I. The Cross and the End of the World 367
II. The Cross and the New Heaven and the New
Earth 384
III. The Cross and the True Tabernacle of God
396
IV. The Cross and the New Jerusalem 404
V. The Cross and the Coming of Christ 413
VI. The All-inclusive Work of the Cross 434
VII. The Cross is the End of Religion 448
VIII. The Centrality of the Cross (Diagram
C) 455
Eschatology is the study of the end time or times as taught in the scripture-they are often referred to as "The End Time Events" and are (unscripturally) taught, by many, as yet to come.
We want to show clearly, and that by the Scripture, that the cross of Christ was the end time event of the Bible that was prophesied, promised and finally fulfilled. To extend eschatology beyond the cross is not only an exercise in futility, misconception, misunderstanding and misinterpretation of scripture, but also produces a "gospel" which is void of reality, glory, power and the revelation of the living person of the risen Christ and our union with Him. "Therefore if any man be in Christ, he is a new creation: old things are passed away; behold the new is come!" (2Cor 5:17) That new creation in Christ is not about to come or going to come but rather is now come for all who are in Christ Jesus.
The cross brings finality to the question of eschatology.
I. The Cross and the End of the World
By way of introduction, one might ask, "How many ends are there?" The Biblical answer is "one". There is just one end set forth in the scripture and in Him all things find their perspective ends.
Christ who is before all things is also the end of all things. "I am Alpha and Omega…" (Rev 1:8).
Hebrew meanings of the word "end" from Vine's:
Nouns.
'epec ^657^, "end; not; nothing; only." The 42 occurrences
of this word appear in every period of biblical literature. It
has a cognate in Ugaritic. Basically, the noun indicates that
a thing "comes to an end" and "is no more."
Some scholars suggest that this word is related to the Akkadian
apcu (Gk. abuccoc), the chasm of fresh water at the edge of the
earth (the earth was viewed as a flat surface with four corners
and surrounded by fresh water). But this relationship is highly
unlikely, since none of the biblical uses refers to an area beyond
the edge of the earth. The idea of the "far reaches"
of a thing is seen in passages such as <Prov. 30:4>: "Who
hath gathered the wind in his fists? Who hath bound the waters
in a garment? Who hath established all the ends [boundaries] of
the earth?" (cf. <Ps. 72:8>). In other contexts, 'epec
means the "territory" of the nations other than Israel:
"...with them he shall push the people together to the ends
of the earth..." <Deut. 33:17>. More often, this word
represents the peoples who live outside the territory of Israel:
"Ask of me, and I shall give thee the heathen for thine inheritance,
and the [very ends] of the earth for thy possession" <Ps.
2:8>. In <Ps. 22:27>, the phrase, "the ends of the
world," is synonymously parallel to "all the [families]
of the nations." Therefore, "the ends of the earth"
in such contexts represents all the peoples of the earth besides
Israel.
'Epec is used to express "non-existence" primarily in
poetry, where it appears chiefly as a synonym of 'ayin ("none,
nothing"). In one instance, 'epec is used expressing the
"non-exis- tence" of a person or thing and is translated
"not" or "no": "Is there not yet any
of the house of Saul, that I may show the kindness of God unto
him?" <2 Sam. 9:3>. In <Isa. 45:6>, the word
means "none" or "no one": "That they
may know from the rising of the sun, and from the west, that there
is none beside me" (cf. <v. 9>).
In a few passages, 'epec used as a particle of negation means
"at an end" or "nothing": "And all her
princes shall be nothing," or "unimportant" and
"not exalted" to kingship <Isa. 34:12>. The force
of this word in <Isa. 41:12> is on the "non-existence"
of those so described: "...they that war against thee shall
be as nothing, and as a thing of nought."
This word can also mean "nothing" in the sense of "powerlessness"
and "worthlessness": "All nations before him are
as nothing; and they are counted to him less than nothing, and
[meaningless]" <Isa. 40:17>.
In <Num. 22:35>, 'epec means "nothing other than"
or "only": "Go with the men: but only the word
that I shall speak unto thee, that thou shall speak" (cf.
<Num. 23:13>). In such passages, 'epec (with the Hebrew
particle ki) qualifies the preceding phrase. In <2 Sam. 12:14>,
a special nuance of the word is represented by the English "howbeit."
In <Isa. 52:4>, 'epec preceded by the preposition be ("by;
because of") means "without cause": "...and
the Assyrian oppressed them without cause."
qets ^7093^, "end." A cognate of this word occurs in
Ugaritic. Biblical Hebrew attests qets about 66 times and in every
period.
First, the word is used to denote the "end of a person"
or "death": "And God said unto Noah, The end of
all flesh is come before me..." <Gen. 6:13>. In <Ps.
39:4>, qets speaks of the "farthest extremity of human
life," in the sense of how short it is: "Lord, make
me to know mine end, and the measure of my days, what it is; that
I may know how frail I am."
Second, qets means "end" as the state of "being
annihilated": "He setteth an end to darkness, and searcheth
out all perfection..." <Job 28:3>.
Third, related to the previous meaning but quite distinct, is
the connotation "farthest extremity of," such as the
"end of a given period of time": "And after certain
years [literally, "at the end of years"] he went down
to Ahab to Samaria..." <2 Chr. 18:2>; cf. <Gen.
4:3>-- the first biblical appearance.
A fourth nuance emphasizes a "designated goal," not
simply the extremity but a conclusion toward which something proceeds:
"For the vision is yet for an appointed time, but at the
end it shall speak, and not lie..." <Hab. 2:3>.
In another emphasis, qets represents the "boundary"
or "limit" of something: "I have seen an end of
all perfection" <Ps. 119:96>.
In <2 Kings 19:23>, the word (with the preposition le) means
"farthest": "...and I will enter into the lodgings
of his borders, and into the forest of his Carmel."
qatseh ^7097^, "end; border; extremity." The noun qatseh
appears 92 times and in all periods of biblical Hebrew.
In <Gen. 23:9>, qatseh means "end" in the sense
of "extremity": "That he may give me the cave of
Machpelah, which he hath, which is in the end of his field...."
The word means "[nearest] edge or border" in <Exod.
13:20>: "And they took their journey from Succoth, and
encamped in the Etham, in the edge of the wilderness." At
other points, the word clearly indicates the "farthest extremity":
"If any of thine be driven out unto the outmost parts of
heaven, from thence will the Lord thy God gather thee, and from
thence will he fetch thee" <Deut. 30:4>.
Second, qatseh can signify a "temporal end," such as
the "end of a period of time"; that is the use in <Gen.
8:3>, the first biblical occurrence of the word: "...after
the end of the hundred and fifty days the waters were abated."
One special use of qatseh occurs in <Gen. 47:2>, where the
word is used with the preposition min ("from"): "And
from among his brothers he took five men and presented them to
Pharaoh" (RSV; cf. <Ezek. 33:2>). In <Gen. 19:4>,
the same construction means "from every quarter (or "part")
of a city": "...the men of the city, even the men of
Sodom, compassed the house round, both old and young, all the
people from every quarter." A similar usage occurs in <Gen.
47:21>, except that the phrase is repeated twice and is rendered
"from one end of the borders of Egypt to the other."
In <Jer. 51:31>, the phrase means "in every quarter"
or "completely."
qatsah ^7098^, "end; border; edge; extremity." The noun
qatsah appears in the Bible 28 times and also appears in Phoenician.
This word refers primarily to concrete objects. In a few instances.
however, qatsah is used of abstract objects; one example is of
God's way <Job 26:14>: "These are but the fringe of
his power; and how faint the whisper that we hear of him!"
(NEB).
'acharit ^319^, "hind-part; end; issue; outcome; posterity."
Akkadian, Aramaic, and Ugaritic also attest this word. It occurs
about 61 times in biblical Hebrew and in all periods; most of
its occurrences are in poetry.
Used spatially, the word identifies the "remotest and most
distant part of something": "If I take the wings of
the morning, and dwell in the uttermost parts of the sea..."
<Ps. 139:9>.
The most frequent emphasis of the word is "end," "issue,"
or "outcome." This nuance is applied to time in a superlative
or final sense: "...the eyes of the Lord thy God are always
upon it, from the beginning of the year even unto the end of the
year" <Deut. 11:12>. A slight shift of meaning occurs
in <Dan. 8:23>, where 'acharit is applied to time in a relative
or comparative sense: "And in the latter time of their kingdom,
when the transgressors are come to the full, a king of fierce
countenance, and understanding dark sentences, shall stand up."
Here the word refers to a "last period," but not necessarily
the "end" of history. In a different nuance, the word
can mean "latter" or "what comes afterward":
"O that they were wise, that they understood this, that they
would consider their latter end!" <Deut. 32:29>. In
some passages, 'acharit represents the "ultimate outcome"
of a person's life. <Num. 23:10> speaks thus of death: "Who
can count the dust of Jacob, and the number of the fourth part
of Israel? Let me die the death of the righteous, and let my last
end be like his!"
In other passages, 'acharit refers to "all that comes afterwards."
Passages such as <Jer. 31:17> use the word of one's "descendants"
or "posterity" (KJV, "children"). In view
of the parallelism suggested in this passage, the first line should
be translated "and there is hope for your posterity."
In <Amos 9:1>, 'acharit is used of the "rest"
(remainder) of one's fellows. Both conclusion and result are apparent
in passages such as <Isa. 41:22>, where the word represents
the "end" or "result" of a matter: "Let
them bring them forth, and show us what shall happen: let them
show the former things what they be, that we may consider them,
and know the latter end of them; or declare us things for to come."
A third nuance of 'acharit indicates the "last" or the
"least in importance": "Your mother shall be sore
confounded; she that bare you shall be ashamed: behold. the hindermost
of the nations shall be a wilderness, a dry land, and a desert"
<Jer. 50:12>.
The fact that 'acharit used with "day" or "years"
may signify either "a point at the end of time" or "a
period of the end time" has created considerable debate on
fourteen Old Testament passages. Some scholars view this use of
the word as non-eschatological--that it merely means "in
the day which follows" or "in the future." This
seems to be its meaning in <Gen. 49:1> (its first occurrence
in the Bible): "Gather yourselves together, that I may tell
you that which shall befall you in the last days." Here the
word refers to the entire period to follow. On the other hand,
<Isa. 2:2> uses the word more absolutely of the "last
period of time": "In the last days,... the mountain
of the Lord's house shall be established [as the chief of the
mountains]...." Some scholars believe the phrase sometimes
is used of the "very end of time": "Now I am come
to make thee understand what shall befall thy people in the latter
days: for yet the vision is for many days" <Dan. 10:14>.
This point, however, is much debated.
Adverb.
'epec ^657^, "howbeit; notwithstanding; however; without
cause." This word's first occurrence is in <Num. 13:28>:
"Nevertheless the people be strong that dwell in the land...."
(from Vine's Expository Dictionary of Biblical Words)
(Copyright (C) 1985, Thomas Nelson Publishers)
Greek meanings of "end of the world":
"And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?" (Mtt 24:3)
"And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet." (Mtt 24:6)
"But he that shall endure unto the end, the same shall be saved." (Mtt 24:13)
"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." (Mtt 24:14)
"Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen." (Mtt 28:20)
"For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself." (Heb 9:26)
In these verses, the word "end" is defined from Strong's and Vine's as:
4930 sunteleia soon-tel'-i-ah; from 4931; entire completion, i.e. consummation (of a dispensation):- end. (Strong's)
sunteleia ^4930^ signifies "a bringing to completion together"
(sun "with," teleo, "to complete," akin to
No. 1), marking the "completion" or consummation of
the various parts of a scheme. In <Matt. 13:39-40,49; 24:3;
28:20>, the rendering "the end of the world" (KJV
and RV, text) is misleading; the RV marg., "the consummation
of the age," is correct. The word does not denote a termination,
but the heading up of events to the appointed climax. Aion is
not the world, but a period or epoch or era in which events take
place. In <Heb. 9:26>, the word translated "world"
(KJV) is in the plural, and the phrase is "the consummation
of the ages." It was at the heading up of all the various
epochs appointed by divine counsels that Christ was manifested
(i. e., in His Incarnation) "to put away sin by the sacrifice
of Himself."#
(from Vine's Expository Dictionary of Biblical Words)
(Copyright (C) 1985, Thomas Nelson Publishers)
In these verses, the word "world" in the context of "end of the world" is defined from Strong's and Vine's as:
165. aiwn aion ahee-ohn'; from the same as 104; properly, an age; by extension, perpetuity (also past); by implication, the world; specially (Jewish) a Messianic period (present or future):- age, course, eternal, (for) ever(-more), [ n-]ever, (beginning of the, while the) world (began, without end). Compare 5550. (Strong's)
AGE
aion ^165^, "an age, era" (to be connected with aei, "ever," rather than with ao, "to breathe"), signifies a period of indefinite duration, or time viewed in relation to what takes place in the period.
(from Vine's Expository Dictionary of Biblical Words)
(Copyright (C) 1985, Thomas Nelson Publishers)
One can see the Hebrew meaning of "end" has many variations, and the most often used meaning is "extremity"
The Hebrew word "Acharit" #319 is used for end and means "hind-part; end: Issue; outcome; posterity." It is used 61 times and most often means "the remotest and most distant part of something."
Acharit is used with "day" or "years" and may signify either "a point at the end of time" or "a period of the end time". It is used in Genesis 49:1 meaning, "the entire period to follow". Isaiah 2:2 uses the word more absolutely of the "last period of time" for the Bible phrase "in the last days…". The same word is used in Daniel 10:14 for the phrase "in the latter days" and means "the very end of time".
A. The question is, "The end of what time?" or "The last days of what?".
b. The Greek word for "world" here is "aion"
(Strong's #165) and
means "an age, era" an age specially (Jewish) a Messianic
period
a. Clearly it was what Jesus said in verses 1 and 2 of this same chapter.
"And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down." (Mt 24:1-2 AV)
b. He spoke of the complete destruction (the end) of the Jewish temple. Seeing that the temple, since the days of Moses unto then, was the center of Judaism and of the Old Covenant world (age), Jesus was speaking of the "end" prophesied by the prophets concerning the last days. The last days and end of the Old Covenant world (age), this world must come to its "consummate end" before the New Covenant creation, in Christ, could be established.
Reference:
Heb 10:5-10
Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: In burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me,)to do thy will, O God. Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. By the which will we are sanctified through the offering of the body of Jesus Christ once for all.
c. Jesus tells the rulers of the Jew the same thing in John 2:18-21. They asked Jesus to show them a sign to which Jesus answered, "…Destroy this temple, [the same temple of Matthew 24:1-3] and in three days I will raise it up…."
Reference:
Jn 2:18-21
Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body.
d. Ephesians 1:23 shows that He is referring to His Body, the New Covenant Temple or Church
Reference:
Eph 1:19-21
And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:
e. He is referring to this same truth in John 5:24-29 and in John 6:38-57. Note verses 39,40,44 and 54.
References:
Jn 5:24-29
Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. 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. For as the Father hath life in himself; so hath he given to the Son to have life in himself; And hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 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.
