Jul 142013
 

So far we have been considering things in their broad issues. We have seen the two great divisions which mark off the events of Scripture, namely, the time division, before or since the overthrow of the world; and the place division, in heaven and on earth. We have also seen, and shall have further proof shortly, that ‘the things in heaven’ and ‘the things on earth’ are related, respectively, to the two time periods before and since the overthrow. We have now to prove the next statement, which is, that the things on earth, since the overthrow, are embraced by what we have called the (millenium) ‘kingdom truth’, while the things in heaven, before the overthrow, are embraced by the special dispensation commited to Paul, which we have called the ‘church truth’.

Matthew 25:34 tells us that the ‘kingdom’ was prepared since the overthrow of the world; accordingly we must commence our studies with the book of Genesis, and as we desire to be thorough, we will seek to lay before the reader the inception and development of this kingdom purpose, as recorded in this wonderful opening book of revealed truth.

That the book of Genesis should be attacked, that its histories should be branded as myths, that its prophecies should be called puerile vagaries is only what we might exxpect. Satan is a real person, and God’s purpose, which includes the devil’s doom, is therein recorded. However, we have no need to defend either the book of Genesis or the Bible, nor have we any cause to apologise for our faith – the fact of inspiration is established to the last letter.

The book of Genesis is divided first of all into two sections, the first section being recorded in 34 verses, and the second filling 49 chapters. The structure of the book as a whole is as follows:

A1 Gen. 1:1 to 2:3.        The introduction.

A2 Gen. 2:4 to 50:26   The eleven generations.

These two main divisions are further subdivided as follows:

Gen. 1:1 to 2:3. The introduction

A1

A 1:1. ‘The world that then was’ (2 Pet. 3:6) ‘Before the overthrow’.

B 1:2. Its end. Disruption (Katabole).

A 1:2-31. ‘The heavens and the earth which are now’ (2 Pet. 3:7). ‘Since the overthrow’.

B 2:1-3. Their end. Rest (the sabbath, a pledge and type of the restitution of all things).

The introduction is thus taken up with the six days’ creation and the seventh day’s rest. The next verse (2:4) commences the second section. Eleven times over do we read the words ‘the generations’, and these will be found to be God’s own divisions; hence we must ignore, except for reference, man-made chapters.

Gen. 2:4 to 50:26. The eleven ‘generations’

A2 Preparation of the nations. 70 in number (chapter 10).

CE The heavens and the earth (2:4 to 4:26).

F Adam (5:1 to 6:8).

G Noah (6:9 to 9:29).

H The sons of Noah (10:1 to 11:9).

I Shem (11:10-26).

D TERAH (11:27 to 2511). The link between the nations and the great nation.

CE Ishmael (25:12-18).

F Isaac (25:19 to 35:29).

G Esau (36:1-8).

H The sons of Esau (36:9-43).

I Jacob (37:2 to 50:26). Preparation for the great nation. 70 souls (Exod. 1:5). Hence literality of (Deut. 32:8).

Here we have God’s perfect arrangement, before which all the attemps of man must give place. It is remarkable, to say the least, that the father of the faithful, the elect vessel who is chosen as the progenitor of the great nation, Abraham, does not figure in this list; we do not read, ‘these are the generations of Abraham’. If man had arranged this structure he would certainly have given a prominent place in it to Abraham, and possibly have omitted such as Ishmael and Esau. We are not, however, dealing with man’s book, but with God’s, and that makes all the difference.

Before we leave this remarkable structure we want to feel sure that every reader will have grasped the witness that it bears to the subject before us, namely, The kingdom. If we take the trouble to count the number of the nations originally descending from Japheth, Ham, and Shem, as recorded in Genesis 10, we shall find that there are seventy in all. After the list of the descendants of Japheth we read in verse 5,

  • ‘By, these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations‘.

Following the list of the descendants of Ham we read in verse 20, ‘These are the sons of Ham, after their families, after their tongues, in their countries, and in their nations’. Similarly after Shem’s descendants we read in verse 31 and 32, ‘These are the sons of Shem, after their families, after their tongues, in their lands, after their nations. These are the families of the sons of Noah, after their generations, in their nations: and by these were the nations divided in the earth after the flood’.

In chapter 10:25 we have recorded a very remarkable event …

  • ‘And unto Eber were born two sons, the name of one was Peleg, for in his days was the earth divided’.

The word here translated ‘divided’ means to ‘cleave‘. What does this signify? Originally, according to Genesis 1:9,10, the sea was gathered into one place, and the ‘dry’ (namely, the dry land) in another. This continued to be the condition of the earth right through to the time of Peleg. If Christians would only keep these in mind, they would not be troubled with such questions as, Did the flood in Noah’s day extend to Australia or America? for the simple fact is that until Peleg’s day were no such places as Australia and America in the reckoning (we do not say that such places did not exist), for all that was then habitable earth was in one place; but in the days of Peleg, just as the time was approaching for the call of Abraham, mighty alterations began to made by the Most High, continents and islands appeared, and the seventy nations were placed in their respective countries (note the above quotation ‘in their land‘), to await the advent of the royal nation (Israel), whose land and capital (Jerusalem) were of divine choice, and who were destined to be the embodiment of kingdom purposes on earth.

This is further emphasized by noting that in Exodus 1:5 and Deuteronomy 10:22 the number of souls (70) that came out of the loins of Jacob (70), and formed the nucleus of the ‘great nation’, is seventy. Thus the perfect order of Genesis is seen, the seventy nations answering to the seventy souls. One more observation is necessary, and that is the remarkable passage in Deuteronomy 32:8!

  • ‘When the Most High divided to the nations their inheritance, when He separated the sons of Adam. He set the bounds of the people, according to the number (70) of the children of Israel’.

