind, the Lord God "planted a garden," which we now know represents _the principle of sowing and reaping_ , "and there _He put the man_ whom He had formed." This tells us that God intended for everyone to be under this principle throughout their time here on earth and this, we have found, is further defined as death, burial, and resurrection.

The heart of man is the "ground" and the Word of God is the "seed" which is sown into it. This plainly shows that the "work" of the "seed" or Word is _inward_ , not outward, not _visible_ but _invisible_ , applying to our inner being (Luke 17:21; II Cor. 4:16) and eventually manifested outwardly (fruit).

Look once more at our passages from Ephesians, Chapter 2. Paul states that when we conduct ourselves in the carnal mind, we are "by nature _children of wrath_ , like the rest of mankind." Please consider.

Romans 4:15 (KJV)  
15 Because **the law worketh wrath**...

"The law worketh wrath." Our word "worketh" is defined as, "To _work fully_ , i.e. _accomplish_ ; by implication to _finish_ , _fashion_." Our word "wrath" is defined as, " _Desire_ (as a _reaching_ forth or excitement of the mind)." The transliteration of "wrath" is _orgē_. Consider the following treatment from Vine's Expository Dictionary of Old and New Testament Words (emphasis mine).

Notes: (1) _Thymos_ , "wrath" (not translated "anger"), is to be distinguished from _orgē_ , in this respect, that _thymos_ indicates a more agitated condition of the feelings, an outburst of wrath from inward indignation, while _orgē_ suggests _a more settled or abiding condition of mind, frequently with a view to taking revenge_. _Orgē_ is _less sudden in its rise than_ _thymos_ , but _more lasting in its nature_. _Thymos_ expresses more the inward feeling, _orgē_ _the more active emotion_. _Thymos_ may issue in revenge, though it does not necessarily include it. It is characteristic that it quickly blazes up and quickly subsides, though that is not necessarily implied in each case.

Psalms 1:1-6 (KJV)  
1 Blessed _is_ the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. 2 But his delight _is_ in **the law of the Lord** ; and **in his law doth he** meditate **day and night**. 3 And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper. 4 The ungodly _are_ not so: but _are_ like the chaff which the wind driveth away. 5 Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous. 6 **For the Lord knoweth the way of the righteous** : but the way of the ungodly shall perish.

Psalms 19:7-9 (KJV)  
7 **The law of the Lord** _is_ **perfect, converting the soul** : the testimony of the Lord _is_ sure, making wise the simple. 8 **The statutes of the Lord** _are_ **right** , rejoicing the heart: **the commandment of the Lord** _is_ **pure** , enlightening the eyes. 9 **The fear of the Lord** _is_ **clean** , enduring for ever: **the judgments of the Lord** _are_ true _and_ righteous altogether.

Psalms 119:1-8 (KJV)  
1 Blessed _are_ the undefiled in the way, **who walk in the law of the Lord**. 2 Blessed _are_ they that keep his testimonies, _and that_ seek him with the whole heart. 3 **They also do no iniquity: they walk in his ways**. 4 Thou hast commanded _us_ to keep thy precepts diligently. 5 O that my ways were directed to keep thy statutes! 6 _Then shall I not be ashamed_ , **when I have respect unto all thy commandments**. 7 I will praise thee with uprightness of heart, **when I shall have learned thy righteous judgments**. 8 I will keep thy statutes: O forsake me not utterly.

"By nature _children of wrath_ , like the rest of mankind." This statement clearly suggests that everyone is under the "wrath" of the "law of the Lord" (Rom. 3:19) which is accomplished by the fact that everyone, without exception, reaps what they sow. If we sow to the flesh, we reap corruption, but if we sow to the Spirit, we reap life, and it is His law alone which sets the standard by which we are judged.

The Psalmist wrote that "the law of the Lord is perfect, converting the soul." This being true, there is no need for another law or a change of the one which was delivered to Israel. "The statutes of the Lord are right, rejoicing the heart." When we have "respect unto all the commandments," then we will not be ashamed (Gen. 2:25; 3:8-10).

As we have found, the "seed" is the "Word of God," which incorporates His law, and it is the "seed" which falls into the "ground" of our heart to die. As the seed dies, it releases the life within which forms roots, permanently fixing itself into the "ground" of our heart in order to produce the "tree" and "fruit" which will follow after. This, my friend, is His divine process which works in everyone, regardless of whether we believe it or not. Ignorance or unbelief does not negate the process.

If my understanding of the Parable of the Sower is correct, Jesus taught about the _four_ conditions of the ground or hearts of men which also establishes the _four_ ages of His purpose. The first age was Adam to Moses, the _Age of Conscience_. Paul describes this as a time where there was no law and "where no law is, there is no transgression" (Rom. 4:15; see also Rom. 5:13-14). This is illustrated by the "wayside" in the Parable of the Sower (Matt. 13:19).

Following the _Age of Conscience_ , we have the _Age of Law_ which began with Moses and continued until the days of Christ and the apostles, illustrated by the "stony places" (Matt. 13:20-21; see also Hebrews 3:7-19).

The third condition or "ground" described in our parable is the "thorns." This is the _Age of Grace_ which we are in now and which began with Christ and His death, burial, and resurrection almost two thousand years ago.

Finally, our parable ends with the "good ground," indicative of the age to come where those who hear the Word and understand it will produce the true "fruit" of it, "some a _hundredfold_ , some _sixty_ , some _thirty_ " (Matt. 13:23). Note that we end with a _three_ , indicative of _resurrection_ , which when added to our _four_ types of ground, is _seven_ , the "great number of spiritual perfection (completeness)" (Bullinger).

No doubt, the Parable of the Sower establishes for us the necessity of the death which always precedes life, the darkness we must experience before we know the light. It is divinely wrought and divinely ordained, established by our Maker out of a wisdom which is truly beyond our comprehension but _written within creation_ that we might understand His work in us.

# Chapter Seven

# BURIAL

1 Corinthians 15:25-26 (NKJV)  
25 For He must reign till He has put all enemies under His feet. 26 **The last enemy** (adversary) _that_ **will be destroyed** _is_ **death**.

We have heard a lot about death and resurrection, but not so much about "burial." The fact that it is a part of the divine process of God suggests that, like death and resurrection, burial defines something in scripture that helps us to better understand our spiritual journey. Let's consider this.

"The last enemy that will be destroyed is death," Paul writes, not death as in just the passing away of our physical being, but the passing away of the "old man" (Rom. 6:6; Eph. 4:22; Col. 3:9), that "sinful body" or _nature_ with which all of us struggle. It is a complete doing away of the nature and power of sin so that one "cannot sin, because he has been born of God" (I John 3:9; KJV).

Ephesians 4:20-24 (NKJV)  
20 But you have not so learned Christ, 21 if indeed you have heard Him and have been taught by Him, as the truth is in Jesus: 22 that you **put off** , concerning your **former conduct** , the **old man** which grows corrupt according to the deceitful lusts, 23 and be renewed in the spirit of your mind, 24 and that you **put on the new man** which was created according to God, in true righteousness and holiness.

The "old man." Our word "old" in Ephesians 4:22 means, " _Antique_ , i.e. _not recent_ , _worn out_." He is "old" because he is a product of our parents, grandparents, great grandparents and so on. He is the embodiment of our past, of the knowledge that is sown and passed down from generation to generation. He is the product of what others have told us, the ideologies and "labels" or "identity" placed upon us when we are but children. He is the "natural man" who soon becomes "carnal" due to the pride that is instilled in us when we are young. This very thing is reflected in the story of Adam and Eve.

Note how Paul refers to our "former conduct" in context with our "old man." This shows that the "old man" incorporates our _behavior_ which is determined by the conditioning of our minds by our caretakers and the generations which came before us. And this conditioning is laced with the knowledge of both good _and_ evil and the element of "the pride of life" (I John 2:16).

Is a life without sin even possible? If we believe His Word, it most certainly is. Ah, but not until we are truly united with Him in His resurrection. Would the skeptics say that this is not fulfilled until we have passed from this earth? Perhaps, but consider what Jesus told Martha in the following.

John 11:23-27 (KJV)  
23 Jesus saith unto her, **Thy brother shall rise again**. 24 Martha saith unto him, I know that he shall rise again in the resurrection at the last day. 25 Jesus said unto her, **I am the resurrection** , **and the life** : **he that believeth in me, though he were dead, yet shall he live** : 26 **And whosoever liveth and believeth in me shall never die**. Believest thou this? 27 She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.

Romans 6:7-10 (KJV)  
7 For **he that is dead is freed from sin**. 8 Now if we be dead with Christ, we believe that we shall also live with him: 9 **Knowing that Christ being raised from the dead dieth no more** ; death hath no more dominion over him. 10 For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.

What did Jesus tell Martha? " _I am_ the resurrection, and the life," not will be. This certainly proposes that He had already "died" and now stood before her in resurrection life. And when did this take place? I believe it happened at His baptism by John when the "heavens were opened to Him" and "a voice came from heaven, saying, 'This is My beloved Son, in whom I am well pleased'" (Matt. 3:16-17).

Was Christ not free of sin? Of course He was, so if "he that is dead is freed from sin," then in essence Christ "died" at the moment of His baptism, and "being raised from the dead," He died "no more." For this reason, Jesus told Martha as well as Thomas, "I am the way, the truth, _and the life_ " (John 14:6).

Now, not for a moment would I imply that Jesus ever sinned, _even before His baptism_ , nonetheless, it was ordained by our heavenly Father that He would be tempted in all points as we are, yet without sin (Heb. 4:15). And the same divine process that applies to our Lord applies to us, for He is the "pattern" Son, the first to wholly exemplify the Father's divine injunction of death, burial, and resurrection (Rev. 1:5).

Now, what follows death? For us, it is burial. This being true, let me share this theory with you. Consider what we read following the baptism of the Lord by John the Baptist.

Matthew 4:1-2 (KJV)  
1 **Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil**. 2 And when he had fasted **forty days and forty nights** , he was afterward an hungred.

Water baptism is symbolic of our death, burial, and resurrection, of our falling into the ground to die (going into the water) in order to be raised up again as a new creation (coming up out of the water) (Matt. 21:25; Rom. 6:4; Col. 2:12; I Peter 3:21). In the case of our Lord, we find that once He was baptized by John that "Jesus came up immediately from the water; and behold, the _heavens were opened to Him_ , and _He saw the Spirit of God_ descending like a dove and alighting upon Him" (Matt. 3:16). For us, water baptism is symbolic, but for Jesus, it was done in perfect obedience to the Father and resulted in the anointing of the Spirit of God coming upon Him and remaining (John 1:32-33). It was at this time that Jesus the _man_ became Jesus the _Christ_ (anointed).

Now, if it is true that the Lord's baptism was His resurrection _from_ death, then why was the Lord "led up of the Spirit into the wilderness to be tempted of the devil"? And why do we read that He fasted "forty days and forty nights"?

Before we consider this, let me say the following. The Lord Jesus never did anything without purpose. Inasmuch as what He _said_ is indeed precious, so too the things He _did_ also reveal much spiritual understanding (Acts 1:1). And why is this? Because everything He did was instigated _by the leading of the Spirit_ as we see in the above passages (see also John 8:28-29; 12:50; 14:10).

It is apparent that the "wilderness" is connected to and typified by the " _forty_ days and _forty_ nights." Here's an excerpt from Stephen E. Jones concerning the spiritual meaning of _forty_ (emphasis mine).

The number forty in Hebrew was written with the letter mem (water, flowing or coming from). Forty is the number of trial or probation. When viewed as a time cycle, we find that Israel spent 40 years being tested and tried in the wilderness. Jesus spent 40 days in the wilderness being tested of the devil. The number 40 can be viewed negatively in terms of the full 40 days/years of trial, but it can also be viewed positively in that it is the END of the time of trial or testing. In the positive sense, then, forty (i.e., mem) speaks of Israel crossing the Jordan River (water) after 40 years in the wilderness. In that sense also, Israel came from the wilderness and flowed into the Promised Land.

Forty is the product of eight and five. Eight is the number of new beginnings, while five is grace. Thus, forty can be seen as entering grace after a period of trial, as well as the beginning of something new. Obviously, these are both factors in the cases of Israel and Jesus.

Jones tells us that "forty is the number of _trial_ or _probation_ " and in its positive sense, speaks of the " _end_ of the time of trial or testing." Furthermore, our "forty can be seen as entering _grace_ after a period of trial, as well as _the beginning of something new_." So it is that John wrote, "And we beheld His glory, the glory as of the only begotten of the Father, _full of grace and truth_ " (John 1:14).

Our word "wilderness" in Matthew 4:1 is _erēmos_ and defined as, " _Lonesome_ , i.e. (by implication) _waste_." This same Greek word is also translated as "desert," "desolate," and "solitary," while another form of this word is _erēmia_ , which Vine's defines as, "An uninhabited place" (see Exod. 15:2, 13; Deut. 12:5; Eph. 2:22).

So think about this. Doesn't the idea of a "wilderness" aptly describe the spiritual condition of the world at large? And if there should be any doubt, Isaiah tells us in his proverb concerning the "king of Babylon," "Is this the _man_ who made the earth tremble, who shook kingdoms, _who made the world as a wilderness_ and destroyed its cities, who did not open the house of his prisoners?" (Isa. 14:4, 16-17) When we compare the context of the passages concerning the "king of Babylon" to the "man of sin," we will find that they express the same characteristics of the "first man Adam" (I Cor. 15:45; KJV).

Our word _erēmos_ is used a total of 48 times in the King James New Testament. The spiritual meaning of this number is derived from forty or _mem_ , which we just considered, and eight or _Chet_. Jones tells us that the spiritual meaning of _eight_ is "new beginnings," so, in our number _forty-eight_ , we see a "new beginning" accomplished by a time of "trial or probation" in the "wilderness." Mark Lane confirms our thought, listing its meaning as, "Father's blessing."

1 Corinthians 15:54-55 (KJV)  
54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, **then shall be brought to pass** the saying that is written, **Death** is swallowed up in victory. 55 O **death** , where _is_ thy sting? O **grave (** hadēs), where _is_ thy victory?

"The last enemy that will be destroyed is death," so when this "corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory." Our phrase "brought to pass" confirms our understanding of a process and the finish thereof. This "victory" is seen at the "end" of the Lord's time in the "wilderness" and the fact that He "returned" from it once and for all "in the power of the Spirit" (Luke 4:14). This being true, both "death" and "Hades" were "swallowed up in victory." And if death had been "swallowed up" and He possessed both "incorruption" and "immortality," would He not then exist in resurrection life when He stood before Martha?

So what was accomplished in the Lord's "wilderness" testing? To put it simply, it was the complete eradication of His past, of the "old man," as typified by the three temptations of the devil which aligns with I John, Chapter 2, verses 15 through 17. When we consider these temptations, we will find that they also align with the three temptations that were presented to Eve by the serpent (Gen. 3:6).

Ever wonder why there is no record of Jesus' life between the age of 12 and 30? Because it is irrelevant, my friend, and the same is true of each of us once we have been "baptized into His death" (Rom. 6:3).

"O death, where is thy sting?" Paul tells us that the "sting of death is sin" (I Cor. 15:56), so when sin is abolished, the "sting of death" is gone. Ah, but we also have the "grave," or burial. Now, make note of the fact that the word rendered "grave" in this passage is _hadēs_. Our passages from I Corinthians 15 are taken from Hosea 13:14. Please consider.

Hosea 13:14 (KJV)  
14 I will ransom them from **the power of the grave** (sheʾôl); I will redeem them **from death** : O **death** , I will be thy plagues; O **grave** (sheʾôl), I will be thy destruction...

Our word for "grave" in this passage is the word sheʾôl. This Hebrew word in the Old Testament is synonymous with the Greek word _hadēs_ in the New Testament. The Strong's definition for _Sheol_ reads, " _Hades_ or the world of the dead (as if a subterranean _retreat_ ), including its accessories and inmates." It is derived from the word shāʾal which means, "To inquire; by implication to request; by extension to demand." It is used a total of 66 times in the Old Testament, translated as "grave," "hell," or "pit." Ed Vallowe tells us that 66 stands for "idol worship." This may be accurate since the number six is the number of man in enmity with God (Bullinger; Vallowe) and sixty represents "pride" (Vallowe). Brought together we have the "pride" of man which produces his "enmity" with His Maker. Mark Lane's treatment agrees, citing sixty as "Earthly king." Would this not be our carnal man?

In contrast to Sheol, Hades is used 10 or 11 times in the New Testament (depending on which version you consider). The definition by Strong's reads, "Unseen, i.e. 'Hades' or the place (state) of departed souls." Vine's questions this derivation stating that the "more probable derivation is from hado, signifying "all-receiving." When contrasted with our word Sheol, I am inclined to go with "unseen" since Sheol is derived from the word which means, "To inquire." When we bring this understanding to the Parable of the Sower, the Lord describes the condition of Hades as, "Seeing," we don't "see" (unseen), and "hearing," we don't "hear," nor do we "understand" (Matt. 13:13). Sheol or Hades, therefore, speaks of a present state of being where we cannot "see" or understand the spiritual essence of "the kingdom of God" (John 3:3). Figuratively speaking, when we are "dead in trespasses and sins" (Eph. 2:1), we are also in Sheol or Hades, the "grave" or "pit."

Now, what is the purpose of a grave? Would it surprise you to know that the Strong's definition reads, "A remembrance, i.e. cenotaph (place of interment)." It's derived from the root word which means, "Memory." So the purpose of a grave is remembrance. Of what? Would it not be the past? Ah, but when contrasted with the promise of His New Covenant, here's what we have:

Hebrews 8:12 (KJV)  
12 For I will be merciful to their unrighteousness **, and their sins and their iniquities** will I remember no more.

Do you see it? In regard to our desire to remember, the promise of God is not to remember our "sins and iniquities." So "burial" speaks to the idea of our past and the fact that it is irrelevant in our present. Yes, the past may help shape us, but it should not define us. No wonder Paul wrote, "If any man be in Christ, he is a new creature: old things are passed away (presently); behold, all things are become new" (II Cor. 5:17; KJV). This is the meaning of our "wilderness" or "grave" (Heb. 3:17). Through the leading of His Spirit, He is removing all vestiges of our "old man" and our consciousness of sin (Heb. 9:9-14). He is teaching us to forget our past and the condemnation that exists there.

I would encourage you to also study the Lord's references to Gehenna, mentioned eleven times by the Lord and once by James (James 3:6). This word is also translated as "hell" in the King James New Testament and of Hebrew origin. It refers to the "valley of (the son of) Hinnom" (Strong's) found in II Chronicles, Chapter 28, verses 1 through 3, Chapter 33, verse 6, and more importantly Jeremiah, Chapter 7, verses 29 through 34, Chapter 19, verses 1 through 9, and Chapter 32, verses 33 and 34. The valley of the son of Hinnom became the refuse or garbage dump after the Lord's judgment, signifying a place of "corruption." When brought together with the idea of a "grave," corruption is clearly signified, which is the present state of walking or conducting ourselves solely after the flesh (I Cor. 15:42; 53-54).

Matthew 23:27-28 (KJV)  
27 Woe unto you, scribes and Pharisees, hypocrites! for **ye are like unto whited sepulchres** , which indeed appear beautiful **outward** , but are **within full of dead** _men's_ **bones** , and of all uncleanness. 28 Even so ye also **outwardly appear righteous** unto men, but **within ye are full of hypocrisy and iniquity**.

"Dead men's bones." Take a moment to think about this phrase. In it I see the futility of the carnal mind and its associations with the past. In Matthew, the Lord said it another way, stating, "Why do you also transgress the commandment of God because of your tradition?" and again, "Thus you have made the commandment of God of no effect by your tradition" (Matt. 15:3, 6). What is tradition if not that which has been handed down from others? In agreement, Paul stated, "Forgetting those things which are behind, and reaching forth unto those things which are before" (Php. 3:13; KJV).

Know that it is a characteristic of the carnal mind to cling tightly to the past, so much so that one cannot effectively live in the present. There is millions today who are bound by their past and unable to truly live in the moment. This, my friend, is why the "old man" must be buried, our past eradicated so that we might move forward in the things of the Spirit. "If then you were raised with Christ (past), seek those things which are above (present), where Christ is (presently), sitting at the right hand of God" (Col. 3:1).

Far too often, the past is responsible for our lack of forgiveness, manifested as a "victim" mentality. The New Covenant Promise of God states, "For I will be merciful to their unrighteousness, and their sins and their lawless deeds I will remember no more" (Heb. 8:12; Jer. 31:31-34). It is this which must be present in all who are sons of God. We must not let the past define us or others. "And forgive us our debts, as we forgive our debtors" (Matt. 6:12; KJV). This, beloved, is the purpose of true "burial." Christ died for the sin of the world and took it away (John 1:29), therefore our nature should be to walk in the forgiveness which this selfless act exemplifies.

Let us now go to the next chapter and an interesting perspective concerning the fifth trumpet of the book of the Revelation.

Psalms 30:3 (KJV)  
3 O Lord, **thou hast brought up my soul from the grave** : thou hast kept me alive, **that I should not go down to the pit**.

Psalms 40:1-2 (KJV)  
1 I waited patiently for the Lord; and he inclined unto me, and heard my cry. 2 **He brought me up also out of** an horrible **pit, out of the miry clay** , and set my feet upon a rock, _and_ established my goings.

Proverbs 28:10 (KJV)  
10 Whoso causeth the righteous to go astray in an evil way, **he shall fall himself into his own pit** : but the upright shall have good _things_ in possession.

# Chapter Eight

# SHEOL AND ABADDON

We have long been taught that hell is a place we go after we die, a place of eternal torment where there is no possibility of forgiveness or redemption. However, if we reconsider the idea of "death" and "Hades" as a present state of being, then it challenges this long-standing traditional view that has plagued us for centuries.

Think about it. According to Paul, death is clearly a present state of being where we walk after the course of this world in trespasses and sins, after the "prince of the power of the air" or "spirit that is now at work in the sons of disobedience" (Eph. 2:1-3).

Our word "prince" in Ephesians 2:2 is archōn, defined as, "A first (in rank or power)." And according to Paul, who is this "first"? If you say the devil, you agree with most, however, Paul never spoke of the devil in such fashion. Ah, but he did speak quite clearly about "the first man Adam" (I Cor. 15:45). And haven't we found that he represents and defines the natural and carnal aspects of our being? And since we are both "spirit" and flesh (I Cor. 2:11), is it possible that what Paul meant by "the spirit that is now at work in the sons of disobedience" is a reference to our own prideful and fallen spirit (Prov. 16:18)?

Proverbs 15:24 (ESV)  
24 The **path of life leads upward** for the prudent, **that he may turn away from Sheol beneath**.

In regard to Sheol, we read, "The path of life leads upward for the prudent." When is this appropriate? Would it not be now, in this life? "That he may turn away from Sheol beneath." Again, would this not be now, in this life? Consider the words of our Lord.

John 8:23 (KJV)  
23 And he said unto them, **Ye are from beneath** ; I am from above: **ye are of this world** ; I am not of this world.

Do you see it? Would it be a stretch to say that "Sheol beneath" means "of _this_ world"? "I am not of this world," Jesus said. Is it any wonder then that they could not understand Him? And how does that reflect in our lives today?

Job 26:6 (ESV)  
6 **Sheol** is naked before God, and **Abaddon** has no covering.

Here we read that "Sheol is naked before God." I'm immediately reminded of Adam and Eve's nakedness in Genesis 2:25, 3:7, and 3:9-11. Was this literal? I don't believe this for a second. Adam and Eve's "nakedness" is defined by Paul in II Corinthians, Chapter 5, verses 1 through 4, where he speaks of "our earthly house, this tent." The fact that our "earthly house" is a "tent" speaks of the temporary existence of our soul and body and if it "is destroyed, we have a building from God, a house not made with hands, eternal in the heavens" (II Cor. 5:1).

Paul writes, "For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle (tent) do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life" (II Cor. 5:2; see also Col. 3:1-4).

If I am correct, "naked" refers to mortality, of being subject to corruption (Rom. 8:20) while "clothed" refers to immortality or life, to be free of corruption. This being the case, we find that Adam and his wife "were both naked" and "not ashamed" before the temptation of the serpent (Gen. 2:25). In other words, they were mortal and corruptible, living souls or natural beings before they were tempted to eat of the tree of knowledge. This challenges the longstanding idea that Adam and Eve were spiritual first, then fell from that spirituality. This is simply not the case. Remember, "The spiritual is not first, but the natural, and afterward the spiritual." Ah, but once pride entered in and they ate of the tree, "Then the eyes of both of them were opened, and they knew that they were naked." Would this not mean that they became aware of their corruptibility in the light of God's divine principle of sowing and reaping (law)?

When we ponder our parable in Genesis, we should realize that all of this was truly ordained by our heavenly Father. After all, who planted the garden and placed our two trees? Was it not our Creator? Do we not see in this that God developed and established the necessary process of sowing and reaping in order to advance His purpose in the earth? Friend, the principle of sowing and reaping is universal in its scope and defines how all that is visible and invisible exists and still remains up to this present time (Col. 1:16). Remember, the "seed is the Word of God" (Luke 8:11) and the "seed" in regard to man came from the "fruit" of the trees. No wonder John wrote, "In the beginning was the Word" (John 1:1).

Psalms 9:17 (KJV)  
17 The wicked shall be turned into **hell** (Sheol), _and_ all the nations that forget God.

Here we find that "the wicked shall be turned into hell (Sheol), and all the nations that forget God." Is this after our physical demise, or would it signify to be turned to the carnal nature within? Does our Maker intend to send entire "nations" into eternal torment, or are they already turned to their carnal state because they have already forgotten Him (II Thess. 2:11)? And once in this state of being, would we not remain in Sheol until such time that we are delivered from it? Perhaps this is why Jesus told Peter, "On this rock I will build My church, and the gates of Hades (Sheol) shall not prevail against it" (Matt. 16:18). The idea of "gates" suggest a holding in, does it not? And what is resurrection if not a release from what is keeping us captive?

Think about this. Did Adam and Eve pass from this planet after they ate from the "tree of knowledge"? No, they did not, but they did "die" and were separated from the "tree of life" by the "Cherubim" and a "flaming sword" (Gen. 3:24). These too are symbolisms which define the divine process of God which we are even now considering. The Cherubim are described in the book of Ezekiel as well as in Revelation as "four living creatures" whose "four faces" symbolize the gospel of Christ and the "image" of the "new man," the "image of the heavenly" (Matthew [lion], Mark [ox], Luke [man], John [eagle]; Acts 4:12; Rom. 8:29; I Cor. 15:49; II Cor. 4:4; Col. 1:15).

The "flaming sword" speaks of the "fiery" nature of God's law which is found at His "right hand" (Deut. 33:2) which I also believe is the "lake of fire" seen in Revelation (Rev. 19:20; 20:10, 14-15). To put it simply, we must first take of the tree of knowledge or law before we can achieve its spiritual nature (Rom. 7:14).

In Job 26:6, Sheol is paired with "Abaddon." This word in Hebrew means, "A perishing" and is used only six times in the Old Testament. Six? As in the number of man in hostility with God (Bullinger)? Yes. In the King James, it is rendered as "destruction."

Luke 13:1-5 (KJV)  
1 There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices. 2 And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things? 3 I tell you, Nay: but, except ye repent, ye shall all likewise **perish**. 4 Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? 5 I tell you, Nay: but, except ye repent, ye shall all likewise **perish**.

In these passages, our word "perish" is apollymi which is defined by Strong's as, "To destroy fully (reflexive to perish, or lose), literal or figurative." This word is used a total of 89 times in the King James, rendered as "perish, destroy, lose, be lost," and "lost."

In regard to our "man of sin, the son of perdition" in II Thessalonians, our word for "perdition" is apōleia, which is derived from apollymi. Coincidence? I don't think so.

John 3:16 (KJV)  
16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not **perish** (apollymi), but have everlasting life.

As we see here, our word "perish" is again apollymi.

Proverbs 27:20 (ESV)  
20 **Sheol** and **Abaddon** are never satisfied, **and never satisfied are the eyes of man**.