Jn 6:38-57
For I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day. The Jews then murmured at him, because he said, I am the bread which came down from heaven. And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven? Jesus therefore answered and said unto them, Murmur not among yourselves. No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. Not that any man hath seen the Father, save he which is of God, he hath seen the Father. Verily, verily, I say unto you, He that believeth on me hath everlasting life. I am that bread of life. Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that a man may eat thereof, and not die. I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat? Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.
f. What is He to raise up at "the last day"(use end of the Old Covenant age) but His own Body, the Church?
i) Eph 1:19-23 "And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: And hath put all things under his feet, and gave him to be the head over all things to the church, Which is his body, the fulness of him that filleth all in all."
ii) Eph 2:4-7 "But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus."
iii) Eph 2:10-22 "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: And came and preached peace to you which were afar off, and to them that were nigh. For through him we both have access by one Spirit unto the Father. Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly framed together groweth unto an holy temple in the Lord: In whom ye also are builded together for an habitation of God through the Spirit." (Note vs. 18-22)
iv) Col 2:9-17 "For in him dwelleth all the fulness of the Godhead bodily. And ye are complete in him, which is the head of all principality and power: In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it. Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ."
v) 2Cor 5:17 "Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new."
g. When did He fulfill the prophets and bring to its "end" the Old Covenant world (the entire dispensation of Judaism) and bring forth a new and living temple of God, a New Creation, the world to come, the New Covenant age which is without end?
References:
1Cor 3:16-17
Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.
2Cor 6:16
And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.
Zech 2:10-11
Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the LORD. And many nations shall be joined to the LORD in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the LORD of hosts hath sent me unto thee.
2Cor 5:17
Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.
Heb 8:7-10
For if that first covenant had been faultless, then should no place have been sought for the second. For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:
Jer 31:31-33
Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.
Heb 2:5
For unto the angels hath he not put in subjection the world to come, whereof we speak.
Eph 3:21
Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.
h. He did so by the cross-His death, burial and resurrection. In His death was the end of the first, and in His resurrection was the beginning of the second.
References:
Heb 8:1-2
Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.
Heb 9:8
The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing
Heb 9:11
But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building
Heb 10:7-10
Then said I, Lo, I come (in the volume of the book it is written of me,)to do thy will, O God. Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. By the which will we are sanctified through the offering of the body of Jesus Christ once for all.
Heb 10:19-21
Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God
i) When did God speak in Son, that is when did He sum up in His Son all that He had promised by the prophets to the fathers under the Old Covenant dispensation?
ii) At Jordan he spoke concerning His Son (Matthew 3:17)
Reference:
Mtt 3:17
And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
iii) On the mount he spoke concerning His son (Matthew 17:5)
Reference:
Mtt 17:5
While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.
iv) What one act of God in Christ did these two occasions speak of? The answer clearly is that on both occasions the cross was foreshadowed. His death, the last sacrifice and offering of Israel, was therefore the end of that age. His burial was necessary to the defeat of death, hell and the grave. And His resurrection was that by which He brought captivity, captive. The Old Covenant saints who were waiting by faith for the better resurrection and who also in the power of that resurrection as the life-giving Spirit, were quickened together, raised together and seated together with His Body, the Church.
References:
Ps 16:10
For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.
Acts 2:27-29
Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance. Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day.
Eph 4:8
Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.
1Cor 15:45
And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.
Eph 2:4-7
But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.
v) When did God speak in Son? At the cross!
a) Ps 2 "Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Yet have I set my king upon my holy hill of Zion. I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel. Be wise now therefore, O ye kings: be instructed, ye judges of the earth. Serve the LORD with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him."
b) Ps 110 "The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. The Lord at thy right hand shall strike through kings in the day of his wrath. He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries. He shall drink of the brook in the way: therefore shall he lift up the head."
c) Acts 3:22 "For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you."
d) Rom 1:4 "And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:"
e) Jn 19:30 "When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost."
f) 1Cor 1:17-24 "For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom: But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God."
g) 1Cor 2:1-2, 6-9 "And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know any thing among you, save Jesus Christ, and him crucified. Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him."
a) Gal 1:11-16 (Note vs. 15-16) "But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ. For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it: And profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers. But when it pleased God, who separated me from my mother's womb, and called me by his grace, To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:"
b) Jn 1:1-5 The eternal Word, in whom God hath spoken, is the Son revealed. He alone is Life and Light. He, the indwelling eternal Word, is the Life, and the Life itself is the Light. The Light is the Life revealed. "When Christ, who is our life" shall be revealed as our life, then at that time, by that appearing, we understand that we are with Him in glory. Paul says the same thing in 2Corithians 4:6. The Light of Life hath shined in our souls filling us with the comprehension of our union with Him. Notice what we have said:
1) God hath spoken in Son-not will speak, might speak, should speak-but hath spoken
2) The Son is the eternal Word
3) The Word is in you and in Him is Life and Light
4) The Life shines and is Light of the glory of God
5) The Life shines (is Light) when the Son is revealed in you.
References:
Jn 1:1-5
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.
Col 3:4
When Christ, who is our life, shall appear, then shall ye also appear with him in glory.
2Cor 4:6
For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
Now it has been said that the Son is revealed when the vail is taken away. It is actually the other way around. The vail (covering of the Old Covenant) is already done away in Christ. There is no vail upon Him or in Him. The covering vail is upon our hearts. But just as surely as that Old Covenant vail was done away in His death, so that same vail (darkness, ignorance, of the letter) is taken away when the Son is revealed in you. The darkness can not withhold the Light of His appearing in His glory. But remember this: all (everything) that was and is done away in Christ by the cross, (His death, burial and resurrection) is in that same manner brought to the judgement of truth, light and life, and is taken away for it can not abide His presence.
c) Now notice 2Cor 4:3-7 (vs. 3-4) "…if our gospel be hid… lest the light of the gospel of the glory of Christ… should shine"
It is the shining of the Gospel, which is the revealing of Christ in His glory, that does away with the vail and brings into light the Person of truth. In His presence no flesh shall glory. In His presence I stand as crucified with Him. "Not I but Christ" is the ever abounding reality of our union with Him. The cross and Christ are not two gospels but one and the same Gospel revealed in the Son. God's Lamb and God's Son are not two but One in the eternal throne.
Reference:
Gal 2:20
I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.
1. The Judaizers wanted a sign; He gave Himself the sign.
References:
Mtt 12:38-39
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas:
Jn 3:14
And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:
Jn 8:28-29
Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am [he], and [that] I do nothing of myself; but as my Father hath taught me, I speak these things. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.
2. They wanted resurrection and restoration life. He said, "…I am the resurrection, and the life…" (Jn 11:25).
3. They wanted an eternal kingdom and throne. He said "…I will raise it up…" (Jn 2:19).
4. They wanted newness of life, eternal redemption and everlasting righteousness-but that which would not forsake the old.
Reference:
Jn 12:23-32
And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will [my] Father honour. Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, [saying], I have both glorified [it], and will glorify [it] again. The people therefore, that stood by, and heard [it], said that it thundered: others said, An angel spake to him. Jesus answered and said, This voice came not because of me, but for your sakes. Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all [men] unto me.
5. At the cross, by His death, the old was forever ended. The judgement came in the person of Christ crucified. The fallout of that death would reach into 70 AD when the risen Christ would come again-not into the world as before, not unto His Body the Church (for he lived in them), but to unbelieving Israel. He came not to die again but to fully execute the judgement of His death upon those who had denied Him in His resurrection. So the awful event took place, not as some second judgement or as a finish of an unfinished work but as judgement "made manifest" which was born in the body of our Lord at the cross.
II. The Cross and the New Heaven and the New Earth
Seeing that the end or "passing away" of the old world was connected to the Old Covenant age "aion" of natural Israel, we must view Israel's old/new heaven and earth from the same perspective.
A. This reference shows that in Bible prophecy and types, the sun, moon and stars refer to Israel.
Reference:
Gen 37:6-11
And he said unto them, Hear, I pray you, this dream which I have dreamed: For, behold, we [were] binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf. And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words. And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me. And he told [it] to his father, and to his brethren: and his father rebuked him, and said unto him, What [is] this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth? And his brethren envied him; but his father observed the saying.
B. "This shall be written for the generation to come: and the people which shall be created shall praise the LORD. For he hath looked down from the height of his sanctuary; from heaven did the LORD behold the earth; To hear the groaning of the prisoner; to loose those that are appointed to death; To declare the name of the LORD in Zion, and his praise in Jerusalem; When the people are gathered together, and the kingdoms, to serve the LORD. He weakened my strength in the way; he shortened my days. I said, O my God, take me not away in the midst of my days: thy years [are] throughout all generations. Of old hast thou laid the foundation of the earth: and the heavens [are] the work of thy hands. They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed: But thou [art] the same, and thy years shall have no end. The children of thy servants shall continue, and their seed shall be established before thee." (Ps 102:18-28)
That intelligent men could be so blind as to suppose that the natural creation (i.e. the literal sun, heaven (planets) and earth), are what the spirit of Christ in the Psalmist had in mind is almost inconceivable.
a. The same Zion, the Church (vs. 18)
b. The same building up, "I will build". The Greek word for "Build" is Olkodomeo (Strong's #3618). Some of the meanings are:
i) To restore by building
ii) To rebuild
Referring to their meanings, see John 2:19--"Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up."
iii) To found, to establish
Pertaining to these meanings, see Hebrews 10:9. "Then said he, Lo, I come to do thy will, O God. He taketh away the first [the first heaven and earth which here refer to the old tabernacle of Moses], that he may establish the second [that is the new]." (Heb 10:9, emphasis added).
Reference:
Heb 9:1-8
Then verily the first [covenant] had also ordinances of divine service, and a worldly sanctuary. For there was a tabernacle made; the first, wherein [was] the candlestick, and the table, and the shewbread; which is called the sanctuary. And after the second veil, the tabernacle which is called the Holiest of all; Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein [was] the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant; And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly. Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service [of God]. But into the second [went] the high priest alone once every year, not without blood, which he offered for himself, and [for] the errors of the people: The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:
iv) Build also can mean to "grow up". Ephesians 4:13, 15-16, "Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: But speaking the truth in love, may grow up into him in all things, which is the head, [even] Christ: From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love."
c. Not only do we have the same Zion, the same "building up" here in Matthew 16, but we also have the same foundation, "…upon this rock…" (Mtt 16:18). The Lord Himself shall appear (be revealed) in Zion (His Church) and Zion shall be filled with the glory of the Lord.
Reference:
Mtt 16:15-19
He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed [it] unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
1. This shall be written ("This" concerning the restoration of Zion) for the generation to come: and the people which shall be created (i.e. the New Creation of new heaven and earth) shall praise the Lord.
Reference:
Ps 102:18
This shall be written for the generation to come: and the people which shall be created shall praise the LORD.
2. First, to what generation does "the generation to come" refer?
3. A new generation? As opposed to what? As opposed to the old? Yes, Biblical terminology is always from first to second or from old to new. It never describes a work or action of God as just "brining us from one thing or place to another thing or place". It does not describe the taking away of something just to replace it with something else. No, it is always from first to last or from first to second, which is the same as from old to new.
D. A new seed will bring forth "be accounted" a new generation. "A seed shall serve him; it shall be accounted to the Lord for a generation. They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done [this]." (Ps 22:30-31)
This seed, which is Christ and those that are his, shall serve Him. It (that whole seed, Christ and His Body) shall be (when that seed shall come) accounted to the Lord for a generation. This is not a natural generation.
References:
Gal 3:16
Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.
Gal 3:29
And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise.
Gal 3:19
Wherefore then [serveth] the law? It was added because of transgressions, till the seed should come to whom the promise was made; [and it was] ordained by angels in the hand of a mediator.
Gal 3:23-24
But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster [to bring us] unto Christ, that we might be justified by faith.
Gal 3:27-29
For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise.
E. This shall be written for the generation to come: and the people which shall be created shall praise the LORD." (Ps 102:18 AV)
That this seed generation is a New Creation is clear in that: "and the people [which is often used to speak of the tribes of Israel and here is used of a new or spiritual Israel] which shall be created shall praise the Lord".
1. "For we are his workmanship, created in Christ Jesus…" (Eph 2:10, emphasis added).
2. "Therefore if any man [be] in Christ, [he is] a new creature: old things are passed away; behold, the new is come." (2Cor 5:17)
F. The Lord will not recognize the existence of an old and a new at the same time. One must cease to be, or be removed, in order that the other remain.
References:
Gen 21:8-12
And the child grew, and was weaned: and Abraham made a great feast the [same] day that Isaac was weaned. And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking. Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, [even] with Isaac. And the thing was very grievous in Abraham's sight because of his son. And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.
Heb 10:7-10
Then said I, Lo, I come (in the volume of the book it is written of me,)to do thy will, O God. Above when he said, Sacrifice and offering and burnt offerings and [offering] for sin thou wouldest not, neither hadst pleasure [therein]; which are offered by the law; Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. By the which will we are sanctified through the offering of the body of Jesus Christ once [for all].
1. So also, it is here in Psalm 102. In order to establish Zion in His glory and bring forth a New Creation in Christ, He must take away the first so that He may establish (in the place of the first) the second. In verse 25, the heavens and earth spoken of are, of course, the heaven and earth of the Old Covenant system or administration.
2. In 2Corinthians 5:17, we read "…old things are passed away, behold all things are become new." It is not the passing away of the material creation (heaven and earth) which makes way for Israel's new things (the all things prepared in Christ-1Corinthians 2:9-10) but rather the passing of the Old Covenant, the administration of sin and death.
Reference:
1Cor 2:9-10
But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed [them] unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.
Note: again, as with Zion, we can not just now get involved in a complete study of the tabernacle.
1. Mount Sinai is the birth place of the Old Covenant. There in that place, in the giving of the Old Covenant, heaven and earth are represented in one mountain. Heaven is at the top where God appeared in glory, and earth is at the bottom where "the people" had to remain.
Reference:
Ex 19:9-13
And the LORD said unto Moses, Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee for ever. And Moses told the words of the people unto the LORD. And the LORD said unto Moses, Go unto the people, and sanctify them to day and to morrow, and let them wash their clothes, And be ready against the third day: for the third day the LORD will come down in the sight of all the people upon mount Sinai. And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, [that ye] go [not] up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death: There shall not an hand touch it, but he shall surely be stoned, or shot through; whether [it be] beast or man, it shall not live: when the trumpet soundeth long, they shall come up to the mount.
2. Moses Himself represents the vail between the people and the glory of God-or between Israel's heaven and earth.
Reference:
Ex 34:32-35
And afterward all the children of Israel came nigh: and he gave them in commandment all that the LORD had spoken with him in mount Sinai. And [till] Moses had done speaking with them, he put a vail on his face. But when Moses went in before the LORD to speak with him, he took the vail off, until he came out. And he came out, and spake unto the children of Israel [that] which he was commanded. And the children of Israel saw the face of Moses, that the skin of Moses' face shone: and Moses put the vail upon his face again, until he went in to speak with him.
3. But after Moses completed all the building and set in order all the functions and ceremonies of worship, each according to the pattern shown in the mount (that is in Israel's heaven), the Old Covenant view of heaven and earth was moved from Sinai to the tabernacle. The vail was moved from Moses to the place between the first and second courts.
Reference:
Ex 40:21
And he brought the ark into the tabernacle, and set up the vail of the covering, and covered the ark of the testimony; as the LORD commanded Moses.