How marvellous are the ways of God! Before even Abraham was born, the Lord knew the number (70) of the souls that would find their way to that iron furnace (Egypte) – seventy, and in recognition of Israel’s predestined royalty the nations are grouped around (Palestine) the land of Israel to await the advent of the kingdom of priests. The kingdom purpose for the earth, then, is plainly visible! To understand Genesis, or indeed the whole Bible, we must realize that it is the written record of a mighty purpose, a purpose including in its redemtive grace ‘things in heaven, and things on earth’, using for the earthly sphere the instrumentality of ‘the kingdom’, primarily vested in Israel, and for the heavenly sphere, ‘the one body’, the church of the Mystery, revealed now during the interval occassioned by the setting aside of Israel in 70 A.D. (Acts 28:23-28).

That Israel is intended to figure largely in this purpose is patent to the most casual reader. Genesis opens with the creation of the universe; it closes with the minute history of one man and his twelve sons. The first half of the book is compressed within eleven chapters, yet these eleven chapters cover over 2,000 years, while the remainder of the book (39 chapters) covers over 300 years. This clearly shows that Genesis has a purpose other than the satisfying of our curiosity regarding cosmogony, geology, or ethnology. Everything is subservient to the grand purpose of redemption, and the development and fruition of the primeval promise, ‘The seed of the woman shall bruise the serpent’s head’ (Gen. 3:15).

The first verse of Genesis 1 stand alone. It is severed from the rest of the Bible. It covers that period designated by Peter, ‘The world that then was’. We read in 2 Peter 3:5,6:

  • ‘For this they wilfully forget, that there were heavens from of old, and an earth, out of water and by means of water standing together, by the word of God, by the which, the world that then was, being flooded with water, perished; while the heavens and the earth that are now, by the same word, have been stored with fire, being kept unto the day of judgment and destruction of ungodly men’ (Author’s translation).

These weighty words were the inspired answer to the scoffers, who said, ‘All things continue thus (or the same) from the beginning of the creation’. Genesis 1:1 is the ‘beginning of the creation’, but that creation did not remain, it was subjected to an ‘overthrow’; ‘the earth became without form and void, and darkness was upon the face of the deep’. Genesis 1:2 was not understood by the ‘scoffers’, neither will it be understood today except we believe the Word of God to mean what it says.

The word translated ‘was’ in Genesis 1:2 is translated ‘became’ in Genesis 2:7. ‘Man became a living soul’, he was not so before. Again,  ‘It came to pass’ (Gen. 4:3); ‘become a flood’ (Gen. 9:15). God is not the author of confusion; He is not the ruler of darkness; He did not create the earth without form and void, but it became so. Isaiah 45:18 distincly declares that ‘He created it not in vain‘. The word is tohu, the very same as is translated ‘without form’ in Genesis 1:2. The Lord has used the words ‘without form and void’ in another context, namely, Jeremiah 4:23, where the whole passage speaks of judgment. ‘I beheld the earth, and, lo, it was without form and void; and the heavens, they had no light‘. Apart from the other occurences of the word, this one will enable us to see that judgment is written across Genesis 1:2.

The rendering of the Hebrew words tohu va-bohu by ‘without form and void’ savours a little of the Pagan legend of chaos, out of which creation is supposed to have sprung, and which veiled the truth which is recorded in Genesis 1:2, namely, the judgment of God, and in its place gave the honours of creaction to a god named Chaos, who is easily identified with Cush, the father of Nimrod. The proper meaning of tohu is ‘ruin’ or ‘desolation’. Bohu is translated better than tohu, for it means ’emptiness’, hence ‘void’ van remain. Speaking of the overthrow of Idumea, Isaiah 34:11, says, ‘He shall stretch out upon it the line of confusion, and the stones (plummet) of emptiness‘. The words ‘confusion’ and ’emptiness’ are tohu and bohu as in Genesis 1:2.

We must keep well before or mind the two facts (1) that Genesis 1:1 declares the creation of the heavens and the earth to be the direct act of God, and (2) that the earth became a ruin. How long it remain a ruin we do not know, but that it ever should be raised from that state of judgment, be refashioned and blessed tells the reader of the Word with trumpet voice that this in itself is an act of grace, that redemptive purposes begin to operate at Genesis 1:2, and that we may expect to find that the present world and all pertaining to it will exhibit many object lessons of redeeming grace, if we have but eyes to see.

The sin which involved the heavens and the earth at the ‘beginning of creation’ was certainly not the sin of Adam, which took place after the ‘overthrow’ of Genesis 1:2, and after the creation (during the six days) of the world that now is. It is imperative that we should have a clear understanding of the issues before us. Who was it that caused the fair creation to be thus involved in ruin and darkness? Why had the waters of the abyss been allowed to overflow this devoted earth? The witness of revelation and history alike confirm our belief that God did not destroy the work of His hands without adequate cause. The scriptural teaching regarding this period is veiled, its language is involved, and we are conscious that we see but ‘darkly’, but the vision which Scripture gives is sufficient for us to perceive that Satan, our enemy, was the prime cause of the overthrow as recorded in Genesis 1:2. The moment we perceive that Satan and his host are involved in this earth’s destinies, that moment we realize the transcendent scope of divine revelation. It lifts itself above and beyond our puny horizon and little selfishness and we are found to be tiny and insignificant spectators and participators in a conflict waged between heaven and the unseen world, the combatants being for the most part invisible to our eyes, and beyond our ken.

Let us gather together the teaching of the Word regarding Satan. We shall be obliged at the outset to dismiss from our minds all the trifling conceptions which go to make up the devil of Christendom. Satan, before whom the archangel durst not bring a railing accusation (Jude 9), is a being possessed of marvellous powers, intelligence, and beauty. His titles include as, ‘The prince of this world’, and The god of this age’. He could claim, without fear of contradiction, the right to dispose to whomsoever he would the kingdoms of the world (Luke 4:5-8). Another title is, ‘The prince of the power the  air’, and under him are ranged those ‘spiritual wickednesses in heavenly places’ against whom the believer of the pesent dispensation is exhorted to stand.