Like Job 26:6, we find Sheol (Hades; KJV) and Abaddon paired together in this passage, the "grave" or "pit" combined with "perishing." Now, let's consider a passage from Revelation, Chapter 9, about the "bottomless pit."

Revelation 9:1-2, 11 (KJV)  
1 And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. 2 And **he opened the bottomless pit** ; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit... 11 And they had a king over them, _which is_ **the angel of the bottomless pit** , whose name in the Hebrew tongue _is_ **Abaddon** , but in the Greek tongue hath _his_ name **Apollyon**.

Here our word "Apollyon" is the active participle of apollymi. As noted, Apollyon is synonymous with the Hebrew word Abaddon. Strong's defines "Apollyon" as, "A destroyer," so it agrees with our understanding.

So what is this "bottomless pit"? It is described for us in Proverbs 27:20 as "never satisfied," so in the opening of the bottomless pit (Rev. 9:2), we see illustrated the continual longing of the carnal mind and heart of man. This same inward condition explains what Jesus meant when He spoke of the "days of Noah" (Matt. 24:37-42).

Genesis 6:5 (KJV)  
5 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**.

In comparison with "never satisfied," we have "every imagination of the thoughts of his heart was only evil continually." This further defines our "bottomless pit," the nature of the mind of form. What man can imagine, man seeks, regardless of whether or not it stands against the moral principles of God's divine law. And the result? A "perishing" or "destruction," so the "angel" or spirit of the bottomless pit speaks of the "haughty spirit" of man and his constant lust for the things of this world (Prov. 16:18; James 1:14-15; I John 2:15-17). Our word "angel" also means "messenger" (Strong's), therefore it includes the mindset that is propagated by our "haughty spirit," a mindset steeped in the corruptibility of the past.

Matthew 24:37-39 (NKJV)  
37 But as the **days of Noah** _were,_ so also will the coming of the Son of Man be. 38 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, 39 and did not know until the **flood** came and took them all away, so also will the coming of the Son of Man be.

Luke 17:26-27 (NKJV)  
26 And as it was in the **days of Noah** , so it will be also in the days of the Son of Man: 27 They ate, they drank, they married wives, they were given in marriage, until the day that Noah entered the ark, and the **flood** came and destroyed them all.

The "flood" of water in Noah's day is an apt symbolism of the intense lawlessness which is even now rising in our time (Matt. 24:12; Prov. 4:23). It is a flood of carnality, flowing out from our hearts in a fashion unlike any other time in history. It is this, I believe, which accurately defines the essence of the "great tribulation" of which Jesus spoke (Matt. 24:21; Rev. 2:22; 7:14).

Sheol in the Old Testament is Hades in the New. Abaddon in the Old Testament is Apollyon in the New. In Sheol/Hades we have the "grave" or "pit," and in Abaddon/Apollyon we have our "perishing" therein. Summed up in both, we have a continual state of "corruption" (I Cor. 15:42, 50, 53-54), sustained by those things which we refuse to leave behind us. Friend, much of what we are reaping today is due to our incessant desire to hold to the past. This was the problem of the Pharisees who stood against Christ, for as we have learned, Jesus defined their past as "tradition" (Matt. 15:1-9; Mark 5:5-13). As believers, we must understand that the past no longer defines who we are. According to God's promise, it has been buried and forgotten.

Revelation 1:18 (NIV)  
18 I am the Living One; I was dead, and behold I am alive for ever and ever! And I hold **the keys of death and Hades**.

Revelation 6:8 (NIV)  
8 I looked, and there before me was a pale horse! Its rider was named **Death, and Hades** was following close behind him...

In Revelation 1:18, we find "death and Hades," and in Revelation 6:8, we have the same order. Death first, followed by Hades or burial, the pit or grave. This is our state of being which defines why we "perish."

Now, when someone has died, do we not bury them? And once buried, we often place headstones in order to remember them. Ah, but in light of the kingdom of God and our "old man," there should be no remembrance (Heb. 10:3). Would this be why Jesus told one of His disciples, "Let the dead bury their dead: but go thou and preach the kingdom of God" (Luke 9:60)?

Luke 11:44 (KJV)  
44 Woe unto you, scribes and Pharisees, hypocrites! for **ye are as graves which appear not** , and the men that walk over _them_ are not aware _of them_.

Was Jesus being literal here? Of course not. And to whom was He speaking? Was it not to the religious leaders of His day? You see, my friend, we can be quite "dead" and "buried" even in our religious motion (Rev. 3:1). No wonder Jesus asked the Pharisees, "Why do you also transgress the commandment of God because of your tradition?" (Matt. 15:3) Tradition, my friend, is "dead men's bones" (Matt. 23:27).

Daniel 12:1-2 (KJV)  
1 And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and **there shall be a time of trouble, such as never was since there was a nation** _even_ **to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book**. 2 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.

John 5:28-29 (KJV)  
28 Marvel not at this: for the hour is coming, in the which **all that are in the graves** shall hear his voice, 29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation (judgment; condemnation).

Daniel 12:2 speaks of "them that sleep in the dust," while John speaks of "all that are in the graves." Would this agree with our idea of burial and explain what is meant by the "deep sleep" which God caused to "fall on Adam" in Genesis 2:21?

Genesis 3:14 (NKJV)  
14 So the Lord God said to the serpent: "Because you have done this, you _are_ cursed more than all cattle, and more than every beast of the field; On your belly you shall go, and **you shall eat dust all the days of your life**.

Isaiah 65:25 (KJV)  
25 The wolf and the lamb shall **feed** together, and the lion shall **eat** straw like the bullock: **and dust** _shall be_ **the serpent's meat**. They shall not hurt nor destroy in all my holy mountain, saith the Lord.

"Dust" is earth, ground, or soil, i.e. _form_ , so it refers to this world of form in which we dwell. What is the "serpent's meat"? Dust. So, when we see the "serpent" as indicative of our "haughty spirit," then we understand that man in his pride has been "feeding" on the knowledge and wisdom of _this_ world from generation to generation (I Cor. 1:20; 2:6; 3:19), propagating both the "good" and the "evil."

1 Corinthians 15:47-49 (NKJV)  
47 The first man _was_ of the earth, _made_ **of dust** ; the second Man _is_ the Lord from heaven. 48 As _was_ the _man_ **of dust** , so also _are_ those _who are_ _made_ **of dust** ; and as _is_ the heavenly _Man,_ so also _are_ those _who are_ heavenly. 49 And **as we have borne the image of the** _man_ **of dust** , we shall also bear the image of the heavenly _Man._

As Paul shows us, "dust" applies to the "first man Adam," again pointing to the mind of the flesh. Our word "image" is defined as, "A likeness, i.e. (literal) statue, profile, or (figurative) representation, resemblance," which would be the expression of our carnal being by means of our carnal mind. Undoubtedly we bear "the image of the man of dust" when we, like Adam, "sleep in the dust of the earth." In "sleep," we have unconscious action, and in unconscious action, we see our behavior as it relates to our "old man."

Genesis 2:21 (NKJV)  
21 And the Lord God caused a **deep sleep** to fall on Adam, **and he slept** ; and He took one of his ribs, and closed up the flesh in its place.

"Deep sleep" would be indicative of death and burial as typified by the story of Lazarus (John 11:1-44). And what do we find in Genesis 2:21? That the "Lord God" caused this "deep sleep to fall on Adam." In other words, it was determined by our Creator that our "first man Adam," our natural being, would be made "subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God" (Rom. 8:20-21; KJV). This being true, we have found that Hebrews confirms it.

Hebrews 9:27 (KJV)  
27 And as **it is** appointed **unto men once to die** , but after this the judgment...

Our word "appointed"? It is derived from two words, apo and keimai. Apo is defined as, "'Off,' i.e. away (from something near), in various senses (of place, time, or relation; literal or figurative)." Keimai is defined as, "To lie outstretched (literal or figurative)." Consider.

1 John 5:19 (KJV)  
19 _And_ we know that we are of God, and **the whole world** lieth **in wickedness**.

Our word "lieth"? It is keimai, "To lie outstretched," to be asleep in the "dust" of our earthy nature. John agrees with Paul in his description of the spiritual stupor of the world at large.

Psalms 139:8 (NKJV)  
8 If I ascend into heaven, You _are_ there; **If I make my bed in hell** (Sheol), behold, You _are there._

# Chapter Nine

# THE BOOK

Let's look once more at the following passages from Daniel and John.

Daniel 12:1-2 (KJV)  
1 And at that time shall **Michael stand up** , the great prince which standeth for the children of thy people: and **there shall be a time of trouble, such as never was since there was a nation** _even_ **to that same time: and** at that time **thy people shall be delivered, every one that shall be found written in the book**. 2 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**.

John 5:28-29 (KJV)  
28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 29 **And shall come forth** ; they that have done good, unto **the** **resurrection of life** ; and they that have done evil, unto **the** **resurrection of damnation** (judgment; condemnation).

When I came across these passages, I again had to reflect on the idea of where we stand today in light of the fulfillment of God's divine will and purpose in the earth.

There are many who believe we are coming to the end of the age. In a broad sense, this would certainly be true for we have been through several ages since the creation of the world, but I am, of course, referring to the idea that the end of this age is close at hand.

When we are willing to look at this world in a raw and honest fashion, it can be quite disheartening. The evil that is continually taking place across our planet at any given moment is almost overwhelming. While many of us enjoy our creature comforts on a daily basis, so many others are in deep distress for countless reasons. Dictatorship, war, human trafficking, drug cartels, murder, and rape are common in many parts of the world while sexual perversion, abortion, school shootings, gun control, immigration, debt, taxes, and a host of other issues are common to us who live in relative comfort. No doubt about it, we are pressed on every side with problems which demand a solution which no one can seem to find.

Are we in great tribulation (Matt. 24:21)? Would the great tribulation of which Jesus spoke be the result of the increase of the world's population and the influx of technology which has changed the way we do things today?

Daniel tells us, "Many of them that sleep in the dust of the earth shall awake." Would this agree with the Lord's remarks that "all that are in the graves shall hear His voice"? Would the "everlasting life" of Daniel 12:2 coincide with "the resurrection of life" in John 5:29, so too the "shame and everlasting contempt" with "the resurrection of damnation"?

Ah, but let's back up and be a bit more specific. First, we see "at that time," indicating the start of a chain of events. What happens first? "Michael" will "stand up, the great prince which standeth for the children of thy people." The name "Michael" means, "Who is like God?" Isn't he an archangel? If so, would he also represent something else? Would he, like Adam, also represent an individual and collective spirit and message "who is like God?"

Does "stand up" suggest resurrection? Also, know that the word "children" is misleading. It is the transliteration bēn which means, "A son (as a builder of the family name)." Does this not come full circle back to the idea which was expressed in Chapter One concerning "sons of God"? Would our phrase, "Every one that shall be found written in the book" suggest that there are certain ones which shall be raised first? Finally, wouldn't a resurrection from death incorporate a rising up from the earth, from out of the "grave" or "pit" of our carnality and our sinful past? Look again at our passages from Daniel, Chapter 12, bringing in verses 3 and 4.

Daniel 12:1-4 (KJV)  
1 And **at that time** shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation _even_ to that same time: and **at that time** thy people shall be delivered, every one that shall be found written in the book. 2 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. 3 And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. 4 But thou, O Daniel, _shut up the words, and seal the book,_ _even_ _to the time of the end_ : many shall run to and fro, and knowledge shall be increased.

As previously mentioned, we see a series of events. Allow me to list them as follows:

At That Time:

1. Michael shall stand up...

2. There shall be a time of trouble, such as never was since there was a nation...

3. Thy people shall be delivered, every one that shall be found written in the book...

4. Many of them that sleep in the dust of the earth shall awake...

5. They that be wise shall shine as the brightness of the firmament...

It is apparent that "at that time" signifies an onset of spiritual change which will occur during "a time of trouble, such as never was since there was a nation even to that same time." During this time of great distress "thy people shall be delivered," but only those who are "found written in the book." This deliverance will incorporate an awakening from "sleep" or death and a rising from "the dust of the earth," i.e. the "grave" or Sheol/Hades. This group or "many" will "shine as the brightness of the firmament" and will "turn many to righteousness." Sound fantastic? It is, but it is a word of prophecy that is as certain as anything else we might consider in God's Word.

Following this word of prophecy, Daniel is told to "shut up the words, and seal the book, even to the time of the end." So it should be apparent to us that all of this speaks to the end of the age. In regard to "seal the book," let's consider the following.

Revelation 5:1-5 (NKJV)  
1 And I saw in the **right** _hand_ of Him who sat on the throne a **scroll** (book) written inside and on the back, sealed with seven seals. 2 Then I saw a **strong angel** proclaiming with a **loud voice** , "Who is worthy to open the **scroll** (book) and to loose its seals?" 3 And no one in heaven or on the earth or under the earth was able to open the **scroll** , or to look at it. 4 So I wept much, because no one was found worthy to open and read the **scroll** (book), or to look at it. 5 But one of the elders said to me, "Do not weep. **Behold,** **the Lion of the tribe of Judah, the Root of David, has prevailed to open the scroll (book) and to loose its seven seals**."

Here we find John at the throne of God, having been caught up to it by the Spirit (Rev. 4:1-2). Note that John sees in the "right hand of Him who sat on the throne a scroll" or book, "written inside and on the back, sealed with seven seals." Would this be the same "book" which Daniel was told to "seal"? I am inclined to think so. After all, in both Daniel and Revelation we have but one "book" to consider at the end of the age, and in light of its importance, it must be the same. Furthermore, I am inclined to believe that "on the back" speaks of the past, indicating the Word which was spoken to Daniel first. I would also be inclined to believe that, in light of Matthew 5:17, our "book" also incorporates what all the prophets spoke concerning the last days. This is also confirmed by our phrase "the time of the end" which I believe correlates with Revelation 4:1 where John is told, "Come up here, _and I will show you things which must take place after this_." And what would this be? It would be the fulfillment of the prophecies which Jesus declared to the seven churches. Here's confirmation.

Hebrews 9:25-26 (NIV)  
25 Nor did he enter heaven to offer himself again and again, the way the high priest enters the Most Holy Place every year with blood that is not his own. 26 Then Christ would have had to suffer many times since the creation of the world. **But now he has appeared once for all at the end of the ages** to do away with sin by the sacrifice of himself.

If I understand these passages, they tell us that "the end of the ages" began with the Lord's ministry and His death on the cross. If this is true, then we have been in it for almost two thousand years. Peter confirms our thought on the Day of Pentecost when he said, "But _this_ is what was spoken by the prophet Joel: 'And _it shall come to pass_ in the _last days_ '" (Acts 2:16).

As for the scroll or book? It's obviously the center of attention, so much so that John wept until one of the elders told him not to, for "the Lion of the tribe of Judah, the Root of David," Christ the Lord, had "prevailed to open the scroll (book) and to loose its seven seals." And where is Christ at this time? At the throne of God (Rev. 5:1, 7) as a "life-giving Spirit" (I Cor. 15:45).

What does this important book represent? As previously mentioned, it would incorporate all that pertains to the last days of the age we are in now.

Revelation 1:10-11 (KJV)  
10 I was in the Spirit on the **Lord's day** , and heard behind me a great voice, as of a trumpet, 11 Saying, I am Alpha and Omega, the first and the last: and, **What thou seest, write in a book** , and send _it_ unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

While John was "in the Spirit on the Lord's day," He is told by the Lord, "What thou seest, write in a book, and send it unto the seven churches." Immediately following this, John "turned to see the voice that spake" with him and "being turned," He "saw seven golden candlesticks" (lampstands), indicative of the seven churches given above. This sets the tone and purpose of the "book" and reveals to us that it is His words in regard to His people, the church, His body (Rev. 1:20). Is this the "book" we see in Revelation, Chapter 5? I believe it is, and it shows us that the word of prophecy given to Daniel and sealed until the time of the end is now confirmed by Christ and presented to Him to "open" and "loose." Please consider.

John 4:31-38 (NKJV)  
31 In the meantime His disciples urged Him, saying, "Rabbi, eat." 32 But He said to them, "I have food to eat of which you do not know." 33 Therefore the disciples said to one another, "Has anyone brought Him _anything_ to eat?" 34 Jesus said to them, " **My food is to do the will of Him who sent** Me, **and to finish His work**. 35 Do you not say, 'There are still **four months** and _then_ comes the **harvest** '? Behold, I say to you, lift up your eyes and look at the fields, for they are already white for **harvest**! 36 And he who **reaps** receives wages, and **gathers fruit** for eternal life, that **both he who sows and he who reaps may rejoice together**. 37 For in this the saying is true: ' **One** sows **and another reaps**.' 38 **I sent you to reap** that for which you have not labored; others have labored, and you have entered into their labors."

Here we find the disciples urging the Lord to eat. How does He respond? "I have food to eat of which you do not know." And what was that? "My food is to do the will of Him who sent Me, and to finish His work." First, do the will of Him that sent Him, and second, to "finish His work." The first was to walk out the Father's will while on earth but the second is to finish in Spirit what He began in His flesh, i.e. to continue the work of the Father to the end of the age (Matt. 13:49; 24:3; 28:20) as the "life-giving spirit" He is (I Cor. 15:45). For this reason, He tells the seventh (last) church of Laodicea, "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).

You see, beloved, the work of Christ is just that, His work. It is Christ Jesus who has been and is even now ruling and reigning at the right hand of the Father and bringing to pass our Father's will as determined by the book which is summed up in the seven prophecies to the seven churches. And He has promised those who overcome that, "at that time," they will receive the same privilege.

And what is the will of the Father? As our passages in John 4 indicate, it is embodied in our principle of sowing and reaping, indicative of death, burial, and resurrection, the core message of the kingdom of God. It will be a time of reaping and gathering "fruit for eternal life" so that "both he who sows and he who reaps may rejoice together." It will be a harvest of souls much like that which took place on the Day of Pentecost (Acts 2:41).

Note the Lord's reference to "four months." Why four? Because it defines the interval between the Feast of Pentecost in the third month and the Feast of Tabernacles in the seventh. Why is this important? Because the Three Great Feasts of Israel were established around seedtime and harvest (sowing and reaping), therefore they perfectly reflect the message of death, burial, and resurrection as well as the time of the end. The Feast of Tabernacles is the last of these feasts and aligns with the final prophecies which signify the end of the age and resurrection (harvest).

To be clear, Daniel's "book" is John's "book," which are the words and work of Christ embodied in the prophecies to the seven churches in Revelation, Chapters 2 and 3. These prophecies set the foundation for the entire book of the Revelation, defining the will and work of God by His Son in His people up through the end of this age. And remember that the Word which proceeds from God's mouth becomes God once spoken (John 1:1) so that which has been determined through the end and revealed to Daniel and John is true and certain.

The book which the Lord takes is in the "right hand" of the Father, signifying dominion (Matt. 22:44; 25:33-34; 26:64; Rev. 3:21) and fruitfulness (John 4:36) and the "sheep" of His pasture (Matt. 25:33-34). I emphasize that the words of Christ are the works of Christ, so it is His works, not ours, which are the priority. It is He who is finishing the work of the Father but it is through His people. For this reason, Jesus said, "And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations" (Rev. 2:26; KJV).

Now, if we examine each of the seven prophecies, we find the following:

1. The angel or spirit of each church

(Rev. 2:1, 8, 12, 18; 3:1, 7, 14)

2. The aspects of Christ in each church

(Rev. 2:1, 8, 12, 18; 3:1, 7, 14)

3. The works of each church [I know your works...]

(Rev. 2:2-3, 9, 13, 19; 3:1, 8, 15)

4. The rebuke of Christ to each church

(Rev. 2:4, 14-15, 20; 3:2, 16)

5. The call to repent to each church

(Rev. 2:5, 16, 22, 3:3, 19)

6. The call to those who have ears to hear

(Rev. 2:7, 11, 17, 29; 3:6, 13, 22)

7. The rewards of Christ to those who overcome

(Rev. 2:7, 11, 17, 26; 3:5, 12, 21)

If my perspective is correct, we have seven components to each prophecy (with the exception of Smyrna and Philadelphia; Christ did not rebuke these churches). Seven is the number of "spiritual perfection" or "completion" (Jones, Bullinger, Vallowe), best seen as the conclusion of a matter. It means "filled to the full" and would, therefore, represent harvest. So it is that we have seven prophecies. In agreement, we also have seven angels, churches, seals, trumpets, and bowls found in Revelation.

Beloved, all that the book of the Revelation entails is wrapped up in these seven prophecies. They are the words of Christ to John and reflect the "book" or prophecies spoken of in Daniel, Chapter 12.

As we continue in Chapter 5 of Revelation, we find that Christ is found worthy to "open" the book and "loose" its "seals." To "open" means to reveal their understanding and purpose and to "loose" means to bring it to pass in its time. Consider the following in light of this in regard to our "man of sin" (II Thess. 2:3).

2 Thessalonians 2:6-8 (ESV)  
6 And **you know what is restraining him now so that he may be revealed** in his time (season). 7 For the mystery of lawlessness is already at work. Only he who now restrains it will do so until he is out of the way. 8 And then the lawless one will be revealed, whom the Lord Jesus will kill with the breath of his mouth and bring to nothing by the appearance of his coming.

As Paul makes clear, the "man of sin" is restrained "so that he may be revealed in his time." When we see "time," we must be mindful of "seasons," for it is both which signify the principle of sowing and reaping and the coming "day of the Lord" (I Thess. 5:1). Time indicates the interval between seedtime and harvest whereas season denotes a set time, specifically the time of maturity and thus harvest. Our word "time" above is this "set or proper time" (Strong's).

Now, take a moment to think about seedtime and harvest. As Jesus taught, "The seed is the Word of God" (Luke 8:11), so in this case, it is the Word of prophecy which Jesus spoke to each of the seven churches. This being true, then once spoken or "sown," it will develop and grow until it reaches maturity (remember, the Word is God; John 1:1). Since seven is symbolic of fulfillment, this maturity and harvest are signified by the seventh angel, church, prophecy, seal, trumpet, and bowl.

Remember our passages from Romans 5:14, that Adam "is a type of Him who was to come"? I believe this "one to come" refers to our "man of sin," the carnal man, therefore "in his time" speaks of the fullness (7) of this man of sin which would represent a period of lawlessness unlike any other time in history (Matt. 24:12). Are we beginning to see this now?

# Chapter Ten

# MICHAEL

Daniel 12:1-4 (KJV)  
1 And **at that time** shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation _even_ to that same time: and **at that time** thy people shall be delivered, every one that shall be found written in the book. 2 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. 3 And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. 4 But thou, O Daniel, _shut up the words, and seal the book,_ _even_ _to the time of the end_ : many shall run to and fro, and knowledge shall be increased.

At That Time:

1. Michael shall stand up...

2. There shall be a time of trouble, such as never was since there was a nation...

3. Thy people shall be delivered, every one that shall be found written in the book...

4. Many of them that sleep in the dust of the earth shall awake...

5. They that be wise shall shine as the brightness of the firmament...

I found it interesting that Michael the archangel is only mentioned three times in the Old Testament and twice in the New. However, I believe there are at least three other places in the New Testament where Michael appears but his name is not mentioned. We'll get to this later in the study.

Remember, three is our number of "divine completeness," specific to resurrection (Jones; Bullinger) while two is "double witness" (Jones). Concerning three, Stephen Jones writes, "Gimel is a camel in Hebrew. It signifies to be lifted up. Pride is its negative side (see I John 2:16); being glorified or elevated to a position of authority is its positive side." Brought together we have five, the number of "grace" (Jones; Bullinger; Vallowe).

Michael is always associated with resurrection. Proof of this is found in our passages above as well as in Revelation, Chapter 12. In this chapter, John sees "a great sign" which "appeared in heaven," a "woman clothed with the sun, with the moon under her feet, and on her head a garland of twelve stars." This "woman" represents the body of Christ, called "Jerusalem above" (Gal. 4:24-26; Heb. 8:8-13), the New Covenant Promise of God which impregnates the church and gives "birth" to sons of God (Rev. 12:2, 4-5; I John 3:1-2). No doubt, Jesus was the first to be born of this Promise (Rom. 8:29).

In Revelation 12:5 we read, "She (woman clothed with the sun) bore a male Child (son) who was to rule all nations with a rod of iron. And her Child was caught up to God and His throne." "Caught up to God and His throne" signifies resurrection and aligns with Daniel 12 above where we read, "And at that time thy people shall be delivered, every one that is found written in the book" (see Colossians 3:1-4).

Now, let us go to the Lord's baptism once again to consider its implications.

Matthew 3:16-17; 4:1 (KJV)  
16 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: 17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. 1 Then was Jesus **led up** of the Spirit into the wilderness to be tempted of the devil.

Immediately after the Lord's baptism by John, we read that the Lord was "led up of the Spirit into the wilderness to be tempted of the devil." Our phrase "led up" is defined as, "To lead up." I believe this correlates with the catching up of the Male Son in Revelation 12:5 and symbolizes resurrection from death to life (John 11:25-26), not in the physical sense, but in a spiritual one.

As all of us know, Christ also physically rose from the dead after His crucifixion. This being true, then the Lord's ascension at the Jordan River must typify the first resurrection (Rev. 20:5-6). This is confirmed by Revelation 20:6, where we are told that "blessed and holy is he who has part in the first resurrection" and that "they shall be priests" and "shall reign." Would this not be true of Jesus after He was baptized by John? Didn't we find that Jesus was "about thirty" when He came to John, which was the age of "dedication for rulership" (Jones)? We should also understand that Jesus became the "Christ" at the Jordan River, the "anointed" of God to be a priest to Him and a minister of God to His people.

The Lord's entrance into the "wilderness" corresponds to the "war in heaven" which follows after the catching up of the Male Son, illustrated by "Michael and his angels" fighting against the "dragon and his angels" (remember, Jesus was "led up" by the Spirit into the wilderness). There we see "the great dragon was cast out, that serpent of old, called the Devil and Satan, who deceives the whole world; he was cast to the earth, and his angels were cast out with him" (Rev. 12:9). "Cast to the earth"? Yes, for the "serpent's meat" is "dust," the mind of form which is death, and once the "heavens" were opened to Jesus and He was "led up" of the Spirit "into the wilderness," He exhibited His power over this mind and the three temptations that represent "all that is in the world—the lust of the flesh (good for food), the lust of the eyes (pleasant to the eyes), and the pride of life" (a tree desirable to make one wise) (I John 2:16). These are the same three temptations to which Adam (and Eve) succumbed (Gen. 3:6).

It's important to understand that in I John 2:15, we find that the lust of the flesh and eyes aptly describes the carnal mind due to the third element of the "pride of life." This agrees with the "negative side" of the spiritual meaning of three. The New International Version defines "pride of life" as "the boasting of what he (man) has and does" (I John 2:16; NIV) while the English Standard Version defines it as "pride in possessions." Furthermore, know that the three components listed in I John 2:16 actually define what is meant by the "wilderness." It is not literal by any means but speaks of the mind of this world, the mind of form or carnal mind (see Isaiah 14:16-17). In the light of His kingdom, the world and all it offers is truly a dry and desolate path, devoid of spiritual life and peace. It was this which Jesus overcame and it is this which you and I are called to overcome (John 16:33).

Finally, as mentioned earlier, I believe Michael is found in the book of the Revelation at least three other times where his name is not mentioned. Not surprisingly, each time he is found it is centered on resurrection. The first is in Revelation, Chapter 7, verse 2 and 3, the second in Revelation, Chapter 10 (entire chapter), and the third in Revelation, Chapter 20, in context with the first resurrection (Rev. 20:1-3). We will look at these further in the study.

# Chapter Eleven

# WRITTEN IN THE BOOK

Daniel 12:1 (KJV)  
1 And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation _even_ to that same time: and at that time thy people shall be delivered, **every one that shall be found written in the book**.

Revelation 3:5 (NKJV)  
5 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.

As we have found in Daniel, we are heading for a "time of trouble" unlike any other time in history. Ah, but we have been promised that during this time "thy people shall be delivered, every one that shall be found written in the book." No doubt about it, this "book" is very, very important. And what is this book? According to the Lord, it is the "Book of Life." The "Book of Life" has names in it, so it agrees with "every one that shall be found written in the book."