4. Now with the tabernacle in their midst (in the very center of them), God can show Old Covenant Israel to be "typically" what the New Covenant Body of Christ is in reality. This is namely: the habitation of the most high God, the sanctuary of heaven into which our great High Priest has given us entrance through Himself, the place where Christ is enthroned, the place of His feet under which His enemies are trodden. "…Heaven is my throne, and the earth is my footstool…" (Is 66:1).
5. The old heaven and earth were separated by a vail. The vail kept the glory of heaven from coming into the earth and kept the earth at a distance from the heaven.
See Hebrews 9:1-8.
Verse one, "Then verily the first [old] covenant had also ordinances of divine service and a worldly sanctuary" (Heb 9:1). Then verse two describes this "worldly sanctuary". It was known as the "Holy Place" and contained the lampstand, shewbread and table of incense. Then in verse three, we have mentioned the second sanctuary called the "Most Holy Place". There was a vail separating these two sanctuaries. The first (or worldly) was separated from the second (or heavenly) by a vail--just a vail!
· That vail represents the Old Covenant itself. (2Cor 3:6-15)
· But we read that the vail was (is) done away in Christ (2Cor 3:14). There remaineth no vail in the true tabernacle of God. Christ was come in a new tabernacle (sanctuary) not of this (old) creation (Heb 9:11) but rather a tabernacle made without hands, even the true tabernacle of His own Body, which Body we are. There is no separation of heaven and earth in that Body but rather a new heaven and earth, a New Creation in Christ.
References:
Heb 9:1-8
Then verily the first [covenant] had also ordinances of divine service, and a worldly sanctuary. For there was a tabernacle made; the first, wherein [was] the candlestick, and the table, and the shewbread; which is called the sanctuary. And after the second veil, the tabernacle which is called the Holiest of all; Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein [was] the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant; And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly. Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service [of God]. But into the second [went] the high priest alone once every year, not without blood, which he offered for himself, and [for] the errors of the people: The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing
2Cor 3:6-15
Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. But if the ministration of death, written [and] engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which [glory] was to be done away: How shall not the ministration of the spirit be rather glorious? For if the ministration of condemnation [be] glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. For if that which is done away [was] glorious, much more that which remaineth [is] glorious. Seeing then that we have such hope, we use great plainness of speech: And not as Moses, [which] put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which [vail] is done away in Christ. But even unto this day, when Moses is read, the vail is upon their heart.
Heb 9:11
But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;
a. But even the Old Covenant gave hope! (Once a year-Lev 16:1-25)
Reference:
Lev 16:1-25
And the LORD spake unto Moses after the death of the two sons of Aaron, when they offered before the LORD, and died; And the LORD said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy [place] within the vail before the mercy seat, which [is] upon the ark; that he die not: for I will appear in the cloud upon the mercy seat. Thus shall Aaron come into the holy [place]: with a young bullock for a sin offering, and a ram for a burnt offering. He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired: these [are] holy garments; therefore shall he wash his flesh in water, and [so] put them on. And he shall take of the congregation of the children of Israel two kids of the goats for a sin offering, and one ram for a burnt offering. And Aaron shall offer his bullock of the sin offering, which [is] for himself, and make an atonement for himself, and for his house. And he shall take the two goats, and present them before the LORD [at] the door of the tabernacle of the congregation. And Aaron shall cast lots upon the two goats; one lot for the LORD, and the other lot for the scapegoat. And Aaron shall bring the goat upon which the LORD'S lot fell, and offer him [for] a sin offering. But the goat, on which the lot fell to be the scapegoat, shall be presented alive before the LORD, to make an atonement with him, [and] to let him go for a scapegoat into the wilderness. And Aaron shall bring the bullock of the sin offering, which [is] for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin offering which [is] for himself: And he shall take a censer full of burning coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring [it] within the vail: And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the mercy seat that [is] upon the testimony, that he die not: And he shall take of the blood of the bullock, and sprinkle [it] with his finger upon the mercy seat eastward; and before the mercy seat shall he sprinkle of the blood with his finger seven times. Then shall he kill the goat of the sin offering, that [is] for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy seat: And he shall make an atonement for the holy [place], because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness. And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy [place], until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel. And he shall go out unto the altar that [is] before the LORD, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put [it] upon the horns of the altar round about. And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel. And when he hath made an end of reconciling the holy [place], and the tabernacle of the congregation, and the altar, he shall bring the live goat: And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send [him] away by the hand of a fit man into the wilderness: And the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness. And Aaron shall come into the tabernacle of the congregation, and shall put off the linen garments, which he put on when he went into the holy [place], and shall leave them there: And he shall wash his flesh with water in the holy place, and put on his garments, and come forth, and offer his burnt offering, and the burnt offering of the people, and make an atonement for himself, and for the people. And the fat of the sin offering shall he burn upon the altar.
b. It is in fulfillment of that very hope and promise that Jesus speaks to His disciples in John 14:1-20.
Verse one, "Let not your heart be troubled…" (Jn 14:1). His disciples are about to face the end of the world. The crisis of creation is about to come upon them. The judgement of the world and of the prince of that world was coming (Jn 12:31). The crisis of man (Adam) has come in that all men are about to die according to the promise made in the garden (Jn 12:32, Heb 9:27, 2Cor 5:14).
In verse three, He would secure those whom He loved with this promise, "And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." (Jn 14:3). This promise was in fulfillment of the High Priest office on the Day of Atonement. Jesus would go away in death and present the gift of His own blood to His Father, securing the redemption of the true house of Israel. These He would return in the spirit of holiness and power of the resurrection (Rom 4:1) and receive His own unto Himself, as One with Himself.
Verse six and seven-the Old Covenant could promise a heaven to come but could not give access into it. But Jesus says, "…I am the way, the truth, and the life: [showing Himself to be the fulfillment of the outer court, the inner court, and the Holy of Holies of the Old Covenant tabernacle] no man cometh unto the Father but by me…" (Jn 14:6)
Verse 20-In the day of the spirit of truth, you will know that, "I am in my Father, and ye in me, and I in you."
References:
Jn 14:1-20
Let not your heart be troubled: ye believe in God, believe also in me. In my Father's house are many mansions: if [it were] not [so], I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, [there] ye may be also. And whither I go ye know, and the way ye know. Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, shew us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou [then], Shew us the Father? Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me that I [am] in the Father, and the Father in me: or else believe me for the very works' sake. Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater [works] than these shall he do; because I go unto my Father. And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will do [it]. If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; [Even] the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. At that day ye shall know that I [am] in my Father, and ye in me, and I in you.
Jn 12:31
Now is the judgment of this world: now shall the prince of this world be cast out.
Jn 12:32
And I, if I be lifted up from the earth, will draw all [men] unto me.
Heb 9:27
And as it is appointed unto men once to die, but after this the judgment:
2Cor 5:14
For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead:
Rom 4:1
What shall we say then that Abraham our father, as pertaining to the flesh, hath found?
c. In Christ (through the cross), the vail, the separation between heaven and earth is done away (2Cor 3:14-18)
Reference:
2Cor 3:14-18
But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which [vail] is done away in Christ. But even unto this day, when Moses is read, the vail is upon their heart. Nevertheless when it shall turn to the Lord, the vail shall be taken away. Now the Lord is that Spirit: and where the Spirit of the Lord [is], there [is] liberty. But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, [even] as by the Spirit of the Lord.
i) Heaven and earth, separated by Moses, were made One in Christ! Heaven and earth are One New Creation in Christ. By His death, burial and resurrection, the enmity that separated was done away. Both the Jew and the Gentile were abolished, slain by the cross-God making (creating in Christ) One New Man (Eph 2:10, Eph 2:14-18).
References:
Eph 2:10
For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.
Eph 2:14-18
For he is our peace, who hath made both one, and hath broken down the middle wall of partition [between us]; Having abolished in his flesh the enmity, [even] the law of commandments [contained] in ordinances; for to make in himself of twain one new man, [so] making peace; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: And came and preached peace to you which were afar off, and to them that were nigh. For through him we both have access by one Spirit unto the Father.
ii) Christ has not just given an access to us into heaven. He has brought heaven into earth and earth into heaven. He has made both one! (Jn 17:21-26)
Reference:
Jn 17:21-26
That they all may be one; as thou, Father, [art] in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world. O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me. And I have declared unto them thy name, and will declare [it]: that the love wherewith thou hast loved me may be in them, and I in them.
iii) But remember this is a new heaven and earth, a new creation in Christ. This is not God living in an old earth (the first man Adam or the old man Israel). This is all things new in Christ.
iv) This is the glory of God, both filling and remaining as the fullness of the temple. This is "Christ in you" the answer to Israel's hope for an ever-abiding glory (Col 1:26)
Reference:
Col 1:26
[Even] the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:
v) With the passing of the old tabernacle, the concept of the separation of heaven and earth also passed. The old heaven (old covenant heaven) and the old earth (old covenant earth) did pass away with the coming of the new in Christ (Rev 21:1) just as Isaiah had spoken (Is 65:17-18)
References:
Rev 21:1
And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.
Is 65:17-18
For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. But be ye glad and rejoice for ever [in that] which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy.
a) That New Creation (new heaven and earth) came with and by the resurrected Christ (1Cor 15:20-23) "…Christ the firstfruits; afterward they that are Christ's at [in] (his coming [presence]" (1Cor 15:23, Strong's #1722, Strong's #3952).
b) In Galatians 3:16, Paul says that Christ is the one true seed of Abraham. Then in verse 29, he says, "and if ye be Christ's [same as in 1Cor 15:23] then are ye Abraham's seed…"
c) In John 12:23-24, Jesus says of Himself that the seed "corn of wheat" must fall into the ground and die. If it does not, it will abide alone. The death, burial and resurrection was not for Christ alone but that He may bring forth (in the resurrection) much fruit or those that are his "…in his presence" (1Cor 15:23).
References:
1Cor 15:20-23
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. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming.
Strong's # 1722
1722. en en en; a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537); "in," at, (up-)on, by, etc.:…
Strong's # 3952
3952. parousia parousia par-oo-see'-ah; from the present participle of 3918; a being near, i.e. advent (often, return; specifically, of Christ to punish Jerusalem, or finally the wicked); (by implication) physically, aspect:- coming, presence.
Gal 3:16
Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.
Gal 3:29
And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise.
Jn 12:23-24
And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.
d) The "much fruit" (Jn 12:24) of the New Creation is the resuurection of the dead in union with Christ who is the resurrection and the life.
III. The Cross and the True Tabernacle of God
We have connected the Mosaic tabernacle typically to the old heaven and earth of Israel, which has passed away with the coming of the new in Christ.
I want to call attention to some of the more obvious points of contrast between the old covenant tabernacle (which was a type of the better to come) and the new covenant tabernacle of God in Christ Jesus.
From Glory to Glory:
A. The promise of a glory to come was Israel's promise. This glory was always connected to the tabernacle.
Reference:
Ex 29:43-46
And there I will meet with the children of Israel, and [the tabernacle] shall be sanctified by my glory. And I will sanctify the tabernacle of the congregation, and the altar: I will sanctify also both Aaron and his sons, to minister to me in the priest's office. And I will dwell among the children of Israel, and will be their God. And they shall know that I [am] the LORD their God, that brought them forth out of the land of Egypt, that I may dwell among them: I [am] the LORD their God.
1. Ex 16:10: "And it came to pass, as Aaron spake unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud."
Ex 24:16: "And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud."
Ex 24:17: "And the sight of the glory of the LORD [was] like devouring fire on the top of the mount in the eyes of the children of Israel."
2. Ex 29:43-46: "And there I will meet with the children of Israel, and [the tabernacle] shall be sanctified by my glory. And I will sanctify the tabernacle of the congregation, and the altar: I will sanctify also both Aaron and his sons, to minister to me in the priest's office. And I will dwell among the children of Israel, and will be their God. And they shall know that I [am] the LORD their God, that brought them forth out of the land of Egypt, that I may dwell among them: I [am] the LORD their God."
Ex 40:34-35: "Then a cloud covered the tent of the congregation, and the glory of the LORD filled the tabernacle. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the LORD filled the tabernacle."
Lev 9:6: "And Moses said, This [is] the thing which the LORD commanded that ye should do: and the glory of the LORD shall appear unto you."
Lev 9:23: "And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the LORD appeared unto all the people."
Num 14:21: "But [as] truly [as] I live, all the earth shall be filled with the glory of the LORD."
3. As pertaining to the temple:
2Chr 5:13-14: "It came even to pass, as the trumpeters and singers [were] as one, to make one sound to be heard in praising and thanking the LORD; and when they lifted up [their] voice with the trumpets and cymbals and instruments of musick, and praised the LORD, [saying], For [he is] good; for his mercy [endureth] for ever: that [then] the house was filled with a cloud, [even] the house of the LORD; So that the priests could not stand to minister by reason of the cloud: for the glory of the LORD had filled the house of God."
2Chr 7:1-3: "Now when Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt offering and the sacrifices; and the glory of the LORD filled the house. And the priests could not enter into the house of the LORD, because the glory of the LORD had filled the LORD'S house. And when all the children of Israel saw how the fire came down, and the glory of the LORD upon the house, they bowed themselves with their faces to the ground upon the pavement, and worshipped, and praised the LORD, [saying], For [he is] good; for his mercy [endureth] for ever."
4. As to the promise of future glory:
Ps 24:7-10: "Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in. Who [is] this King of glory? The LORD strong and mighty, the LORD mighty in battle. Lift up your heads, O ye gates; even lift [them] up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The LORD of hosts, he [is] the King of glory. Selah."
Is 6:1-3: "In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, [is] the LORD of hosts: the whole earth [is] full of his glory."
Is 46:13: "I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory."
Is 58:8: "Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the LORD shall be thy rereward."
Is 59:19-21: "So shall they fear the name of the LORD from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the LORD shall lift up a standard against him. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD. As for me, this [is] my covenant with them, saith the LORD; My spirit that [is] upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the LORD, from henceforth and for ever."
Is 60:1-3: "Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising."
Is 62:2-3: "And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the LORD shall name. Thou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God."
Eze 43:2-5: "And, behold, the glory of the God of Israel came from the way of the east: and his voice [was] like a noise of many waters: and the earth shined with his glory. And [it was] according to the appearance of the vision which I saw, [even] according to the vision that I saw when I came to destroy the city: and the visions [were] like the vision that I saw by the river Chebar; and I fell upon my face. And the glory of the LORD came into the house by the way of the gate whose prospect [is] toward the east. So the spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house."
Hag 2:9: "The glory of this latter house shall be greater than of the former, saith the LORD of hosts: and in this place will I give peace, saith the LORD of hosts."
B. It is clear that the glory that was to come would be in connection with the temple or "house of God" that was yet to come and that the superiority of that house would be its "greater glory".
C. Paul concludes that both the superior house and the greater glory had come in Christ
2Cor 3:6-18: "Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. But if the ministration of death, written [and] engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which [glory] was to be done away: How shall not the ministration of the spirit be rather glorious? For if the ministration of condemnation [be] glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. For if that which is done away [was] glorious, much more that which remaineth [is] glorious. Seeing then that we have such hope, we use great plainness of speech: And not as Moses, [which] put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which [vail] is done away in Christ. But even unto this day, when Moses is read, the vail is upon their heart. Nevertheless when it shall turn to the Lord, the vail shall be taken away. Now the Lord is that Spirit: and where the Spirit of the Lord [is], there [is] liberty. But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, [even] as by the Spirit of the Lord."