We know very little of the spiritual agencies, good and evil, by which we are surrounded. The Scriptures speak of thrones, dominions, principalities, and powers; of angels and the archangel; of world rulers, rulers of darkness, and spiritual wickednesses. Satan had access to the presence of God in the days of Job. In 1 Kings 22:19-23 a mysterious record of spiritual interference is given, which the reader might well consider. That the Lord had given to spiritual beings delegated authority over this earth, which they failed to use aright, seems to be indicated in Psalm 82:2. The word ‘mighty’ in verse 1 is El (God), of which ‘gods’ is the plural. Verses 6 and 7 clearly indicate that they are not mortal men, but that they shall be subjected to death as a punishment for their rebellion and disloyalty:

  • ‘I have said, Ye are gods; and all of you are children of the Most High (cf. “sons of God” in Job 1:6; 2:1; 38:7). But ye shall die like men, and fall like one of the prinses’ (Psa. 82:6,7).

That the little ‘gods’ is given to angels may be seen by comparing Psalm 97:7, ‘Worship Him all ye gods‘, with Hebrews 1:6, ‘And let all the angels of God worship Him’. Or again, Psalm 8:5, ‘A little lower than the angels‘ (Heb. elohim = gods), and Hebrews 2:9, ‘A little lower than the angels‘. Satan and his angels had this world and its firmament (or heavens) under their authority, and in contrast to this we read in Hebrews 2:5 with regard to the future age, ‘For unto the angels hath He not put in subjection the world to come’. No, that is destined prerogative of the redeemed, with their glorified Head. That Satan has his agents and representatives in the courts of the world is clear from such passages as Daniel 10:5,6.

The glorious being ‘whose loins were girded with pure gold of Uphaz’, whose body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’, confesses (verse 13) that he was withstood by the prince of the kingdom of Persia (Iran) for twenty-one days (see also: Ezek. 4:6). Michael, the archangel (here called the chief prince), came to his help, and indeed is the only one of these mighty beings who held with this angelic being in these important things. Michael is further called ‘your prince’, and in Daniel 12:1 he is again spoken as ‘Michael … the great prince, wich standeth for the childeren of thy people’ (Israel). There is further reference to ‘The prince of Grecia’ (Griekenland).

Here we have two important facts to notice. The first is that one of the ‘principalities’ who owned allegiance to Satan was stationed in Persia (Iran), and another in Greece (Griekenland); and secondly, that Israel, unlike the nations around, had as their prince not an emissary of Satan, but the archangel Michael. This helps us to see the peculiar sacredness of the nation of Israel in the eyes of God.

Bearing in mind the references made above to the use of the word ‘gods’ for the angelic rulers of this world, let us no turn to Ezekiel 28, a passage which contains much that is wonderful, and of the deepest interest. The first nineteen verses are occupied with an accusation against the prince of Tyre, and lamentation over the king of Tyre. The prince of Tyre, in all his vainglory, furnished a prophetic type of antichrist, who shall sit in the temple of God, showing himself that he is God, and any reader having before him the Scriptures concerning the blasphemous claim of antichrist and his doom, cannot fail to see the fulness of the type (2 Thess. 2:3-5).

But who is this king of Tyre? He certainly cannot be a human being, for the description would be untrue. The highest ascription of wisdom and beauty are given to him. ‘Thou sealest up the sum (the pattern), full of wisdom and peprfect in beauty’ (Ezek. 28:12b). Throughout the whole canon of inspiration there is nowhere to be found, in a description of anyone less than God, words which exceed these just quoted. ‘Thou has been in Eden, the garden of God. Every precious stone was thy covering’ (Ezek. 28:13a). This seems to indicate something before Adam’s Eden; in fact, it confirms us in our belief that much of the present creation is but typical of the restitution of all things, a connecting link between the perfect heavens and earth of Genesis 1:1, and the new heavens and earth in the future. The reference to the precious stones and gold makes one think of the new Jerusalem, the holy city.

‘The service of thy tabrets and of thy pipes was prepared with (A.V. “in”) thee in the day that thou wast created’ (Ezek. 28:13b). In Isaiah 14:11 and Daniel 3 we have examples of music as the accompaniment of royalty. At Sinai, and at the return of our Lord Jesus Christ, a trumpet sounds; so with the creation of Satan, he is acclaimed king. But more, ‘Thou art the cherub of the anointing, that covereth, and I have set thee so’. Here we seem to leave kingly terms for priestly ones, while the words, ‘Thou wast upon the holy mountain of God, thou hast walked up and down in the midst of the stones of fire’, help to magnify this mighty being still more.

Who can but see the evident parallel in Psalm 2:6, ‘Yet have I set My King, upon My holy hill of Zion’. The reference to the ‘stones of fire’ indicates nearness tot the throne of God. Exodus 24:10,17 supply a commentary here. ‘They saw the God of Israel: anf there was under His feet as it were a paved work of sapphire stone … and the sight of the glory of the LORD was like devouring fire’. Everthing points to the important conclusion that once in the ages past Satan enjoyed the high privilege of king and priest in relation to the earth and heavens. How was it lost? ‘Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee’ (Ezek. 28:15).

The word translated ‘merchandise’ in Ezekiel 28:16 may be allowed a rather different meaning. Merchandise in Hebrew is derived from ‘rakal‘ – to go about (1) in order to traffic, and (2) for the purpose of slandering.

Thus we have rakal, a merchant, and rakil, slander, consequently the word rekullah in Ezekiel 28:16 can mean either a going about in order to traffic, or a going about in order to slander. Scripture gives instances of Satan’s slanderous reports. We find a record in Job (one of the earliest books); we find a record in Revelation (the last book), namely, Revelation 12:10. In this last passage we read, ‘The accuser of our brethren is cast down’, and so in Ezekiel 28:16, ‘By the multitude of the slanders … thou hast sinned, therefore will I cast thee as profane out of the mountain of God’. ‘Thou hast defiled thy sanctuaries’.