Before we can fully appreciate the meaning of this book, let me lay a foundation of understanding about the book of the Revelation. First of all, there are six important sevens found in it which is not without significance. Six times seven is forty-two, which happens to be the number of "generations" found in the "book of the generation of Jesus Christ" (Matt. 1:1, 17) and recorded twice in Revelation (Rev. 11:2; 13:5). In Matthew 1:17, they are given in three sets of fourteen. As we see, our number three is plainly evident, and it goes without saying that the spiritual meanings of six, seven, fourteen, and forty-two should also be considered.

Three is our number of "divine completeness" and "resurrection." And fourteen? It is the number of "deliverance" (Jones, Vallowe). Bullinger tells us that forty-two "is a number connected with Antichrist." Vallowe agrees, describing this number as "Israel's oppression" (think spiritual Israel, not natural; see Rev. 11:2 and 12:5). Now, here's our pattern for Revelation.

1. Seven lampstands or churches

2. Seven stars or angels

3. Seven prophecies to the seven churches

4. Seven-sealed book

5. Seven trumpets

6. Seven bowls

When we view the structure of Revelation in this fashion, it helps to define its sequence of events. The seven lampstands or churches along with the seven angels of each church are clearly together in Revelation, Chapters 2 and 3, where the seven prophecies are given by the Lord to each church. This is followed by John's rise to the throne of God in Revelation, Chapter 4, where he sees the seven-sealed book in the right hand of God on the throne which is taken from Him by the Lord Jesus Christ. Finally, the opening of the seals or revealing of this book is given first, followed by the loosing or fulfillment of the prophecies which were delivered by Christ to the churches symbolized by the trumpets and bowls. Simply put, the seven prophecies to the seven churches establish everything pertaining to the "last days" which began at the time of Christ and His apostles (Acts 2:16-17). Here's our pattern once again placed under what they represent.

The Churches to Whom the Prophecies are Delivered

1. Seven lampstands or churches

2. Seven stars or angels

The Prophecies Delivered and Revealed

3. Seven prophecies to the seven churches

4. Seven-sealed book

The Fulfillment of the Prophecies Delivered

5. Seven trumpets

6. Seven bowls

As a matter of study, let's bring in Matthew 1:17 and our three segments of fourteen. Here is what we have:

The Churches to Whom the Prophecies are Delivered

[All the Generations from Abraham to David]

1. Seven lampstands or churches

2. Seven stars or angels

The Prophecies Delivered and Revealed

[From David Until the Captivity in Babylon]

3. Seven prophecies to the seven churches

4. Seven-sealed book

The Fulfillment of the Prophecies Delivered

[The Captivity in Babylon Until the Christ]

5. Seven trumpets

6. Seven bowls

It is during the sounding or fulfillment of the sixth trumpet that we arrive at the following passages (to hear the trumpet is to "hear what the Spirit says to the churches"; see Rev. 1:10-12).

Revelation 10:1-2 (KJV)  
1 And I saw another **mighty angel** come down from heaven, clothed with a cloud: and a rainbow _was_ upon his head, and his face _was_ as it were the sun, and his feet as pillars of fire: 2 And he had in his hand **a little book open**...

Who is the "mighty angel" of this passage? Since the sixth angel has already sounded the sixth trumpet (Rev. 9:13), then this is an entirely different angel. I believe it is Michael as evidenced by Daniel 12:1. Since this takes place during the sixth trumpet, it is indicative of the impending end of the age, and we see "in his hand a little book open." And what is this "little book"? As mentioned before, it is the Book of Life which Jesus first spoke about to the fifth church, Sardis. And why Sardis? Because all the conditions which cause the "falling away" of the church are found in the first four churches and prophecies. For this reason, the Lord states to Sardis, "I know your works, that you have a name that you are alive, but you are dead" (Rev. 3:1). What precedes resurrection? Death.

Daniel 12:1 (KJV)  
1 And **at that time shall Michael stand up** , the great prince which standeth for the children (sons) of thy people...

Revelation 10:2 (KJV)  
2 And he had in his hand **a little book open** : and he set his **right foot upon the sea** , and _his_ **left** _foot_ **on the earth**...

Daniel writes, "And at that time shall Michael stand up." John writes, "He set his right foot upon the sea, and his left foot on the earth." Wouldn't these statements agree?

Revelation 10:3-7 (KJV)  
3 And **cried with a loud voice** , **as** _when_ **a lion roareth** : and **when he had cried** , **seven thunders uttered their voices**. 4 And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. 5 And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, 6 And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: 7 But in the **days of the voice of the seventh angel** , when he shall begin to sound ( **when he is about to sound** ; NKJV), the mystery of God should be finished, as he hath declared to his servants the prophets.

1 Thessalonians 4:15-17 (KJV)  
15 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**. 16 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** : 17 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.

No doubt, there is much to be considered in both Revelation and in I Thessalonians. Are they addressing the same thing? I believe they are.

First, let me challenge a long-standing error in understanding our passages from I Thessalonians. It has been generally accepted by the majority that "the trump of God" in these passages refers to the seventh trumpet. I am not so sure that this is the case. It doesn't say that it's the seventh trumpet or the final trumpet. And again, what does a "trumpet" signify? It speaks of the unfolding or coming to pass of the words of our Lord which have been previously declared, i.e. the fulfillment of the prophecies to the churches. The trumpets are the "voice" of the Lord and the "voice" of the Lord is the trumpets (Rev. 1:10; 4:1), the fulfillment of God's Word through Christ. This being the case, I believe that our "loud voice, as when a lion roareth," and the "seven thunders" which "uttered their voices," and the "days of the voice of the seventh angel" all correspond with the "shout" (loud voice) and the "voice of the archangel" and "trump of God" in I Thessalonians. And again, where are we in our passages in Revelation 10? We are in the sixth trumpet, not the seventh. The seventh trumpet doesn't sound until Revelation 11:15. Keep all of this in mind as we move ahead.

Now, let's define the "dead in Christ." Note how Paul states, "And the dead in Christ shall rise first." Would the "dead in Christ" rising "first" agree with the "first" resurrection? I believe it does. Would "them which are asleep" refer to those in the past who have given their lives for His sake? Yes, it would, however, I believe there is more to consider. Let's look at the fifth and sixth trumpets for a better understanding.

Revelation 9:6, 16-21 (KJV)  
(5th Trumpet) 6 And **in those days shall men seek death** , _and shall not find it_ ; and **shall desire to die** , and **death shall flee from them**...

(6th Trumpet) 16 And the number of **the army of the horsemen** _were_ two hundred thousand thousand: and I heard the number of them. 17 _And thus I saw the horses in the vision, and them that sat on them_ , having **breastplates** of **fire** , and of **jacinth** , and **brimstone** : and the heads of the horses _were_ as the heads of lions; and out of their mouths issued **fire** and **smoke** and **brimstone**. 18 By these three was the third part of men killed, by the **fire** , and by the **smoke** , and by the **brimstone** , which issued out of their mouths. 19 For their power is in their mouth, and in their tails: for their tails _were_ like unto serpents, and had heads, and with them they do hurt. 20 **And the rest of the men** which were not killed **by these plagues yet repented not** of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: 21 Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.

In the fifth trumpet, we find our "bottomless pit." During this time, we read that "in those days shall men seek death, and shall not find it." Not by any means is this a reference to suicidal tendencies. Rather, it refers to those who wish to "die" to their sin nature, to "lose" their lives for His sake (Matt. 10:39). However, it is not yet the time or season. Ah, but when we reach the sixth trumpet, we find "the army of the horsemen." Which horsemen? The four horsemen of the first four seals.

Once the four horsemen and their armies are released, we see some who are "killed" by the "fire, and by the smoke, and by the brimstone, which issued out of their mouths." Note that those "which were not killed by these plagues (stripes) yet repented not." This tells us that those who are "killed" are the ones who repent. If this is true, would this not also give us some who are "dead in Christ"? Please consider the following.

Revelation 6:9-11 (NKJV)  
9 When He opened the fifth seal, I saw under the altar **the souls of those who had been slain for the word of God and for the testimony which they held**. 10 And they cried with a **loud voice** , saying, "How long, O Lord, holy and true, until You judge and avenge our blood on **those who dwell on the earth**?" 11 Then a white robe was given to each of them; and it was said to them that they should rest a little while longer ( _little season_ ; KJV), until both _the number of_ their fellow servants and their brethren, **who would be killed as they** _were_ _,_ was completed (fulfilled; KJV).

Who did John see in the fifth seal? "The souls of those who had been slain," past tense, "for the word of God and for the testimony which they held." Would this not describe the "dead in Christ" who have passed on? Ah, but there's more. They cry with a "loud voice" (compare to Revelation 10 and I Thessalonians 4) and ask for their blood to be judged and avenged "on those who dwell on the earth." Where does our mighty angel (Michael) in Chapter 10 place his "left foot"? "On the earth." As opposed to the "right hand" and "left hand" of God, the "left hand" and "left foot" speak of judgment and vengeance (see Matthew 25:33, 41-46; see also Matthew 22:44).

We then read, "And it was said to them," i.e. the souls under the altar, "that they should rest a little while longer (a space of time; Strong's; "little season;" KJV), until both the number of their fellow servants and their brethren, who would be killed as they were, was completed (fulfilled; KJV)." Would this point to those in the sixth trumpet who are "killed" by the three plagues (stripes; see Luke 12:48)? I believe it would. So the "dead in Christ" speaks of both those who have passed on and those who experience "death" before their physical demise, a death to "self" as Jesus taught in Matthew 16:24 and Mark 8:34.

Returning to our passages in Revelation 9, note that we have three components mentioned. First, "fire," "jacinth," and "brimstone," followed by "fire," "smoke," and "brimstone." Coincidence, or does this speak of the "witness" (2) of "resurrection" (3)?

"Jacinth" is given as the "eleventh" precious stone in Revelation 21:20. Would this correspond with the Lord's teaching in the Parable of the Vineyard Workers in Matthew 20:6? I cannot help but think so. Jones writes, "To write eleven in Hebrew, they wrote two Hebrew letters: yod (hand) and aleph (strength). These signify the hand (outworking) of one's strength. Man's works apart from God are imperfect and out of order, and so they come ultimately to disintegration. Eleven is the number of imperfection, disorder, or being out of order." At the website biblenumbersforlife.com, we read that eleven stands for "MYSTERY: Hiding, fear, darkness." When contrasted with those who "repented not" in the sixth trumpet, this would align perfectly. Let me give you a simple list from our sixth trumpet.

Breastplates of "them that sat on them":

1. Fire

2. Jacinth

3. Brimstone

What issues out of the mouths of "them that sat on them":

1. Fire

2. Smoke

3. Brimstone

Jesus taught that we speak "out of the abundance of the heart" (Matt. 12:34). This being true, it follows that the horsemen's "breastplates" define the heart while that which they speak is defined by what "issues out of their mouths." "Jacinth" therefore, correlates with "smoke." This agrees perfectly, for the "eleventh" precious stone which speaks of "mystery" and "disorder" is also typified by "smoke" since it obscures our ability to "see" or understand (Eph. 1:18). To those who cannot see or hear, it remains a "mystery."

Now, why did I get into all of this? In order to show what happens leading up to our "mighty angel" in Chapter 10 of Revelation. As a matter of study, I would ask you to compare the description of the sixth trumpet to the passages in Exodus, Chapter 19, especially verses 1, 9, 11, 13, 15, 16, 18, and 19.

First, the bottomless pit, indicative of a "time of trouble" in agreement with Daniel 12:1. This time of trouble continues into the sixth trumpet where Jesus fulfills His promise to Smyrna to those who overcome and "shall not be hurt by the second death" (Rev. 2:11). Friend, it is the "second death" which is portrayed in the sixth trumpet (who would be killed as they were), a death to the pride and the sinful nature which is eradicated by the power of His resurrection (Php. 3:10-15). It is the "second death" which leads to the "first resurrection" as seen in Revelation, Chapter 20, verses 1 through 6.

"And at that time shall Michael stand up" (Dan. 12:1). This correlates with the "archangel" in I Thessalonians 4. The "shout" and "voice of the archangel" agrees with the "loud voice, as when a lion roareth" in Revelation 10, and "when he had cried, seven thunders uttered their voices." Why seven? Because we have reached the "fullness of the times." The Lord is about to "gather together in one all things in Christ, both which are in heaven and which are on earth—in Him" (Eph. 1:10).

I emphasize that the "little book," "loud voice," and the "seven thunders" takes place before the seventh trumpet, i.e. during the fulfillment of the sixth prophecy to the churches which is the prophecy to Philadelphia. For this reason, Jesus tells them, "Because you have kept My command to persevere, I also will keep you from the hour of trial which shall come upon the whole world, to test those who dwell on the earth" (Rev. 3:10). Would this not agree with what the angel told Daniel, that "at that time thy people shall be delivered, every one that shall be found written in the book"? The "hour" of which Jesus spoke agrees with the "hour" in the following passages.

John 5:25, 28-29 (KJV)  
25 Verily, verily, I say unto you, The **hour** is coming, **and now is** , when the **dead** shall hear the voice of the Son of God: and they that hear shall live... 28 Marvel not at this: for the **hour** is coming, in the which **all that are in the graves shall hear his voice** , 29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.

In these passages, we find both the first resurrection or resurrection from the dead and the general resurrection of the dead that follows the first resurrection. Note how Jesus said, "The hour is coming, and now is." In other words, "now is" speaks of the fact that Jesus Himself exemplified in His present what was also coming at the end of the age. In the same way that He gave a perfect testimony of the kingdom of God in His flesh during His time on earth, so too will the sons of God at the end of the age do the same. For this reason, Jesus stated, "And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come" (Matt. 24:14; KJV). You see, beloved, the true gospel of the kingdom is even now beginning to arise in the midst of all this confusion as many more find that the traditions of men have made the Word of God of "no effect" (Matt. 15:6).

Our phrase, "days of the voice of the seventh angel" identifies our "mighty angel" as the seventh angel, but again, he appears during the sounding of the sixth trumpet so that those found written in the book will experience the first resurrection. This idea of "days" corresponds to the "days of Noah" which Jesus declared in Matthew 24, verses 37 through 51. "But in the days of the voice of the seventh angel (Michael), when he shall begin to sound (about to sound), the mystery of God would be finished, as He declared to His servants the prophets." There is certainly a difference between "when he shall begin to sound" and "when he is about to sound." The second phrase is accurate, revealing to us the "days" which precede his sounding and agrees with Michael's appearance in the sixth trumpet. To reiterate, the seventh trumpet doesn't sound until we reach Revelation 11:15. And, I'm inclined to believe that the "seventh angel" is Michael due to Revelation 10:7. Since Michael means, "Who is like God"? I must believe that he represents the "sons of God" who, like the apostles long ago, will be the ones who bear witness of the gospel of the kingdom in its purity as they did (Luke 20:34-38).

To reiterate, if we compare our passages from Revelation 10 to the "trump (trumpet) of God" in I Thessalonians, Paul _does not_ state that this trumpet is the last one. Like our passages in Daniel 12 and Revelation 10, our passages in I Thessalonians are describing _a sequence of events_. So it is that those who are "alive and remain" and "caught up together" with the "dead in Christ" (sixth trumpet) _do so at the sounding of the seventh trumpet_ (Rev. 11:15). This is the "hour" when "all that are in the graves shall hear His voice" (John 5:28). What did Paul write? "For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard _? and how shall they hear without a preacher? And how shall they preach, except they_ be _sent?_ as it is written, How beautiful are the feet (Rev. 10:2) _of them that preach the gospel of peace, and bring glad tidings of good things!"_ (Rom. 10:13-15; KJV)

When Paul spoke of those who were "alive and remain" and "caught up together" with the "dead in Christ," He was referring to I Corinthians, Chapter 15, verses 51 and 52, where he writes, "Behold, I tell you a mystery: We shall not all sleep (Dan. 12:2; many of those who sleep in the dust of the earth have already awakened), 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 (all that are in the graves shall hear His voice), and we shall be changed." The "mystery" of which Paul speaks is the "mystery of God" which John mentions in Revelation 10:7 and which Paul defines in Colossians 1:27 as "Christ in you, the hope of glory."

In regard to the "voices" of the "seven thunders," let's consider the following.

Revelation 6:1 (NKJV)  
1 Now I **saw** when the Lamb **opened** one of the seals; and I **heard** one of the **four living creatures** **saying** with a **voice like thunder** , "Come and **see**."

This passage is the opening of the first seal. Note how John describes it. "I heard one of the four living creatures saying with a voice like thunder" (see also Rev. 1:10; 4:1). As I mentioned before, the opening of the seals is the revealing or understanding of the seven prophecies to the seven churches to those who have ears to "hear what the Spirit says to the churches" (2:7, 11, 17, 29; 3:6, 13, 22).

Now, notice that the "voice like thunder" says, "Come and see." When we contrast hearing and seeing with verses 11 through 17 of Matthew, Chapter 13, we have an understanding. Jesus said to His disciples, "But blessed are your eyes for they see, and your ears for they hear; for assuredly, I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it." No doubt, seeing and hearing speaks to our inward ability to know and understand the will of God in Christ in His Word (Luke 17:20-24; note the reference to "lightning" in verse 24).

Thunder follows lightning, does it not? So this is implied in the opening of the seals and in John's remark, "I saw when the Lamb opened one of the seals." Now, what is interesting is that the first four seals are opened and accompanied by one of the four living creatures, while the last three seals are not. Why is this? Because the first four set the foundation for the other three. The four living creatures are synonymous with the "cherubim" which were placed "at the east of the garden of Eden" along with the "flaming sword" to "keep the way of the tree of life" (Gen. 3:24). These "cherubim" or "living creatures" are described for us in Revelation, Chapter 4, verses 6 through 11. We also find them in the book of Ezekiel, Chapters 1 and 10. Consider Stephen Jones' explanation of the spiritual meaning of four (emphasis mine).

Four (daleth)

The Earth, Material Creation

Daleth is a door in Hebrew.

In biblical numerology, four is the number of the earth, or the material creation of God. On the fourth day of creation the material world was finished (Gen. 1:14-19), thereby allowing God to furnish it with living creatures. The gematria of the Hebrew phrase, h'eretz, "the earth," is 296, which is 4 x 74.

There were also four great divisions of mankind represented by the cherubim (Ez. 1:5), or the four "beasts" around the throne (Rev. 4:6). These represent all creation.

Likewise, there are four gospels, each corresponding to a different "beast" around the throne. Matthew presents the Lion, saying, "Behold the King." Mark presents the Ox, saying, "Behold the Servant." Luke presents the Man, saying, "Behold the Son of Man." John presents the Eagle, saying, "Behold the Son of God."

In accordance with this also were four colors in the curtains of the Tabernacle of Moses. The purple proclaimed, "Behold your King." The scarlet proclaimed, "Behold the Servant." The white proclaimed, "Behold the Son of Man." The blue proclaimed, "Behold the Son of God."

In geometry, a four-sided square represents the earth, while a circle represents heaven, eternity, and the realm of spirit.

The fourth book of the Bible is the book of Numbers, whose Hebrew title is B'Midbar, "The Wilderness." The wilderness symbolically represents the earth. On the Day of Atonement, the second goat (Christ) was led into the wilderness by a "fit man" to remove sin from all the people (Lev. 16:10, 21). Thus, after His baptism on the Day of Atonement, Jesus was led by the Spirit into the wilderness to be tested by the devil. This was to fulfill the law of the second goat.

At the end of Psalm 4, we find that it is "to the chief Musician upon Nehiloth," which means inheritances. It has to do with inheriting the earth (Matt. 5:5), beginning with our own "earth," our own "Canaan," our Promised Land, the glorified body. Yet before the righteous can inherit the earth, they must be trained and disciplined in the earth, often suffering to test their faith. Thus, Israel had to be tested in the wilderness (Ps. 95:8; Heb. 3:8) before they could inherit the land of Canaan.

Beloved, despite the many fantastic ideas concerning the four horsemen of the first four seals in Revelation, the spiritual meaning of four and its corresponding pattern reveals that they are symbolic of the work of the gospel of the kingdom of God, which is the fulfilling of the law and prophets as Jesus declared in Matthew, Chapter 5, verses 17 through 20. For this reason, the four faces of the cherubim or living creatures correspond to the four gospels as described by Jones. Paul wrote, "The law is spiritual," (Rom. 7:14), therefore the fulfilling of it exemplifies the spiritual work of Christ through His people. The "four living creatures" are just that, "living," and therefore speaks of the life of God that is found in His Word and in His people (Mark 12:27).

Colossians 3:1-4 (NKJV)  
1 If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. 2 Set your mind on things above, not on things on the earth. 3 For you died, and **your life is hidden with Christ in God**. 4 When Christ _who is_ our life appears, then you also will appear with Him in glory.

# Chapter Twelve

# THE LITTLE BOOK

Revelation 10:8-11 (KJV)  
8 And the voice which I heard from heaven spake unto me again, and said, **Go** _and_ **take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth**. 9 And I went unto the angel, and said unto him, **Give me the little book**. And he said unto me, **Take** _it_ **, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey**. 10 And **I took the little book out of the angel's hand, and ate it up** ; and **it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter**. 11 And he said unto me, **Thou must prophesy again** before many peoples, and nations, and tongues, and kings.

2 Corinthians 3:1-3 (ESV)  
1 Are we beginning to commend ourselves again? Or do we need, as some do, letters of recommendation to you, or from you? 2 **You yourselves are our letter of recommendation, written on our hearts, to be known and read by all**. 3 **And you show that you are a letter from Christ delivered by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts**.

In our passages from Revelation 10, John is told, "Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth." This is our "mighty angel" in Revelation 10:1 and Michael in Daniel 12:1.

The "little book" symbolizes several things. First, it speaks of those whose names are written in the "Book of Life" in Revelation 3:5, 13:8, 17:8, 20:12, 20:15, and 21:27. It also speaks of those who have a "part" or "share" (Strong's) in this book in Revelation 22:19. This points to the idea of responsibility, to the works of faith by those who are written therein. As Paul writes in II Corinthians, it is the believers who "are a letter from Christ," "written not with ink but with the Spirit of the living God, not on tablets of stone (the law) but on tablets of human hearts (law made spiritual)."

John is told to take the book and "eat it up; and it shall make thy belly bitter, but it shall be in they mouth sweet as honey" (see Luke 24:42).

Psalms 19:9-11 (KJV)  
9 The **fear** of the Lord _is_ clean, enduring for ever: the **judgments** of the Lord _are_ true _and_ righteous altogether. 10 **More to be desired** _are they_ than gold, yea, than much fine gold: **sweeter also than honey and the honeycomb**. 11 **Moreover by them is thy servant warned:** _and_ **in** keeping **of them** _there is_ great **reward**.

Proverbs 16:24 (KJV)  
24 **Pleasant words** _are as_ an honeycomb, sweet to the soul, and health to the bones.

Proverbs 27:7 (KJV)  
7 The full soul loatheth an honeycomb; **but to the hungry** soul **every bitter thing is sweet**.

The Psalmist tells us that the "fear" and "judgments" of the Lord are "more to be desired" than gold and are "sweeter also than honey and the honeycomb." They are "pleasant words" to His servants, to those who understand both, for "the fear of the Lord is the beginning of wisdom" (Job 28:28; Psalms 111:10) and "when thy judgments are in the earth, the inhabitants of the world will learn righteousness" (Isa. 26:9; KJV).

"To the hungry soul every bitter thing is sweet." His fear and judgments clearly stand against our carnal "appetites" (belly), but in our "mouth," they are "sweet as honey," for once some are judged, they are found "worthy" (Luke 20:35).

Revelation 6:9-11 (KJV)  
9 And when he had opened the **fifth seal** , I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: 10 And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not **judge** and **avenge** our blood on them that dwell on the earth? 11 And white robes were given unto every one of them; and it was said unto them, that **they should rest yet for a little season** , until their fellowservants also and their brethren, **that should be killed as they** _were_ , **should be fulfilled**.

It is appropriate that following the first four seals which define the spiritual fulfillment of the law (gospel) that we find in the fifth seal the "souls of them that were slain for the word of God, and for the testimony which they held." No doubt, this speaks of the apostles and prophets of Christ who laid the foundation (Eph. 2:20) and of everyone who has overcome and carried this gospel through the unfolding of the prophecies of the seven churches since the days of our Lord.

In keeping with the Psalmist, these overcomers cry "with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?" This, my friend, is not a cry of vindictiveness, but of much compassion from the hearts of those who understand that the judgments of God are indeed necessary to turn us from our carnal reasoning. We have found that the "loud voice" of these souls under the altar corresponds to the "loud voice" of our mighty angel in Revelation 10:3, for the "voice" of Christ is a unified voice, singular in intent, and His "sheep" hear it and follow it (John 10:27).

And what are they told? "That they should rest yet for a little season." Our "little season" aligns with the "little book," explained by the following verses.

John 4:34 (NKJV)  
34 Jesus said to them, " **My food is to do the will of Him who sent** Me, **and to finish His work**.

Romans 9:27-28 (KJV)  
27 Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, **a remnant shall be saved** : 28 For **he will finish the work** , and cut _it_ short **in righteousness** : because a short work **will the Lord make upon the earth**.

What is our "little book"? It is the "work" of the "remnant" of Romans 9, the "letters" from Christ (II Cor. 3:3), those who, along with Christ, shall "finish the work, and cut it short in righteousness." This is in keeping with the Lord's promise to the overcomers in the seventh church of Laodicea that they will sit with Him on His throne (Rev. 3:21).

To "eat" the book corresponds to the Lord's "food," and His all-consuming desire "to do the will of Him" that sent Him, "and to finish His work." And what a glorious work it will be, for it will not be by human effort, but by the divine power and grace of His precious Spirit!

Our "little season" of Revelation 6 is the "short work" of Romans 9, for again, "He will finish the work, and cut it short in righteousness."

Now, look once more at Revelation, Chapter 10, verses 3 and 4.

Revelation 10:3-4 (KJV)  
3 And cried with a loud voice, as _when_ a lion roareth: and **when he had cried, seven thunders uttered their voices**. 4 And **when the seven thunders had uttered their voices** , I was about to write: and I heard a voice from heaven saying unto me, **Seal up those things which the seven thunders uttered, and write them not**.

Note that it is _after_ the cry of the "mighty angel" that the "seven thunders uttered their voices." This is explained by the "loud" and unified "voice" of the "souls of them that were slain for the Word of God, and for the testimony which they held." Since there are "seven" thunders, it denotes _all seven seals_ and that we are at the end of the age and the time when all things which are written are fulfilled. Jesus called this the "days of _vengeance_ " ( _vindication_ ; Luke 21:22), agreeing with the "judge and _avenge_ " of the fifth seal (Rev. 6:10). What is true of the apostles of Christ almost two thousand years ago will be true of the remnant at the end of the age. And just as the religious Jews stood against Christ and His apostles in their time, so too will many of the religious collectives of our time stand against the truth of those who bring the gospel of the kingdom at the end of the age.

1 Samuel 2:10 (KJV)  
10 The **adversaries** of the Lord shall be **broken to pieces** ; **out of heaven shall he thunder upon them** : **the Lord shall judge the ends of the earth** ; and he shall give strength unto his king, and exalt the horn of his anointed.

Revelation 2:26-27 (KJV)  
26 And he that overcometh, and keepeth my works unto the end, **to him will I give power over the nations** : 27 And **he shall rule them with a rod of iron** ; as the vessels of a potter **shall they be broken to shivers** : even as I received of my Father.

In keeping with I Samuel 2:10, we find that the overcomers will receive "power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be _broken to shivers_ ," the "adversaries of the Lord shall be _broken to pieces_ ; out of heaven shall he _thunder_ upon them: _the Lord shall judge the ends of the earth_." This confirms our stance that the "seven thunders" speak of the unified voice of the judgments of the Lord (see also Job 26:14; 40:9; Psalms 77:18).

" _Seal up_ those things which the seven thunders uttered, and write them not." With this in mind, consider the following.