In verse six, it says we are able ministers of the New Covenant, the covenant of spirit and life, not of the covenant that leads to death. We are no longer under the Old Covenant with its types, shadows and figures of good things to come, but we are ministers of the good things themselves. We are not of the ministry of the old covenant tabernacle but of the new.
In verses seven and eight, Paul shows that the real difference (contrast) between the two covenants (old and new) was a matter of glory, declaring that the new "be rather glorious".
Verse nine says that if the one be glorious, much more the new exceeds in glory.
In verses ten and eleven, Paul argues that if that administration (the Old Covenant, the embodiment of which was the tabernacle of Moses), which is "done away" (by the cross) was glorious, much more that which "remaineth" (which abides forever) is glorious.
Verses twelve and thirteen: we speak plainly and with absoluteness of truth, showing that the fading glory of the old tabernacle, the glory vailed by Moses, has been abolished and has been exceeded by the glory of the true tabernacle of the house of God.
Verses fourteen through seventeen--Although the vail (old covenant) has been done away in Christ, those of the old tabernacle yet keep it upon their hearts, blinding their minds to the true tabernacle (which Christ raised up in three days) and to the greater glory. Even so, if their hearts would turn (from the old to the new), the vail would be taken away by the spirit of the Lord, and they would come to the liberty for which that whole creation (old covenant Israel) was waiting (Rom 8:21).
Verse eighteen-But we, whose hearts are turned from the old to the new tabernacle of God in Christ, are beholding the glory of the Lord and are being changed (Strong's #3339; metamorphoo-"denoting change of condition and form").
References:
Rom 8:21
Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
Strong's # 3339
metamorfow metamorphoo met-am-or-fo'-o; from 3326 and 3445; to transform (literally or figuratively, "metamorphose"):- change, transfigure, transform.
1. We are being changed from the form (old covenant Israel) of one glory unto the form (new covenant Israel - Body of Christ) of the greater glory. We are changed from glory of the old to glory of the new, which is Christ.
2. We have borne the form of the old man (natural Israel under the administration of death). But now we are being changed to bear the form of the New Man (as the Body of Christ).
3. This change from glory to glory is the ever-present and ongoing work of the spirit, "…even as by the Spirit of the Lord" (2Cor 3:18).
4. Paul says the same thing in 1Cor 5:49, where he is contrasting the body of dead Israel to the Body of the living Christ.
References:
2Cor 3:18
But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, [even] as by the Spirit of the Lord.
1Cor 15:49
And as we have borne the image of the earthy, we shall also bear the image of the heavenly.
1. 2Cor 4:6, "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to [give] the light of the knowledge of the glory of God in the face of Jesus Christ."
2. With reference to the tabernacle of Moses, where did God command the light to shine in the midst of darkness?
3. It was in the Holy of Holies. There was no natural light in this 10x10x10 room. This is the compartment which the Hebrews writer shows to be the true figure of heaven-but not heaven itself.
References:
Heb 9:1-8
Then verily the first [covenant] had also ordinances of divine service, and a worldly sanctuary. For there was a tabernacle made; the first, wherein [was] the candlestick, and the table, and the shewbread; which is called the sanctuary. And after the second veil, the tabernacle which is called the Holiest of all; Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein [was] the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant; And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly. Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service [of God]. But into the second [went] the high priest alone once every year, not without blood, which he offered for himself, and [for] the errors of the people: The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:
Heb 9:11
But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;
Heb 9:24
For Christ is not entered into the holy places made with hands, [which are] the figures of the true; but into heaven itself, now to appear in the presence of God for us:
4. However true to the type, there was no light there, either of the sun, moon or stars-nor of Israel (the lamp stand was a symbol of old covenant Israel, which was finally fulfilled in the new covenant church, the light (oil) of which is Christ Himself). The point is that there was no light there until the glory of God appeared.
5. This Mosaic Holy of Holies represented the "true tabernacle" of the priesthood of Christ. Christ is not a High Priest after the old covenant order of Aaron, the administration of sin and death. But Christ is High Priest after the order of Melchisedec, the order of life eternal. He is the High Priest of His own House, whose House you are in Christ.
References:
Heb 6:20
Whither the forerunner is for us entered, [even] Jesus, made an high priest for ever after the order of Melchisedec.
Heb 7:11
If therefore perfection were by the Levitical priesthood, (for under it the people received the law,)what further need [was there] that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
6. The Church, which is His Body, His House, His Sanctuary answers to the Mosaic Holy of Holies. The light of that true tabernacle is the glory of God Himself.
a. In the midst of darkness, God hath revealed His Son and has given (hath shined in us) "the light of the knowledge, of the glory of God, in the face of Jesus Christ." (2Cor 4:6)!
b. Eph 4:21-24, "If so be that ye have heard him, and have been taught by him, as the truth is in Jesus: That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; And be renewed in the spirit of your mind; And that ye put on the new man, which after God is created in righteousness and true holiness."
7. In the old covenant type, when the glory appeared, the ark of the covenant appeared also. It is just so when Christ, who is our life, is revealed in us. The reality of our union with Him, the Ark of the Covenant, also becomes apparent (appears).
When the glory of the Lord (Christ our life) appears (in us) we appear in glory as those who are one with Him.
E. In 2Cor 5:1-5, Paul is stressing that when the believers, who were under the law, leave the earthly house built by Moses, they are not naked, unclothed or "houseless". Rather they are clothed upon by their new house from heaven. Our house, clothing, covering is Christ Himself. In union with Him, we are a building of God, a sanctuary not made with hands, eternal in the heavens. We will gladly be counted absent from the old and at home in the new.
Reference:
2Cor 5:1-5
For we know that if our earthly house of [this] tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. 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 do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. Now he that hath wrought us for the selfsame thing [is] God, who also hath given unto us the earnest of the Spirit.
1. Jesus says, "…Destroy this temple [the earthly house of this (old covenant) tabernacle], and in three days I will raise it up." (Jn 2:19)
2. The house "not made with hands" (2Cor 5:1) is the Body of Christ, which Body (house) ye are.
References:
Heb 9:11
But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;
1Cor 12:12-13
For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also [is] Christ. For by one Spirit are we all baptized into one body, whether [we be] Jews or Gentiles, whether [we be] bond or free; and have been all made to drink into one Spirit.
Heb 3:1-6
Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to him that appointed him, as also Moses [was faithful] in all his house. For this [man] was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some [man]; but he that built all things [is] God. And Moses verily [was] faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.
3. It was the taking away of the first that made possible the establishing of the second. To this, the cross is central.
Reference:
Heb 10:7-10
Then said I, Lo, I come (in the volume of the book it is written
of me,)to do thy will, O God. Above when he said, Sacrifice and
offering and burnt offerings and [offering] for sin thou wouldest
not, neither hadst pleasure [therein]; which are offered by the
law; Then said he, Lo, I come to do thy will, O God. He taketh
away the first, that he may establish the second. By the which
will we are sanctified through the offering of the body of Jesus
Christ once [for all].
IV. The Cross and the New Jerusalem
A. In Hebrews 10:5-10, the writer is saying that the coming of Christ, which was consummated by the cross (His death, burial and resurrection), was purposed to take away the first and establish the second. The main reference was to the first (Mosaic tabernacle) and second tabernacle (the Church, His Body) of chapter 9.
Reference:
Heb 10:5-10
Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: In burnt offerings and [sacrifices] for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me,)to do thy will, O God. Above when he said, Sacrifice and offering and burnt offerings and [offering] for sin thou wouldest not, neither hadst pleasure [therein]; which are offered by the law; Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. By the which will we are sanctified through the offering of the body of Jesus Christ once [for all].
B. Later in Chapter 12 of Hebrews, we read of the two mountains (verses 18-24). The two mountains are Sinai (representing the old covenant administration) and Zion (representing the new covenant administration in Christ) (Heb 12:18,22).
Reference:
Heb 12:18-24
For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, And the sound of a trumpet, and the voice of words; which [voice] they that heard intreated that the word should not be spoken to them any more: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: And so terrible was the sight, [that] Moses said, I exceedingly fear and quake:) But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than [that of] Abel.
C. In connection with Zion, as part of Zion's definition, is the City of God, the Heavenly (new) Jerusalem. "…Ye are come unto…the heavenly [new] Jerusalem…" (Heb 12:22).
1. Through the New Covenant, which is spirit rather than letter, we have (are) come to the city of God (looked for by Abraham), the New Jerusalem (hoped for by Israel) in Christ Jesus.
2. This same description is given (in the language of the old covenant prophets) by John in Revelation 4-5.
References:
Rev 4:1-11
"fter this I looked, and, behold, a door [was] opened in heaven: and the first voice which I heard [was] as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter. And immediately I was in the spirit: and, behold, a throne was set in heaven, and [one] sat on the throne. And he that sat was to look upon like a jasper and a sardine stone: and [there was] a rainbow round about the throne, in sight like unto an emerald. And round about the throne [were] four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold. And out of the throne proceeded lightnings and thunderings and voices: and [there were] seven lamps of fire burning before the throne, which are the seven Spirits of God. And before the throne [there was] a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, [were] four beasts full of eyes before and behind. And the first beast [was] like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast [was] like a flying eagle. And the four beasts had each of them six wings about [him]; and [they were] full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come. And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever, The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.
Rev 5:1-14
And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. And when he had taken the book, the four beasts and four [and] twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth. And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, [be] unto him that sitteth upon the throne, and unto the Lamb for ever and ever. And the four beasts said, Amen. And the four [and] twenty elders fell down and worshipped him that liveth for ever and ever.
D. The Hebrews writer connected the second (new) tabernacle of the Body of Christ together with the New Jerusalem-showing both to be part of the new covenant creation in Christ Jesus.
E. The Apostle John in Revelation chapter 21 shows them to be one and the same. He also shows that both of these realities, the second tabernacle (Holy of Holies) and the City of God (New Jerusalem) are fulfilled in the One Church, the Body of Christ.
Reference:
Rev 21:1-27
And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God [is] with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, [and be] their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit all things; and I will be his God, and he shall be my son. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife. And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God, Having the glory of God: and her light [was] like unto a stone most precious, even like a jasper stone, clear as crystal; And had a wall great and high, [and] had twelve gates, and at the gates twelve angels, and names written thereon, which are [the names] of the twelve tribes of the children of Israel: On the east three gates; on the north three gates; on the south three gates; and on the west three gates. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof. And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal. And he measured the wall thereof, an hundred [and] forty [and] four cubits, [according to] the measure of a man, that is, of the angel. And the building of the wall of it was [of] jasper: and the city [was] pure gold, like unto clear glass. And the foundations of the wall of the city [were] garnished with all manner of precious stones. The first foundation [was] jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. And the twelve gates [were] twelve pearls; every several gate was of one pearl: and the street of the city [was] pure gold, as it were transparent glass. And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb [is] the light thereof. And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it. And the gates of it shall not be shut at all by day: for there shall be no night there. And they shall bring the glory and honour of the nations into it. And there shall in no wise enter into it any thing that defileth, neither [whatsoever] worketh abomination, or [maketh] a lie: but they which are written in the Lamb's book of life.
1. In this one chapter, we have the new heaven and new earth, the fountain of the water of life, the temple of God and the New Jerusalem all summed up in the One (who sits upon the throne and makes all things new) and union with His Body, the Church.
2. Notice verse 9, "…I will show you the Bride, the Lamb's wife." Then she is described as "the holy Jerusalem, descending out of heaven from God" (Rev 21:10). The bride, chosen by the Father for the Son, was the bride the Son redeemed with His own blood (Rev 5:6-9).
Reference:
Rev 5:6-9
And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. And when he had taken the book, the four beasts and four [and] twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;
3. Then concerning her, John says, "Having the glory of God: and her light [which is the Lamb] was like unto a stone most precious, even like a jasper stone, clear as crystal" (Rev 21:11). Just as the Lamb's wife is here described by the One who is in her, whose Body She is, so the Church is described by John in chapter one of the same letter (Rev 1:13-16).
References:
Heb 2:10-12
For it became him, for whom [are] all things, and by whom [are] all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. For both he that sanctifieth and they who are sanctified [are] all of one: for which cause he is not ashamed to call them brethren, Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.
Rev 1:13-16
And in the midst of the seven candlesticks [one] like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and [his] hairs [were] white like wool, as white as snow; and his eyes [were] as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance [was] as the sun shineth in his strength.
4. Where else do we find Christ and the Church so described?
Ephesians 5:21-32: Submitting yourselves one to another in the fear of God. Wives, submit yourselves unto your own husbands, as unto the Lord. 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. Therefore as the church is subject unto Christ, so [let] the wives [be] to their own husbands in every thing. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church."
The Great Mystery Revealed In Christ
a. The same mystery is spoken of in:
Mrk 4:11: "And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all [these] things are done in parables:"
Rom 11:25: "For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in."
Rom 16:25-27: "Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: To God only wise, [be] glory through Jesus Christ for ever. Amen. <<[Written to the Romans from Corinthus, [and sent] by Phebe servant of the church at Cenchrea.]>>"
1Cor 2:7: "But we speak the wisdom of God in a mystery, [even] the hidden [wisdom], which God ordained before the world unto our glory:"
1Cor 15:57: "But thanks [be] to God, which giveth us the victory through our Lord Jesus Christ."
Eph 1:9-10: "Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; [even] in him:"
Eph 3:3-7: "How that by revelation he made known unto me the mystery; (as I wrote afore in few words, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power."
Eph 3:9-10: "And to make all [men] see what [is] the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: To the intent that now unto the principalities and powers in heavenly [places] might be known by the church the manifold wisdom of God,"
Eph 6:19-20: "And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak."
Col 1:26-27: "[Even] the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what [is] the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:"
Col 2:2: "That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ;"
Col 4:3: "Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds:"
Rev 1:20: "The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches."
Rev 10:7: "But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets."
b. It is the great mystery of Christ and His Church-the Jews and the Gentiles made by the cross to be One New Man in Christ. It is the mystery of the New Creation in Christ Jesus.
c. It is the mystery hidden in Israel, in the tabernacle, in the City of God, in the temple of Solomon, in the Ark of the Covenant, in the cloud of Glory. It is hidden in the old covenant types, shadows and figures but is now revealed and made manifest in Christ to His Church.
d. It is the Church as the Bride and wife of the Lamb, the New Jerusalem, the blood redeemed of the Lamb of God "…out of every kindred, and tongue, and people, and nation (the Jew and the Gentile)" a kingdom and priesthood (Heb 5:9-10). The Church which is His Body, the fullness of Him fills every part.
e. The redeemed of the Lord…a city not forsaken…the Church of the firstborn in Zion
Is 62:11-12: "Behold, the LORD hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward [is] with him, and his work before him. And they shall call them, The holy people, The redeemed of the LORD: and thou shalt be called, Sought out, A city not forsaken."