The reference to the sanctuaries, and the word ‘profane’, emphasized the truth already seen, that Satan had dealings with holy things. Pride was the cause of his downfall (Ezek. 28:17 and 1 Tim. 3:6). His final doom is terrible, yet in it we see the mercy of God, for a day is coming when in the new heavens and new earth, where curse and sin and death shall be no more, it will also be true (as in Ezek. 28:19) concerning the fate of Satan, that ‘never shalt thou be any more’. The priestly and kingly offices forfeited by Satan and his host are to be filled by the Lord Jesus Christ, who as King and Priest will reign over the millenial (kingdom) earth, and in the ages to follow, and with matchless grace will associate His earthly and heavenly people with Himself in His throne and glory.

This is a summary of the teaching of some Scriptures concerning the one who brought about the awful judgment of Genesis 1:2, and whose malignity is everywhere discernible in his desperate fight against the purpose and people of God. This it is that makes redemption so vast, revelation so majestic. This alone would prevent us from accepting the puny interpretation of the Apocalypse put forward by the ‘historic’ school. To think that the ‘wrath of the Lamb’ (Rev. 6:16) is to be construed of some upheaval in Turkey of Asia Minor is not only absurd, but is almost blasphemous, for it degrades the divine record of the heavenly conflict to the level of a report of some mere political squabble. No, there are mightier issues before us than we suppose. Let us beware lest we belittle the wondrous plan of the ages. The six days’ creation, the probation and the fall of man, are but links in the chain of redeeming love. We have been apt to look upon redemption as being something subsequent to Genesis 3, whereas redemption was planned, and Christ set apart as the Lamb without blemish and without spot, ‘before the overthrow of the world’ (1 Pet. 1:19,20). The six days’ creation was not the goal, but it was a step towards it. God never intended that the destiny of this earth, and its teeming millions, should hang upon the obedience of a creature. Strange and inexplicable as it may seem, Adam’s fall was foreknown and provided for before Adam existed. We, his latest decendants, have learned for our joy that we were chosen in Chist before the overthrow of the world, that is, before our first parents were even created.

All these things show us that we are dealing with tremendous issues. Seen in this light Israel’s history ceases to be a record of a nomadic tribe having monotheistic tendencies. The history of Israel’s kings ceases to be but one speck in the wider history of the nations. Israel’s history, their failure, their future restoration and blessing, involve the peace of the world, the regeneration of the earth, and the deliverance of this creation from the bondage of corruption. So also is it with the church, the one body. It is being called out during this present cessation of kingdom purpose, not merely for our present joy and future glory, but to bear a witness unto the principalities and powers in the heavenlies as Paul said in the Ephesians:

  • ‘To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God’ (3:10).

By means of the church God is beginning to put into operation the heavenly section of His redemptive purposes, so that when Israel is again taken up, the earthly and heavenly plan will unfold itself unto its glorious consummation, that …

  • ‘dispensation (gr. oikonomia) of the fulness of the seasons, when the Lord God shall gather under one Head all things in Christ, whether they be things in heaven or on earth, even in Him’ (Eph. 1:10).

O the dept of the riches, and of the wisdom, and of the knowledge of God! He makes the wrath of man to praise Him. How wonderfully all was planned. Instead of the unbelief and rejection of Israel bringing the purpose of God to a standstill, they but provided the opportunity for the Lord to commence the heavenly section of His wondrous plan. Hence it is that ‘now unto the principalities and powers in heavenly places is being made known by the ‘church’ not so much the grace and love of God, but the ‘manifold wisdom of God‘. Satan and his host stand abashed, as before their wondering eyes the Lord brings to light His hidden purpose, the dispensation of the Mystery, reserved by divine foreknowledge and wisdom until the present time.

When Israel return to their land, and the Lord once again takes up the threads laid down in Acts 28, the two fold purpose, the heavenly and the earthly, will go on together. How wonderful is the wisdom, the knowledge, the power, as well as the grace of our God. O, for a faith that rest unreservedly on Him, knowing that all things work together for good to them  that love God, who are the called according to His purpose.

Another feature in the transitory character of ‘the world that now is’ is that it was made in six days. Six is the number of failure, of human weakness, if imperfection. The stamp of the man of sin, who is the culmination of the sin of man, is 666. At the very treshold God has emphasized the fact that this present world was not the goal before Him, but merely a step, a link. His goal is ‘a new heavens, and a new earth, wherein dwelleth righteousness’. Once in the ages past the universe of God was clean. Sin had not reared its awful head. For His own wise yet inscrutable purpose, He permitted its entrance into the heavens, and afterwards into the earth. God is far more gracious than our orthodoxy permits. He who allowed the fall had a gracious purpose before Him. Creation is to stand no more in creature strength, but is to be finally and for ever secured by the redeeming blood of Christ.

‘In the beginning God created the heavens and the earth’. That is the record of the sinless ages of the past. ‘When He shall deliver up the kingdom of God, even the Father … that God may be all in all’. This is the goal towards which everything is tending. In Genesis 1:1 it is God in all the mighty grandeur of Creator. In 1 Corinthiers 15:24 it is God in all marvellous grace of Father. When that day comes there will be seen once again a clean universe; a universe having neither sin, curse, nor death, for these former things will have passed away never again to darken the creation of God. What a goal! How it helps us to patience, how it teaches us to withhold our attempts to vindicate the various providences of our God. He worketh all things after the counsel of His own will. Let us be content to wait; we know Whom we have believed.

The reader will of course understand that, owing to our limited space, we cannot here attempt an exposition of Genesis. Many have pointed out the typical teaching of the six days’ creation. We would just pause to emphasize the important connection of Genesis 1:2,3. ‘The Spirit of God moved … and God said.’ O, that we may ever remember that in the gospel, and in every day life, the Spirit of God moves along the lines indicated in Holy Writ.

On the sixth day God created man; Genesis 1:26 removes man from all else that was created before him. Made of the same clay, breathing the same breath, yet differing in destiny and purpose, man is set before us as the result of a deliberate act of creation. ‘And God said, Let Us make man in likeness of Our image’.