2 Timothy 2:15-19 (KJV)  
15 Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 16 **But shun profane** _and_ **vain babblings** : **for they will increase unto more ungodliness**. 17 And their word will eat as doth a canker: of whom is Hymenaeus and Philetus; 18 **Who concerning the truth have erred, saying that the resurrection is past already** ; and overthrow the faith of some. 19 Nevertheless the foundation of God standeth sure, having this seal, _The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity_.

Our word "seal" in verse 19 is sphragis, defined by Strong's as, "A _signet_ (as _fencing_ in or protecting from misappropriation); by implication, the _stamp_ impressed (as a mark of privacy, or genuineness), literal or figurative." It is the same word used throughout the book of the Revelation in regard to the seven seals (Rev. 5:1). As suggested, the "seal" or "seals" speaks of "them that are His" and therefore hold to the "foundation of God" which is given us in the first four seals (remember, four denotes a foundation).

Our phrase "seal up" in Revelation 10:4 is _sphragizō_ , the root of which is _sphragis_. Strong's defines this as, "To _stamp_ (with a signet or private mark) for security or preservation (literal or figurative); by implication to _keep secret_ , to _attest_." As we see, both suggest the same understanding. It is the Lord alone who knows them that are His and whom He has reserved to bear testimony of His Word from beginning to end (see also Romans 7:4). And for those who do not "watch," His purpose remains a "mystery" (Matt. 24:42-51; Mark 13:32-37).

If my understanding is correct, the _sealing_ of the "seven thunders" corresponds to what follows in the sixth seal in Revelation, Chapter 7, i.e. the _sealing_ of the servants of God in their foreheads. I say this because we are still in the sixth trumpet, the _coming to pass_ of that which is opened and revealed in the sixth seal. Let's look at this.

Revelation 7:1-4 (KJV)  
1 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. 2 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, 3 Saying, Hurt not the earth, neither the sea, nor the trees, **till we have** sealed **the servants of our God in their foreheads**. 4 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.

Is it just coincidence that we have "four" angels, "four" corners, and "four" winds? I think not. Remember, Jones tells us that _four_ represents "the material creation of God" and the "four great divisions of mankind," i.e. "all creation." From where does God choose His elect? Is it not from every part of the world? It is, and our Lord confirms this in Matthew 24:31 and Mark 13:27 (see also Luke 18:7).

In Revelation 7, we have four _three_ times, suggesting the _resurrection_ life of the gospel of Christ. When we bring our three fours together, we have _twelve_ , our number of "governmental perfection and divine authority" (Jones). This agrees with the first resurrection.

Would our "another angel _ascending_ from the east" point to our "mighty angel" of Chapter 10? I'm inclined to think so, the "seal of the living God" pointing to our "seven thunders" which are "sealed up." Note that our "another angel" is "ascending," _not descending_ , "from the east," which typifies the _entrance_ to the tabernacle, the "garden of Eden," and the "tree of life" (Gen. 3:24), which are all symbolic of the "throne" of God (Rev. 4:1-2). This ascension again points to our first resurrection so our "another angel" is Michael.

As our passages show, John hears "the _number_ of them which were sealed" and that _number_ is "an hundred and forty and four thousand," which can be given as 12 x 12 x 1000 (see Rev. 6:11; "The _number_ of their fellow servants and their brethren"). Our _two twelves_ denote the "witness" of His "divine government" while our _one thousand_ speaks of the "first resurrection" (Rev. 20:4-5). Let's bring all of this back to our prophecy from Daniel, Chapter 12.

Daniel 12:1-4 (KJV)  
1 And **at that time** shall **Michael stand up** , the great prince which standeth for the children of thy people: and there shall be **a time of trouble** , such as never was since there was a nation _even_ to that same time: and **at that time thy people shall be delivered, every one that shall be found written in the book**. 2 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. 3 And **they that be wise** shall shine as the brightness of the firmament; and they that **turn many to righteousness** as the stars for ever and ever. 4 But thou, O Daniel, **shut up the words, and seal the book** , _even_ **to the time of the end** : many shall run to and fro, and knowledge shall be increased.

Do you see how all of this ties into our passages from Daniel? "At that time shall Michael stand up," aligning with our "another angel" in Revelation 7 in the _sixth_ seal and our "mighty angel" of Revelation 10 in the _sixth_ trumpet. A "time of trouble" agrees with the descriptions given us in the fifth and sixth seals and trumpets (Rev. 9, entire chapter; Rev. 6:12-7:17). "Every one that shall be found written in the book" correlates with our 144,000 in Revelation, Chapters 7 and 14, and the "little book" of Revelation, Chapter 10. They are those who "awake" to "everlasting life," who are "wise" and "turn many to righteousness."

Finally, what is Daniel told to do? Again, " _Shut up_ the words, and _seal_ the book, _even to the time of the end_." For this reason, Jesus said, "But of that day and hour no one knows, not even the angels of heaven, _but My Father only_ " (Matt. 24:36). God alone knows "them that are His" (II Tim. 2:19; KJV) and those who will finish His work.

Romans 9:27-29 (NKJV)  
27 Isaiah also cries out concerning Israel: "Though the number of the children of Israel be as the sand of the sea, **the remnant will be saved**. 28 For **He will finish the work and cut it short in** righteousness, because the Lord will make a short work upon the earth." 29 And as Isaiah said before: "Unless the Lord of Sabaoth had left us a seed, we would have become like Sodom, and we would have been made like Gomorrah."

Isaiah makes it clear. "Though the number of the children of Israel be as the sand of the sea, _the remnant will be saved_." This is our "little book." It should also be clear that this is when the Lord _finishes_ His work and _cuts it short_ in righteousness.

Again, quoting Isaiah, Paul tells us, "Unless the Lord of Sabaoth (armies) had left us a seed, we would have become like Sodom, and we would have been made like Gomorrah." Please consider.

Genesis 19:24 (KJV)  
24 Then **the Lord rained upon Sodom and upon Gomorrah** brimstone and fire from the Lord out of heaven...

What was "rained upon Sodom"? "Brimstone and fire." What do we find in the sixth seal? " _Fire_ and smoke and _brimstone_ " (Rev. 9:17; KJV). Coincidence? I don't think so. Would this be why Jesus said, "Likewise as it was also in the _days of Lot_ "? Our name "Lot" means, "A _veil_ ," and wouldn't the "second death," represented by the "fire and brimstone" (Rev. 21:8), be veiled from those whose only concern is their carnal desires? Would this not also correlate with our "mystery of God" in Revelation 10? Know, my friend, that the world at large has no clue as to what is coming, and the unrighteousness found in Sodom and Gomorrah aptly reflects the unrighteousness that is rising in our time. God's judgment is even now evident, but we have not yet reached its fullness (Rom. 11:25). Ah, but His judgment is always laced with much grace and mercy.

# Chapter Thirteen

# THE FIRST RESURRECTION

Philippians 3:8-11 (NKJV)  
8 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 9 and be found in Him, not having my own righteousness, which _is_ from the law, but that which _is_ through faith in Christ, the righteousness which is from God by faith; 10 that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, 11 if, by any means, **I may attain to the resurrection from the dead** (resurrection of the dead; KJV).

As shown, the King James New Testament renders "resurrection _from_ the dead" as "resurrection _of_ the dead." Here's Vincent's treatment of this phrase (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.

Our word "resurrection" in this passage differs from other verses, the transliteration being _exanastasis_ which means, "A _rising from_ death." The root of this word is _exanistēmi_ , meaning, " _Produce_ , i.e. (figurative) _beget_ ; subject to _arise_ , i.e. (figurative) _object_ " (see Mark 12:19; Luke 20:28; Acts 15:5). As our definitions show, rising from death is synonymous with our principle of sowing and reaping.

Is there really a difference between the resurrection _of_ the dead and the resurrection _from_ the dead? Are they two different occurrences? It appears so. Consider.

Revelation 20:1-6 (KJV)  
1 And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. 2 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, 3 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. 4 **And I saw thrones, and they sat upon them, and judgment was given unto them** : and _I saw_ the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received _his_ mark upon their foreheads, or in their hands; **and they lived and reigned with Christ a thousand years**. 5 But **the rest of the dead lived not again until the thousand years were finished**. This _is_ the first resurrection. 6 **Blessed and holy** _is_ **he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of** Christ, **and shall reign with him a thousand years**.

If there is a "first" resurrection, it implies a second or another, does it not? Confirmation is found in our statement, "But _the rest of the dead lived not again_ until the thousand years were finished." In other words, we have the first resurrection followed by the second.

It is apparent that the first resurrection incorporates "thrones" or _dominion_ and "judgment was given unto them" (seven thunders). Those in the first resurrection live and reign "with Christ a thousand years." "They shall be priests of God and of Christ." This would be the fulfillment of the Lord's promises to those who overcome in all the churches, but more specifically in Smyrna, Thyatira, and Laodicea.

In Smyrna, the Lord states, "He that overcometh shall not be hurt of the second death" (Rev. 2:11; KJV), which corresponds to verse six above. In the message to Thyatira we read, "And he that overcometh, and keepeth my works unto the end, _to him will I give power over the nations_ : And _he shall rule them_ with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father" (Rev. 2:26-27; KJV). Finally, in the message to Laodicea we read, "To him that overcometh _will I grant to sit with me in my throne_ , even as I also overcame, and am set down with my Father in his throne" (Rev. 3:21; KJV).

We cannot consider the context of the first resurrection without noting the following from Peter.

2 Peter 3:8-10 (KJV)  
8 But, beloved, be not ignorant of this one thing, that **one day** _is_ **with the Lord as a thousand** years, **and a thousand years as one day**. 9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. 10 But **the day of the Lord** will come as **a thief in the night** ; in the which **the heavens shall pass away with a great noise** , and **the elements shall melt with fervent heat** , **the earth also and the works that are therein shall be burned up**.

"One _day_ is with the Lord as a _thousand years_ , and a _thousand years_ as one _day_." How long is the first resurrection? A thousand years. Would this not suggest that the first resurrection is the " _day_ of the Lord," more specifically the "great and notable _day_ of the Lord" (KJV) of which Peter spoke in Acts 2:20?

What about the spiritual meaning of this number? Vallowe writes, "This number is connected with DIVINE COMPLETENESS AND THE GLORY OF GOD." This is appropriate since the first resurrection is one of dominion and judgment.

One thousand is also 100 x 10. Vallowe states, "ONE HUNDRED is the number that stands for GOD'S ELECTION OF GRACE, or THE CHILDREN OF PROMISE." Mark Lane, at _biblenumbersforlife.com_ , lists its meaning as "Holy Flock of God" which agrees with Vallowe. In agreement with this, we find the Lord saying, "Fear not, _little flock_ ; for it is your Father's good pleasure _to give you the kingdom_ " (Luke 12:32; KJV). The fact that it is a "little flock" corresponds to our "little book" in Revelation, Chapter 10, verses 2 and 8 through 10 and the "remnant" of Romans 9:27, 11:5, Revelation 11:13, 12:17, and 19:21.

Finally, 1,000 can be broken down as 10 x 10 x 10. Bullinger wrote the following:

It has been already pointed out that _ten_ is one of the perfect numbers, and signifies _the perfection of Divine order_ , commencing, as it does, an altogether new series of numbers. The first decade is the representative of the whole numeral system, and originates the system of calculation called "decimals," because the whole system of numeration consists of so many _tens_ , of which the first is a type of the whole.

Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number _ten_. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.

NOAH completed the antediluvian age in the _tenth_ generation from God.

THE TEN COMMANDMENTS contain all that is necessary, and no more than is necessary, both as to their number and their order, while THE LORD'S PRAYER

is completed in _ten_ clauses.

Vallowe tells us, "Considered as twice FIVE, TEN stands for responsibility, intensified, signifying the measure of responsibility and its judgment or reward. This is a number used under the LAW. Man was responsible under the LAW to keep the commandments and bear a testimony for God."

How many tens? Three, defining _resurrection_ , and resurrection incorporates dominion and true dominion incorporates "responsibility, intensified, signifying the measure of responsibility and its judgment or reward" (Matt. 19:16-22).

"The day of the Lord will come as a thief in the night." No doubt this phrase has created a lot of speculation as to its meaning. Jesus addressed this in Matthew 24.

Matthew 24:37-44 (NKJV)  
37 But as the **days of Noah** _were,_ **so also will the coming of the Son of Man be**. 38 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, 39 and **did not know until the flood came and took them all away** , **so also will the coming of the Son of Man be**. 40 Then two _men_ will be in the field: one will be taken and the other left. 41 Two _women will be_ grinding at the mill: one will be taken and the other left. 42 Watch therefore, for you do not know what hour your Lord is coming. 43 But know this, that if the master of the house had known **what hour the thief would come** , he would have watched and not allowed his house to be broken into. 44 **Therefore you also be ready, for the Son of Man is coming at an hour you do not expect.**

Here we are, my friend, back to the " _days_ of Noah" which correspond to the " _days_ of the sounding (voice; KJV; _unfolding_ ) of the seventh angel, when he is about to sound (the seventh trumpet)." Note how the Lord describes the " _days_ before the flood" up to the " _day_ that Noah entered the ark." This would agree with the Lord's statement in John 2:19. As for those who were "eating and drinking, marrying and giving in marriage"? They "did not know" of the "coming of the Son of Man" and we see that "the flood came and took them all away." The idea of a "thief" is evident in verse 43.

Luke 20:34-38 (NKJV)  
34 And Jesus answered and said to them, " **The sons of this age marry and are given in marriage**. 35 _But those who are counted worthy to attain that age, and the resurrection from the dead_ , **neither marry nor are given in marriage** ; 36 **nor can they die anymore, for they are equal to the angels and are sons of God, being sons of the resurrection**. 37 But even Moses showed in the _burning_ bush _passage_ that the dead are raised, when he called the Lord _'the God of Abraham, the God of Isaac, and the God of Jacob.'_ 38 For He is not the God of the dead but of the living, for all live to Him."

In Luke 20, we find the religious Sadducees, "who deny that there is a resurrection" (Luke 20:27), presenting a parable of one wife and seven brothers (see Deuteronomy, Chapter 25, verses 5 through 10). This same story is also recorded in Matthew, Chapter 22 and Mark, Chapter 12, making a total of _three_ records. Does the idea of _three_ emphasize our concept of resurrection?

As the story goes, each of the brothers marries the woman following the death of each brother in accordance with the law of Moses in order to "raise up offspring for his brother" (Luke 20:28). However, all of them "left no children" and "last of all the woman died also" (Luke 20:32). The Sadducees questioned the Lord, stating, "Therefore, _in the resurrection_ , whose wife does she become? For all seven had her as wife."

His first response is quite interesting, the Lord stating, "The sons of _this_ age _marry and are given in marriage_. But those who are counted worthy to attain _that_ age, and _the resurrection from the dead_ , neither _marry nor are given in marriage_." Clearly, there is "this" age and "that" age, and "that" age is marked by "the resurrection _from_ the dead."

The entire discourse is also marked by the idea of "marrying and giving in marriage," no doubt connected to what Jesus said concerning "the days before the flood" in Matthew 24:38. And what is "marrying and giving in marriage" incorporate if not sowing and reaping?

Those "who are counted worthy to attain that age, and the resurrection from the dead, neither marry nor are given in marriage." Please consider.

2 Corinthians 11:1-4 (ESV)  
1 I wish you would bear with me in a little foolishness. Do bear with me! 2 I feel a divine jealousy for you, for **I betrothed you to one husband, to present you as a pure virgin to Christ**. 3 But I am afraid that **as the serpent deceived Eve by his cunning** , your thoughts will be led astray from a sincere and pure devotion to Christ. 4 For if someone comes and proclaims **another Jesus** than the one we proclaimed, or if you receive a **different spirit** from the one you received, or if you accept a **different gospel** from the one you accepted, you put up with it readily enough.

Here we find Paul pleading with the Corinthians, stating that he had "betrothed" them to "one husband" in order to present them "as a pure virgin to Christ." By no means is this literal, but addresses a " _sincere_ and _pure devotion_ to Christ." Clearly, Paul's concern was those who proclaimed "another Jesus," a "different spirit," and a "different gospel" than that which he preached. Would this explain our Lord's discourse concerning "marrying and giving in marriage"? I believe it does. Also, consider the following.

Revelation 14:1-5 (NKJV)  
1 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. 2 And I heard a voice from heaven, like the voice of many waters, and like the voice of loud thunder. And I heard the sound of harpists playing their harps. 3 They sang as it were a new song before the throne, before the four living creatures, and the elders; and no one could learn that song except the **hundred** _and_ **forty-four thousand** who were redeemed from the earth. 4 **These are the ones who were not defiled with women,** for they are virgins. These are the ones who follow the Lamb wherever He goes. These were redeemed from _among_ men, _being_ **firstfruits** to God and to the Lamb. 5 And in their mouth was found no deceit, for they are without fault before the throne of God.

Our "one hundred and forty-four thousand" are first seen in Revelation, Chapter 7. At that time, they are "sealed" (Rev. 7:4). When we come to Chapter 14, we find this same group "standing on Mount Zion" with the "Lamb." Would "Mount Zion" not suggest resurrection and dominion and align with those who have "part in the first resurrection"? (Rev. 20:6; II Kings 19:31; Isa. 24:23; 37:32; Joel 2:32; Obad. 1:21)

"These are the ones who were not defiled with women, _for they are virgins_." Having been "betrothed" to Christ, they have kept their devotion to Him "sincere and pure." They have not been drawn away by "another Jesus," a "different spirit," or a "different gospel."

With the Sadducees, the parable is about raising up seed or offspring for the brother. Ah, but with the "firstfruits," it is about raising up Christ. Perhaps this is what Jesus had in mind when He told the Pharisees, "Woe to you, teachers of the law and Pharisees, you hypocrites! You travel over land and sea _to win a single convert_ , and when he becomes one, you make him twice as much a son of hell as you are" (Matt. 23:15; NIV).

As for the "women" in Revelation 14:4, please consider.

Revelation 17:5 (NKJV)  
5 And on her forehead a name _was_ written: MYSTERY, BABYLON THE GREAT, THE **MOTHER OF HARLOTS** AND OF THE ABOMINATIONS OF THE EARTH.

Would the "women" of Revelation 14:4 correlate with the "harlots" in our passage above? I believe they would (see also Genesis 6:1-6).

When we compare our passages from Luke, Chapter 20, with those in Revelation 14, it should be apparent that they speak of one and the same group. They are those "who follow the Lamb wherever He goes," " _redeemed from among men_ , being _firstfruits_ to God and to the Lamb. And in their mouth was found no deceit, for they are without fault before the throne of God." When speaking of the resurrection from the dead, Paul must have had this in mind when he stated, "Brethren, I do not count myself to have apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, I press toward the goal for the prize of _the upward call of God_ in Christ Jesus. _Therefore let us, as many as are mature, have this mind"_ (Php. 3:13-15).

Marriage speaks of devotion and devotion speaks of commitment, of what we give our allegiance to. Are we being faithful to Christ or faithful to our church? Are they one and the same or is it possible that one could conflict with the other?

Beloved, the "upward call of God in Christ Jesus" is a very serious matter, especially in the time in which we live. The "flood" of carnality and lawlessness which is even now rising around us will no doubt sweep away many whose commitment to Christ is neither "sincere" nor "pure."

Sadly, there is a "different gospel" which propagates the idea of a rapture, of a catching away of the saints from the earth which will introduce the time of great tribulation of which Jesus spoke, but friend, _it is a false hope and a false teaching_. Jesus likened tribulation to "birth pains" (Matt. 24:8), and the "birth pains" are a necessary prelude to the resurrection, not rapture, to the "birth" of Christ in His chosen (John 16:21; Rev. 12:2, 5). As Jesus so clearly made evident in Luke, Chapter 20, we are not heading for a rapture in "that" age, but for the "resurrection _from_ the dead" (Luke 20:35).

# Chapter Fourteen

# I CORINTHIANS FIFTEEN

I Corinthians, Chapter 15, has been called by many the "resurrection chapter" and rightfully so. Paul speaks more about the resurrection in this chapter than in any other letter which he wrote.

1 Corinthians 15:1-11 (NKJV)  
1 Moreover, brethren, **I declare to you the gospel which I preached to you** , which also you received and in which you stand, 2 by which also you are saved, if you hold fast that word which I preached to you--unless you believed in vain. 3 For I delivered to you first of all that which I also received: that **Christ died for our sins according to the Scriptures** , 4 and that **He was buried** , and that **He rose again the third day according to the Scriptures** , 5 and that **He was seen** by Cephas, then by the twelve. 6 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. 7 After that He was seen by James, then by all the apostles. 8 **Then last of** all **He was seen by me also** , as by one born out of due time. 9 For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God. 10 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. 11 Therefore, whether _it was_ I or they, so we preach and so you believed.

It should be evident to us by these passages that the "gospel" of Jesus Christ is established on His death, burial, and resurrection. In no uncertain terms, Paul states, "I declare to you the _gospel_ which I preached to you." In Vincent's Word Studies he remarks that "I declare" is stated "reproachfully, as having to declare the Gospel anew." Perhaps this is true, but nonetheless, it should be clear that the death, burial, and resurrection of Christ _is the focal point of all scripture_ , of both the Old and New Testaments. We should also know with certainty that this precious understanding is confirmed in creation by the principle of sowing and reaping.

The idea of anyone rising from death is a challenge to the carnal mind, is it not? Ah, but not only did Christ rise from death, He afterward was "seen" by many, including Paul.

Acts 1:1-11 (NKJV)  
1 The former account I made, O Theophilus, of all that Jesus began both to do and teach, 2 **until the day in which He was taken up** , after He through the Holy Spirit had given commandments to the apostles whom He had chosen, 3 **to whom He also presented Himself alive after His suffering by many infallible proofs, being seen by them during forty days and speaking of the things pertaining to the kingdom of God**. 4 And being assembled together with _them,_ He commanded them not to depart from Jerusalem, but to wait for the Promise of the Father, "which," _He said,_ "you have heard from Me; 5 for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now." 6 Therefore, when they had come together, they asked Him, saying, "Lord, will You at this time restore the kingdom to Israel?" 7 And He said to them, "It is not for you to know times or seasons which the Father has put in His own authority. 8 But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth." 9 Now when He had spoken these things, **while they watched, He was taken up, and a cloud received Him out of their sight**. 10 **And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel,** 11 **who also said, "Men of Galilee, why do you stand gazing up into heaven? This** _same_ **Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven."**

Note the "forty days" where He taught His disciples "things pertaining to the kingdom of God." Would this align with the "flood" of Noah and our "bottomless pit"? I believe so. Jesus said, "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_ " (Matt. 24:38-39; KJV). Wouldn't Noah's time in the ark correspond to the "forty days"? I should also point out that a pregnancy is a period of _forty_ weeks. Would this typify what is necessary for Christ to be "birthed" in His people (Rev. 12:5)? Since the "days before the flood" correspond with the fifth trumpet, would "the day that Noah entered the ark" correspond to our sixth trumpet? I'm inclined to think so.

Genesis 7:1, 4, 7, 10-13 (NKJV)  
1 Then the Lord said to Noah, " **Come into the ark** , you and all your household, because I have seen _that_ you _are_ righteous before Me in this generation... 4 For after **seven** more days I will cause it to rain on the earth **forty days and forty nights** , and I will destroy from the face of the earth all living things that I have made..." 7 So Noah, with his sons, his wife, and his sons' wives, **went into the ark because of the waters of the flood**... 10 And it came to pass after **seven** days that the waters of the flood were on the earth. 11 In the **six hundredth** year of Noah's life, in the **second** month, the **seventeenth** day of the month, **on that day** all the fountains of the great deep were broken up, and the windows of heaven were opened. 12 And the rain was on the earth **forty days and forty nights**. 13 **On the very same day** Noah and Noah's sons, Shem, Ham, and Japheth, and Noah's wife and the three wives of his sons with them, **entered the ark**...

In these passages, the Lord tells Noah, "For after _seven_ more days I will cause it to rain on the earth _forty days and forty nights_." First, _seven_ , the number of "fullness" (Rom. 11:25), followed by _forty_ , which in its positive sense "is the END of the time of trial or testing" (Jones).

We then read, "In the _six hundredth_ year of Noah's life, in the _second_ month, the _seventeenth_ day of the month, on that day." Vallowe defines 600 as, "Warfare," while Mark Lane defines it as "Armed Force." _Two_ is our number for a "double witness" (Jones). Finally, we have _seventeen_. Here's Bullinger's explanation.

SEVENTEEN stands out very prominently as a significant number. It is not a multiple of any other number, and therefore it has no factors. Hence it is called one of the prime (or indivisible) numbers. What is more, it is the seventh in the list of the prime numbers.

The series runs 1, 3, 5, 7, 11, 13, 17, etc. Thirteen, it will be noted, is also a prime number, and is therefore important; but it is the sixth of the series: hence it partakes of the significance of the number 6, and is indeed an intensified expression of it. [Note: 0 and 1 are not generally recognized as prime numbers].

In like manner seventeen being the seventh of the series, it partakes of and intensifies the significance of the number seven. Indeed, it is the combination or sum of two perfect numbers—seven and ten—seven being the number of spiritual perfection, and ten of ordinal perfection.

Contrasted together the significance of these two numbers is clear; and when united in the number seventeen we have a union of their respective meanings, viz., spiritual perfection, plus ordinal perfection, or the perfection of spiritual order.

Vallowe writes, "SEVENTEEN is revealed as bearing the significance of VICTORY, complete VICTORY in Christ Jesus. It is a number usually compounded in Scripture of the numbers SEVEN and TEN. Now SEVEN signifies COMPLETENESS and TEN signifies TESTIMONY, so the two combined have the deeper significance of the TESTIMONY OF COMPLETENESS or VICTORY that is found in the Lord." Lane agrees, citing seventeen as "Victory" and the "Sword of the Lord" (Eph. 6:17). Jones also agrees. Here is his explanation:

Seventeen (yod-zayin)

Victory

To write seventeen in Hebrew, they wrote two Hebrew letters: yod-zayin. It signifies the hand (outworking) of spiritual weaponry, which gives us the victory.

Seventeen is the number of victory. It follows number sixteen, because "love never fails" (1 Cor. 13:8). In fact, let it be emphasized that there is no ultimate victory without love. Adding all the numbers from one to seventeen gives us 153, which is the number of fish that the disciples caught in John 21:11. Because 153 is the numeric value of beni h'elohim, "sons of God," we can see that there is a strong connection between the final victory and the manifestation of the sons of God.

Finally, let's look at six hundred once more. This is 6 x 100. Six is "man's world (4) with man's enmity to God (2) brought in" (Bullinger) while 100 stands for "God's election (choosing) of grace, or the children of promise" (Vallowe). In the flood, we see both as God deals with the wickedness of man with the flood while at the same time preserving the "children of promise" in the ark.

During His forty days with the disciples, Jesus "commanded them not to depart from Jerusalem, but to wait for the Promise of the Father," which promise was to "be baptized with the Holy Spirit." The fulfillment of this promise is recorded in Acts, Chapter 2, verses 1 through 4. Would the idea of the "upper room" (Acts 1:13) correlate with the rising up of the ark as the floodwaters increased?

There are many today who believe they have received this same spiritual baptism which the apostles received on the Day of Pentecost, however, I am one to disagree for several reasons.

First of all, take note of the fact that Jesus spent approximately three and a half years with His disciples _before_ His death, burial, and resurrection. Following this, He then showed Himself alive and spent another "forty days" teaching them things pertaining to the kingdom of God. If this was true of His disciples then, would He do any less today? Would the Lord entrust the fullness of His Spirit to just anyone who has yet to pass through His divine process and be truly humbled by it? How many believers today simply go to church and give little thought to the kingdom of God afterward? How many structures in Christendom have been built upon the traditions and teachings of men which have no real foundation in the Word of God? The answer is many, my friend, and the evidence of this can be easily seen in the carnality and confusion which so clearly exists among us.