Is 66:7-10: "Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? [or] shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the LORD: shall I cause to bring forth, and shut [the womb]? saith thy God. Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her:"
f. In the Old Testament, the Holy of Holies was said to be a perfect cube--10x10x10 in its width, height and length. John uses this to describe the New Jerusalem, showing that the city is also a perfect cube but on a much larger scale in that it represents the entire community of God (the whole Church of the Lamb). Looking at the city, John writes, "And I saw no temple therein [the city]: for the Lord God Almighty and the Lamb are the temple of it [the city] (Rev 21:22). See also John 14:20. The meaning is clear. The whole city is the sanctuary of God. The glory is no longer restricted by a vail (mystery) to a part. It is no longer restricted to the old covenant Holy of Holies, which was forbidden to the people of God. Rather we see the ultimate fulfillment of the old covenant Holy of Holies now fulfilled in the new and heavenly Jerusalem of the New Covenant Creation In Christ.
Reference:
Jn 14:20
At that day ye shall know that I [am] in my Father, and ye in me, and I in you.
g. Mystery Revealed in Christ!
The Church, His own Body, by the resurrection is the new and living sanctuary and city of the living God. She is married to the Lamb, the Son of God, that she may bring forth fruit unto Him.
h. Her gates (all of which are summed up in Christ "the door" covered by the blood) are open to all who would enter by the way, the truth and the life. "And the gates of it shall not be shut at all by day: for there shall be no night there." (Re 21:25)
References:
1Jn 1:5-7
This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.
1Jn 2:8
Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth.
1Thes 5:4-5
But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.
i. We find the tabernacle, the tent of David, the temple of Solomon and Ezekiel's house all summed up in Christ and made manifest by the Church.
References:
Eph 1:9-10
Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; [even] in him:
Eph 3:18-21
May be able to comprehend with all saints what [is] the breadth, and length, and depth, and height; And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God. Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, Unto him [be] glory in the church by Christ Jesus throughout all ages, world without end. Amen.
j. To the Church, His Body, the cross is central. The Church is the living Body of the resurrection and the life. It is a New Creation where there is neither Jew nor Gentile, but One New Man where Christ is all and in all.
References:
Jn 11:25-26
Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die. Believest thou this?
2Cor 5:17
Therefore if any man [be] in Christ, [he is] a new creature: old things are passed away; behold, all things are become new.
Col 3:9-11
Lie not one to another, seeing that ye have put off the old man with his deeds; And have put on the new [man], which is renewed in knowledge after the image of him that created him: Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond [nor] free: but Christ [is] all, and in all.
V. The Cross and the Coming of Christ
Jn 8:25-28, "Then said they unto him, Who art thou? And
Jesus saith unto them, Even [the same] that I said unto you from
the beginning. I have many things to say and to judge of you:
but he that sent me is true; and I speak to the world those things
which I have heard of him. They understood not that he spake to
them of the Father. Then said Jesus unto them, When ye have lifted
up the Son of man, then shall ye know that I am [he], and [that]
I do nothing of myself; but as my Father hath taught me, I speak
these things."
1Ptr 1:9-11, "Receiving the end of your faith, [even] the
salvation of [your] souls. Of which salvation the prophets have
enquired and searched diligently, who prophesied of the grace
[that should come] unto you: Searching what, or what manner of
time the Spirit of Christ which was in them did signify, when
it testified beforehand the sufferings of Christ, and the glory
that should follow."
Jn 19:28-30, "After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst. Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put [it] upon hyssop, and put [it] to his mouth. When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost."
A. Although the virgin birth was prophesied, the coming of which the prophets all spoke was accomplished by the cross, where Christ is seen coming in suffering and in glory, in death and in resurrection. He is the suffering servant who comes in or after the flesh to die as the end and fulfillment of the old order of things. Then, coming again, up out from among the dead, He brings into being a whole new order of things in the power and glory of the resurrection. The Suffering Servant and the King of Kings, God's Lamb and God's Son fully come. In this death, He has conquered all His enemies and in His resurrection, He is seated in the eternal throne of His everlasting kingdom.
References:
Is 7:14
The LORD shall bring upon thee, and upon thy people, and upon thy father's house, days that have not come, from the day that Ephraim departed from Judah; [even] the king of Assyria.
Phil 2:5-8
Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.
Gal 4:1-6
Now I say, [That] the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; But is under tutors and governors until the time appointed of the father. Even so we, when we were children, were in bondage under the elements of the world: But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.
Heb 10:7-10
Then said I, Lo, I come (in the volume of the book it is written of me,)to do thy will, O God. Above when he said, Sacrifice and offering and burnt offerings and [offering] for sin thou wouldest not, neither hadst pleasure [therein]; which are offered by the law; Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. By the which will we are sanctified through the offering of the body of Jesus Christ once [for all].
2Cor 5:17
Therefore if any man [be] in Christ, [he is] a new creature: old things are passed away; behold, all things are become new.
Jn 12:23-32
And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will [my] Father honour. Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, [saying], I have both glorified [it], and will glorify [it] again. The people therefore, that stood by, and heard [it], said that it thundered: others said, An angel spake to him. Jesus answered and said, This voice came not because of me, but for your sakes. Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all [men] unto me.
Eph 1:20-23
Which he wrought in Christ, when he raised him from the dead, and set [him] at his own right hand in the heavenly [places], Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: And hath put all [things] under his feet, and gave him [to be] the head over all [things] to the church, Which is his body, the fulness of him that filleth all in all.
Col 2:14-15
Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; [And] having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.
B. There were events in heaven and on earth which were set in motion which directly related to this coming, but the prophesied coming was fulfilled in the cross. Failure or refusal to understand and accept this is due mainly to a limited view of the cross.
C. The coming of the cross marked the fullness of time. The cross is not a dispensational truth. It is not one of many dispensations. Rather the cross defines its own dispensation even the one and only eternal dispensation of Christ! It is the dispensation (administration) of the fullness of time. The cross is not only the beginning of our journey in Christ, but it is the end was well. The cross is inseparably interrelated with Christ. Although it occupied a time and date in history, in a manifest way, it can not be viewed as a purely historical event. Paul says that the preaching of the cross (Christ crucified) is to all who are saved the power and wisdom of God. To Paul, the cross is an ever-ongoing work in the believer-even a present reality.
References:
Gal 4:2
But is under tutors and governors until the time appointed of the father.
Gal 4:4-5
But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons.
1Cor 1:17-24
For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where [is] the wise? where [is] the scribe? where [is] the disputer of this world? hath not God made foolish the wisdom of this world? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom: But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.
Gal 2:20
I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.
Gal 6:14-18
But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. And as many as walk according to this rule, peace [be] on them, and mercy, and upon the Israel of God. From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus. Brethren, the grace of our Lord Jesus Christ [be] with your spirit. Amen. <<[To [the] Galatians written from Rome.]>>
Phil 3:9-11
And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; If by any means I might attain unto the resurrection of the dead.
D. In his treatise On Being a Theologian of the Cross (a book which we strongly recommend), Gerhard O. Forde states:
Reference:
Forde, Gerhard O.; On Being a Theologian of the Cross-Reflections
on Luther's Heidelberg Disputation. 1518; William B. Eerdmans
Pub. 1997
E. The cross is also inseparably interrelated to the Church, the Body of His fullness (Eph 1:19-23). There are at least 9 terms that relate the coming of Christ (in His death, burial and resurrection) to His Body. Let us consider them briefly one-by-one:
Reference:
Eph 1:19-23
And what [is] the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, Which he wrought in Christ, when he raised him from the dead, and set [him] at his own right hand in the heavenly [places], Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: And hath put all [things] under his feet, and gave him [to be] the head over all [things] to the church, Which is his body, the fulness of him that filleth all in all.
The following are combined excerpts from Strong's, Thayer's and Vine's commentaries:
a. Mtt 16:28: "Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom."
"they see" is eido; Strong's # 1492 meaning: "be away, perceive, understand, consider, (have) knowledge."
"coming" is erchomai; Strong's # 2064 (see above). This verse may be understood to say, "There some standing here now who will not die before they understand and are sure that the Son of Man has established His Kingdom or that the kingdom of the Son of Man has come into being in the earth."
b. Mtt 24:30: "And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory."
"and then" is kai and tote; Strong's # 2532 and 5119; meaning: "at the time that"; in this passage, it is referring to verse 29 of the text.
"shall appear" is phaino; Strong's # 5316; meaning: "to become evident, to be brought forth into the light, to appear (shine) to the mind."
"sign" is semeion; Strong's # 4592; meaning: "a sign, a token, that by which a person or a thing is distinguished from others and is known." Here it is, of course, the cross.
"shall mourn" is kopto; Strong's # 2875; meaning: "to beat one's breast for grief."
"all tribes" is pas and phule; Strong's # 3956 and 5443; meaning: "the whole and kindred, tribe." In the New Testament, all the persons descending from one of the twelve sons of the Patriarch Jacob (Thayer's).
"they shall see" is optonomai; Strong's # 3700; meaning: "to gaze (with wide-open eyes, as at something remarkable) subjectively it means: an inward impression or spiritual experience, a mental occupation."
"coming" is erchomai; Strong's # 2064; meaning: "to come into being, to become known."
"in the clouds of heaven", used in reference to, "position of great power and glory."
Accordingly, verses 29 and 30 must be understood to be saying that with the total destruction of old covenant Israel (the city, temple and people), a great and dreadful realization shall come into the hearts of the Jews who denied that Jesus was the Christ. It will shine as a great light of judgement upon all Israel. They will remember the cross and their own words, "… his blood be on us and on our children" (Mtt 27:25). They will, at that time, perceive and know that the one whom they rejected and killed is risen and exalted above the earth and that their destruction came out from heaven.
Acts 3:13-26, "The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let [him] go. But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses. And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all. And now, brethren, I wot that through ignorance ye did [it], as [did] also your rulers. But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: 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. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, [that] every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities."
Although some Jews did believe and receive the promise of the prophets fulfilled in Christ, the whole did not. The "coming" spoken of in our text was not unto repentance but destruction based upon the judgement of the cross from which they turned willingly away. In 70 A.D., this "coming" occurred, and the end which came with the cross was "made manifest" in the earth.
c. Jn 14:3: "And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, [there] ye may be also."
In this passage, erchomai is translated as "come", and the words "I am" mean "am" from the Greek word eimi; "exist, to be present". "I" is the Greek word ego and is first person singular-I, myself; therefore "I am that I am".
Then, "I will arise from among the dead and come forth and I will receive you, that is take you into intimate relationship with myself." "But he that is joined unto the Lord is one spirit." (1Cor 6:17) Or could be said thus, "I will bring you 'into being' with myself so much so that where I am present you, as those who are 'joined' unto me, are present also. This is because I will be in you and you will be in me". (See also Col 3:1-4 where the same thing is said by Paul concerning those who are "risen with Christ".) This is a promise of a spiritual union which Paul says is fulfilled in Christ.
Also it is interesting to note that in the Greek text the phrase "I will come again" reads "Again I will come" and "I come" is, as above shown, the Greek word erchomai which does not imply a "return". The Greek word epanerchomai (Strong's # 1880), which does mean "to come again" or "return" is not used in this verse. The promise of being received into a spiritual union with Himself is without doubt the meaning of our Lord's words here. They are about to see their master crucified, and He is securing them in the promise of His resurrection and their part in it. Acts 1:4 is a direct reference to this promise made in Jn 14:3-6.
References:
Col 3:1-4
If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, [who is] our life, shall appear, then shall ye also appear with him in glory.
Gal 2:20
I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.
Col 1:26
[Even] the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:
2Cor 2:17
For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.
Eph 2:4-7
But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised [us] up together, and made [us] sit together in heavenly [places] in Christ Jesus: That in the ages to come he might shew the exceeding riches of his grace in [his] kindness toward us through Christ Jesus.
Acts 1:4
And, being assembled together with [them], commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, [saith he], ye have heard of me.
Lk 12:45
But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken;
Mrk 13:36
Lest coming suddenly he find you sleeping.
Mrk 13:26
And then shall they see the Son of man coming in the clouds with great power and glory.
Mtt 16:28
Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.
Mtt 24:30
And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.
Mtt 25:27
Thou oughtest therefore to have put my money to the exchangers, and [then] at my coming I should have received mine own with usury.
Mtt 26:64
Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.
2. parousia (paroo-see-ah); Strong's # 3952; meaning: "presence,
a presence with or a being with." It is used in contrast
to "his absence". Note: the word does not indicate a
temporary or merely a momentary coming but an abiding presence.
Once again, let us consider some of the texts in which coming
is translated as above defined.
a. Mtt 24:3: "And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what [shall be] the sign of thy coming, and of the end of the world?"
The real question here is "what shall be the sign" both of His presence and the end of the old covenant age. We need only read Matthew 12:38-40, "…there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was…so shall the Son of man be…" (Mtt 12:38-40; emphasis added). Again, the religious world asked for a sign to which Jesus replied, "…there shall no sign be given…but the sign of the prophet Jonas…" (Mtt 16:1-4).
Read also Mark 8:11-12 and notice the words "this generation". It is the same generation of Matthew 16:28 and Matthew chapters 24 and 25. Again in Luke 11:16-29, His answer is the same. Notice in verse 16, they seek a sign from heaven. Heaven's sign is the cross!
The sign of His presence, his ever-abiding presence, is the cross, which embodies His death, His burial, and His resurrection. It is concerning this very presence (coming) that He promises His disciples-and through them His Body, the Church, when He says in John chapter 14, "I will come 'anew' and 'receive', that is, 'join you to myself'" (Jn 14:3). See paralambano; Strong's # 3880. He continues, "…so that where I am…". "Am" is the Greek word eimi, Strong's # 1510; Thayer's definition: "to be, to exist, to be present". "I" is the Greek word ego, Strong's # 1473; Thayer's definition "First person I". So we may read this portion as, "where I exist, where I am the great I am, I am the present one" and "Ye may be there in me" (John 14:3,20).
"At that day ye shall know that I [am] in my Father, and ye in me, and I in you." (John 14:20)
This, dear friends, is the parousia of our Lord Jesus Christ. The fact that this "coming" presence must be revealed by the spirit will be considered in the term apokalupsis which we will consider later. However, let us look at other scriptures in which parousia is translated as "coming".
1Cor 15:23: "But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming."
First we need to note that in this passage, Paul is referring to the order of the resurrection. (This whole chapter is concerning the resurrection." The order is Christ first and all others afterward. Just as in all spiritual life, the head comes first-then the body. That is just the point here. This verse may be understood to read "Christ is the firstborn from among the dead so that He may quicken together, and raise together and cause to sit in orderly arrangement all who are His in His presence." Also 2Thes 2:8 may be read that "the man of sin is reduced to inactivity by the manifestation of the presence of Christ in His people."
There can be no manifestation of Christ in you until there is the revealing of Christ in you (2Cor 3:18). When Christ is revealed in us, the vail is taken away from our face (heart) and beholding His glory we are changed, that is, we are brought from the glory of the old covenant type to the glory of the presence of the New Covenant Person. This is the work of the Spirit.
References:
Mrk 8:11-12
And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him. And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.
Mtt 16:28
Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.