One thing is intended here, not two. Christ Jesus, the second person of the Trinity, was already at this time ‘in the form of God’, the image of the invisible God, the firstborn of all creation’ (Col. 1:15). He had not then exchanged that glorious form for the ‘form of a servant’, and the ‘likeness of men’ (Phil. 2). It was because the creation of Adam was a pre-ordained step in the purpose of the ages that he was made in the likeness of the image of God, for Hebrews 1:2 tells us that ‘through Him (Christ) God made the ages’. Some assert that the ‘likeness of the image’ was removed when man fell, but in Genesis 9:6; 1 Corinthians 11:7, and James 3:9 there are unqualified references to this, which should make us ponder the subject very carefully. The purpose of man’s creation is stated in the next half of the verse, ‘And let them have dominion‘. Sea, air, and earth were to be placed under man’s dominion. Here we have the first step in the purpose of God pertaining to the earth. A dominion is equivalent to a kingdom, and a reference to Psalm 8 and Hebrews 2:6-8 will satisfy the reader that such is the intention of the passages. God’s purpose, however, is no sooner declared, than we find that Satan sets himself to attempt to thwart it. This is an essential element in the whole record of the Bible, as our studies will prove.

The section of ‘the generations of the heavens and the earth‘ include man before the fall, man tempted and fallen, and man after the fall, and extends from 2:4 to 4:26. That man was warned against an enemy of some kind seems clear from the words of  2:15, ‘And the LORD God took the man, and put him into the garden of Eden to dress it and to keep (i.e. preserved of guard) it’. The word ‘keep’ occurs again in 3:24. Futher, the man was solemnly warned as to the results of disobedience to the command to abstain from partaking of the tree of knowledge of good and evil. God is a righteous God, and even though He were not a God of love, mercy, and grace, common justice would forbid that He should treathen Adam with one punishment, and mean to punish him with another, the severity and horror of which no words can express. The Lord said, ‘In the day that thou eatest thereof thou shalt surely die’.

The majority of interpreters tells us that God did not mean merely physical death, but spiritual death, and also the second death, which according to them is not death at all, but a state of conscious agony and torment for ever and ever. Could anything be more montrous? Let us rather stand together with God who says what He means. The penalty with which Adam was threatened was physical death; not a natural, but a inflicted dead, and it was to take place on the very day that he transgressed. He was to be cut-off as unworthy of life, without opportunity of repentance, without privilege of descendants.

The question as to whether he really endured the penalty will be considered presently. Before the sad account of man’s fall is given, a beautiful passage occurs wherein the woman, the helpmeet, is made and presented to the man. True marriage is one of the few gleams of paradise that have come through to this blighted earth. The home life is a divine object lesson of God’s ultimate purpose. The marriage of the Lamb, we read, takes place at the end of the ages; it is no wonder then that Satan has ever sought to destroy the sacredness of the marriage bond. Poygamy, adultery, and uncleanness have ever accompanied the ‘doctrines of demons’.

There is a typical meaning in the relationship between man and wife which it is important to remember. The relationship between Jehovah and Israel is given in these terms. Take, for instance, the passage in Jeremiah 31:31,32; it speaks of the time when under the new covenant Israel will be blessed in their land, and the Lord refers to their disobedience and ingratitude under the old covenant, using the marriage bond as illustration, ‘Although I was an husband unto them’. Israel’s defection is described as a wife’s disloyalty. ‘Surely, as a wife treacherously departeth from her husband, so have ye dealt treacherously with Me, O house of Israel, said the LORD’ (Jer. 3:20). Terrible words are spoken by the Lord when describing the nature of Israel’s sin:

  • ‘Thou hast played the whore also with the Assyrians, because thou wast unsatiable … thou … hast not been as an harlot, in that thou scornest hire; but as a wife that committeth adultery, which taketh strangers instead of her husband’ (Ezek. 16:28-34).

The beautiful words of Isaiah 54:4-7, speaking of Israel’s restoration, will come to the minds of many:

  • ‘Thou … shalt not remember the reproach of thy widowhood any more. For thy Maker is thy husband; the LORD of hosts is His name; and thy Redeemer (Kinsman-Redeemer cf. Boas and Ruth) the Holy One of Israel; The God of the whole earth shall He be called. For the LORD hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God. For a small moment have I forsaken thee; but with great mercies will I gather thee’.

Again, in Hosea 2:16-20 we read:

  • ‘And it shall be at that day, sait the LORD, that thou shalt call me Ishi (my husband) … and I will betroth thee unto Me in righteousness, and in judgment, and in lovingskindness, and in mercies. I will even betroth thee unto Me in faithfulness’.

Not only the ‘people‘, but also the ‘land‘, is included in the beautiful marrige figure:

  • ‘Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzi-bah (My delight is in her), and thy land Beulah (married): for the LORD delighteth in thee, and thy land shall be married’ (Isa. 62:4).

The verses following speak of the future restoration of Jerusalem, in which Jerusalem shall be made ‘a praise in the earth’, and so we are not surprised to find that not only the people and the land, but also the city, are referrred to under the figure of marriage:

  • 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 had twelve gates … and names written thereon, which are the names of the twelve tribes of the children of Israel … and … twelve foundations, and in them the names of the twelve apostles of the Lamb’ (Rev. 21:9-14).

Thus the three keywords of Israel’s history, …

  1. the people
  2. the land 
  3. the city (see e.g., Daniel’s prayer and Gabriel’s prophecy in Daniel 9), are each in turn referred to under the figure of marriage.

The mountain of Revelation 21 with its city (the bride) is seen in Isaiah 2, while in Isaiah 4:5 we read, ‘Upon all the glory shall be a defence’, or better, a marriage canopy. It will be seen that this is quite in keeping with the purpose of God’s redeeming grace, that the great type of His relationship with Israel should be seen at the beginning. The introduction of polygamy, divorce, adultery, &c., were all the attemps of the evil one to thwart the purpose of God, and were overruled by the Lord to provide object lessons and types of Israel’s failure. Nevertheless, ‘As it was at the beginning’ is to be realized when Revelation 21 is fulfilled.