1 Corinthians 15:12-19 (NKJV)  
12 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? 13 **But if there is no resurrection of the dead, then Christ** is not risen **.** 14 **And if Christ** is not risen **, then our preaching** _is_ **empty and your faith** _is_ **also empty.** 15 **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.** 16 **For if** _the_ **dead do not rise, then Christ** is not risen **.** 17 **And if Christ** is not risen **, your faith** _is_ **futile; you are still in your sins!** 18 Then also those who have fallen asleep in Christ have perished. 19 If in this life only we have hope in Christ, we are of all men the most pitiable.

Returning to our passages from I Corinthians 15, after Paul declares the gospel as the death, burial, and resurrection of Christ, he emphasizes and establishes the fact that "if there is no resurrection of the dead, then Christ is not risen." He goes so far as to state that "our preaching is empty and your faith is also empty" and that "we are found false witnesses of God."

Note the order of which Paul argues. "If there is no resurrection of the dead, then Christ is not risen." It is not Christ first, followed by the resurrection of the dead, but the resurrection of the dead first, followed by Christ. "For _if the dead do not rise_ , then Christ is not risen," Paul said. "And if Christ is not risen, your faith is futile." This tells us quite plainly that the resurrection of the dead was a fact long before Christ rose from the dead. And how could this be? Because it was written into the created realm from the beginning of creation, contained in our principle of sowing and reaping.

John 17:24 (NKJV)  
24 Father, I desire that they also whom You gave Me may be with Me where I am, that they may behold My glory which You have given Me; **for You loved Me before the foundation of the world**.

1 Peter 1:20-21 (NKJV)  
20 **He indeed was foreordained before the foundation of the** world, **but was manifest in these last times for you** 21 who through Him believe in God, **who raised Him from the dead and gave Him glory** , so that your faith and hope are in God.

Hebrews 4:3 (ESV)  
3 For we who have believed enter that rest, as he has said, "As I swore in my wrath, 'They shall not enter my rest,' " although **his works were finished from the foundation of the world**.

Beloved, what God set forth in the beginning has remained since that time. In fact, " _before_ the foundation of the world," our Creator "foreordained" (to _know beforehand_ ) His Son to be manifested "in these last times," raising Him from the dead and giving Him glory. Was this at the cross or was this at the Jordan River? It was both, for as we have learned, there are two resurrections. The first resurrection took place at the Jordan River, for it was there that Christ fulfilled the "letter" of the law (II Cor. 3:6) as the "Lamb of God" and took away the sin of the world. He _fulfilled all righteousness_ at that time, thereby ascending to the throne of God in order to demonstrate the kingdom of God on earth (Matt. 3:15).

1 Corinthians 15:20-28 (NKJV)  
20 **But now Christ is risen from the** dead, _and_ **has become the firstfruits of those who have fallen asleep.** 21 **For since by man** _came_ **death, by Man also** _came_ **the resurrection of the dead**. 22 For **as in Adam** all die, even so **in Christ** all shall be made alive. 23 **But each one in his own order** : Christ the firstfruits, afterward those _who are_ Christ's at His coming. 24 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. 25 For He must reign till He has put all enemies under His feet. 26 The last enemy _that_ will be destroyed _is_ death. 27 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. 28 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.

"For since _by man_ came death, _by Man_ also came the resurrection of the dead." Think about this, beloved. First death, followed by resurrection, and both through "man." This makes perfect sense when we realize that, as one goes, so goes the other. Death, burial, and resurrection are the spiritual components which manifest in this physical realm, especially in the realm of humankind, clearly established in our principle of sowing and reaping.

Having played the "devil's advocate" through verse 19, Paul reverses his strategy and states quite clearly, "But _now_ Christ is risen from the dead, and has become the _firstfruits_ of those who have _fallen asleep_." Firstfruits? As in those found in Revelation, Chapters 7 and 14. Yes! "Fallen asleep"? Yes! And immediately Paul goes to Genesis and Adam to describe what he means.

Genesis 2:21 (KJV)  
21 And **the Lord God caused a deep sleep to fall upon Adam, and he slept** : and he took one of his ribs, and closed up the flesh instead thereof...

Who was it that "caused a _deep sleep_ to fall upon Adam"? Was it not our Creator? Yes, the Word is clear and Hebrews confirms, stating, "It is _appointed_ for men to die once" (Heb. 9:27). And why was this? Because as we are coming to understand, our Creator devised a process relevant to everyone, a process that was "foreordained" in Christ "before the foundation of the world." "For since by man," _Adam_ , "came death, by Man," _Christ Jesus_ , "also came the resurrection of the dead." Death first, "as in" Adam, then life, "so in" Christ. "For as in Adam ALL die, even so in Christ ALL shall be made alive." Did Paul say "all"? Yes, he did! Would this not invalidate any idea of "eternal torment"? I believe it would (Isa. 45:22-23; Rom. 14:9-12).

Not surprisingly, our word "firstfruits" is another key to understanding resurrection. It simply speaks of the _first ripe fruit_ which precedes the rest of the harvest. "But now Christ is risen from the dead, and has become the _firstfruits_ of those who have fallen asleep." This agrees with what Paul states just a few verses later. "Christ the _firstfruits_." "Adam" defines those who have "fallen asleep," while Christ is the "first" to awaken or rise from it (Rom. 13:11; I Cor. 15:34). Now, pay close attention to how Paul describes this each time in two stages:

1. But now Christ **is risen** from the dead...

2\.... and **has become** the firstfruits of those who have fallen asleep.

1. For since by man **came death**...

2\.... by man also **came the resurrection of the dead**.

1. For **as in Adam** all die...

2\.... **even so in** Christ all shall be made alive.

1. Each in his own order: Christ the **firstfruits**...

2\.... afterward **those who are Christ's** at His coming.

Why is this important to see? Because it establishes the difference between the "head" and the "body," between the "first" and the "second" resurrection. As we have found, the "first resurrection" is to rule and reign with Christ, but the second follows after (Rev. 20:5). The "first" resurrection is the "first" fruits, those to whom the "heavens" are opened, even as they were at the Lord's baptism by John.

The _first resurrection_ was the Lord's baptism, but the _second resurrection_ was His physical rise from the tomb. Please consider.

Acts 2:23-24 (NKJV)  
23 Him (Christ Jesus), **being delivered by the determined purpose and foreknowledge of God** , you have taken by lawless hands, _have crucified, and put to death_ ; 24 **whom God raised up, having loosed the pains of** death, because it was not possible **that He should be held by it**.

Do you see it? In agreement with our passages from John 17:24, I Peter 1:20-21, and Hebrews 4:3, Christ was "delivered by the _determined purpose_ and _foreknowledge_ of God." He was then "crucified, and put to death; whom God _raised up_ , having loosed the pains of death, _because it was not possible that He should be held by it_." Not possible? Yes! Because Jesus had already experienced His first resurrection at His baptism! He was then filled with the eternal life of His Father's Spirit and walked in it for three and a half years. And because He knew the scriptures and His purpose in them, He knew that He would _lay down_ His physical being for the sin of the world.

What did Matthew record? "And Jesus cried out again with a loud voice, and _yielded up_ His spirit" (Matt. 27:50). And Mark? "And Jesus cried out with a loud voice, and _breathed His last_ " (Mark 15:37). And Luke? "And when Jesus had cried out with a loud voice, He said, "Father, 'into Your hands _I commit My spirit_.'" Having said this, _He breathed His last_ " (Luke 23:46). And John? "So when Jesus had received the sour wine, He said, 'It is finished!' And bowing His head, _He gave up His spirit_ " (John 19:30). Can we not see in these statements that Jesus had to _give up_ His Spirit, agreeing with what Jesus said in Luke 20, verses 34 through 36, concerning "those who are counted worthy to attain that age, and the resurrection from the dead," that they cannot " _die anymore_ , for they are _equal to the angels_ and are _sons of God_ , being _sons of the resurrection_ "? You see, my friend, the death of our Lord was due to His great love for the Father and for you and me. No one took His life, _He laid it down_ (John 15:13).

Colossians 1:15-20 (NKJV)  
15 He is the image of the invisible God, the **firstborn** over all creation. 16 For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. 17 And He is before all things, and in Him all things consist. 18 And He is the **head** of the **body** , the church, who is the beginning, the **firstborn from the dead** , that in all things He may have the preeminence. 19 For it pleased _the Father that_ in Him all the fullness should dwell, 20 and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross.

Acts 4:11 (KJV)  
11 This is the stone which was set at nought of you builders, which is become the **head** of the corner.

Ephesians 1:22-23 (KJV)  
22 And hath put all _things_ under his feet, and gave him _to be_ the **head** over all _things_ to the church, 23 Which is his body, the fulness of him that filleth all in all.

Ephesians 4:14-16 (NKJV)  
14... that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting, 15 but, speaking the truth in love, **may grow up in all things into Him who is the head** \-- **Christ** \-- 16 from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love.

1 Corinthians 11:3 (KJV)  
3 But I would have you know, that the **head** of every man is Christ; and the head of the woman _is_ the man; and the head of Christ _is_ God.

Ephesians 5:23 (KJV)  
23 For the husband is the **head** of the wife, **even as Christ is the head of the church** : and **he is the saviour of the body**.

In all of these passages, the theme is clear. Christ is the "head" of the "body," His church. Ah, but He is also "head of every man." Christ being the "head" as well as the "firstfruits" then tells us that the "firstfruits" _are_ the "head," the first to arrive at "the _full grain_ in the _head_ " (Mark 4:28). Would this not be those who "grow up in all things into Him who is the head—Christ"? It would. Would this not make perfect sense in light of our passages found in Revelation 20, verses 4 through 6?

Finally, if there are two resurrections, then it follows that Christ Jesus would exemplify both during His time here on earth. As we have learned, what He _did_ spoke as much concerning the kingdom of God on earth as what He _said_ , and just as He walked in the power and authority of His Father during this time, so too will those who overcome and endure to the end walk in that same power and authority and " _this gospel of the kingdom_ shall be preached in all the world _for a witness_ unto all nations; and _then shall the end come_ " (Matt. 24:14; KJV).

# Chapter Fifteen

# THE CHANGING OF FORM

1 Corinthians 15:35-38 (NIV)  
35 But someone may ask, " **How are the dead raised? With what kind of body will they come?** " 36 How foolish! **What you sow does not come to life unless it dies**. 37 When you **sow** , **you do not plant the body that will be** , but just a seed, perhaps of wheat or of something else. 38 But God gives it a body as he has determined, and **to each kind of** seed **he gives its own body**.

As we continue in I Corinthians, Chapter 15, we find that Paul uses the principle of sowing and reaping to explain resurrection. "But someone may ask, 'How are the dead raised? With what kind of body will they come?'"

So how does Paul answer? "When you _sow_ , you do not _plant_ the body that will be." Rather, it's just a "seed," however, "each kind of seed He (God) gives its own body." So, as it is in nature, so it is in spiritual matters. Within the seed is the life of the "body" that will arise from it. Just as a small and simple apple seed contains everything it needs to produce the "body" of the tree and its fruit, so too the Word of God contains all that is needed to produce a "body" as well.

This "seed" was sown into our hearts in the form of His law. Ah, but the law is merely the first stage of the process, for Paul called it the "ministry of death" (II Cor. 3:7) and the "ministry of condemnation" (II Cor. 3:9), which was followed by Christ and His apostles by "the ministry of the Spirit" (II Cor. 3:8) and "the ministry of righteousness" (II Cor. 3:9). Remember, "The law _is_ spiritual," therefore the process _begins_ with the law and _ends_ with the spiritual nature of it, manifested as the divine love of God in our being (Rom. 13:10).

Remember, resurrection simply means, "A _standing up_ again," referring to the "body" that comes up out of the ground once the seed has passed through death and burial. Paul continues.

1 Corinthians 15:42-46 (ESV)  
42 So is it with the resurrection of the dead. **What is sown is perishable; what is raised is imperishable**. 43 It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. 44 It is sown **a natural body** ; it is raised **a spiritual body**. **If there is a natural body, there is also a spiritual body**. 45 Thus it is written, "The first man Adam became **a living being** (soul)"; the last Adam became **a life-giving spirit**. 46 But **it is not the spiritual that is first but the natural, and then the spiritual**.

Here, Paul is addressing the "resurrection _of_ the dead" which applies to all (John 5:28-29; Rev. 20:5). This process begins with what is "perishable (corruptible)," i.e. the law (Heb. 8:13), and is sown in "dishonor," "weakness," and "a natural body," in order to be "raised" as what is "imperishable," in "glory," "power," and "a spiritual body." The "natural body" would speak of the law of God in "seed" form whereas the "spiritual body" would be indicative of the spiritual "fruit" or maturity of that law, what Paul defined as the "fruit of the Spirit" in Galatians 5, verses 22 and 23. This would explain the work of our "conscience" (Rom. 2:14-16).

The Word of God enters as a "seed" to arise and produce the "body" and "fruit" which is found in the life of the seed. As the Parable of the Sower teaches us, all of this takes place within our heart or "ground" where the "seed" is sown. So we read, "The _fruit_ of the _righteous_ is a _tree of life_ ; and he that winneth souls is wise" (Prov. 11:30). Also, "A wholesome tongue is a _tree of life_ : but perverseness therein is a breach in spirit" (Prov. 15:4). You see, my friend, the "tree of life" is not a literal tree but speaks of the manifestation of the living and active Word of God within.

Allow me to emphasize this point. Our heart is the "ground" in which the "seed" of the Word is sown. Once planted, it becomes _one_ with us, for the seed and the ground must be _joined together_ for the process to be completed. The "seed" is the Word of God, therefore the "body" it produces is also the "Word of God," and when nurtured correctly, _it will reach a mature state_ (John 1:14). Never at any time is this us, but Him, therefore Paul declares this as a "mystery" which is "Christ _in_ you, the hope of glory" (Col. 1:27). It is Christ, the _anointed_ Word, who is embodied in the law and the law is embodied in Christ. Jesus defined this as the "Spirit of truth" (John 14:17; 15:26; 16:13). The law is truly spiritual (Rom. 13:10).

John 17:11, 20-23 (NKJV)  
11 Now I am no longer in the world, but these are in the world, and I come to You. Holy Father, keep through Your name those whom You have given Me, **that they may be one as We** _are_ _..._ 20 "I do not pray for these alone, but also for those who will believe in Me through their word; 21 **that they all may be one, as You, Father,** _are_ **in Me, and I in You; that they also may be one in Us** , that the world may believe that You sent Me. 22 And the glory which You gave Me I have given them, **that they may be one just as We are one** : 23 **I in them, and You in Me; that they may be made perfect in one** , and that the world may know that You have sent Me, and have loved them as You have loved Me.

Oneness, unity, joined together. The Father in Christ and Christ in us, that we may be made perfect "in one." When our spirit becomes one with His Spirit, there is a glory unlike anything man can achieve apart from Him. "He who is _joined_ to the Lord is _one spirit_ with Him" (I Cor. 6:17). Beloved, we have not seen this in any substantial fashion, but it is evident by the scriptures that it will come. "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" (I John 3:1-3).

Philippians 3:17-21 (ESV)  
17 Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us. 18 For many, of whom I have often told you and now tell you even with tears, walk as enemies of **the cross of Christ**. 19 Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things. 20 But our citizenship is in heaven, and from it **we await a Savior, the Lord Jesus Christ** , 21 **who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself**.

As Paul wrote, there are those who "walk as enemies of the cross of Christ," not enemies of Christ, but of the "cross," signifying their hostility and resistance to the self-denial which Jesus taught (Matt. 16:24). Only those who embrace the cross will go on to experience the first resurrection.

It is in Philippians, Chapter 3, verses 10 through 14, where Paul speaks of the resurrection from the dead as the "prize of the high calling of God in Christ Jesus," so just a few verses later he states "who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself." Our word "lowly" is "vile" in the King James and speaks to the humility we experience while in this human form. Paul tells us that the Lord Jesus Christ "will transform our lowly body _to be like His glorious body_." In light of our passages from I Corinthians, Chapter 15, this would be "the spiritual body" (I Cor. 15:44), where we are changed into a "life-giving Spirit," even as Christ.

Romans 8:18-23 (ESV)  
18 **For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us**. 19 For the creation waits with eager longing for **the revealing of the sons of God**. 20 For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope 21 that the creation itself will be set free from its bondage to decay and obtain the freedom of the glory of the children of God. 22 **For we know that the whole creation has been groaning together in the pains of childbirth until now**. 23 **And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies.**

Once again, we arrive at our idea of "adoption," which Strong's defines as, "The _placing_ as a _son_." When did God state, "This is My beloved Son"? Was it not at the Jordan? Would this not be when Jesus was placed _as_ a Son, when all that the Father had become His rightful inheritance? When speaking of the Spirit of truth, didn't Jesus tell His disciples, "All things that the Father has are Mine"? (John 16:15) He did, and the gospels show that Jesus walked in a glory unlike anything we can imagine and illustrates what is to come at the first resurrection.

In Luke 3:23 we read, "Now Jesus Himself began His ministry at about thirty years of age." Remember, "Thirty is the number of dedication for rulership. It was the age which God established as the age of rulership for priests (Num. 4:23)" (Jones). What do we find in the first resurrection? "They shall be priests of God and of Christ, and shall reign with Him a thousand years" (Rev. 20:4).

Now, Paul states that he, along with the other disciples, had the "firstfruits of the Spirit." Consider the following from Kevin J. Conner's book, _The Feasts of Israel_.

**The First of the Firstfruits** – Exodus 23:19; 34:26

The **sheaf** of the firstfruits needs to be distinguished from the **harvest** of the firstfruits (Exodus 23:16; 34:22), or that which took place under the Pentecost harvest. This sheaf was a forerunner sheaf, a sample sheaf of the coming harvest. The harvests of Passover (barley) and Pentecost (wheat) were a kind of firstfruits harvest because the final harvest was to come in the end of the year under Tabernacles (fruit). Hence this sheaf was but **the first** of the firstfruits, and the harvest would follow.

It is the Father's will that His Son be **first** and have the pre-eminence in all things in the church (Colossians 1:18). The believer is to seek **first** the kingdom of God as personified in Christ the King (Matthew 6:33). The believer is to maintain **first** love, **first** works, and **first** faith in Christ also (Revelation 2:4, 5; I Timothy 5:12).

**A Representative Sheaf of the Harvest** – Leviticus 23:10

This sheaf was a representative sheaf, symbolic of the coming harvest. It was not the whole harvest but a part of the whole, yet the whole was represented in that one sheaf. So Christ Jesus in His resurrection represented the great harvest of resurrected ones yet to come.

It is worthy to note that the Gospel of Matthew, when recording the message of the resurrection tells us that "the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after His resurrection" (Matthew 27:52-53). Thus Christ was the first here in resurrection life of this resurrected company of saints.

It is possible that the sheaf of Firsfruits could be viewed in a double sense.

1. Christ the sheaf of firstfruits in His own personal resurrection.

2. The company of saints raised bodily with Him at His resurrection could together with Him be looked upon as being "the sheaf."

Whichever way it is viewed, Christ Himself is indeed the representative sheaf, the earnest, the firstfruits, the promise, the forerunner of the great harvest of resurrected ones at the close of the age (I Corinthians 15:20-23, 51-57; I Thessalonians 4:13-18; Romans 8:29). There are more to come, exactly like Him (Philippians 3:20-21).

  * The Apostle James speaks of the early Church believers as "a kind of firstfruits" (James 1:18)

  * The Apostle Paul said that the believers had "the firstfruits of the Spirit" (Romans 8:23)

  * Paul also referred to the converts in Achaia as "the firstfruits" (I Corinthians 16:15).

  * The Apostle John spoke of the 144,000 redeemed Israelites as being "firstfruits unto God and the Lamb" (Revelation 14:4).

Jesus Christ therefore is the representative sheaf and the saints down through the ages will be the harvest of the end of the age, gathered into the heavenly garner (Matthew 13:36-43).

Who is the first of the firstfruits? Christ Himself. So what did Paul mean when he said, "But we ourselves, who have the firstfruits of the Spirit"? Did he not mean that they possessed the anointed Word of life (Christ; I Cor. 2:16)? This being true, then why did Paul and the others have to wait for the redemption of their bodies? It is due to the fact that all things which are written must be fulfilled, for once spoken, the Word _is_ God and cannot change (John 1:1). Once God's purpose has been defined in prophecy, it must come to pass in its proper season. As previously mentioned, one such prophecy is the spiritual fulfillment of the Feast of Tabernacles which has not yet taken place.

1 Corinthians 15:51-54 (KJV)  
51 Behold, I shew you a **mystery** ; We shall not all sleep, **but we shall all be changed** , 52 In a moment, in the twinkling of an eye, **at the last trump** : for the trumpet shall sound, and **the dead shall be raised incorruptible, and we shall be changed**. 53 For **this corruptible must put on incorruption, and this mortal** _must_ **put on immortality**. 54 So **when this corruptible shall have put on incorruption, and this mortal shall have put on immortality** , then shall be brought to pass the saying that is written, **Death** is swallowed up in victory.

"We shall all be _changed_ ," Paul said. "The dead shall be raised incorruptible, and we shall be _changed_ ," from "corruptible" to "incorruptible," from "mortality" to "immortality." "When this corruptible shall have put on incorruption, and this mortal shall have put on immortality, _then shall be brought to pass_ the saying that is written, _Death is swallowed up in victory_ " (Isa. 25:8). Note that this is at the "last trump," the _seventh trumpet_ , which sounds in Revelation 11:15.

1 Corinthians 15:25-26 (KJV)  
25 For **he must reign, till he hath put all enemies under his feet**. 26 The **last enemy** _that_ shall be destroyed _is_ **death**.

Beloved, He must reign until He has put all enemies "under His feet" (Rev. 10:2). "The last enemy that shall be destroyed is death." This agrees with the Lord's response to the Sadducees regarding the sons of God when He told them, " _Nor can they die anymore_ , _for they are equal to the angels_ and are _sons of God_ , beings _sons of the resurrection_ " (Luke 20:35-36). Equal to the angels? Yes! Would this not be a true "spiritual body"? "And of the angels He says: 'Who makes His angels _spirits_ and His ministers _a flame of fire_ '" (Heb. 1:7; Psalms 104:4).

"We shall all be changed." Our word "changed" means, "To _make different_."

Romans 12:1-2 (NKJV)  
1 I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, _which is_ your reasonable service. 2 And do not be conformed to this world, but be **transformed** by the renewing of your mind, that you may prove what _is_ that **good** and **acceptable** and **perfect** will of God.

Our word "transformed" is metamorphoō, meaning, "To transform (literal or figurative "metamorphose"). This same word is used in the following passages.

Matthew 17:1-3 (NKJV)  
1 Now **after six days** Jesus took **Peter** , **James** , and **John** his brother, led them up on a **high mountain** by themselves; 2 and He was **transfigured** (metamorphoō) before them. His face shone like the sun, and His clothes became as white as the light. 3 And behold, **Moses and Elijah** appeared to them, talking with Him.

Most of us are familiar with the story of the Mount of Transfiguration. We read, "Now _after six days_ Jesus took Peter, James, and John his brother, led them up on a _high mountain_ by themselves." After _six_ days? Would this not then be the seventh day, representing "fullness" or "completion" (Bullinger, Vallowe)? Would this correlate with the idea of our seventh trumpet? (I Cor. 15:52; Rev. 11:15)

Why did Jesus take just Peter, James, and John, _three_ disciples? Would they be figurative of the _remnant_ or chosen, of those who press on to receive the first resurrection (3)? Would our "high mountain" correlate with our 144,000 seen on "Mount Zion"? (Rev. 14:1)

"He was transfigured (transformed) before them." When we compare this with Romans 12:2, we find another _three_ signified as the "good and acceptable and _perfect_ will of God." Our word "perfect"? It means, " _Complete_ ," in other words, it's a _seven_ , symbolic of _finished_ or _fulfilled_.

Finally, "Moses and Elijah appeared to them, talking with Him." Wouldn't this speak clearly of the "law" and the "prophets"?

Matthew 5:17-19 (NKJV)  
17 "Do not think that I came to destroy **the Law or the Prophets**. **I did not come to destroy but to fulfill**. 18 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. 19 Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches _them,_ he shall be called great in the kingdom of heaven.

When we consider the many doctrines which have risen in Christendom and the corresponding confusion that accompanies these doctrines, we should easily recognize a need for someone, anyone, _to be right_. And how is it that we will recognize them? John tells us.

1 John 4:1-3 (KJV)  
1 Beloved, **believe not every spirit** , but try (test) the spirits whether they are of God: because many false prophets are gone out into the world. 2 **Hereby know ye the Spirit of God** : **Every spirit that confesseth that Jesus Christ** is come **in the flesh is of God** : 3 And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that _spirit_ of antichrist, whereof ye have heard that it should come; and even now already is it in the world.

"Hereby know ye the Spirit of God," John writes. "Every spirit," _not flesh_ , "that confesseth that Jesus Christ is come," _not will come_ , "in the flesh is of God." Beloved, John was speaking of a _present reality_ , of a transformed spirit wherein Christ is truly manifest, not a religious or pretentious spirit, but a meek and lowly spirit, a spirit of love and power. Those who would exalt themselves and seek to convince us of His power in deceptive ways operate in a spirit of antichrist. Know that to those who truly walk after His Spirit, there is no need for pretense or an outward show of who and where they stand in relation to His kingdom.

1 Corinthians 13:9-12 (KJV)  
9 For **we know in part, and we prophesy in part**. 10 But **when that which is perfect** is come, **then that which is in part shall be done away**. 11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. 12 For now **we see through a glass, darkly** ; **but then face to face** : **now I know in part** ; **but then shall I know even as also I am known**.

At this present time, "we know in part, and we prophesy" or _bear witness_ of His Word "in part." Ah, "but when that which is perfect (complete) is come, then that which is in part shall be done away." The promise of the first resurrection is from the mouth of the Lord Himself, revealed to John so that we might know that which is to come. There will be a people, a holy and righteous people, a people pure in heart who will receive this promise, and they will manifest the kingdom of God on earth as He has determined. "Thy kingdom come. _Thy will be done in earth_ , as it is in heaven" (Matt. 6:10; KJV).

# Chapter Sixteen

# THE TIME OF THE END

1 Thessalonians 4:13-18 (KJV)  
13 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. 14 For if we believe that Jesus died and rose again, **even** so **them also which sleep in Jesus will God bring with him**. 15 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**. 16 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** : [first resurrection _from_ the dead] 17 Then **we which are alive** _and_ **remain shall be caught up together with them in the clouds, to meet the Lord in the air** : [second resurrection _of_ the dead] and so shall we ever be with the Lord. 18 Wherefore comfort one another with these words.

If we take anything at all from this study, it should be that these passages from I Thessalonians _are not instantaneous, but refer to a period of time and a sequence of events_. They align with the seventh angel, Michael, who appears _during the sounding of the sixth trumpet_ , described in Revelation, Chapter 10.

The " _shout_ ," the " _voice_ of the archangel," and the "trump of God," are synonymous, representing the unified voice of "Christ the firstfruits" (I Cor. 15:23) as described in the fifth seal (Rev. 6:9-10). They are the singular " _voice_ like thunder" saying "Come and _see_ " (Rev. 6:1), typified by the "seven thunders" in Revelation 10 which agrees with the " _loud voice_ " of the souls under the altar in the fifth seal, the cry for _judgment_ and _vengeance_ (vindication) "on those who dwell on the earth" (Rev. 6:10; see also Rev. 8:3-6). This unified "voice" ushers in the "great day of His wrath" described in the sixth trumpet.

The "dead in Christ" (them also which sleep in Jesus) who "rise _first_ " refers to the " _first_ resurrection," consisting of all the overcomers who have heard "what the Spirit says to the churches." As mentioned, the sixth trumpet describes "the great day of His wrath." This can be gleaned from the sixth seal in Revelation, Chapter 6, since the sixth trumpet is the fulfillment thereof.