Lk 11:16-29
And others, tempting [him], sought of him a sign from heaven. But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house [divided] against a house falleth. If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub. And if I by Beelzebub cast out devils, by whom do your sons cast [them] out? therefore shall they be your judges. But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. When a strong man armed keepeth his palace, his goods are in peace: But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils. He that is not with me is against me: and he that gathereth not with me scattereth. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. And when he cometh, he findeth [it] swept and garnished. Then goeth he, and taketh [to him] seven other spirits more wicked than himself; and they enter in, and dwell there: and the last [state] of that man is worse than the first. And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed [is] the womb that bare thee, and the paps which thou hast sucked. But he said, Yea rather, blessed [are] they that hear the word of God, and keep it. And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet.
Strong's # 3880
paralambano par-al-am-ban'-o; from 3844 and 2983; to receive near, i.e. associate with oneself (in any familiar or intimate act or relation); by analogy, to assume an office; figuratively, to learn:- receive, take (unto, with).
Thayer's (3880)
paralambano par-al-am-ban'-o from 3844 and 2983; TDNT-4:11,495; v
AV-take 30, receive 15, take unto 2, take up 2, take away 1; 50
1) to take to, to take with one's self, to join to one's self
1a) an associate, a companion
1b) metaph.
Strong's # 1510
eimi i-mee'; the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when emphatic):- am, have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258, 2071, 2070, 2075, 2076, 2771, 2468, 5600, 5607.
Thayer's (1510)
eimi i-mee' the first person singular present indicative; a prolonged form of a primary and defective verb; TDNT-2:398,206; v AV-I am + 1473 74, am 55, it is I + 1473 6, be 2, I was + 1473 1, have been 1, not tr 7; 146 1) to be, to exist, to happen, to be present
Strong's # 1473
ego eg-o'; a primary pronoun of the first person I (only expressed when emphatic):- I, me. For the other cases and the plural see 1691, 1698, 1700, 2248, 2249, 2254, 2257, etc. ego eg-o'
Thayer's (1473)
a primary pronoun of the first person I (only expressed when emphatic); TDNT-2:343,196; pron AV-I 365, my 2, me 2, not tr 1; 370 1) I, me, my
Jn 14:3
And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, [there] ye may be also.
2Cor 3:18
But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, [even] as by the Spirit of the Lord.
Mtt 24:27
For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.
Mtt 24:37
But as the days of Noe [were], so shall also the coming of the Son of man be.
Mtt 24:39
And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.
1Cor 15:23
But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming.
1Thes 2:19
For what [is] our hope, or joy, or crown of rejoicing? [Are] not even ye in the presence of our Lord Jesus Christ at his coming?
1Thes 3:13
To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.
1Thes 4:15
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.
1Thes 5:23
And the very God of peace sanctify you wholly; and [I pray God] your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.
2Thes 2:1
Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and [by] our gathering together unto him,
2Thes 2:8
And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:
Jas 5:7-8
Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh.
2Ptr 1:16
For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.
2Ptr 3:4
And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as [they were] from the beginning of the creation.
2Ptr 3:12
Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?
1Jn 2:28
And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming.
3. eperchomai (ep-er'-khon-ahee); Strong's # 1904; meaning: to supervene, occur, influence, come in or upon, to be at hand, to overtake one."
References:
Lk 1:35
And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.
Lk 21:26
Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken.
Eph 2:7
That in the ages to come he might shew the exceeding riches of his grace in [his] kindness toward us through Christ Jesus.
4. eleusis; Strong's # 1660; see 2064 meaning "an event".
Acts 7:52: "Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers:"
Once again we clearly see by the account of the Apostles, and here by the witness of Stephen, that the advent coming of which all the prophets gave testimony was fulfilled by the cross, where Jesus fulfilled His promised coming in suffering and in glory.
It is the coming of which the Old Covenant spoke, and it is the coming upon which the New Covenant is established. It is the coming spoken of in Heb 10:5-10. It is truly the advent of the entire Bible. "…In the volume of the book it is written of me…" (Heb 10:7). "…He taketh away the first, that he may establish the second." (Heb 10:9) It is by His death and burial that the first was taken away, and it is "upon" and "in" His resurrection that the whole of the second is established. All subsequent events connected to taking away and establishing must look to the cross for their validity as a true work of God.
References:
Heb 10:5-10
Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: In burnt offerings and [sacrifices] for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me,)to do thy will, O God. Above when he said, Sacrifice and offering and burnt offerings and [offering] for sin thou wouldest not, neither hadst pleasure [therein]; which are offered by the law; Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. By the which will we are sanctified through the offering of the body of Jesus Christ once [for all].
5. apokalupsis (ap-ok-al'-oop-sis); Strong's # 602 (from # 601); meaning: "disclosure:--appearing, to be revealed, revelation, the act of taking the cover off, or a taking away of the vail for the purpose of exposing what was hidden from view, to disclose or make known what was before unknown."
The revelation "apokalupsis coming" of Jesus Christ, i.e. "God revealing His Son in the believer" (Gal 1:16) is the key not only to the coming of Christ but to the whole of the mystery of God, because the mystery is made manifest (openly shown) when the Son is revealed. We must understand that the coming of Christ is not about terms, times, dates or events. It is about the person. It is not about "the" coming but rather the One who comes. He, whose right it is, is come, and He occupies and fulfills all the terms of His coming.
Unless the Christ, who by His coming causes the dead to live, redeems His own body and house, abolishes the old and brings forth the new, glorifies His saints and lights of the city of God; except the very Christ be revealed (apokalupsis) in you, then it is all meaningless. It is all for nothing.
This is the highest form of His coming: the Father revealing His Son in His own house (whose house you are), the appearing (erchomai) of His Person (parousia), the manifesting (phaneroo) of the brightness of His glory (phaino) in the believer. Changing that believer into an expression of Himself is the result of the apokalupsis. The Father revealing His Son in the believer (in His Body, the Church) to this end (goal, determined before the world was) the Spirit of God does work. I repeat. This is the highest form of His Coming: the revealing, the appearing, the manifestation of His glory in the believer. Except by His coming in you, the old (all of it) is taken away. Except that in you the resurrection takes place and a new creation is brought to light, a new body, a new heaven and earth relationship is brought into place, then nothing really changes…does it? Except Christ be revealed in you and in Him you see the light of the knowledge of the glory of God, the city of God, the bride of Christ, the river of life and all things new, then, for you, salvation is much less than what our Lord finished and what God fulfilled in His Son.
The effect of His coming, revealing, appearing upon people, places and things in the past or present is one thing (a true thing) but except that coming in all of its dimensions takes places in you and you continue to abide in it, it has no real effect upon you. It is now and has always been God's intention, will and good pleasure to reveal His Son in his own house…in you. To this end, Christ came, was crucified. His death, burial, and resurrection all look to that end, and to that coming the cross is central.
References:
Gal 1:16
To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:
1Cor 1:7
So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ:
1Cor 2:10
But God hath revealed [them] unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.
1Ptr 1:7
That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:
6. phaneroo (fan-er-oo'); Strong's # 5319; meaning: appear: meaning manifestly declare, to render apparent, to shew self, make manifest.
Let's look at the uses of this word in the scriptures and how it relates Christ to the believer individually and corporately as the church.
1Jn 2:28: "And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming."
This is the same as Paul saying in Col 3:1 since "…ye then be risen with Christ…" i.e. "quickened together, raised together and seated together in Christ in heavenly places" (Eph 2:6). It is also the same as Jesus saying, "In that day ye shall know that I [am] in my Father, and ye in me, and I in you." (John 14:20). (Verse 20 answers verse 3.)
The word "abide" here in 1John is the Greek word meno, Strong's # 3306; means: to stay in a given place, state or relationship, to dwell, be present, remain." Where are we to do this? In Him! The word "in" is the Greek word en, Strong's # 1722; and means: "a fixed position, i.e. a relation of rest." So the statement is "abide, be present, dwell in rest in Him". This is the same thing spoken of by Jesus in John 14: 2 where "mansion" is correctly translated as "place of rest".
So here we have a people dwelling in Christ in heavenly places being told to dwell in that relationship so that when Christ is revealed ("when he shall appear") and "the light of the knowledge of the glory of God [fills them] in the face [presence] of Jesus Christ" (2Cor 4:6) they "may have confidence". "May have" is the Greek word echo, Strong's # 2192; and means: "to have possession of the mind." So, here in 1Jn 2:28, it is being said that they may be secure in their relationship with him, not as those who are far off or away. It is not as those who are separated from Him. See "before" here is apo, Strong's # 575, but as those who are "in" Him even "in his presence [coming]" parousia, Strong's # 3952 (See previous definition.)
Believers today have been robbed of this glorious reality and that is why so many think of themselves as being afar, or separated from Christ. They live in fear, doubt and unbelief, because Christ has not been revealed and His person made manifest (apparent) in them. We would tell every true believer, you are in Christ, and He is in you. Hold fast and be not removed that He may be revealed and that you may stand in the freedom of His presence.
The word phaneroo means: "to be manifested or to be made openly apparent." According to Bible scholars, to make manifest scripturally means more than to just "appear". A person may appear in a false guise or without a disclosure of what he truly is. To be "manifested" is to be revealed in one's true character. This, they say, is the meaning of phaneroo. With that in mind, let us look at Col 3:4.
Col 3:4: "When Christ, [who is] our life, shall appear, then shall ye also appear with him in glory."
Take note that Paul is speaking to those who are dwelling in Him in the heavens (Col 3:1). He is also speaking to those who, as to this present world of time and space, and of sight and sound (see 2Cor 4:16-18), are dead (Gal 6:14-15). Their life is hidden from the natural and must therefore be revealed by the spirit. Their life is not in this world but in Christ. How shall we know that Christ is indeed our life and that we are in Him where He is (Jn 14:3)? Paul gives the answer in Col 3:4. We know that Christ is our life and that we are in Him when this same Christ is revealed in us and "makes apparent" His presence. It also becomes apparent that we are in His presence when He is revealed in us. We are with Him in His glory as He said in Jn 17:21-16. This is a most glorious coming of Christ: Christ revealed in His saints, making manifest our union with Him in His relationship with his Father.
Phaneroo has the same meaning in such references as 1Ptr 5:4, 1Jn 3:2, and Rev 3:18. (Notice that in 1Jn 3:2 it does not say that "we shall become like him" but rather "we shall be [found] like him" or "we will see that we are like him" seeing that He is our very life.)
The same thing is said as in 1Jn 2:28. We are to be clothed upon with Christ as those who are in Him, even His own Body, so that we do not appear as naked but as those clothed upon. How we appear in our own heart is how we appear to all others.
References:
Eph 2:6
And hath raised [us] up together, and made [us] sit together in heavenly [places] in Christ Jesus:
2Cor 4:16-18
For which cause we faint not; but though our outward man perish, yet the inward [man] is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding [and] eternal weight of glory; While we look not at the things which are seen, but at the things which are not seen: for the things which are seen [are] temporal; but the things which are not seen [are] eternal.
Gal 6:14-16
But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. And as many as walk according to this rule, peace [be] on them, and mercy, and upon the Israel of God.
Jn 14:3
And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, [there] ye may be also.
Jn 14:2
In my Father's house are many mansions: if [it were] not [so], I would have told you. I go to prepare a place for you.
Strong's # 575
apo apo'; a primary particle; "off," i.e. away (from something near), in various senses (of place, time, or relation; literal or figurative):- (X here-)after, ago, at, because of, before, by (the space of), for(-th), from, in, (out) of, off, (up-)on(-ce), since, with. In composition (as a prefix) it usually denotes separation, departure, cessation, completion, reversal, etc.
Col 3:1
If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.
Jn 17:21-26
That they all may be one; as thou, Father, [art] in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world. O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me. And I have declared unto them thy name, and will declare [it]: that the love wherewith thou hast loved me may be in them, and I in them.
1Ptr 5:4
And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.
1Jn 3:2
Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.
Rev 3:18
I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and [that] the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. [See also 2Cor 5:1-5, Rev 1:13, Rev 4:4, Rev 7:9, and Rev 19:13-14]
7. phaino (fah'-ee-no); Strong's # 5316; meaning: "to lighten (shine) to show, to bring forth into light, to cause to shine, to cause to be seen, exposed to view."
There are three terms used for coming in Mtt 24:30. We have looked at this verse already under the term erchomai so I shall be brief here. In this verse, "shall appear" is the word phaino. So, it could read, "Then shall be brought into light, the sign of the Son of man, who is in heaven. And all of old covenant Israel who have rejected him shall greatly mourn, for they shall see [optonomai, Strong's # 3700; shall gaze with full attention] and shall know that what I, the Son of man said, has coming [erchomai, Strong's # 2064] into being".
Heb 11:3: "Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear." Through the comprehension given us in Christ, we understand the ages, both the old covenant age and the new covenant age, have their existence and being by the Word of God. The Old Covenant came into being through God speaking through Moses, and the New Covenant came into being through God speaking in Son so that the things seen of the Old Covenant are a testimony of the things that are now revealed in Christ by faith. Note: Compare 1Cor 2:9 and 2Cor 4:18.
References:
Mtt 24:30
And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.
1Cor 2:9
But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.
2Cor 4:18
While we look not at the things which are seen, but at the things which are not seen: for the things which are seen [are] temporal; but the things which are not seen [are] eternal.
8. optonomai (op-tan'-om-ahee); Strong's # 3700; meaning: "to look, to see, to shew self." It indicates "to gaze with full attention and purpose (with wide open eyes), to behold, to allow oneself to be seen."
In Acts 26:16, Paul is relating, yet another time, a true, a life-changing appearing, coming, revealing of Christ. Notice the words:
Acts 26:16: "But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee;"
"For this purpose"-the word purpose has been added and is not found in the original text. However, purpose is indicated. The coming, appearing of Christ is always with purpose! And that purpose is always achieved. "I have appeared [shown myself, allowed myself to be seen-Thayer's definition] to make thee a minister…". That is the same thing Paul said in Gal 1:15-16, "…that I might preach him…". Would it not be wonderful if all the preachers who are preaching "about" a coming would themselves experience one? Then, they could preach Christ!
Notice the words, "I have appeared unto thee…". It does not say that things have appeared but that He has appeared. He has not given us a list of teaching but rather has Himself appeared. What a difference the coming of Christ makes! Then, notice "…of those things in the which I will appear unto thee". This is the "seeing" of all things in Christ. Paul's life did not consist of things nor did His ministry. He was not a witness of things but of all things in Christ. "…Behold I make all things new…" (Rev 21:5).
Reference:
Heb 9:28
So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.
9. emphanizo (em-fan-id'-zo); Strong's # 1718; meaning: "to exhibit (in person) or disclose (by words), declare (plainly), manifest, shew, exhibit to view, to come to view."
Let us consider Heb 9;24 where the word "to appear" is translated from emphanizo which means here "to exhibit in person". Christ has not gone ahead and we will come later. Nor has He sent us before Him. We are in Him where He is--not in His teaching, not in type or shadow or figure. He presents us as one with Himself, the Body of His Person. See also Heb 2:9-13-particularly verses 11-13.
The same Jesus who is revealed in you, the believer, appears before the Father. And you, as one hidden in Him, and this same Jesus (who is revealed in you and appears before the Father) are made manifest in the earth through His union with His Body. Our gospel is not about "appearings" but rather the appearing of Him! Our life is not about doing things but rather the manifesting of Christ! Our walk is in the light of His coming or else it is in the flesh. Why should the Church, which is His Body, not say "…even so, come, Lord Jesus" (Rev 22:20). Show Yourself; be Thou revealed; make manifest thine own self; be Thou our light, our sight, our all!