Not only was Eve a type of Israel, but we also read that ‘Adam was a type of the coming One’ (Rom. 5:14). That he was not the true and destined head is seen by reading 1 Corinthiers 15:45-49, ‘The first man Adam became a living soul, the last Adam a life-giving spirit … The first man is of the earht, earthy; the second man is the Lord from heaven’. Here Adam as creatednot as fallen, is in view. Christ is spoken of in contrast as the last Adam, the second Man, and the Lord from heaven. All men that have been borne since Adam are passed over. Adam was the type of Christ in his federal headship, in his dominion, and in his marriage. The garden in Eden was also typical of what the earth will be when redemption is applied to it (cf. Rev. 22:1,2). Notice that it is not the garden of Eden, but a garden planted eastward in Eden (Gen. 2:8). Here was an enclosure of special beauty in a surrounding country which merited the name ‘Eden’, or ‘Pleasure’. In this enclosed garden Adam met and communed with God. There was the tree of life. It was the first earthly pattern of the heavenly reality, afterwards more minutely detailed in Exodus in the tabernacle. The garden, the surrounding Eden, and the world, stand in the same relationship to the heavenly pattern as the holiest of all, the holy place, and the court of the Jewish tabernacle. Not only the garden, but the whole six days’ creation was intensely typical.

The order of the creation is full of suggestive teaching which has been observed by many, but few seem to have realized that the creation of ‘the heavens and the earth which are now’ was a type on a grand scale. The heavens were set with the two great light bearers, the sun and moon, whose purpose was to divide the day from the night, and were, moreover, for signs (oth = things to come, Jer. 10:2), and seasons (moed = appointed seasons), and for days, and years. These are the primary purposes of the two luminaries, to give light upon the earth is added afterwards. Now just as we have thought more of the sun and moon in their secondary capacity, so have we with regard to the whole creation. The primary purpose of the six days’ creation was to give an exhibition of redemption.

During the six days the Lord created everything which we now see around us (Gen. 2:1). He purposely placed animals which should hereafter serve as types of ‘clean’ and of ‘unclean’ things. The lion, the tiger, the wolf, and the serpent were created much as they are seen today. The fall of man did not produce an evolution in the animal world. At creation the lion had his claws, the wolf his fangs, the serpent his venom, the eagle his talons, for Genesis 3 was foreknown. The pests that beset the fruit grower, the agriculturist, the cattle rearer were all created during the six days. These creatures, harmful as they are, yet exhibit the same marvellous handiwork as do the friends of man.

Day and night even, are only temporary; for a time is coming when it shall be true that there shall be ‘no night’ there. The sea also is here for a typical purpose, for the same is written concerning the sea as the night, ‘I saw no more sea’. Day and night, as well as the sea, we know to be part of the six days’ creation, and are typical of a state wherein evil is found, and which will not pass from this scene until redemption be an accomplished fact. The fig, vine and olive are types of Israel’s threefold condition.

The bramble is typical of the Gentile (see Judg. 9:7-16). The lamb typified the foreordained Redeemer in His sacrificial work (1 Pet. 1:19); the lion also the Redeemer in His trumph (Rev. 5:5). The serpent, the dragon, the roaring lion, frogs, locusts, and other unclean things and beasts of prey were types of Satan and his agents.  All nature is full of this one grand object lesson, providing the Lord Jesus, the apostles, and prophets with abundant illustration (cf. the clean and the unclean, the wheat and the tares, the sheep and the goats, the saved and the lost). The one epistle of James contains more allusions to nature than the whole of the epistles of Paul, particularly his later ones. The later epistles deal with the heavenly side of truth, the earthly types being less apposite.

To perceive the typical, shadowy, temporal character of this world, with its evident cry for redemption, to hear the groans of creation, to look ahead for ‘that day’ are helps in the understanding of Scripture not to be underestimated, and they form a light which sheds its illuminating rays upon much that is difficult and obscure.

  • ‘And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and the little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den’. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea’ (Jes. 11:5-9).
  • ‘For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope. Because the creature itself also shall be delivered drom the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body (Rom. 8:19-23).

[Een door mij bewerkt artikel uit: ‘Dispensational Truth’ -Charles H. Welch]

Resummerend:

Israels sabbatsrust na 6000 jaar nadert … het ‘Koninkrijk der hemelen

De apostel Paulus verbindt in zijn brief aan de Hebreeen in het vierde hoofdstuk (4:1-11) Israel’s sabbatsrust aan de komst van Jezus Messias. Dan zou naar de zes scheppingsdagen gerekend Israels sabbatsweek vol zijn. Maar Israel moet niet wachten op dat vol worden en zich afzijdig houden, … het moet heden ingaan tot de rust van de Messias zoals het staat geschreven:

  • ‘Heden, als u Zijn stem hoort, verhard dan uw hart niet’ (4:7b).

Israels sabbatsweek zal dus vol zijn na 6000 jaar arbeid, die begonnen is in de eerste adam. De hedendaagse Schriftonderzoeker kan thans beschikken over de nauwkeurig te verifieren Bijbelse gegevens … die hem aantonen dat er exact 4000 jaar liggen tussen het optreden van de eerste Adam en van Jezus Messias, de tweede (laatste) Adam, beide op de priesterlijke leeftijd van 30 jaar! (1 Cor. 15:22,45).

Thans kunnen wij astronomisch nauwkeurig weten dat Jezus Messias in het jaar 27 A.D. van onze jaartelling op de priesterlijke leeftijd van 30 jaar (Matth. 3:16-17) Zijn taak voor de mensheid is begonnen en dat 20 eeuwen of 2000 jaar later Zijn Komst  nabij is!

De kennis van dat astronomisch gebeuren is echter bij de christenheid volkomen zoek geraakt. In Daniel 12:4 lezen we echter dat ‘in de eindtijd’ of beter gezegd ‘in het laatste der dagen’ de kennis (van Gods heilsplan) zal vermeerderen’.