Revelation 6:12-17 (NKJV)  
12 **I looked when He opened the sixth seal** , and behold, there was **a great earthquake** (a time of trouble); and the **sun** became black as sackcloth of hair, and the **moon** became like blood. 13 And **the stars of heaven fell to the earth, as a fig tree drops its late** (unripe) **figs when it is shaken by a mighty wind**. 14 Then the sky (heaven) receded as a scroll when it is rolled up, and every mountain and island was moved out of its place. 15 And the kings of the earth, the great men, the rich men, the commanders, the mighty men, every slave and every free man, hid themselves in the caves and in the rocks of the mountains, 16 and said to the mountains and rocks, " **Fall on us and hide us from the face of Him who sits on the throne and from the wrath of the Lamb!** 17 **For the great day of His wrath has come, and who is able to stand?"**

Remember that Daniel 12:1 tells us, "And _at that time_ shall Michael stand up, the great prince which standeth for the children (sons) of thy people: and there shall be _a time of trouble_ (great earthquake; Heb. 12:26-27), such as never was since there was a nation even to that same time" (Dan. 12:1; KJV; see also Matt. 24:21). As noted above, our "great earthquake" in the sixth seal denotes this "time of trouble" and corresponds to "the great day of His wrath." Remember, the "law worketh wrath," so we are speaking of the _fulfilling of the law and the prophets_ which Jesus declared in Matthew 5, verses 17 through 20.

"At _that_ time thy people shall be delivered, _every one that shall be found written in the book_ " (Dan. 12:1). In agreement, Jesus told those who overcome in Sardis, "The same shall be clothed in white raiment (righteousness); and _I will not blot out his name out of the book of life_ " (Rev. 3:5; KJV). No wonder He told His disciples, "And you will be hated by all for My name's sake. But he who endures to the end will be saved" (Matt. 10:22).

Hebrews 12:25-29 (NKJV)  
25 See that you do not refuse Him who speaks. For if they did not escape who refused Him who spoke on earth, much more _shall we not escape_ if we turn away from Him who _speaks_ from heaven, 26 whose **voice** then shook the earth; but **now He has promised** , saying, _"_ _Yet once more I shake not only the_ earth, _but also heaven_ _."_ 27 Now this, _"Yet once more,"_ **indicates the removal of those things that are being shaken, as of things that are made, that the things which cannot be shaken may remain**. 28 Therefore, **since we are receiving a kingdom which cannot be shaken** , let us have grace, by which we may serve God acceptably with reverence and godly fear. 29 For our God _is_ a consuming fire.

What is it that shakes the earth and heaven? His "voice," which corresponds to our "shout," our "voice of the archangel," and our "trump of God" (the unfolding of the Word of prophecy).

"He has promised, saying, 'Yet once more I shake not only the earth, but also _heaven_.'" And what does this indicate? "The removal of those things that are being shaken, _as of things that are made_ (the world of form and the carnal mind), that the things which cannot be shaken may remain." Clearly, it is His kingdom in us "which cannot be shaken."

The sixth trumpet agrees with the sixth seal, but each gives a different perspective. When brought together, we find that "the great day of His wrath" in the sixth seal is the "second death" of the sixth trumpet. They are synonymous. This may seem an unusual take, but remember, the second death speaks of _judgment_ , and this leads to the first resurrection and the _witness_ of the gospel of the kingdom, so it agrees with our passages from Daniel 12. Remember, "the _law_ brings _wrath_ " (Rom. 4:15; ESV).

Notice our phrase, "And the _sun_ became black as _sackcloth of hair_ , and the _moon_ became like _blood_." Here we have our "two great lights" (Gen. 1:16), the "sun" and the "moon," indicative of the New Covenant and the Old Covenant (Rev. 12:1), or again, the _spiritual fulfillment_ of the _law_ (moon) and the _prophets_ (sun). The "sun" which always gives light and life to this planet, is an appropriate symbolism of the manifestation of the "light" and "life" of His holy Word (John 1:4).

"Sackcloth of hair" speaks of the second "woe" (grief) of the "second death" as seen in the sixth trumpet in Revelation 9, verses 13 through 21, and _the need for repentance_ during this "time of trouble." For this reason, Paul wrote, "You are all sons of light and sons of the day. We are not of the night nor of darkness. Therefore let us not sleep, as others do, _but let us watch and be sober_ " (I Thess. 5:5).

"The stars of heaven fell to the earth, as a fig tree drops its late (unripe) figs when it is shaken by a mighty wind." As we see, the "stars of heaven" are linked to the "fig tree," which represents "the works of the law" which are insufficient for our justification (Gen. 3:7; Gal. 3:10-14; Matt. 21:18-20). The "stars" are representative of the "sons of God" (Gen. 6:2; days of Noah; see also Dan. 12:2) who are " _carried about with every wind of doctrine_ , by the trickery of men, in the cunning craftiness of deceitful plotting" (Eph. 4:14; Rev. 7:1). The idea of "unripe" figs speaks of the _spiritual immaturity_ of these sons who are taken by deception during this "time of trouble" (II Thess. 2:11-12). Jesus spoke of these fallen "stars" in Matthew 24:24.

As we continue in the sixth seal we find "four angels standing on the four corners of the earth, holding the four winds of the earth" (Rev. 7:1; KJV) while our "another angel" (Michael) _ascends_ from the east with the "seal of the living God" and seals "the servants of our God in their foreheads" (Rev. 7:2-3; KJV). We read, "And he (another angel) _cried with a loud voice_ (Rev. 10:3) 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" (Rev. 7:2-3; KJV). Both times, our word "hurt" refers to the second death (Rev. 2:11) in the sixth trumpet. Those who are "sealed" are those who, like Noah, are _preserved_ during this time (Rom. 11:4-5). They are the "remnant" (Rom. 11:5), those found "written in the book," again the "firstfruits" (Rev. 14:4). Once these servants are sealed, the "hurt" of the second death (judgment) is released.

After this, John beholds "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" (Rev. 7:9; KJV). One of the elders asks John, "What are these which are arrayed in white robes? And whence came they?" John replies, "Sir, thou knowest. And he said to me, These are they which came out of _great tribulation_ , and have washed their robes, and made them white in the blood of the Lamb" (Rev. 7:13-14; KJV).

First, in our "time of trouble" or "great tribulation," the servants of God are sealed in their foreheads. Following this we have "a great multitude, which no man could number" who "came out of great tribulation" and "washed their robes, and made them white (righteous; Rev. 19:8)." This tells us that they are "cleansed" by the "washing of water by the Word" (Eph. 5:26) _through those who were sealed and experience the first resurrection_. This corresponds to Revelation 10:11, where John is told, "Thou must prophesy (bear witness) again before _many_ peoples, and nations, and tongues, and kings." Remember, John was one of the three who went up on the Mount of Transfiguration and therefore defines the "remnant" or "little book" (Rev. 10:11).

In agreement with our sixth seal or "great day of His wrath," our "great tribulation" is seen in the sixth trumpet, beginning with Revelation 9:13 and the loosing (Rev. 5:2) of the "four angels" (and four winds; see Heb. 1:7; NIV). When the sixth angel sounds, John hears a "voice from the four horns of the golden altar which is before God." Again, this is the "loud voice" of the souls under the altar seen in the fifth seal and their cry for judgment and vengeance (Rev. 6:10). The sixth trumpet (second woe) continues through Revelation 11, verse 14, where we read, "The second woe is past; and, behold, the third woe cometh quickly." The "third woe" is the sounding of the seventh trumpet (Rev. 11:15; KJV).

The pattern in the sixth seal is confirmed in the sixth trumpet. As it unfolds, we go from the second death of judgment to our "mighty angel" and the "little book" which John is told to "eat" (Rev. 10:1-2; 8-10). This confirms that the "little book" _is_ the 144,000 which are sealed. Those who are sealed are those who experience the second death of judgment and repent (Rev. 9:20-21). This brings them to the first resurrection.

And the "four winds" which are "loosed" in the sixth trumpet (Rev. 9:14)? They are described for us in Ezekiel, Chapter 14, called the Lord's " _four sore judgments_ upon Jerusalem" (Ezek. 14:21; see I Peter 4:17). Following these "four sore judgments" we read, "Yet, behold, _therein shall be left a remnant_ (little book/short work) 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" (Ezek. 14:22-23).

Our "remnant" is our "little book" while our " _four_ sore judgments" are symbolized by the first _four_ seals (and trumpets; Rev. 6:1-8; 8:1-13). The first four seals and trumpets symbolize the initiation and consummation of the "wrath" of the "law," that which Paul described as the "ministry of death" and "condemnation" (II Cor. 3:7, 9). This is verified by Revelation 1:18 (ESV, NIV) and the fourth seal where we see "Death, and Hades (Sheol) followed with Him" (Rev. 6:8). This denotes the _spiritual fulfillment_ of every "jot" and "tittle" (smallest detail) of the law "till all is fulfilled" (Matt. 5:18). For this reason, Jesus said, "And I hold the _keys of death and Hades_ " (Rev. 1:18; NIV).

Since _four_ defines a "foundation" (Eph. 2:20), the first _four_ seals and trumpets establish the essence of the last three seals and trumpets or "woes" (Rev. 8:13; KJV) which come upon "the inhabitants of the earth" (Rev. 8:13). Remember, the "inhabitants of the earth" speak of all who walk after the carnal or Adamic nature.

In Revelation 9:16 we read, "And the _number_ of the _army of the horsemen_ were two hundred thousand thousand: and I heard the _number_ of them." Who are the "horsemen" if not the four horsemen of our first four seals? So the "army of the horsemen" speaks of the army which _belongs_ to the horsemen, the "armies which were in heaven" and "followed Him (Christ; _the Word of God_ ) upon white horses, clothed in fine linen (righteousness), white and clean" (Rev. 19:11-16). Once again, this would be our "dead in Christ" (Rev. 6:9-11). Our number "two hundred thousand thousand" confirms this for us.

Ed Vallowe tells us that the Hebrews had no number for a million and so used "thousand thousand." The transliteration of this word is _myrias_ , which Strong's defines as, "A _ten-thousand_ ; by extension a _'myriad'_ or indefinite number." This same word is used in the following.

Jude 1:14-15 (KJV)  
14 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, **the Lord cometh with ten** thousands (myrias) of his saints, 15 **To execute judgment upon all** , and **to convince all that are ungodly** among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.

Jude agrees with our perspective, telling us that "the Lord cometh with ten thousands of his saints." Why? To "execute _judgment_ upon all" and "to _convince_ all that are ungodly among them." Our word "convince" means, "To _convict fully_ , i.e. (by implication) to _punish_."

Revelation 7:9 (KJV)  
9 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...

Doesn't our word _myrias_ agree with "a great multitude, _which no man could number_ "? Note that they "stood before the throne, and before the Lamb." Would this not agree with the Lord's statement in the Parable of the Sheep and Goats where we read, "And _before_ Him shall be gathered _all_ nations"? (Matt. 25:32; KJV; see also Rom. 9:25-28)

Now, where did Michael place his "left foot"? On the "earth" (Rev. 10:2; KJV). What does this signify? God's judgment on the "carnal man," agreeing with Jude 14 as well as with the Parable of the Sheep and Goats, where we see the "goats on the left" (Matt. 25:32; KJV).

In Revelation 7, verses 2 and 3, our word "hurt" appears twice. Please consider.

Revelation 2:11 (KJV)  
11 He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be **hurt** of the second death.

Revelation 6:6 (KJV)  
6 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.

Inasmuch as _three_ is our number for "resurrection," it is also the number which defines sowing and reaping. So it is that Revelation 6:6 is the _third_ seal and defines for us God's purpose through Christ and the seals. It is resurrection.

"A measure of wheat" speaks of "Pentecost," whereas "three measures of barley" speaks of "firstfruits." Our "penny" connects to the Parable of the Vineyard Workers in Matthew, Chapter 20, where they are all paid "a penny a _day_ " (Matt. 20:2; KJV). When we add the _third_ seal with the _one_ measure of wheat and _three_ measures of barley, we have _seven_ , our number for "spiritual perfection" or completion.

Not only does our word "measure" define for us a number, it also carries the meaning of judgment. Our word "measure" in Revelation 11:1 is defined by the Strong's Concordance as, "To _measure_ (i.e. ascertain in size by a fixed standard); by implication to _admeasure_ (i.e. allot by rule); figurative to _estimate_." The root word means, "A _measure_ ("metre"), literal or figurative; by implication a limited _portion_ ( _degree_ )." Please consider.

Matthew 7:1-5 (ESV)  
1 "Judge not, that you be not judged. 2 For with the judgment you pronounce you will be judged, and **with the** measure **you use it will be measured to you**. 3 Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye? 4 Or how can you say to your brother, 'Let me take the speck out of your eye,' when there is the log in your own eye? 5 You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye.

"With the measure you use it will be measured to you," in the judgment we pronounce we will be judged. Can we see in this that much forgiveness is sorely needed, based on the understanding of God's divine process in everyone? And do we not see in the "measure" of the "temple of God" and the "altar," that Christ alone is qualified to judge and declare anyone worthy at the end of this age? (Luke 20:35; Heb. 2:10)

Note that our "measure of wheat" precedes the "three measures of barley." This shows that the "firstfruits" or "barley" are those who are sealed, then _transformed_ by the divine process of God, becoming the "wheat" who are harvested at Pentecost. This agrees with the Lord's teaching in John, Chapter 12, verses 23 through 26, and shows that the "firstfruits" are destined for burial and resurrection through Christ, bearing "much fruit" and thereby glorifying the Father (John 15:5, 8) in the fullest sense of its meaning.

In our passages above, Strong's defines our word "hurt" as, "To _be unjust_ , i.e. (active) _do wrong_ (moral, socially or physical)." Vincent's gives "be hurt" as, "Strictly, _wronged_." This same word is used a total of 28 times in the King James. Concerning the spiritual meaning of this number, Vallowe states, "Romans 5:15 speaks of 'The _gift_ by GRACE.' Romans 6:23 says, 'The wages of sin is DEATH (23); but the _gift_ of God is ETERNAL LIFE through Jesus Christ our Lord.' By adding 23 for DEATH and FIVE for GRACE, the sum obtained is TWENTY-EIGHT, which stands for ETERNAL LIFE." Mark Lane supports this idea, stating that 28 means, "Christ in you." How do we attain life? Through death and burial, through the divine process of God which is saturated with His grace. For further study, I would encourage you to also see Revelation 9, verses 4, 10, and 19, as well as Revelation 11, verse 5, and Revelation 22:11.

For the overcomer, they are not "hurt" or "wronged" by the second death, i.e. they understand and embrace the need for the "four sore judgments" which must come upon Jerusalem ( _above_ ; the city of God, His people; Gal. 4:26; see I Peter 4:17). As we have found, those who are "killed" by the second death (fire, smoke, brimstone; Rev. 19:20; 20:10) are those who _repent_ and give glory to God.

In Revelation 7, we see the "four angels" " _holding_ the four winds of the earth" until the "servants of our God" are "sealed" "in their foreheads" (Rev. 7:3; KJV). In Revelation 9, the "four angels are _loosed_ ," (so too the "winds" they hold; Heb. 1:7), "which were prepared for an hour, and a day," or _time_ , "and a month, and a year," or _season_ , "for _to slay the third part of men_ " (Rev. 9:15; KJV; see also Acts 1:7; Eph. 1:10; I Thess. 5:1).

The "third part of men" is explained in Ezekiel, Chapter 5, and like our "four winds," speaks of God's judgment upon Jerusalem (see I Peter 4:17). The _sealing_ of these servants leads to the _slaying_ of these servants, which is the result of the second death (four sore judgments). Truly, "The Lord knows those who are His," and they are those who depart from the iniquity or lawlessness of this turbulent time (Matt. 24:12; II Tim. 2:19).

When the "seventh seal" is opened, we find "silence in heaven about the space of half an hour" (Rev. 8:1). Why is this? As we know, _seven_ is our number for "spiritual perfection" or "completion" (Jones, Bullinger, Vallowe). It is also the Sabbath day or "rest" of God, the time when "God _ended His work_ which He had made" (Gen. 2:2; KJV). This reveals that all that is necessary for the "work" or fulfilling of God's determined purpose (Word) is accomplished in the first six seals and trumpets.

Our "space of half an hour"? I believe it corresponds to the following parable which we have already considered.

Matthew 25:31-33, 34, 41, 46 (KJV)  
31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: 32 And before him shall be gathered all nations: and he shall separate them one from another **, as a shepherd** divideth _his_ **sheep from the goats** : 33 And he shall set **the sheep on his right hand** , but **the goats on the left**... 34 Then shall the King say unto them on his **right hand** , Come, ye blessed of my Father, **inherit the kingdom** prepared for you from the foundation of the world... 41 Then shall he say also unto them on the **left hand** , Depart from me, ye cursed, into **everlasting fire** , prepared for the devil and his angels... 46 And these shall go away into **everlasting punishment** : but **the righteous into life eternal**.

Where did Michael place his "left foot"? On the "earth." What does the "left foot" signify? "Everlasting fire" or "punishment," i.e. _judgment_ (Heb. 6:2; Deut. 33:2). And the "right foot"? On the "sea," which represents "peoples, and multitudes, and nations, and tongues" (Rev. 17:15), agreeing with "before Him shall be gathered _all_ nations." What does the "right foot" signify? His "dominion" and "fruitfulness" as evidenced in those who overcome. God's judgment always proceeds out of His saints, for they exemplify His righteous kingdom and are vindicated by His holy Word.

Our "space of _half_ an hour" denotes the " _dividing_ of time" found in Daniel 7:25. So in this we have symbolized a _separation_ or _division_ as described in our parable.

What did God do on the seventh day? He "ended His work which He had made." The seventh day marks the completion and thus _manifestation of the six seals and trumpets_.

This brings us to the difference between "the great _day_ of His wrath" and "the _hour_ of temptation, which shall come upon all the world, to try (test) them that _dwell upon the earth_ " (Rev. 3:10). The "day" _includes_ the "hour," and the "hour" of the sixth prophecy is the _eleventh_ "hour" of the Parable of the Vineyard Workers (Matt. 20:1-16). Since eleven means "disorder" or "confusion," this aligns with the "hour" of Babylon's judgment (Rev. 14:7; 17:12; 18:10, 17, 19) and shows that the purpose of His judgment is to _separate_ the "tares" _from_ the "wheat," the "goats" _from_ the "sheep," the proud and rebellious from the humble and submissive. As we have found, this is done during the sounding of the sixth trumpet and the loosing of the four angels and leads to those who are found "written in the book." This separation or division is also seen in the prophecy to Laodicea where we have the mixture of "cold" and "hot." "Cold" speaks of Sardis, while "hot" speaks of Philadelphia. When brought together, we have "lukewarm" or Laodicea ( _two horns_ like a lamb, and _he spake as a dragon_ ; Rev. 13:11). At the end of this age, the Lord will separate them from one another so that the "righteous" will "shine forth as the sun in the kingdom of their Father" (Matt. 13:43; KJV).

# Chapter Seventeen

# DEATH, BURIAL, AND RESURRECTION  
IN THE THREE GREAT FEASTS OF ISRAEL

We have covered a lot of territory thus far concerning death, burial, and resurrection. In this chapter, let's bring some things together about the Three Great Feasts of Israel which establishes our perspective even further. Please consider the following illustration.

This illustration shows the lampstand which God instructed Moses to make in Exodus, Chapter 25, verses 31 through 40 (see Matthew 5:13-16).

Exodus 25:31-40 (NKJV)  
31 "You shall also make **a lampstand of pure gold** ; the lampstand shall be of hammered work. Its shaft, its branches, its bowls, its _ornamental_ knobs, and flowers shall be _of one piece._ 32 And **six** branches shall come out of its sides: **three** branches of the lampstand out of one side, and **three** branches of the lampstand out of the other side. 33 **Three** bowls _shall be_ made like almond _blossoms_ on one branch, _with_ an _ornamental_ knob and a flower, and **three** bowls made like almond _blossoms_ on the other branch, _with_ an _ornamental_ knob and a flower--and so for the **six** branches that come out of the lampstand. 34 On the lampstand itself **four bowls** _shall be_ made like almond _blossoms, each with_ its _ornamental_ knob and flower. 35 And _there shall be_ a knob under the _first_ two branches of the same, a knob under the _second_ two branches of the same, and a knob under the _third_ two branches of the same, according to the six branches that extend from the lampstand. 36 Their knobs and their branches _shall be of one piece;_ all of it _shall be_ one hammered piece of pure gold. 37 You shall make seven lamps for it, and they shall arrange its lamps so that they give light in front of it. 38 And its wick-trimmers and their trays _shall be_ of pure gold. 39 It shall be made of a talent of pure gold, with all these utensils. 40 **And see to it that you make** _them_ **according to the pattern which was shown you on the mountain**.

As we see, there are _six_ branches on the lampstand. In regard to the spiritual meaning of _six_ , Stephen Jones writes, " **Vav** is a nail or peg in Hebrew. It is also a conjunction ("and"), for it takes a nail to connect two things." So it is that we have _three_ branches on each side of the lampstand, _connected in the middle_ which represents the death of our Lord on the cross. Since _three_ is our number of "divine completeness" and "resurrection" (Bullinger, Jones, Vallowe), this shows that within "man" is the "witness" (2) of "resurrection" (3), also seen as sowing and reaping.

Note how I have labeled the branches of the lampstand to correspond with the Three Great Feasts of Israel; The Feast of Passover, the Feast of Pentecost, and the Feast of Tabernacles. The Feast of Passover consisted of _three_ segments; Passover, Unleavened Bread, and Firsfruits, while the Feast of Tabernacles also consisted of _three_ segments; The Day of Trumpets, Day of Atonement, and the Feast of Tabernacles proper. As we see, these correspond to the number of branches on each. The second feast, the Feast of Pentecost, stands alone and corresponds to the central branch.

Now, look at how the branches of the lampstand are made. If we begin with the first branch representing Passover, we see that it is joined to the central branch, then extends to the other side of the lampstand and the branch which corresponds to Tabernacles. Please consider.

Leviticus 23:39-43 (NKJV)  
39 'Also on the **fifteenth** day of the **seventh** month, when you have gathered in the fruit of the land, you shall keep the feast of the Lord _for_ seven days; on the first day _there shall be_ a sabbath-rest, and on the eighth day a sabbath- _rest._ 40 And you shall take for yourselves on the first day the fruit of beautiful trees, branches of palm trees, the boughs of leafy trees, and willows of the brook; and you shall rejoice before the Lord your God for seven days. 41 You shall keep it as a feast to the Lord for seven days in the year. _It shall be_ a statute forever in your generations. **You shall celebrate it in the seventh month.** 42 **You shall dwell in booths for seven days. All who are native Israelites shall dwell in booths,** 43 **that your generations may know that I made the children of Israel dwell in booths when I brought them out of the land of Egypt** : I _am_ the Lord your God.' "

Do you see it? On the "fifteenth day of the seventh month" was the Feast of Tabernacles, "when you have gathered in the _fruit_ of the land, you shall keep the feast of the Lord for seven days." "You shall dwell in booths for seven days" that "your generations may know that I made the children of Israel dwell in booths _when I brought them out of the land of Egypt_." What took place before they left Egypt and entered the wilderness? The Feast of Passover. So it is that the Feast of Tabernacles was a remembrance of Passover and shows us why the _first_ branch on the left side extends on the right to form the _seventh_ or last branch. This being true for the first branch, it is also true for the other two branches. So we have:

First Branch: Passover > Tabernacles

Second Branch: Unleavened Bread > Atonement

Third Branch: Firstfruits > Trumpets

Just as Passover is connected to and emphasized by Tabernacles, so too the other segments. However, all three segments on each side are joined in the middle by the central branch, which represents the Feast of Pentecost. Do you see the faint outline of the cross in our illustration? As indicated, the central branch represents the central beam of the cross on which Christ was crucified. This would certainly be appropriate since the Feast of Pentecost represents " _Christ in you_ , the hope of glory" (Col. 1:27) and shows that all of this defines the work of Christ in and through His people (John 16:7).

When contrasted with the Parable of the Sheep and Goats, we could easily say that the left side of the lampstand speaks of Passover while the right side speaks of Tabernacles. And the difference? "The _law_ (Passover; left) is _spiritual_ (Tabernacles; right)" (Rom. 7:14). Those who press on to experience the Feast of Tabernacles are those who participate in the spiritual nature of the law (Tabernacles) which began the process (Passover).

As shown, the Three Great Feasts of Israel correspond with _death_ (Passover), _burial_ (Pentecost), and _resurrection_ (Tabernacles). This is easily confirmed when we understand the spiritual implications of each feast.

1 Corinthians 5:7-8 (NKJV)  
7 Therefore purge out the old leaven, that you may be a new lump, since you truly are **unleavened**. For indeed Christ, **our Passover** , was sacrificed for us. 8 Therefore **let us keep the feast** , not with old leaven, nor with the leaven of malice and wickedness, but **with the unleavened** **bread** **of sincerity and truth**.

In these passages, we find the spiritual nature of Passover and Unleavened Bread.

1 Corinthians 15:20-23 (KJV)  
20 But now is Christ risen from the dead, _and_ become the **firstfruits** of them that slept. 21 For since by man _came_ death, by man _came_ also the resurrection of the dead. 22 For as in Adam all die, even so in Christ shall all be made alive. 23 But every man in his own order: **Christ the firstfruits** ; afterward they that are Christ's at his coming.

Here we find the spiritual fulfillment and nature of Firstfruits.

Romans 6:1-9 (NKJV)  
1 What shall we say then? Shall we continue in sin that grace may abound? 2 Certainly not! How shall we who died to sin live any longer in it? 3 Or do you not know that **as many of us as were baptized into Christ Jesus were baptized into His death**? 4 **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**. 5 For **if we have been united together in the likeness of His death, certainly we also shall be** _in the likeness_ **of** _His_ **resurrection** , 6 knowing this, that **our old man was crucified with** _Him_ _,_ that **the body of sin might be done away with** , that we should no longer be slaves of sin. 7 For **he who has died has been freed from sin**. 8 Now **if we died with Christ** , we believe that **we shall also live with Him** , 9 knowing that Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him.

Beloved, carefully consider what Paul is stating here. "Or do you not know that _as many of us_ as were _baptized_ into Christ Jesus _were baptized into His death_?" Wouldn't Paul be referring to the Day of Pentecost in which 120 souls were "baptized" by the Holy Spirit (Acts 2:1-4)? And wouldn't Paul himself be included since he was "born out of due time" (I Cor. 15:8; KJV)?

The baptism of the Holy Spirit on the Day of Pentecost was a "baptism _into_ death" where they were " _buried_ with Him," thus the reason that our illustration shows the central branch as "BURIAL."

What follows burial? "Just as Christ was _raised from the dead_ by the glory of the Father, even so we also _should walk in newness of life_." "Our old man," that Adamic nature, the "man of sin," "was _crucified with Him_ , that the _body of sin_ might be done away with, that we should no longer be slaves of sin." Would this not speak clearly of resurrection? So, wouldn't the Feast of Tabernacles which follows the Feast of Pentecost be representative of this? Of course!

Finally, at the bottom of our illustration, I list the number of "bowls" (Exod. 25:33) on each branch as well as the central branch (Exod. 25:34). When we add the _three_ bowls of the _six_ branches together, we have _eighteen_ , the number which stands for "bondage" [sin] (Vallowe, Jones, Lane). This is _three sixes_ or the "mark" of the beast as given in Revelation 13:18. Friend, the "mark" _is His law_ which resides over the "beast" or _carnal nature_ until such time as our "death" and "burial" are accomplished in Him (see Exodus, Chapter 13, especially verses 9 and 16).

When we add the _four_ "bowls" of the central branch to the other _eighteen_ bowls, we have _twenty-two_. Here's Stephen Jones explanation. It's lengthy but quite enlightening.

Twenty-Two (kaph-beth)

Sonship, Sons of Light

To write twenty-two in Hebrew, they wrote two Hebrew letters: **kaph-beth**. These signify the open palm in the act of giving something to the house or household. It speaks of the Fruitfulness Mandate in Gen. 1:28, "be fruitful and multiply."

Twenty-two is the number of Sonship, or the Sons of Light.

This is the first promise of Sonship, which, along with the Dominion Mandate, formed the Birthright. This Fruitfulness Mandate was later given to Joseph when Jacob said in Gen. 49:22, " _Joseph is a fruitful bough_ " [ _ben_ , "son"], the builder of God's household.