References:
Heb 9:24
For Christ is not entered into the holy places made with hands, [which are] the figures of the true; but into heaven itself, now to appear in the presence of God for us:
Heb 2:9-13
But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. For it became him, for whom [are] all things, and by whom [are] all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. For both he that sanctifieth and they who are sanctified [are] all of one: for which cause he is not ashamed to call them brethren, Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. And again, I will put my trust in him. And again, Behold I and the children which God hath given me.
It should be noted that none of these "terms" of
his coming, when kept in their proper context, refer to a so-called
"second advent" or "second coming". Why should
they when there is no such advent named in all of the scripture.
Nonetheless, Christ is come in all of His power and glory and
majesty! He now sits upon His throne and fills His temple with
all the fullness of the Godhead! He is in you, dear believer,
and you are in Him!
VI. The All-inclusive Work of the Cross
A. It is a common belief that Jesus Christ, the Son of God, died on the cross.
References:
Mtt 27:27-66
Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band [of soldiers]. And they stripped him, and put on him a scarlet robe. And when they had platted a crown of thorns, they put [it] upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews! And they spit upon him, and took the reed, and smote him on the head. And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify [him]. And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross. And when they were come unto a place called Golgotha, that is to say, a place of a skull, They gave him vinegar to drink mingled with gall: and when he had tasted [thereof], he would not drink. And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots. And sitting down they watched him there; And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS. Then were there two thieves crucified with him, one on the right hand, and another on the left. And they that passed by reviled him, wagging their heads, And saying, Thou that destroyest the temple, and buildest [it] in three days, save thyself. If thou be the Son of God, come down from the cross. Likewise also the chief priests mocking [him], with the scribes and elders, said, He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God. The thieves also, which were crucified with him, cast the same in his teeth. Now from the sixth hour there was darkness over all the land unto the ninth hour. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? Some of them that stood there, when they heard [that], said, This [man] calleth for Elias. And straightway one of them ran, and took a spunge, and filled [it] with vinegar, and put [it] on a reed, and gave him to drink. The rest said, Let be, let us see whether Elias will come to save him. Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; And the graves were opened; and many bodies of the saints which slept arose, And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God. And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him: Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children. When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple: He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered. And when Joseph had taken the body, he wrapped it in a clean linen cloth, And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed. And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre. Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first. Pilate said unto them, Ye have a watch: go your way, make [it] as sure as ye can. So they went, and made the sepulchre sure, sealing the stone, and setting a watch.
Mrk 15:1-41
And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried [him] away, and delivered [him] to Pilate. And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest [it]. And the chief priests accused him of many things: but he answered nothing. And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee. But Jesus yet answered nothing; so that Pilate marvelled. Now at [that] feast he released unto them one prisoner, whomsoever they desired. And there was [one] named Barabbas, [which lay] bound with them that had made insurrection with him, who had committed murder in the insurrection. And the multitude crying aloud began to desire [him to do] as he had ever done unto them. But Pilate answered them, saying, Will ye that I release unto you the King of the Jews? For he knew that the chief priests had delivered him for envy. But the chief priests moved the people, that he should rather release Barabbas unto them. And Pilate answered and said again unto them, What will ye then that I shall do [unto him] whom ye call the King of the Jews? And they cried out again, Crucify him. Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him. And [so] Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged [him], to be crucified. And the soldiers led him away into the hall, called Praetorium; and they call together the whole band. And they clothed him with purple, and platted a crown of thorns, and put it about his [head], And began to salute him, Hail, King of the Jews! And they smote him on the head with a reed, and did spit upon him, and bowing [their] knees worshipped him. And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him. And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross. And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull. And they gave him to drink wine mingled with myrrh: but he received [it] not. And when they had crucified him, they parted his garments, casting lots upon them, what every man should take. And it was the third hour, and they crucified him. And the superscription of his accusation was written over, THE KING OF THE JEWS. And with him they crucify two thieves; the one on his right hand, and the other on his left. And the scripture was fulfilled, which saith, And he was numbered with the transgressors. And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest [it] in three days, Save thyself, and come down from the cross. Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save. Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him. And when the sixth hour was come, there was darkness over the whole land until the ninth hour. And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me? And some of them that stood by, when they heard [it], said, Behold, he calleth Elias. And one ran and filled a spunge full of vinegar, and put [it] on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down. And Jesus cried with a loud voice, and gave up the ghost. And the veil of the temple was rent in twain from the top to the bottom. And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God. There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome; (Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem.
Lk 23:1-56
And the whole multitude of them arose, and led him unto Pilate. And they began to accuse him, saying, We found this [fellow] perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King. And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest [it]. Then said Pilate to the chief priests and [to] the people, I find no fault in this man. And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place. When Pilate heard of Galilee, he asked whether the man were a Galilaean. And as soon as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time. And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long [season], because he had heard many things of him; and he hoped to have seen some miracle done by him. Then he questioned with him in many words; but he answered him nothing. And the chief priests and scribes stood and vehemently accused him. And Herod with his men of war set him at nought, and mocked [him], and arrayed him in a gorgeous robe, and sent him again to Pilate. And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves. And Pilate, when he had called together the chief priests and the rulers and the people, Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined [him] before you, have found no fault in this man touching those things whereof ye accuse him: No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him. I will therefore chastise him, and release [him]. (For of necessity he must release one unto them at the feast.) And they cried out all at once, saying, Away with this [man], and release unto us Barabbas: (Who for a certain sedition made in the city, and for murder, was cast into prison.) Pilate therefore, willing to release Jesus, spake again to them. But they cried, saying, Crucify [him], crucify him. And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let [him] go. And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed. And Pilate gave sentence that it should be as they required. And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will. And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear [it] after Jesus. And there followed him a great company of people, and of women, which also bewailed and lamented him. But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. For, behold, the days are coming, in the which they shall say, Blessed [are] the barren, and the wombs that never bare, and the paps which never gave suck. Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. For if they do these things in a green tree, what shall be done in the dry? And there were also two other, malefactors, led with him to be put to death. And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left. Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots. And the people stood beholding. And the rulers also with them derided [him], saying, He saved others; let him save himself, if he be Christ, the chosen of God. And the soldiers also mocked him, coming to him, and offering him vinegar, And saying, If thou be the king of the Jews, save thyself. And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS. And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise. And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour. And the sun was darkened, and the veil of the temple was rent in the midst. And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost. Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man. And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned. And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things. And, behold, [there was] a man named Joseph, a counsellor; [and he was] a good man, and a just: (The same had not consented to the counsel and deed of them;) [he was] of Arimathaea, a city of the Jews: who also himself waited for the kingdom of God. This [man] went unto Pilate, and begged the body of Jesus. And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid. And that day was the preparation, and the sabbath drew on. And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid. And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.
Jn 19:1-42
Then Pilate therefore took Jesus, and scourged [him]. And the soldiers platted a crown of thorns, and put [it] on his head, and they put on him a purple robe, And said, Hail, King of the Jews! and they smote him with their hands. Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. Then came Jesus forth, wearing the crown of thorns, and the purple robe. And [Pilate] saith unto them, Behold the man! When the chief priests therefore and officers saw him, they cried out, saying, Crucify [him], crucify [him]. Pilate saith unto them, Take ye him, and crucify [him]: for I find no fault in him. The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. When Pilate therefore heard that saying, he was the more afraid; And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? Jesus answered, Thou couldest have no power [at all] against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king speaketh against Caesar. When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with [him], away with [him], crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led [him] away. And he bearing his cross went forth into a place called [the place] of a skull, which is called in the Hebrew Golgotha: Where they crucified him, and two other with him, on either side one, and Jesus in the midst. And Pilate wrote a title, and put [it] on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS. This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, [and] Greek, [and] Latin. Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. Pilate answered, What I have written I have written. Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also [his] coat: now the coat was without seam, woven from the top throughout. They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did. Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the [wife] of Cleophas, and Mary Magdalene. When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own [home]. After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst. Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put [it] upon hyssop, and put [it] to his mouth. When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost. The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,)besought Pilate that their legs might be broken, and [that] they might be taken away. Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him. But when they came to Jesus, and saw that he was dead already, they brake not his legs: But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. And he that saw [it] bare record, and his record is true: and he knoweth that he saith true, that ye might believe. For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken. And again another scripture saith, They shall look on him whom they pierced. And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave [him] leave. He came therefore, and took the body of Jesus. And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound [weight]. Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. There laid they Jesus therefore because of the Jews' preparation [day]; for the sepulchre was nigh at hand.
B. The death of the cross
1. We know or think that we know, about who died on the cross, but who or what died, came to its "final" end by the death of the cross. (Phil 2:5-8)
2. The death that Jesus died was and is the death of (not just on) the cross.
a. But did he die alone?
b. If not, who or what died with Him?
c. Was His death really the manifest end of all things seen or unseen? The shadow of the cross reached back beyond Israel, beyond Noah, beyond man and the garden, beyond the seen-all the way back to before the foundation of the world, into the unseen where the rebellion began so that heaven as well as earth would be drawn into the cross. Here the righteousness of God in Christ would prevail. Here the end determined in the hidden wisdom of God would prevail!
d. What effect did that have on you…on me?
3. Our answer must not arise from emotional supposition nor the imagination of man's reason. It must be found in the scripture for therein lies the testimony of all that Christ finished.
Reference:
Phil 2:5-8
Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.
Eph 1:9-12: "Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; [even] in him: In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: That we should be to the praise of his glory, who first trusted in Christ."
The text may be understood as "Having revealed in us and made manifest by us (the Church) the mystery once hidden and known only to Him. It pleased God to bring to completion (in time and space) all that was before determined in Christ. In fulfilling His own determined will and purpose, He has brought, as one, all things in heaven and on earth together unto their determined end in Christ Jesus, in whom He has fully accomplished all that He before determined to do and has made us, who are in Christ, to be partakers with Him in His purpose--that purpose wherein He has purposed to have an exalted expression of Himself on earth as in heaven.
Where did God gather together as one, into one, all things? The answer is, of course, in the body of his death by the cross (Jn 19:28-30)! Now let us consider the gathering of all things into His death.
Reference:
Jn 19:28-30
After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst. Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put [it] upon hyssop, and put [it] to his mouth. When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.
i) Jn 12:32-33: "And I, if I be lifted up from the earth, will draw all [men] unto me. This he said, signifying what death he should die."
ii) 2Cor 5:14: "For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead:"
iii) Heb 9:26-27: "For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. And as it is appointed unto men once to die, but after this the judgment:"
Man, who represented the order, arrangement, beauty, and glory of that first creation is now unmasked, stripped of his fig leaves and self-righteousness, his nakedness exposed for all to see. Adam entered into the death of the cross and in Adam, you and I also.
b. With man came the whole world (kosmos) of man. The realm where man once ruled and had his dominion (which domain he surrendered to another)-just as by man sin came into his world, now by man death came, not to some, but to all!
Jn 9:39: "And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind."
Barnes translates the verse to mean: "I come to declare the condition of men, to show them their duty and danger. My coming will have this effect, that some will be reformed and saved and some more deeply condemned."
Christ showed mankind their condition at the cross when one died all were seen to be dead (2Cor 5:14).
Jn 12:31: "Now is the judgment of this world: now shall the prince of this world be cast out."
Jn 5:22: "For the Father judgeth no man, but hath committed all judgment unto the Son:"
Heb 9:27: "And as it is appointed unto men once to die, but after this the judgment:"
Rom 5:16-17: "And not as [it was] by one that sinned, [so is] the gift: for the judgment [was] by one to condemnation, but the free gift [is] of many offences unto justification. For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)"
Rom 14:10: "But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ."
This is not some future judgement. The Greek word for the phrase "we shall all stand before" is the word pas, Strong's # 3956; meaning "the whole". We all do stand before the judgement of the cross.
2Cor 5:10: "For we must all appear before the judgment seat of Christ; that every one may receive the things [done] in [his] body, according to that he hath done, whether [it be] good or bad."
The word "appear" is Strong's # 5319; phaneroo; which means: "to render apparent". Again, this is not referring to some future time but to all time. The word "must" is Strong's # 1163; dei; meaning: "it is necessary". The cross renders our condition to be apparent, always seeing that it is Christ who lives and not we ourselves (Gal 2:20). This is true judgement of the cross concerning all mankind. None lives but Christ, and all who live, live only by Him.
References:
Barnes' Notes, by Albert Barnes, D.D., Electronic Database. Copyright (c) 1997 by Biblesoft.
2Cor 5:14
For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead:
Gal 2:20
I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.
c. With man came the failure, the curse, the self nature. And with man, this too would die the death of the cross!
References:
Gal 3:10-13
For as many as are of the works of the law are under the curse: for it is written, Cursed [is] every one that continueth not in all things which are written in the book of the law to do them. But that no man is justified by the law in the sight of God, [it is] evident: for, The just shall live by faith. And the law is not of faith: but, The man that doeth them shall live in them. Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed [is] every one that hangeth on a tree:
Rev 22:3
And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him:
d. With man came to be the governments, rules, dominions, all the principalities of all the earth's ages. And with man, all these come to the death of the cross
References:
Phil 2:5-11
Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth; And [that] every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father.
Eph 1:20-21
Which he wrought in Christ, when he raised him from the dead, and set [him] at his own right hand in the heavenly [places], Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:
e. With man came the dividing wall of humanity, male and female, bond and free, races, colors, creeds, and yes-Jew and Gentile. This wall too must be taken away, torn down, abolished. It must die the death of the cross.
Reference:
Eph 2:14-22 (particularly verses 15-16)
For he is our peace, who hath made both one, and hath broken down the middle wall of partition [between us]; Having abolished in his flesh the enmity, [even] the law of commandments [contained] in ordinances; for to make in himself of twain one new man, [so] making peace; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: And came and preached peace to you which were afar off, and to them that were nigh. For through him we both have access by one Spirit unto the Father. Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner [stone]; In whom all the building fitly framed together groweth unto an holy temple in the Lord: In whom ye also are builded together for an habitation of God through the Spirit.
f. Because of man came the law and with it the dos and do nots, the rituals, rules, regulations, the religion of the Old Covenant. This too was drawn into the death of Jesus, the death of the cross.
References:
Gal 3:23-28
But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster [to bring us] unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.
Rom 7:1-2
Know ye not, brethren, (for I speak to them that know the law,)how that the law hath dominion over a man as long as he liveth? For the woman which hath an husband is bound by the law to [her] husband so long as he liveth; but if the husband be dead, she is loosed from the law of [her] husband.
g. The centerpiece of all this was the Mosaic tabernacle and all of its furniture, including all offerings, sacrifices, washings, and rituals. This too, which was a type and figure of this one who had now come was as a whole drawn into His death.
References:
Jn 2:19-21
Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body.