Door oogverblindende planetenconstellaties rondom de zon heeft God 2000 jaar geleden de aandacht van de gehele wereld op dat gebeuren in Israel willen vestigen. Hij heeft het tijdstip van de geboorte vastgelegd in de stand van de planeten (op ongeveer 1½ uur nauwkeurig). De apostel Johannes heeft dat tijdstip astronomisch aangegeven in Openbaring 12:1-5. Die aanwijzingen stellen hedendaagse astronomen in staat nauwkeurig de stand van de planeten in die tijdsperiode te reconstrueren (zie: http://www.vriendenvanisrael.nl/?p=1378)

In de Verenigde Staten is de laatste jaren in de maand december in ca. 600 planetaria voor belangstellende de hemelglorie te zien van de unieke opeenhoping van planeten rondom de zon die tijdens dat gebeuren moet hebben plaats gehad.

Zoals is gezegd maakt het huidige computertijdperk het mogelijk elke planeten- constellatie uit alle tijden te reconstruren. Zo kan de hedendaagse geinteresseerde mens uit de Schriften, bevestigd door Gods tekenen in de planetenwereld, precies weten dat de geboorte van Jezus Messias heeft plaatsgevonden op de 1e Tishri van het jaar 3 vóór onze jaartelling. Deze dag heet in de Hebreeuwse kalender ‘Rosh Hasjana’, dat is ‘dag van het bazuingeschal’ dat een nieuw Israelisch jaar inleidt (Lev. 23:23,24). Overgebracht in onze Romeinse kalender is dat in het begin van de avond van 11 september in het jaar 3 vóór onze jaartelling geweest. De Galatenbrief omschrijft het als volgt:

  • ‘Maar toen de volheid des tijds gekomen was, heeft God zijn Zoon uitgezonden, geboren uit een vrouw, geboren … (Gal. 4:4).

Dus nogmaals Israels Messias Jesjoea is opgetreden in het jaar 27 A.D. Toen waren de 4000 jaar vervuld. Er ontbreken dan nog 2000 jaar aan Israels sabbatsweek! Deze tijden zullen vol worden, dus gerekend vanaf het jaar 27 A.D + 2000 … dus met andere woorden gezegd heel dichtbij. Je kunt ook zeggen het is in de derde dag (de opstanding) van 1000 jaar gerekend vanaf onze jaartelling, dus een begin van een nieuw (7000) millenium van duizend jaren (Openb. 20:2,3,4,5,6,7).

Ook de profeet Hosea wijst in die richting als hij zegt: …

  • ‘Komt, laat ons wederkeren tot de Here! Want Hij heeft verscheurd, en zal ons helen; Hij heeft geslagen, en zal ons verbinden. Hij zal ons na twee dagen doen herleven, ten derde dage zal Hij ons oprichten, en wij (Israel)   zullen leven voor zijn aangzicht’ (Hos. 6:1-2). 

De Bijbelse steunpunten:

De 4000 jaar, gelegen tussen de schepping van Adam en het optreden van Jezus Messias, omvatten de volgende Bijbelse steunpunten:

[Dr. E.W. Bullinger had echter voor het Bijbels funderen van de periode tussen Adam en Jezus Messias belangrijke chronologische problemen te overwinnen. Dr. E.L. Martin (www.askelm.com) is er in de jaren zeventig van de 20e eeuw in geslaagd de Bijbelse fundering van de periode van 4000 jaar belangrijk te vereenvoudigen en te versterken. Hij toonde aan dat de Bijbelse chronologische lijn alleen loopt via de koningen van Juda en niet via die van Israels Tienstammenrijk, zoals dr. Bullinger niet zonder problemen nog had gedaan. Door het kiezen van andere Bijbelse chronologische steunpunten kon dr. Martin een eenvoudiger ooverzicht geven van de 4000 jaar van de genealogie van Jezus Messias, Davids Zoon]

  1. De periode tussen de schepping van Adam en het jaar 99 van Abram, waarin hij Abraham wordt genoemd, besneden wordt en waarin God Zijn verbond met hem sluit omvat aanwijsbaar 2107 jaren.
  2. Tussen Abrahams 99e jaar en het jaar van de Uittocht uit Egypte (volgens Exodus 12) ligt een periode van 430 jaren. Paulus noemt deze periode in Galaten 3. Het jaar van de Uittocht is derhalve jaar 2107 + 430 = 2537 vanaf de schepping van Adam.
  3. De periode tussen het jaar van de Exodus van het 4e jaar van de regering van koning Salomo, waarin hij een begin maakt met de bouw van de Tempel, omvat 480 jaar (volgens 1 Koningen 6:1). De Tempelbouw begint derhalve in het jaar 2537 + 480 = 3017.
  4. De periode van Salomo’s vierde jaar tot en met de laatste koning Juda (Zedekia) omvat: 36 jaar van Salomo’s regering + 393 jaar van de overige koningen van Juda, resulteert in 429 jaar.
  5. Dan volgt de ballingschap van zeventig jaar in Babel, die Jeremia vermeldt als een  Sabbatsperiode voor het land. Deze duurt tot de Perzische koning opdracht geeft Israels Tempel te herbouwen. De jaren van de ballingschap in Babel beginnen pas te tellen één jaar na het elfde jaar van koning Zedekia, waarin hij in ballingschap wordt gevoerd. Dat is in totaal 71 jaar. Dat ene jaar extra is het jaar van Gedalja, waarin nog geoogst is in het land! (Jer. 39:10, 40:12).
  6. De chronologische lijn wordt vervolgens door de profeet Daniel voortgezet. Na 7 + 62 jaarweken (dus niet opgeteld tot 69 weken, daar de Schrift hier een duidelijk onderscheidt maakt!) zal de Messias komen, dat is na 483 jaar.

De totale genealogische periode tussen het optreden van Adam en dat van de tweede (laatste) Adam omvat derhalve de volgende aantallen jaren:

2107 + 430 + 480 + 429 + 71 + 483 = 4000 jaar!