Ed Vallowe's book, Biblical Mathematics, pages 138 and 139, says that 22 is the number of light, but Psalm 22 does not support his interpretation. Vallowe says,

"TWENTY-TWO is the number that is connected with LIGHT. There were TWENTY-TWO bowls to hold oil in the candlestick in the Tabernacle... The purpose of the candlestick with its lamps was to give light.

"The saved are called the children of LIGHT...

"In the Gospel of John, the word LIGHT is used TWENTY-TWO times."

Certainly, 22 includes the idea of light, because the overcomers—the sons of God—are the children of light. But the meaning of 22 is more inclusive than just light. It includes all aspects of Sonship, including authority, as we will see shortly.

As Vallowe says, there were 22 almonds on the 7 branches of the candlestick in the tabernacle (Ex. 25:31-37). The candlestick gave light to the Sanctuary and is a picture of Christ, as John 1:9 tells us,

9 **There was** the true light **which coming into the world, enlightens every man.**

But this is also connected to the concept of authority. In Numbers 16 we read about the Korah rebellion. Korah disputed the authority of Moses and Aaron. After God judged him, the next chapter establishes the authority of Aaron and the tribe of Levi in general. The princes of each tribe had to bring their rods of authority to the tabernacle, where they were laid up over night in the sanctuary. Num. 17:8 says,

8 **Now it came about on the next day that Moses went into the tent of the testimony** ; and **behold, the rod of Aaron for the house of Levi had sprouted and put forth buds and produced blossoms and it bore ripe almonds.**

In this we see that almonds have to do with divine authority. So the almonds on the candlestick speak of those God has chosen to be the light of the world and to rule in the Kingdom of God. That highest Authority is Jesus Christ, but it also speaks of those called as priests of God to rule with Him (Rev. 5:10; 20:6). Thus, the candlestick is more than light; it is authority as well. Putting them together, we see that these things characterize the sons of God. So 22 is the number of Sonship.

In Num. 3:39 there were 22,000 priests of Levi that redeemed the firstborn sons of Israel. A thousand is the number of glory, so 22,000 speaks of "the glorified sons." Thus, these 22,000 priests of Levi represented all of the firstborn sons. They represented the manifested sons of God, the true children of light, whom God has set apart to teach the word and to administer the law to the people by the mind of Christ.

In 2 Chron. 7:5 Solomon offered 22,000 sheep to God when he dedicated the temple on the eighth day of Tabernacles. This again speaks of the 22,000 true sheep dedicated and given to God, who are the glorified firstborn sons. In this example, there is no mention of light. It speaks of sheep. Sheep speak of the sons of God.

In the New Testament, Saul is mentioned precisely 22 times in the New Testament, all in the book of Acts. The reason for this is because he is an example of Sonship. Saul was converted and his name changed to Paul. He shows us the way to go from Pentecost to Tabernacles. The 22nd time Saul is mentioned is in Acts 26:14, where he tells King Agrippa of the glorious manner of his conversion:

14 **And when we had all fallen to the ground, I heard a voice saying to me in the Hebrew dialect, "Saul, Saul, why are you persecuting Me? It is hard for you to kick against the goads."**

Most people do not understand this last statement, because they do not know the Hebrew language. The word for God is _El_ , which is spelled **alef** and **lamed**. **Alef** is an ox, a symbol of strength. **Lamed** means an ox goad, a symbol of authority over the ox. _El_ thus means the strong authority. So when Jesus told Saul that it was hard for him to kick against the goads, He meant that Saul was fighting God Himself, the strong Authority, the Sovereign One.

Thus, when Saul was forced to recognize the sovereignty of Jesus Christ, he was converted and ultimately began to go by the name _Paul_. Paul means "little," and it contrasted with what was said about his ancestor, King Saul, who was tall and stood head and shoulders above everyone else (1 Sam. 10:23). When Saul became little in his own eyes, he stood taller in the eyes of God.

The 22nd time that Abraham is mentioned is in Gen. 25:5, " _Now Abraham gave all that he had to Isaac_." Isaac was the inheritor of the promise, and he was a type of Christ in this regard, for after He died and rose again, He ascended, and the Father put all things under His feet (authority). And the sons of God are co-heirs with Christ (Rom. 8:17).

Likewise, the 22nd time Joseph is mentioned is in Gen. 37:4,

4 **So Joseph found favour in his [Potiphar's] sight, and became his personal servant** ; and **he made him overseer over his house and all that he owned he put in his charge.**

Joseph, the type of Christ in His second coming, was given authority over all that Potiphar owned. Even so, Christ the Head and the Body of Christ will be given authority over all that He owns—the creation itself. This speaks of ruling as Sons.

Joshua is another great type of Christ, since he had the same name as Jesus (Yeshua). The 22nd time Joshua is mentioned is in Deut. 31:7, where he was given authority over "the church in the wilderness" (Acts 7:38) and was charged with the duty of giving them their inheritances:

7 **Then Moses called to Joshua and said to him in the sight of all Israel, "Be strong and courageous, for you shall go with this people into the land which the Lord has sworn to their fathers to give them, and you shall give it to them as an inheritance."**

The 22nd time David is mentioned is in 1 Sam. 17:34, where he tells Saul that he delivered a lamb from both a lion and a bear, so why should he fear Goliath? As a type of Christ, David delivered the lambs from death. Jesus, the antitype, delivered the lambs (people) from death as well by giving His life for them on the cross.

It should be evident that our illustration is accurate and portrays the spiritual process which defines the path of every person, first the believer, followed by those who do not yet believe (I Tim. 4:10).

Philippians 2:14-16 (KJV)  
14 Do all things without murmurings and disputings: 15 That ye may be blameless and harmless, **the sons of God** , without rebuke, in the midst of a crooked and perverse nation, **among whom ye shine as lights in the world** ; 16 Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.

Matthew 5:9 (NKJV)  
9 Blessed _are_ the peacemakers, for they shall be called **sons of God**.

Luke 20:35-36 (NKJV)  
35 But those who are counted worthy to attain that age, and the resurrection from the dead, neither marry nor are given in marriage; 36 nor can they die anymore, for they are equal to the angels and are **sons of God** , being **sons of the resurrection**.

Romans 8:14 (NKJV)  
14 For as many as are led by the Spirit of God, **these are sons of God**.

As I close this chapter, allow me to make mention of the spiritual meaning of fifteen since the Feast of Tabernacles began on this particular day of the seventh month.

Bullinger wrote, "Fifteen being a multiple of five, partakes of the significance of that number, also of the number three with which it is combined, 3 x 5. Five is, as we have seen, the number of grace, and three is the number of divine perfection. Fifteen, therefore, specially refers to acts wrought by the energy of Divine grace."

Stephen Jones wrote, "To write fifteen in Hebrew, they wrote two Hebrew letters: **yod-hey**. These signify the hand (outworking) of the inspiration of the Holy Spirit, which gives us a new direction in life.

"Fifteen is the number of new direction. Psalm 15 speaks of entering God's rest when we dwell on God's holy hill. This is a new direction from the normal walk of the carnal man. Even as eight follows the perfect cycle of seven and is the number of new beginnings, so also 15 follows 14 (the second cycle of seven)."

Finally, Mark Lane cites fifteen as meaning, "COVENANT: Peace/Joy."

All of these meanings agree and enhance each other, showing that the Feast of Tabernacles is a joyous feast. It was the final feast, the ingathering of "fruit." This being true, the following would certainly apply.

Mark 4:20 (KJV)  
20 And these are they which are sown on good ground; such as hear the word, and receive _it_ , and **bring forth fruit** , some **thirtyfold** , some **sixty** , and some an hundred.

John 15:1-5 (ESV)  
1 "I am the true vine, and my Father is the vinedresser. 2 Every branch of mine that does not bear fruit he takes away, and every branch that does **bear fruit** (thirtyfold; Rev. 17:14) he prunes, that it may bear **more fruit** (sixty; Rev. 17:14). 3 Already you are clean because of the word that I have spoken to you. 4 Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. 5 I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears **much fruit** (an hundred; Rev. 17:14), for apart from me you can do nothing.

John 15:16-17 (KJV)  
16 Ye have not chosen me, but I have chosen you, and ordained you, **that ye should go and bring forth fruit, and** _that_ **your fruit should remain** : that whatsoever ye shall ask of the Father in my name, he may give it you. 17 These things I command you, that ye love one another.

# Chapter Eighteen

# THE FEAST OF TABERNACLES

We should realize with all certainty that Jesus fulfilled the Three Great Feasts of Israel within Himself. We should also understand that the apostles fulfilled them as well. Finally, if my understanding is correct, there is coming one more fulfillment at the end of the age, a "corporate" or collective fulfillment which ends the " _times_ of the Gentiles" (nations; Luke 21:24). Allow me to share another illustration with you.

As you might guess, there is a lot to consider in this illustration. First, it aligns with Matthew 12:40.

Matthew 12:40 (NKJV)  
40 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.

As you can see, I've changed the Feast of Pentecost and Feast of Tabernacles to show "days." This would be appropriate since each of the four segments of these feasts began on a specific day. As we've already learned, the Day of Trumpets was on the _first_ "day" of the seventh month, the Day of Atonement on the _tenth_ "day" of the seventh month, and the Feast of Tabernacles proper began the _fifteenth_ "day" of the seventh month. When we add these "days" together (1 + 10 + 15), we have _twenty-six_. Consider what Stephen Jones wrote.

Twenty-Six (kaph-vav)

Power of Salvation

To write twenty-six in Hebrew, they wrote two Hebrew letters: kaph-vav. These signify an open hand with a nail. The Power of Salvation is pictured by Jesus' hands being nailed to the cross.

Twenty-six is the number signifying the Power of Salvation. The Hebrew word translated "Salvation" is Yeshua, which is Jesus' Hebrew name. Thus, the Power of Salvation is also the Power of Yeshua (Jesus). Likewise, the Hebrew name for Yahweh (YHVH) carries a numeric value of 26. (Y = 10; H = 5; V = 6; H = 5)

The 26th time that Noah's name is used in the Bible is found in Gen. 8:11, where we read of the second and third doves that Noah sent into the world. These two doves signify the Holy Spirit, by which the Gospel—"the Power of God for Salvation" (Romans 1:16)—was to be preached in the whole world. This began at Pentecost and will be completed through the third dove, the third feast (Tabernacles). That third outpouring of the Holy Spirit will see the fulness of the Holy Spirit poured out, bringing the Power of Salvation into its full manifestation in the earth.

The 26th time that Abram's name is mentioned is in Gen. 13:14, where God told him to walk the land in all directions, for God would give it to him. It is a prophetic reference to all things being put under the feet of Christ, not by carnal weapons, but by the Power of Salvation.

The 26th time Joshua's name is mentioned is in Deut. 34:9, where we read,

9 Now Joshua the son of Nun was filled with the spirit of wisdom, for Moses had laid his hands on him; and the sons of Israel listened to him and did as the Lord had commanded Moses.

In this particular sequence of types, Moses is a type of Christ, and Joshua is the body of Christ, which is "filled with the spirit of wisdom." These Spirit-filled believers, like Paul, are not ashamed of the gospel of Christ, for it is the Power of God unto salvation (Rom. 1:16). This is the Power of Salvation (Jesus) operating in them.

The 26th time that David's name is mentioned is in 1 Samuel 17:39, where David is being equipped with the sword to go out against Goliath—the world system. Of course, he declines the use of the carnal sword in order to rely upon his sling and the five smooth stones of Grace. Grace is the Power of Salvation.

The 26th time Paul is mentioned is in Acts 16:18, where Paul casts out the spirit of divination ("python") as a demonstration of the Power of Salvation (Jesus).

The 26th time Peter's name is mentioned in the book of Acts is in Acts 9:40. Peter raises Dorcas from the dead in another demonstration of the power of salvation.

The 26th psalm (i.e., Psalm 27) commemorates Jacob-Israel's return to Bethel, the "house of God," to meet with Yahweh. Like Gen. 8:11, 12, this story speaks of the Holy Spirit empowering God's people to bring the Gospel of Salvation (Jesus Christ) to all mankind.

Jones tells us, "Twenty-six is the number signifying the Power of Salvation." So we can easily say that the Feast of Tabernacles incorporates this understanding in its fullest meaning. Again, I am reminded of Matthew 24:14 where Jesus said, "And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come."

Our next passage to consider is John 2:19.

John 2:19, 21 (NKJV)  
19 Jesus answered and said to them, " **Destroy this temple** , and in **three days** I will raise it up..." 21 But He was speaking of **the temple of His body**.

For an understanding of what Jesus meant, we simply need to consider the following.

1 Corinthians 3:16-17 (NKJV)  
16 Do you not know that **you are the temple of God** and _that_ the Spirit of God dwells in you? 17 If anyone defiles the temple of God, God will destroy him. **For the temple of God is holy, which** _temple_ **you are**.

Which "temple" was destroyed? The "temple of His body." Which "temple" is Jesus going to "raise" up? The "temple of His body," my friend, His sons (Rev. 11:1-3).

Now, note that I brought the following into this illustration.

Daniel 12:6-7 (NKJV)  
6 And _one_ said to the man clothed in linen, who _was_ above the waters of the river, "How long shall the fulfillment of these wonders _be?"_ 7 Then I heard the man clothed in linen, who _was_ above the waters of the river, when he held up his right hand and his left hand to heaven, and swore by Him who lives forever, that _it shall be_ for **a time, times, and half** _a time_ _;_ and **when the power of the holy people has been completely shattered** , all these _things_ shall be finished.

Revelation 12:14 (NKJV)  
14 But the woman (clothed with the sun; body of Christ) was given two wings of a great eagle, that she might fly into the wilderness to her place, where she is nourished for **a time and times and half a time** , from the presence of the serpent.

Daniel 12:6 follows immediately after our passages concerning "Michael" and our "time of trouble." Our phrase, "When the power of the holy people has been completely shattered" agrees with Revelation 11:2 where 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 (nations). _And they will tread the holy city underfoot for forty-two months_."

"A time and times and half a time." If we consider the illustration, "time" is explained by the following.

Galatians 4:4-5 (NKJV)  
4 But when **the fullness of the** time had come, God sent forth His Son, born of a woman, born under the law, 5 **to redeem those who were under the law** , that we might receive the adoption as sons.

Our "time" in " _time_ , times, and half a time" indicates the first coming of the Lord to the Jews and to the "lost sheep of the house of Israel" (Matt. 10:6). This began with John the Baptist and the Lord, then led to the corporate fulfillment of the Day of Pentecost in Acts, Chapter 2. This would leave "times and half a time."

As we've learned our "half a time" speaks of a period of separation as indicated by the Parable of the Sheep and Goats (Matt. 25:31-46; see also the Parable of the Tares in Matthew 13:24-30; 36-43). This reveals that "times" speaks directly of the Feast of Tabernacles and more specifically of the spiritual and corporate fulfillment of the Day of Trumpets and the Day of Atonement.

As our illustration also shows, the three segments of the Feast of Tabernacles aligns with the "three days" of which Jesus spoke in John 2:19. At this point, let's look at what the apostle Peter said on the Day of Pentecost.

Acts 2:14-21 (KJV)  
14 But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all _ye_ that dwell at Jerusalem, be this known unto you, and hearken to my words: 15 For these are not drunken, as ye suppose, seeing it is _but_ the third hour of the day. 16 But this is that which was spoken by the prophet Joel; 17 **And it shall come to pass in the last days** , saith God, I will pour out of my Spirit upon all flesh: and **your sons and your daughters shall prophesy** , and your young men shall see visions, and your old men shall dream dreams: 18 And **on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy** : 19 And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: 20 The sun shall be turned into darkness, and the moon into blood, **before that great and notable day of the Lord come** : 21 And it shall come to pass, _that_ whosoever shall call on the name of the Lord shall be saved.

Following the spiritual phenomenon which took place in the upper room, there were those who mocked and accused the 120 of being "full of new wine" (Acts 2:13; KJV). It is then that Peter stands up with the eleven disciples and quotes the prophecy of Joel, Chapter 2.

Notice Peter's reference to "the last days," meaning _more than one_. Then note that he declares, "The sun shall be turned into darkness, and the moon into blood, before that _great and notable day of the Lord_ come" (which aligns with the sixth seal; Rev. 6:12). This "great and notable day" speaks of the _seventh_ and _final_ day, the Feast of Tabernacles, while the "last days" includes all three; Trumpets, Atonement, and Tabernacles. The reference to "your sons and daughters" and "my servants and handmaidens" and "prophesy," speaks of the _testimony_ or _witness_ of His living Word coming to pass in view of the world (our sons and daughters) and the church (His servants and handmaidens). It is logical that the fulfillment of God's Word would definitely affect both. Now, look once more at our previous illustration from the last chapter.

Just as "Tabernacles" is joined to "Passover," so too "Trumpets" is joined with "Firstfruits" and "Unleavened Bread" to "Atonement." And just as "Tabernacles" is enhanced and better understood by this connection, so too our other "days." This reveals that the "Day of Trumpets" is intimately connected with the "Firstfruits" and the same is true for the "Unleavened Bread" and "Day of Atonement." When we understand the spiritual implications of each of these feasts, this makes perfect sense.

"Firstfruits" precedes "Atonement." As we have learned, it is explained by the following passages in Revelation, Chapters 7 and 14.

Revelation 7:1-4 (KJV)  
1 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. 2 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, 3 Saying, Hurt not the earth, neither the sea, nor the trees, **till we have sealed the servants of our God in their foreheads**. 4 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**.

Revelation 14:1-5 (KJV)  
1 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**. 2 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: 3 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**. 4 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**. 5 And **in their mouth was found no guile** : for they are without fault before the throne of God.

In Revelation 7, our 144,000 "servants" are "sealed," and in Revelation 14, they are called " _firstfruits_ unto God and to the Lamb. And _in their mouth was found no guile_ (deceit)." This absence of deceit would agree with the " _unleavened bread_ of sincerity and truth" (I Cor. 5:8) which would be evident in those who are "counted worthy to attain _that age_ , and _the resurrection from the dead_ " (Luke 20:35). Our phrase "redeemed _from_ the earth" speaks of the first resurrection as typified by the "Day of Atonement."

Our third branch extends to become the fifth branch. This shows that the "firstfruits" are the "Day of Trumpets." What does a "trumpet" typify? The coming to pass of the Word of the Lord in His people. That being said, let me share with you the following from Kevin J. Conner's book, _The Feasts of Israel_.

The Feast of Tabernacles is introduced on the first day of the seventh month by the day of blowing of trumpets. It was a festival of trumpets sounding throughout the land and calling the nation to prepare for the coming Day of Atonement, the Day of national cleansing.

Specially prepared offerings were presented to the Lord in this Day also, even as on every other Feast day, besides the regular daily offerings.

Psalm 89:15 (NAS, Marginal) "How blessed are the people who know the joyful sound! Or, blast **of the trumpet** , shout of joy."

The specific scriptures dealing with this Feast are found in _Leviticus 23:23-25; Numbers 29:1-6_. Because this Feast Day is particularly called "The Day of blowing of the trumpets," the significance of trumpets in Israel should be understood.

Again from Kevin J. Conner.

**Trumpets of Silver** – _Numbers 10:2, 8, 9; 29:1; II Chronicles 5:12-13; 7:6; Psalm 98:6_. The trumpets here were made of silver. Silver was the symbol of the price of the redemption of the soul. It was used as ransom or the atonement money ( _Exodus 30:11-16_ ).

It is possible that the two trumpets made from one piece of silver came from the atonement money after the numbering of the firstborn ( _Numbers 3:40-51_ ).

**Two trumpets** were made for the various callings in Israel. As noted already the number two is the number of testimony, the number of witness. "In the mouth of two or three witnesses shall every word be established" ( _Deuteronomy 17:6; 19:15; John 8:17-18; II Corinthians 13:1_ ).

Here we have the silvery redemptive witness sounding forth in Israel in these two silver trumpets. The Jew and Gentile, two yet one in Christ are redeemed, not with corruptible things such as silver and gold but with the precious blood of Christ ( _I Peter 1:18-20; Leviticus 17:11-14_ ). Both speak with a united witness and testimony.

The trumpet in scripture is used to symbolize the prophetic voice, the spoken Word of the Lord coming to His people through the ministry. The prophets were told to lift up their "voice like a trumpet" ( _Isaiah 58:1; Hosea 8:1_ ).

There is certainly much more that we could consider about the Day of Trumpets, but we have enough to deliberate its spiritual implications.

As noted, "Silver was the symbol of the price of the _redemption_ of the soul. It was used as ransom or the _atonement_ money." This confirms why the Day of Trumpets links to the Day of Atonement (redemption).

There were two "trumpets of silver," establishing the "witness" of God's prophetic Word. One such witness is seen in Joshua and Caleb, who were allowed to enter the Promised Land despite the fact that the rest of the first generation that came out of Israel weren't (Num. 14:1-35).

Our second witness is seen in John the Baptist and in Christ Jesus. In keeping with our pattern, they were our _two silver trumpets_ of the "Day of Trumpets" for the Jews and it was at the Jordan River where Jesus, _our redemption_ , fulfilled the "Day of Atonement," setting the stage for what would follow, the "Feast of Tabernacles."

So again, the "firstfruits" are the "Day of Trumpets," the sons of God who bring true _redemption_ (silver) through Christ. This being true, we find the following.

1 Thessalonians 4:16-17 (KJV)  
16 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** : 17 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.

Revelation 11:1 (NKJV)  
1 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.

In Revelation 11:1, we are given what John calls the "Two Witnesses" (Rev. 11:3). They are the "temple of God" and the "altar." The "temple of God" speaks of all who attain the first resurrection. And the "altar"? This defines the "dead in Christ" of I Thessalonians 4:16, confirmed by the "souls" found "under the altar" in Revelation 6:9. Like John the Baptist and Christ, the Two Witnesses are indicative of the "two silver trumpets" of the "Day of Trumpets."

# Chapter Nineteen

# THE MIDDLE OF THE FEAST

John 7:1-19 (NKJV)  
1 After these things Jesus walked in Galilee; for He did not want to walk in Judea, because the Jews sought to kill Him. 2 **Now the Jews' Feast of Tabernacles was at hand**. 3 His brothers therefore said to Him, "Depart from here and go into Judea, that Your disciples also may see the works that You are doing. 4 For no one does anything in secret while he himself seeks to be known openly. If You do these things, show Yourself to the world." 5 **For even His brothers did not believe in Him**. 6 Then Jesus said to them, " **My time has not yet come** , but your time is always ready. 7 **The world cannot hate you, but it hates Me because I testify of it that its works are evil**. 8 **You go up to this feast. I am not yet going up to this feast, for My time has not yet fully come.** " 9 When He had said these things to them, He remained in Galilee. 10 But when His brothers had gone up, **then He also went up to the feast, not openly, but as it were in secret**. 11 Then the Jews sought Him at the feast, and said, "Where is He?" 12 And there was much complaining among the people concerning Him. Some said, "He is good"; others said, "No, on the contrary, He deceives the people." 13 However, no one spoke openly of Him for fear of the Jews. 14 **Now about the middle of the** feast **Jesus went up into the temple and taught**. 15 And the Jews marveled, saying, "How does this Man know letters, having never studied?" 16 Jesus answered them and said, " **My doctrine is not Mine, but His who sent Me.** 17 **If anyone wants to do His will, he shall know concerning the doctrine, whether it is from God or** _whether_ **I speak on My own** _authority_ _._ 18 **He who speaks from himself seeks his own** glory; **but He who seeks the glory of the One who sent Him is true, and no unrighteousness is in Him**. 19 Did not Moses give you the law, yet none of you keeps the law? Why do you seek to kill Me?"

As we now know, what Jesus did spoke volumes, and this is certainly the case here. As we see, the "Jews' Feast of Tabernacles was at hand," and the Lord's brothers sought to get Jesus to declare Himself to the world "for even His brothers did not believe in Him." Ah, but Jesus told them to "go up to this feast" for His "time" had "not yet fully come." We then see that "He also went up to the feast, not openly, _but as it were in secret_." I immediately think of the Lord's admonition in Matthew 24, where He said, "But _of that day and hour no one knows_ , not even the angels of heaven, but My Father only. 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_. Then two men will be in the field: _one will be taken and the other left_. Two women will be grinding at the mill: _one will be taken and the other left_. _Watch_ therefore _, for you do not know what hour your Lord is coming_ " (Matt. 24:36-42).

What Jesus told his brothers says much to you and me about the mindset of the majority at the end of this age. "The world cannot hate you, _but it hates Me_ because I testify of it that its works are evil." This, my friend, is certainly evident now, for the world at large continually resists the message of the gospel from every corner of the world, especially in those whose hearts are pure and their motives sincere. They are bold and unashamed, mocking and ridiculing Christ and His people.

"Now about _the middle of the feast_ Jesus _went up into the temple and taught_." In the King James Version, it reads, "Now about the midst of the feast." Vincent describes this as, " _To be in the middle_. Literally, _the feast being midway_." If we take this at face value, this would be the "Day of Atonement" which falls between the "Day of Trumpets" and the "Feast of Tabernacles" proper. If this is true, then it typifies the first resurrection and those who _lay down their lives_ for the true gospel of the kingdom, even as Jesus did at the Jordan River.

What did Jesus do at this time? He "went up _into the temple_ and _taught_." Would this align with Acts 1:3 where we read, "He appeared to them (His apostles) over a period of forty days and spoke about the kingdom of God"? Also consider the fact that while He did this with His apostles, the religious Jews and the world at large had no clue that He was in their midst! In other words, He did not go "openly, but as it were in secret." Wouldn't this explain those who "did not know" in Matthew 24:39?

"And the Jews marveled, saying, 'How does this Man know letters, having never studied?' Jesus answered them and said, 'My doctrine is not Mine, but His who sent Me. If anyone wants to do His will, he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority. He who speaks from himself seeks his own glory; but He who seeks the glory of the One who sent Him is true, and no unrighteousness is in Him. Did not Moses give you the law, yet none of you keeps the law? Why do you seek to kill Me?'"

There are several things which stand out in these passages. Once Jesus appeared in "the middle of the feast" and "went up into the temple and taught," the Jews were astounded at His knowledge. Ah, but Jesus made it clear, "My doctrine is not Mine, but His who sent Me." How badly we need those who will bring the true gospel of the kingdom as opposed to the doctrines and commandments of men (Matt. 15:9; Titus 1:14). "He who speaks from himself seeks his own glory; but He who seeks the glory of the One who sent Him is true, and no unrighteousness is in Him." This, beloved, is the reason for the divine process of God in our lives, to bring us to the end of ourselves that we might truly be a "new creation" in Him (II Cor. 5:17) and bear a faithful witness of His kingdom.

Romans 10:15 (KJV)  
15 And how shall they preach, **except they** be **sent**? as it is written, **How beautiful are the feet of them that preach the gospel of peace** , and bring glad tidings of good things!

"How shall they preach, except they be sent?" Now more than ever, we need those who are truly sent of God, who "preach the gospel of peace, and bring glad tidings of good things," who seek the glory of the One who sent them, not their own glory or the glory of their religious denomination or organization. No doubt, this is reflected in the 144,000 who stand on Mount Zion with the Lamb, for we are told, "And in their mouth was found no guile: for they are without fault before the throne of God" (Rev. 14:5).

Finally, we read, "Did not Moses give you the law, yet none of you keeps the law? Why do you seek to kill Me?" Does this not address the lawlessness that is found at the end of the age just as it was in Jesus' time? Is this not the mindset of our present age?

John 16:1-3 (NKJV)  
1 "These things I have spoken to you, that you should not be made to stumble. 2 **They will put you out of the synagogues; yes, the time is coming that whoever kills you will think that he offers God service**. 3 And these things they will do to you because they have not known the Father nor Me.

Brother and sister, there is more than one way to "kill" a true servant of the Lord. Complete disregard comes to mind, so too accusation. How many are today labeled as cults because they don't adhere to the denominational teachings which have misled us for so long? How many today reject anything different, simply due to the fact that they are not willing to challenge their own thinking? Was this not the mentality of the scribes and Pharisees?