Heb 9:1-8
Then verily the first [covenant] had also ordinances of divine service, and a worldly sanctuary. For there was a tabernacle made; the first, wherein [was] the candlestick, and the table, and the shewbread; which is called the sanctuary. And after the second veil, the tabernacle which is called the Holiest of all; Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein [was] the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant; And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly. Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service [of God]. But into the second [went] the high priest alone once every year, not without blood, which he offered for himself, and [for] the errors of the people: The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:
Heb 9:24
For Christ is not entered into the holy places made with hands, [which are] the figures of the true; but into heaven itself, now to appear in the presence of God for us:
h. The whole of the old covenant world, the old heaven and old earth, the old order of things which was added only until the seed should come, unto whom and in whom all promises were fulfilled, that world unto which the prophets assigned the term "the last days"-the last of those days had now come. The last of the feast days, holy days, and Sabbath days had come. The end of the world (age) had come. All must now enter into the death "before" determined, the death of the cross.
References:
Mtt 5:17-18
Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
Mtt 24:1-4
And Jesus went out, and departed from the temple: and his disciples came to [him] for to shew him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what [shall be] the sign of thy coming, and of the end of the world? And Jesus answered and said unto them, Take heed that no man deceive you.
Heb 9:26
For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.
i. Jerusalem-what of Jerusalem? (Mtt 23:37-38) The city of God? Yes!-the city chosen and purposed to give God testimony in the earth. She who had become the whore of Babylon and was now the whore of Rome, she must come to pay the price for her whoredoms, for the blood of all her prophets and the rejection of her King and her God. Jerusalem must come to His death, the death of the cross.
References:
Mtt 23:37-38
O Jerusalem, Jerusalem, [thou] that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under [her] wings, and ye would not! Behold, your house is left unto you desolate.
Rev 17:1-6
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. 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. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead [was] a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration.
Rev 18:1-10
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong [is] the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come.
j. The last enemy? Yes, him too! He and all of his domain, the kingdom of darkness, death, hell and the grave will unleash their worst and are all swallowed up in the body of this Holy One who hangs upon the cross.
References:
Jn 12:31
Now is the judgment of this world: now shall the prince of this world be cast out.
Rev 1:17-18
And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I [am] he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.
The timing of this great gathering together into the death of one was not determined or executed by the things gathered but by the Father Himself. The final purpose and full impact of the cross is not realized in the death of "all" but rather in the resurrection of One!
References:
Jn 11:25-26
Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die. Believest thou this?
Jn 6:38, 40, 44, 53-57
For I came down from heaven, not to do mine own will, but the will of him that sent me…And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day…No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day…Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.
Jn 8:28-29
Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am [he], and [that] I do nothing of myself; but as my Father hath taught me, I speak these things. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.
Jn 14:1-6
Let not your heart be troubled: ye believe in God, believe also in me. In my Father's house are many mansions: if [it were] not [so], I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, [there] ye may be also. And whither I go ye know, and the way ye know. Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
Jn 14:19-20
Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. At that day ye shall know that I [am] in my Father, and ye in me, and I in you.
Jn 17:21-26
That they all may be one; as thou, Father, [art] in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world. O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me. And I have declared unto them thy name, and will declare [it]: that the love wherewith thou hast loved me may be in them, and I in them.
Eph 2:4-7
But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised [us] up together, and made [us] sit together in heavenly [places] in Christ Jesus: That in the ages to come he might shew the exceeding riches of his grace in [his] kindness toward us through Christ Jesus.
1Cor 15:14-17
And if Christ be not risen, then [is] our preaching vain, and your faith [is] also vain. Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. For if the dead rise not, then is not Christ raised: And if Christ be not raised, your faith [is] vain; ye are yet in your sins.
Rev 1:17-18
And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I [am] he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.
Reference:
2Cor 5:17
Therefore if any man [be] in Christ, [he is] a new creature: old
things are passed away; behold, all things are become new.
a. In that creation, the fullness, the beauty, the richness, the order of which is Christ; there is but one new man (head/body). He is Christ all and in all.
References:
Gal 2:20
I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.
Col 3:1-4
If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, [who is] our life, shall appear, then shall ye also appear with him in glory.
Col 3:10-11
And have put on the new [man], which is renewed in knowledge after the image of him that created him: Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond [nor] free: but Christ [is] all, and in all.
b. This is indeed a great mystery, but the mystery unvailed and now made know by the cross is Christ and the Church.
References:
Col 1:26-29
[Even] the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what [is] the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily.
Col 2:2-3
That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge.
Col 2:9-10
For in him dwelleth all the fulness of the Godhead bodily. And ye are complete in him, which is the head of all principality and power:
Rom 8:25-26
But if we hope for that we see not, [then] do we with patience wait for [it]. Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.
1Cor 2:2-7
For I determined not to know any thing among you, save Jesus Christ, and him crucified. And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching [was] not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: That your faith should not stand in the wisdom of men, but in the power of God. Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: But we speak the wisdom of God in a mystery, [even] the hidden [wisdom], which God ordained before the world unto our glory:
Eph 3:3-9
How that by revelation he made known unto me the mystery; (as I wrote afore in few words, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; And to make all [men] see what [is] the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
Eph 5:32
This is a great mystery: but I speak concerning Christ and the church.
Eph 6:19 (and for me too!)
And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel,
VII. The Cross is the End of Religion
A. Actually the cross is the end of all that is not found only in Christ…all that is not Christ…in very substance. "…but the body [substance] is of Christ" (Col 2:17).
B. The Old Covenant, added because of transgressions against the promise given by faith to Abraham, was "religion" at its best, and it was void of life. It was not of faith, and whatsoever is not of faith (originated by faith), is sin (Rom 14:23). Faith, not religion, stands having as its soul substance the person of Christ.
Reference:
Rom 14:23
And he that doubteth is damned if he eat, because [he eateth] not of faith: for whatsoever [is] not of faith is sin.
C. In his paper "Christianity is Not Religion", James A. Fowler quotes those men whom he describes as "erstwhile Christian Thinkers"
1. Karl Barth (twentieth century theologian) is quoted as writing:
"the revelation of God is the abolition of religion."
"Religion is clearly seen to be a human attempt to anticipate what God in His revelation wills to do and does do. It is the attempted replacement of the divine work by a human manufacture."
"It is a feeble but defiant, an arrogant but hopeless, attempt to create something which man could do. In religion man bolts and bars himself against revelation by providing a substitute, by taking away in advance the very thing which has to been given by God. It is never the truth. It is complete fiction, which has not only little but no relation to God."
"The revelation of God denies that any religion is true. No religion can stand before the grace of God as true religion."
Reference:
Barth, Karl, Church Dogmatics. Vol. I, Pt. 2. In Christianity Is Not Religion, James A. Fowler, accessed 21 August 2004; available from http://www.christinyou.net/pages/Xnotrel.html; Internet, pg. 2.
2. Jacques Ellul (French theologian) is quoted: "There is no path leading from a little bit of religion (of whatever kind) to a little more and finally to faith. Faith shatters all religion…"
One does not walk toward faith. One walks by faith or in faith. The walk and faith are not separate, but rather faith is the walk (living by [in] faith). Faith is not the result of our works but the end of our works. One does not come to faith, but rather "faith cometh" (Rom 10:17). One may speak of the coming of faith but not of our coming to faith. It is the action on God's part to a waiting heart. Faith came and after that faith is come. Then, one lives by faith and walks in faith. See also Eph 4:5 "…one faith…", which is the faith of one.
Not: Religion… More Religion… Better Religion… Finally brings Faith
But: Religion is shattered by the coming of Faith
References:
Ellul, Jacques, Living Faith: Belief and Doubt in a Perilous World. In Christianity Is Not Religion, James A. Fowler, accessed 21 August 2004; available from http://www.christinyou.net/pages/Xnotrel.html; Internet, pg. 2.
Rom 10:17
So then faith [cometh] by hearing, and hearing by the word of God.
Gal 2:20
I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.
Gal 3:11
But that no man is justified by the law in the sight of God, [it is] evident: for, The just shall live by faith.
Gal 3:23
But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.
Gal 3:25
But after that faith is come, we are no longer under a schoolmaster.
Eph 4:5
One Lord, one faith, one baptism,
3. Norman Olson explains: "Satan uses religion and the idea of 'doing good' to make people blind to the fact that these have no saving value whatever, to say nothing of spirituality. "Any system of religion is satanic in nature, no matter how beautiful the package might appear to be. Satan is the author of 'do good'." He also says, "Religion is often portrayed by the devil as a mass solution to man's problem. If he can get everyone into some religion, he knows that he can keep people in some false hope, in some anesthetic, and prevent them from seeing their real need. Nothing that Satan has ever devised has been as successful as religion in blinding men's minds to the truth."
Paul said the same thing in 2Cor 4:1-4: "Therefore seeing we have this ministry, as we have received mercy, we faint not; But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God. But if our gospel be hid, it is hid to them that are lost: In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them."
Fowler goes on to say, "Jesus did not say, 'I came that you might have religion, and practice it more faithfully,' or 'I came that you might have religion, and adhere to it more commitedly,' or 'I came that you might have religion, and define it more dogmatically,' or 'I came that you might have religion, and defend it more vehemently,' or 'I came that you might have religion, and thus behave more morally.' What Jesus said was, 'I came that you might have life, and have it more abundantly' (Jn 10:10). The life that He came to bring and express within us and through us is His life. 'I AM the way, the truth and the life,' declared Jesus to His disciples (Jn 14:6). The apostle John wrote that 'He that has the Son has life; he that does not have the Son does not have life' (1Jn 5:12). 'Christ is our life,' is the phrase Paul uses in writing to the Colossians (Col 3:4), for Christianity is not 'religion,' but the life of Jesus Christ expressed in receptive humanity."
"The hypothetical question might be asked, 'If God could and would die tonight, what would happen to the "Christian religion" tomorrow?' The answer is 'Nothing!' The 'Christian religion' would keep right on functioning, because Jesus Christ, as God, is not the essence and the dynamic of what they are doing anyway! If God were to die tonight, it would be 'business as usual' for religion tomorrow. It does not require God in Christ for the 'Christian religion' to function; just man and money! Genuine Christianity, on the other hand, requires the presence and function of the life and person of the living Lord Jesus. Christianity is Christ! Jesus Christ is not just the historical founder of a 'Christian religion;' rather he is the vital spiritual essence of Christianity which is His dynamic ontological function within receptive humanity." (Fowler)
"The new covenant implemented in the Person and work of Jesus Christ was designed to supplant and supersede all of the old forms of religion that had existed since the fall of man. Careful study of the new covenant literature, which we know as the New Testament, evidences the constant exposure of the radical difference between religion and the dynamic life of Jesus Christ in the kingdom of grace."
The writer of the epistle to the Hebrews likewise explains how the old and new covenants of God are to be differentiated, and the old tenets of Judaic religion are replaced by the life of Jesus Christ. The epistle of James indicates that merely going through the rituals of religion is vain, but Christian faith is the outworking of the life of Jesus Christ [indwelling Christ]." (Fowler)
Throughout the entirety of the New Testament there is a continuous explanation of the difference between Christianity and religion. Why has this not been made more apparent to Christians in order that they might be more discerning and cease to equate the two? Dare we explain that the interpretation of the new covenant scriptures has been done primarily by commentators and theologians who are thoroughly inundated in 'Christian religion?' Religious interpreters whose very livelihood is on the line would be hesitant to expose their own religious methods, even if they had the spiritual discernment to recognize that such religious practices were being exposed in the scriptures. We have witnessed a tragic history of misinterpretation of the Bible throughout the history of 'Christian religion.' The history of such misinterpretation also serves to explain why the gospel has been received so slowly throughout the world in the last two thousand years. 'Christian religion' could only offer their brand of religion which 'tied' people to a belief-system and 'bound' them to moralistic rules and regulations in 'attachment' to the ecclesiastical institution. Jesus and the early church, on the other hand, proclaimed the gospel by contrasting the grace of God in Jesus Christ with the premises and methodology of religion. They exposed the self-serving practices of religion by manifesting and explaining God's desire to restore all men in Jesus Christ. They confronted the selfish inequities of religion with the love of God in Christ. Does it not seem self-evident that the ineffectual efforts of evangelism engaged in by 'Christian religion' through these many centuries are a result of proclaiming a belief-system to be assented to and advocating a morality to be adhered to, rather than offering the life of Jesus Christ to be received by faith? 'Christian religion' usurped the message of Christianity, complete with all the abominable methods that are indicative of all religion, which are antithetical to God's functional intent in Jesus Christ. 'Christian religion' has become so thoroughly religionized that it is unable to perceive the contrast between Christianity and religion. They engage in the religious methodology of recruitment by propaganda in order to 'bind, tie and attach' increasing numbers of people to the propositional ideology, the activistic cause, and the sociological organization they represent. Their contemporary marketing procedures of 'church growth' reveal that they know nothing of the experience of the dynamic of the grace of God expressed in the living Lord Jesus by His Spirit. Genuine evangelism is witnessing to the 'good news' of the life of Jesus Christ as he comes to indwell us by His spirit and live out the divine character in our behavior in contrast to the performance of religion. When an individual can see the impotence of religion, having experienced the frustration of religious performance, then the grace of God in Jesus Christ will be 'good news' indeed. Such was Paul's testimony in Philippians 3:2-14 when he identified religion as a 'total loss' and 'nothing but rubbish,' but rejoiced in his personal and spiritual identification with the living Lord Jesus. Understanding the difference between Christianity and religion will make all the difference in the world in the way that we engage in evangelism. Rather than presenting unbelievers with a package of doctrine to believe in, or a codification of behavior to conform to, or a sociological institution to join and be involved in, Christians will allow the living Lord Jesus to 're-present' Himself to his created human beings through them, contrasting what He came to bring in Himself with all religious method as He did during His personal and historical incarnational ministry here on earth."
"Christianity is not religion! Christianity is Christ! Christianity is 'Christ-in-you-ity.' Jesus Christ did not found a religion to remember and reiterate His teaching. Christianity is the personal, spiritual presence of the risen and living Lord Jesus Christ, manifesting His life and character in Christians, i.e. 'Christ-ones.' Paul explained, 'It is no longer I who live, but Christ lives in me; and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me.' (Gal 2:20)." (Fowler)
References:
Olson, Norman, "Good News Broadcaster" magazine, July/Aug 1982. In Christianity Is Not Religion, James A. Fowler, accessed 21 August 2004; available from http://www.christinyou.net/pages/Xnotrel.html; Internet, pg. 14.
Fowler, James A., Christianity Is Not Religion, accessed 21 August 2004; available from http://www.christinyou.net/pages/Xnotrel.html; Internet, pg. 4-5.
Ibid. pg. 9.
Ibid. pg. 9.
Ibid. pg. 10.
Ibid. pg. 11-12.
Ibid. pg. 17.
Mr. Fowler's article "Christianity is Not Religion" can be found online at http:/www.christinyou.net. You may read and download the whole article, and I would encourage you to do so.
D. The Study of Eschatology is Religion.
It is an endless debate over end-time events as though the end had not come with the cross. Indeed religion must deny the "allness" of the cross in order to exist. Religion is in that light a self-saving ideology seeking to extend itself far beyond the reach of the cross.
E. While the cross is the end to which all Old Testament scripture points, it is the "well spring" of eternal life to all who are in Christ Jesus (Jn 6:53-57).
Reference:
Jn 6:53-57
Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.
V. III The Centrality of The Cross (Diagram C)