Daar de jaarweken van Israel niet bij het Pinksterfeest (Sjawoe’ot) of bij de kruis dood van Jezus in het jaar 30 A.D. werden afgebroken, maar pas aan het eind van de Handelingentijd (Hand. 28:25-28), ligt het voor de hand dat de nog openstaande weken hun voltooiing zullen vinden in de toekomende tijd om tot een volheid van 70 weken te komen (Dan.9:24-27).

[De vergissing die men bij de uitleg van de 70 weken veel al maakt, is dat men direct begint te tellen vanaf de uitgang des woords. Volgens bijna alle uitleggers beginnen daar de 70 weken te lopen. Het was Charles H. Welch die inzag, dat de Schrift dit echter niet doet. De vergissing die men maakt, is dat men in Dan. 9:25 ‘de 7 weken en de 62 weken’ bij elkaar gaat optellen en dan in deze verzen gaat inlezen ’69 weken … maar Daniel maakt bekend dat na de 7 weken van herbouw en herstel van de stad Jeruzalem, het 62 weken zal duren voordat de Messias Zich aan Zijn volk bekend maakt en dat pas na de volle 70 weken alle profetische gezichten vervuld zullen zijn!]

Gerekend vanaf Zijn doop in de Jordaan (Zijn zalving en bekendmaking aan Israel) in het jaar 27 A.D. verlopen er 5 weken (5=spreekt van genade) of wel 35 jaar tot op 62-63 A.D. waar het de apostel Paulus is die het oordeel van Jesaja over het volk uitspreekt (Jes. 6:9-10; Matth. 13:14-15; Joh. 12:40). Er zijn dan 62 + 5 = 67 weken verlopen van de 70.

Momenteel staan er dus nog 3 weken van de 70 weken, dat is (3×7)21 jaar, voor Israel op het programma. De vraag is nu wanneer zullen deze nog openstaande weken aanbreken? Denk hierbij ook aan de 7 zegelen, de 7 bazuinen en de 7 schalen uit de Apocalyps. Deze 3 zevens houden verband met de laatste 3 jaar weken die hun loop nog moeten krijgen in de heilsgeschiedenis van Israel op een totaal van de 70 weken uit Daniel 9.

In het boek Leviticus wordt op een bijzondere wijze gesproken over het ‘jublejaar’, dat 50e dat ná de 49 jaar (7x7x360), de zeven jaarweken (7×7 sabbatsjaren) manifest wordt in de tijd. In een stuk Mozaische wetgeving wordt daar weergegeven, dat feitelijk ook in het stramien van het verlossingsproces aangaande Israel én de volken past dus in ‘het laatste der dagen’ zoals beschreven in het apocalyptische boek de ‘Openbaring van Jezus Messias’ waar dit prachtig wordt verduidelijkt (Lev. 25:8-10; Openb. 5:1-14). Het  gaat ook daar om een ‘lossersakte’, als de verzegelde boekrol!

Het fascinerende is nu dat vanaf de 3e dag van de ‘Zesdaagse oorlog’ de 7e juni 1967 toen Jeruzalem heroverd (re-united) werd, er 7x7x360 (360 als profetische dagen) dagen verlopen tot op een ‘Jom Kippoer’ in 2015 (23.9.2015).

  • ‘Dan zult gij bazuingeschal doen rondgaan in de zevende maand op de tiende van de maand; op de Verzoendag zult gij de bazuin doen rondgaan door uw ganse land.’ (Lev. 25:9).

Verkondig vrijheid door heel het land. Het boek Leviticus spreekt in die zin ook duidelijke taal. In Genesis 1:14 lezen we dat er lichten zijn in het uitspansel des hemels, om scheiding te maken tussen dag en nacht; en dat zij zijn tot tekenen en tot gezette tijden, en tot dagen en jaren. Het Hebreeuwse woord is hier mow’ed met een getalswaarde van 50 (jubeljaar) dat gebruikt wordt in de teksten (Lev. 23:2; Gen. 1:14) met de betekenis van ‘vaste tijden’, dus niet als jaargetijden, maar met de betekenis dat hier zon en maan aanwijzingen zijn aangaande de ‘Feesttijden des Heren’.

Een bijzonderheid is daarbij het gegeven dat we kunnen vaststellen dat vanaf de oprichting van de staat Israel op 14 mei 1948, er 3×4 {tetrad} dus 12 bloed rode manen zich manifesterden op de vaste tijden de ‘Feesten van Israel’! Het waren de jaren 1949, 1950 als in 1967, 1968 waarin deze constellaties plaatsvonden en zullen wederom in 2014 en 2015 een vervolg krijgen op ‘Pesach’ en ‘Sukkot’. [Geen 4 (tetrad) opeenvolgende bloed rode manen deden zich voor in de 16e -17e – 18e – 19e eeuw].

Met dit fascinerende gebeuren is weldra het moment aangebroken dat de 68e – 69e – 70e jaar weken hun voltooiing zullen vinden in datgene wat met haast moet geschieden, de ‘Openbaring van Jesjoea Messias’ (1:1) die alleen waardig is om dit proces in werking te stellen, dus de ‘uitzuivering’ van het goede zaad en het zaad van de vijand (Gen. 3:15; Openb. 6:1).

Daarmee is gezegd dat het ‘Koninkrijk der hemelen’ ofwel het Messiaanse rijk van tenminste 1000 jaar spoedig een aanvang zal nemen …

(zie ook: www.epicenterconference.com 2013 vanuit Jeruzalem!

Gerard J.C. Plas

 

 

 

 

 

 

 

Be Sociable, Share!
 Posted by at 21:57

 Leave a Reply

You may use these HTML tags and attributes: <a href="" title=""> <abbr title=""> <acronym title=""> <b> <blockquote cite=""> <cite> <code> <del datetime=""> <em> <i> <q cite=""> <s> <strike> <strong>

(required)

(required)

Translate »