2 Thessalonians 2:1-7 (NKJV)  
1 Now, brethren, **concerning the coming of our Lord Jesus Christ and our gathering together to Him** , we ask you, 2 not to be soon shaken in mind or troubled, either by spirit or by word or by letter, as if from us, as though the day of Christ had come. 3 Let no one deceive you by any means; for _that Day will not come_ **unless the falling away comes first, and the man of sin is revealed, the son of perdition** , 4 who 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. 5 Do you not remember that when I was still with you I told you these things? 6 And now you know what is restraining, **that he may be revealed in his own time**. 7 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**.

What is Paul addressing in II Thessalonians, Chapter 2? The " _coming_ of our Lord Jesus Christ and our _gathering together_ to Him." Wouldn't this be the fulfillment of I Thessalonians 4, verses 13 through 18? The following would also apply.

Ephesians 1:10 (NKJV)  
10... that in **the dispensation of the fullness of the times** He might **gather together in one** all things in Christ, both which are in heaven and which are on earth--in Him.

What would be the " _dispensation_ of the _fullness_ of the _times_ " if not the Feast of Tabernacles, the _seventh_ branch of our illustration in Chapter 18 denoting "fullness"? Ah, but what happens first? "That Day will not come unless the _falling away_ comes first, and the _man of sin_ is revealed, the son of perdition." A "falling away"? The "man of sin"? Yes. And Paul is quite specific, telling us that he "opposes and exalts himself above all that is called God or that is worshiped." " _He sits as God in the temple of God_ , showing himself that he is God." Where does he sit? "In the temple of God," my friend, which gives strength to what Jesus said in Matthew 24.

Matthew 24:21-24 (KJV)  
21 For then shall be **great tribulation** , such as was not since the beginning of the world to this time, no, nor ever shall be. 22 And **except those days should be shortened, there should no flesh be saved: but for the elect's** sake **those days shall be shortened**. 23 Then **if any man** shall say unto you, Lo, here _is_ Christ, or there; **believe** _it_ **not**. 24 **For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if** _it were_ **possible, they shall deceive the very elect**.

Take some time to ponder the serious nature of these passages in light of our "man of sin" and let me ask you again. Where is the "man of sin" found? In the "temple of God." Beloved, it's easy enough to see the world for what it is, however, it is much more difficult to discern the "false Christs and false prophets" among us. Yet, that's exactly what Paul is describing in our passages from II Thessalonians. He is not asking us to pay attention to the world but to those who say, "Lo, here is Christ." And what does He tell us? " _Believe it not_." Let's look again at our passages from II Thessalonians along with a passage from Revelation 11.

2 Thessalonians 2:1-7 (NKJV)  
1 Now, brethren, **concerning the coming of our Lord Jesus Christ and our gathering together to Him** , we ask you, 2 not to be soon shaken in mind or troubled, either by spirit or by word or by letter, as if from us, as though the day of Christ had come. 3 Let no one deceive you by any means; for _that Day will not come_ **unless the falling away comes first, and the man of sin is revealed, the son of perdition** , 4 who 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. 5 Do you not remember that when I was still with you I told you these things? 6 And now you know what is restraining, **that he may be revealed in his own time**. 7 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**.

Revelation 11:7 (NKJV)  
7 **When they** (the Two Witnesses) **finish their testimony** , the **beast that ascends out of the bottomless pit** will **make war against them, overcome them, and kill them**.

To be honest, I have never connected Revelation 11 with II Thessalonians until now. We'll come back to this in a moment.

Remember our phrase "that he may be revealed in his own _time_ " from earlier in the study? Our word "time" is _kairos_ , which Strong's defines as, "An _occasion_ , i.e. _set_ or _proper time_." It is the same word used for " _time_ , and _times_ , and half a _time_ " in Revelation 12:14. It is also used in Revelation 11:18 where we read, "And the nations were angry, and thy wrath is come, and the _time_ of the dead, _that they should be judged_ , and that _thou shouldest give reward_ unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth (KJV)." This is during the sounding of the seventh trumpet (Rev. 11:15), indicative of the Feast of Tabernacles. It is a time of _harvest_ and _separation_ , confirmed by the Parable of the Sheep and Goats and the Parable of the Tares.

Our word _kairos_ is also used in Revelation 12:12 where we read, "For the devil is come down unto you, _having great wrath_ , because he knoweth that he hath a short _time_ (KJV)." And who has the devil "come down" to? The " _inhabitants_ of the _earth_ and the _sea_ " (see the rest of Revelation 12:12). The "inhabitants of the earth" point to the "beast coming up out of the earth" which had "two horns like a lamb" and "spoke like a dragon" in Revelation 13:11. This shows that this earthly beast is a _collective_ entity, defined as the "false prophet" in Revelation 16:13, 19:20, and 20:10. The "inhabitants" of the "sea" speaks of the world at large which is typified by the "beast rising up out of the sea" in Revelation 13:1. Both are _beasts_ , signifying that they are joined together in the carnal mind. This is confirmed by Revelation 13, where we read, "And _he exercises all the authority of the first beast in his presence_ , and _causes the earth and those who dwell in it to worship the first beast_ , whose deadly wound was healed. _He performs great_ signs, so that he even makes fire come down from heaven on the earth in the sight of men. And _he deceives those who dwell on the earth by those signs which he was granted to do in the sight of the beast_ , telling those who dwell on the earth to make an image to the beast who was wounded by the sword and lived" (Rev. 13:12-15). Wouldn't the fact that "he performs great signs" and "deceives those who dwell on the earth by those signs" correlate with the Lord's warnings about "false Christ's and false prophets" in Matthew 24:24? I believe it does.

Consider our phrase, "He even makes fire come down from heaven on the earth in the sight of men."

Luke 9:51-56 (NKJV)  
51 Now it came to pass, when the time had come for Him to be received up, that He steadfastly set His face to go to Jerusalem, 52 and sent messengers before His face. And as they went, they entered a village of the Samaritans, to prepare for Him. 53 But they did not receive Him, because His face was _set_ for the journey to Jerusalem. 54 And when His disciples James and John saw _this,_ they said, " **Lord, do You want us to command fire to come down from heaven and consume them, just as Elijah did?** " 55 **But He turned and rebuked them** , and said, " **You do not know what manner of spirit you are of**. 56 For the Son of Man did not come to destroy men's lives **but to save** _them_ _."_ And they went to another village.

Can you see the correlation of the above passages with our phrase from Revelation 13:13? Do we not see that the "fire" of the "false prophet" speaks of the wrong "spirit," i.e. a spirit of _accusation_ which has no place in His kingdom?

Revelation 20:1-5 (KJV)  
1 And **I saw an angel come down from heaven** , having **the key of the bottomless pit** and a great chain in his hand. 2 And **he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years** , 3 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 (** teleō; to end, i.e. complete) **: and after that he must be loosed a** little season. 4 **And I saw thrones** , and they sat upon them, and judgment was given unto them: and _I saw_ the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received _his_ mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. 5 **But the rest of the dead lived not again until the thousand years were finished** (teleō; to _end_ , i.e. _complete_ ). This _is_ the first resurrection.

Revelation 11:7 (NKJV)  
7 **When they** (the Two Witnesses) **finish their testimony** , the **beast that ascends out of the bottomless pit** will **make war against them, overcome them, and kill them**.

Who is the "beast that ascends out of the bottomless pit"? According to Revelation 20, it is "the dragon, that old serpent, which is the Devil, and Satan." He is first seen in Revelation, Chapter 12, as a _collective_ entity, having "seven heads and ten horns" (Rev. 12:3; see Proverbs 6:16-19 for an understanding of the "seven heads"). "That old serpent" identifies its _deceptive_ nature with the "serpent" in the Garden of Eden (Gen. 3:1; see also Jeremiah 17:9). "Devil" refers to the _spirit_ of _accusation_ (Rev. 12:10) while "Satan" defines the _adversarial_ nature of the carnal mind (Rom. 8:7). All of these attributes are summed up in our word "beast" which Strong's defines as, "A _dangerous animal_ " (see Ecc. 3:18-22). Simply put, this describes the resistance of the "man of sin" in both the world and the church to the true testimony of Christ.

In our passages from Revelation 11, we read, "When they," the Two Witnesses, " _finish_ their testimony, the beast that ascends out of the bottomless pit will make war against them, overcome them, and kill them." This agrees with our passages from John, Chapter 16. The ascension of the beast out of the bottomless pit coincides with the "finish" or _completion_ of the testimony of the Two Witnesses, i.e. once the Two Witnesses have fulfilled their purpose according to the Word and will of God (finish their testimony), the dragon is allowed to make "war against them, overcome them, and kill them." Why is this? Because they, like Christ, _lay down their lives_ for the gospel.

So who are the Two Witnesses? As we have learned, Revelation 11:1 tells us.

Revelation 11:1-2 (KJV)  
1 And there was given me a reed like unto a rod: and the angel stood, saying, **Rise** , and measure the **temple of God** (1), and the **altar** (2), _and them that worship therein_. 2 But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty _and_ two months.

As noted, the Two Witnesses are the " _temple of_ God, and the _altar_." The "temple of God" agrees with what our Lord said in John 2:19 where we read, "Jesus answered and said unto them, ' _Destroy this temple, and in three days I will raise it up_.'" When we compare this with our illustration from Chapter 18, the raising up of the temple is defined by the Feast of Tabernacles. As for the "altar," this goes back to our fifth seal once again, speaking of the "dead in Christ" who "rise first" (I Thess. 4:16).

Revelation 6:9-11 (KJV)  
9 And when he had opened the fifth seal, **I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held** : 10 And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not **judge** and **avenge** our blood on them that dwell on the earth? 11 And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a **little season** , _until their fellowservants also and their brethren, that should be killed as they_ _were_ _, should be fulfilled_.

"Rise," John, "and measure the temple of God, and the altar, and them that worship therein." As we have learned, to "measure" speaks of the number of the 144,000 and the corresponding judgment of the same (second death of the sixth trumpet).

"But the court which is without (outside) the temple leave out." This being the case, then the Outer Court or "holy city" (Rev. 11:2) is not a part of the Two Witnesses.

Matthew 19:27-30 (KJV)  
27 Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore? 28 And Jesus said unto them, Verily I say unto you, That ye which have followed me, **in the regeneration when the Son of man shall sit in the throne of his glory** , **ye also shall sit upon twelve thrones, judging the twelve tribes of Israel**. 29 And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, **shall receive** an hundredfold, and shall inherit everlasting life. 30 **But many** _that are_ **first shall be last** ; and **the last** _shall be_ **first**.

Consider Vincent's treatment of the phrases "in the regeneration" and "shall sit."

In the regeneration

The final restitution of all things. To be construed with ye shall sit.

Shall sit (καθίσῃ)

Or shall have taken his seat, which brings out more vividly the solemn inauguration of Christ's judgment.

Acts 3:20-21 (KJV)  
20 And he shall send Jesus Christ, which before was preached unto you: 21 **Whom the heaven must receive until the times of restitution of all things** , which God hath spoken by the mouth of all his holy prophets since the world began.

The "regeneration" of which Jesus spoke refers to "the times of restitution (restoration) of all things" as noted in Acts 3. His promise to His disciples to "sit upon twelve thrones" aligns with the first resurrection in Revelation 20:4 where we read, "And _I saw thrones, and they sat upon them, and judgment was given unto them_ : and _I saw_ _the souls of them that were beheaded for the witness of Jesus, and for the word of God_." Who else would this be if not His disciples who forsook all and followed Him? Furthermore, this agrees perfectly with the Parable of the Sheep and Goats where we read, "When the Son of man shall come in his glory, and all the holy angels with him, _then shall he sit upon the throne of his glory_ " (Matt. 25:31; KJV).

Now, consider carefully. What do we read? "Ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." Note that they are not judging the world, but the "twelve tribes of Israel." Would this be the "great multitude, which no man could number" that follows the 144,000 in Revelation, Chapter 7? I believe it is, after all, the 144,000 are taken from these twelve tribes, are they not? (Rev. 7:4-8) Please consider.

Romans 9:27-28 (NKJV)  
27 Isaiah also cries out concerning Israel: " **Though the number of the children of Israel be as the sand of the sea** , the **remnant** will be saved. 28 For He will **finish** the work and **cut it short** in righteousness, because the Lord will make a **short work** upon the earth."

Isaiah 10:20-23 (ESV)  
20 In that day **the remnant of Israel** and the **survivors** of the house of Jacob will no more lean on him who struck them, but will lean on the Lord, the Holy One of Israel, **in truth**. 21 A **remnant** will return, the **remnant** of Jacob, to the mighty God. 22 **For though your people Israel be as the sand of the sea, only a remnant of them will return**. **Destruction is decreed, overflowing with righteousness**. 23 **For the Lord God of hosts will make a full end, as decreed, in the midst of all the earth.**

The number of the children of Israel is as "the sand of the sea." Doesn't this define an innumerable multitude? Of course! Ah, but again, it is the "remnant" which are saved, who "will lean on the Lord, the Holy One of Israel, _in truth_."

"Destruction is decreed," states the prophet. Would this agree with our "time of trouble" in Daniel 12:1 and the "great tribulation" of which Jesus spoke in Matthew 24:21? I believe it would.

Now, look at our phrase, "Shall receive an hundredfold." _One hundred_ speaks of the _elect_ or _chosen_ of Christ (Mark 13:20) and agrees with the Lord's teaching in the Parable of the Sower (Matt. 13:8, 23). Who are the elect? They are part of the "dead in Christ."

Finally, we read, "But many that are _first_ shall be _last_ ; and the _last_ shall be _first_." This agrees with the Lord's teaching of the Parable of the Vineyard Workers in Matthew, Chapter 20, where He finishes with, "So the last shall be first, and the first last: for many be _called_ , but few _chosen_ " (Matt. 20:16; KJV). If the last are first and the first are last, then both are found at the end of the age. When we consider this, it simply means that those who are "alive and remain" (last) shall be "caught up together" with the "dead in Christ" (first), and will receive the privilege to also "reign" with Him (I Thess. 4:17; Rev. 20:6).

Ephesians 1:10 (KJV)  
10 That in the **dispensation** of the fulness of times **he might gather together in one** all things in Christ, **both which are in heaven** (dead in Christ), and **which are on earth** (alive and remain); _even_ **in him**...

# Chapter Twenty

# THE RESURRECTION OF THE DEAD

John 5:24-30 (NKJV)  
24 "Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life. 25 Most assuredly, I say to you, **the hour is coming, and now is** , **when the dead will hear the voice of the Son of God; and those who hear will live**. 26 For as the Father **has life in Himself** , so He has granted the Son to **have life in Himself** , 27 and **has given Him authority to execute judgment also, because He is the Son of Man**. 28 Do not marvel at this; **for the hour is coming in which all who are in the graves will hear His voice** 29 **and come forth--those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation**. 30 I can of Myself do nothing. **As I hear, I judge; and My judgment is righteous** , because I do not seek My own will but the will of the Father who sent Me.

Revelation 20:5 (NKJV)  
5 But **the rest of the dead did not live again until the thousand years were finished**. This _is_ the first resurrection.

As we have learned in this study, there are two resurrections, the first and the second. In light of what Jesus said in our passages above, I am inclined to believe that the first resurrection of the "firstfruits" will be the catalyst for the second or "rest of the dead."

"The _hour is coming_ , and _now is_ , when the _dead_ will hear the voice of the Son of God; and those who hear will live." Note how the Lord states, "The hour is coming" and yet "now is." In other words, the same authority and judgment which Christ portrayed in His ministry is coming again at another "hour."

Matthew 24:36, 42, 44 (KJV)  
36 But of that **day** and **hour** knoweth no _man_ , no, not the angels of heaven, but my Father only... 42 Watch therefore: for ye know not what **hour** your Lord doth come... 44 Therefore be ye also ready: for in such an **hour** as ye think not the Son of man cometh.

There should be no doubt that the "hour" of which Jesus spoke is an integral part of the "day." When we compare this with the Parable of the Vineyard Workers in Matthew, Chapter 20, we find several hours mentioned within this "day" (Matt. 20:3, 5), with the final "hour" being the "eleventh hour" (Matt. 20:6). We considered this earlier in the study, but here's Stephen Jones full explanation of its spiritual meaning.

Eleven (yod-aleph)

Imperfection, Disorder, Incompleteness

To write eleven in Hebrew, they wrote two Hebrew letters: yod (hand) and aleph (strength). These signify the hand (outworking) of one's strength. Man's works apart from God are imperfect and out of order, and so they come ultimately to disintegration.

Eleven is the number of imperfection, disorder, or being out of order. Jacob had only eleven sons remaining at home after Joseph was lost and presumed dead. This portrays a measure of disorder. Only when Joseph was found and reunited with his brethren was there the order of divine government—the number 12.

Israel was rebellious against God ten times from the time they left Egypt to the day the twelve spies gave their reports (Num. 14:22). God then judged them, saying that they would have to spend 40 years in the wilderness. As we showed earlier, ten indicates the judgment of the law. But then the people refused to accept God's judgment, and this became their eleventh sin—disorder. They attempted to conquer Canaan on their own, but failed miserably (Num. 14:39-45). It does not work to do the right thing at the wrong time, nor to do the wrong thing at the right time. Both manifest disorder.

Also of note is the fact that it was an eleven-day journey from Mount Horeb to Kadesh-Barnea, where the 12 spies gave their report and where Israel committed their eleventh act of rebellion against God.

According to Jer. 39:2, the Babylonians destroyed Jerusalem in the eleventh year of King Zedekiah. Again, to emphasize disorder, God gave Ezekiel a revelation about the destruction of Tyre "in the eleventh year" (Ez. 26:1) and also of Egypt "in the eleventh year" (Ez. 30:20).

After Judas betrayed Jesus and hanged himself, this left just eleven disciples. As they contemplated the soon-coming day of Pentecost, Peter understood that eleven disciples constituted a number of disorder. He also understood that Judas had played the role of Ahithophel (Psalm 109:8) and that, therefore, he should be replaced (Acts 1:20).

So the disciples cast lots (Acts 1:26), and Matthias replaced Judas, making the total number of disciples back to twelve—divine government. Matthias served temporarily as a stand-in (Acts 1:26) until Jesus appeared to Saul and called Him to the ministry (Acts 9:5). God then trained him for fourteen years before commissioning him on his first missionary journey (Gal. 2:1; Acts 13:2) and renaming him "Paul" (Acts 13:9).

The eleventh time Paul is mentioned is in Acts 14:14. Paul had just worked a miracle, healing a lame man. The multitudes then said, "The gods have become like men and have come down to us" (vs. 11). The people brought out garlands to honor Paul and Barnabas like gods. This was clearly out of order.

14 **But when the apostles, Barnabas and Paul, heard of it, they tore their robes and rushed out into the crowd, crying out** 15 **and saying, "Men, why are you doing these things? We are also men of the same nature as you, and preach the gospel to you in order that you should turn from these vain things to a living God, who made the heaven and the earth and the sea, and all that is in them.**

After Paul brought correction to these people, they dragged him out of the city, stoned him, and left him for dead.

Eleven, therefore, shows disorder and incompletion. For this reason there is often judgment associated with this number.

In similar manner, Egypt was out of order by refusing to let Israel go. So God brought ten plagues upon Egypt—the judgments of God. The eleventh offense was at the Red Sea when Pharaoh tried to bring the "Church in the wilderness" back into slavery. They were out of order.

Canaan himself had eleven sons (Gen. 10:15-18). The Canaanite kings symbolically depict the inner strongholds in our minds (2 Cor. 10:4, 5) that prevent us from submitting to Christ fully. Likewise, there were eleven dukes, or chiefs, of Edom (Gen. 36:40-43).

Bullinger wrote, "If _ten_ is the number which marks the perfection of Divine _order_ , then _eleven_ is an _addition_ to it, subversive of and undoing that order. If _twelve_ is the number which marks the perfection of Divine _government_ , then eleven falls short of it. So that whether we regard it as being 10 + 1, or 12 - 1, it is the number which marks, _disorder, disorganization, imperfection_ , and _disintegration_."

Finally, and in agreement with both Jones and Bullinger, Vallowe wrote, "The number ELEVEN is associated usually with DISORDER AND JUDGMENT all through the Bible. ELEVEN is one more than TEN. Number TEN represents the LAW and RESPONSIBILITY. A broken Law and Responsibility always brings JUDGMENT and DISORDER."

In Revelation, Chapter 17, John is carried away by the Spirit "into the wilderness" (Rev. 17:3; KJV), where the angel wishes to show him the " _judgment_ of the great whore that sitteth upon many waters" (Rev. 17:1; KJV). We read, "So he carried me away in the spirit into the wilderness: and _I saw a woman sit upon a scarlet coloured beast_ , full of names of blasphemy, having seven heads and ten horns" (Rev. 17:3; KJV). Those familiar with Revelation will recognize that this is "Babylon the great, the mother of harlots and abominations of the earth" (Rev. 17:5; KJV). Now, consider Revelation 17, verses 9 and 10.

Revelation 17:9-10 (ESV)  
9 This calls for a mind with wisdom: the seven heads are seven mountains on which the woman is seated; 10 they are also seven kings, five of whom have fallen, one is, the other has not yet come, **and when he does come he must remain only a** little while.

It should be clear that in John's time, six of the "heads" or "mountains" or "kings" were already present in some form. "The other" or _seventh_ , had "not yet come, and when he does come he must remain only a _little while_." Our phrase "little while" is "short space" in the King James, the transliteration being _oligos_ which means, " _Puny_ (in extent, degree, number, duration or value)" (Strong's). This same word is used in the following.

Revelation 12:12 (KJV)  
12 Therefore rejoice, _ye_ heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a **short** (oligos) **time**.

The context of our passages clarifies that our "little while" and "short time" speak of _duration_ or to a short period of time. This being the case, I believe it aligns with our "eleventh hour" in the Parable of the Vineyard Workers which points to the end of this age. Further confirmation can be gleaned from our passages above concerning the _seventh_ "head/mountain/king" which denotes that "fullness" (7) has been reached. What "fullness"? That which Paul declared in II Thessalonians 2 concerning the "man of sin" that would be "revealed _in his time_ " (II Thess. 2:6; KJV). By all indications, "in his time" is this _fullness_ , thus the _harvest_ and _separation_ at the end of the age (Matt. 25:31-32). This fullness is also exemplified by the _seventh_ prophecy and the _seventh_ church, Laodicea (Rev. 3:14-22).

I found it interesting that the synonyms of our word " _disorganization_ " are, "Inefficiency, ineptitude, ineffectiveness, incompetence, inadequacy," and "wastefulness." In the same light, we should also note that the name "Babylon" is taken from the word "Babel," which means, " _Confusion_." Our word "Babel" is derived from _balal_ which means, "To _overflow_ (specifically with oil); by implication to _mix_ " (Strong's). The idea of an overflow of oil reminds me of Peter's remark on the Day of Pentecost where he said, "I will _pour out_ of my Spirit (oil) upon _all flesh_ : and _your sons and your daughters_ will _prophesy_ " ( _bear witness_ ; Acts. 2:17; KJV). The idea of "to mix" correlates with our _seventh_ and final church, Laodicea, where we find a _mixture_ of "cold" and "hot," creating the "lukewarm" of which Jesus spoke (Rev. 3:15-16).

So what does all of this mean concerning our present reality? Simply this. Whenever someone or anyone arises who manifests the true nature and Spirit of the kingdom of God, it exposes the hypocrisy and lawlessness of that time as it did in Jesus' day. This always leads to resistance, persecution, and even death, verified by what happened to our Lord and His disciples. Sound unreasonable? It shouldn't, for the spirit of pride runs very, very deep, my friend, and when exposed for what it is, it manifests in a great variety of ways, from simple rejection and gossip and even death.

The church as we see it today is steeped in confusion and disorder. It is for this reason that she is seen as Babylon in Revelation, Chapter 17 (compare Revelation 12:6 and 14 with Revelation 17:3). Yes, I said the church, not the Catholic or Protestant Churches, but almost all the churches in this day and time. As we have learned, the "man of sin" has succeeded in setting himself up in the "temple of God" and the result is an influx of hypocrisy and lawlessness unparalleled since the days of Christ and the apostles.

The result of this "man of sin" in the "temple of God" has led to a host of false doctrines which propagate the idea that Christians are "better" than sinners, and thus has led to false and misleading teachings such as the "rapture" and "eternal torment." Think about it, beloved. If Jesus Himself said, "Why do you call Me good?" (Matt. 19:17), who are we to think that God has determined to save us and remove us from this planet and then destroy and torment countless billions through eternity? For anyone who thinks this way, I would challenge you to visit any third world country and tell them that they are not already suffering "great tribulation." No doubt, our perspective in America has been greatly skewed by our abundance and self-entitlement. Believe me when I say that there are countless souls today suffering from the intense carnality of their so-called leaders, both secular _and_ religious.

How many of us can today testify of being free from sin, to have overcome the sin nature which abides within? How many of us today can truly say we are led by the Spirit and the mind of Christ? Do we not realize just how restrictive our denominations and religious organizations have been in bringing us to true spiritual maturity? Do we not realize that we, like the Pharisees of Jesus' time, have established a host of traditions and commandments of men that has truly made the Word of God of "no effect" in our time (Mark 7:13)? Do we not see that most of our religious leaders today are in it for the reputation they acquire and the money they amass? Can we not see how pretentious most of them are and how evident it is that they lack the true power of the living and active Word of God? Ah, but all of this was prophesied long ago. None of this surprises our Lord, for He fully understands what is in us (John 2:23-25).

As I stated at the beginning of this chapter, I am inclined to believe that the first resurrection of the "firstfruits" will be the catalyst for the second or "rest of the dead." "The _hour is coming_... when the _dead_ will hear the voice of the Son of God; _and those who hear will live_." His "voice" is through His sons, and His sons will bring true eternal life to His body first, and then they, along with His body, the church, will impart it to the world, _and He alone will be exalted in that day_.

1 Chronicles 29:10-13 (KJV)  
10 Wherefore David blessed the Lord before all the congregation: and David said, Blessed _be_ thou, Lord God of Israel our father, for ever and ever. 11 Thine, O Lord, _is_ the greatness, and the power, and the glory, and the victory, and the majesty: for all _that is_ in the heaven and in the earth _is thine_ ; thine _is_ the kingdom, O Lord, and thou art exalted as head above all. 12 Both riches and honour _come_ of thee, and thou reignest over all; and in thine hand _is_ power and might; and in thine hand _it is_ to make great, and to give strength unto all. 13 Now therefore, our God, we thank thee, and praise thy glorious name.

Thank you for reading my book. It is my sincere hope that it 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** :

I was born in California in 1957 but raised in Oklahoma, where my experience with Christianity began at the age of 19. After several years of attending various denominational and non-denominational churches, my love for the Bible and desire to understand the scriptures became a vital part of my life. Ordained in my twenties, I spent several years ministering in homes, jails, and churches. Through in-depth study for the past 40 years, I have discovered that the message of scripture is truly one of hope, love, and encouragement for the entire world.

Connect With Me:

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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

The Rapture – Yes or No?

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

Eastward in Eden

Deep Sleep

The Serpent – An Alternative View of the Devil

Studies in Revelation – The Fullness of the Times

Studies in Revelation – Babylon the Great

**Bibliography**

Reference:

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

Biblical Mathematics, Keys to Scripture Numerics, Evangelist Ed F. Vallowe, 1998

The Biblical Meaning of Numbers from One to Forty, Dr. Stephen E. Jones, Copyright 2008, God's Kingdom Ministries, www.gods-kingdom-ministries.net

Bible Numbers for Life, Mark H. Lane, biblenumbersforlife.com

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

W.E. Vine (1873-1949), Vine's Expository Dictionary of Old and New Testament Words, First Published 1940

The Feasts of Israel, Kevin J. Conner, City Christian Publishing, Copyright 1980

Google, www.google.com

Answers in Genesis, Genesis 2:17 – "You Shall Surely Die," https://answersingenesis.org/death-before-sin/genesis-2-17-you-shall-surely-die/

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)

ESV, English Standard Version, 2001: Crossway Bibles, a ministry of the Good News Publishers of Wheaton, Illinois, U.S.; Apocrypha 2009 by Oxford University Press

