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God is the original Globalist. Babylon has attempted to usurp that title in order to use the nations for its own self-aggrandizement. Ultimately, the power brokers behind Babylon consider themselves to be gods and have conspired to overthrow God and to usurp His rights as Creator.
This is the history of the earth. Without knowing that basic premise, it is not possible to understand history, especially modern history where this conflict is reaching its climax.
The divine plan has always had a global perspective. Much Christian teaching today focuses upon the individual, which is certainly valid, but often the teaching is not balanced with the global view. Yet in the days of Noah, we see God making a covenant with the earth itself. In fact, reading Genesis 9:9-17 says it in so many ways that we are struck by the sheer redundancy of His statements. The covenant is with the four beasts (vs. 10), with "every living creature" (vs. 12), "the earth" (vs. 13), and "all flesh" (vs. 16).
This is the original covenant--the first time that the word "covenant" is actually used in Scripture. It is the foundational covenant by which God vowed unconditionally not to destroy it. In a negative way, this establishes the positive side as well--known later as the Restoration of All Things.
Then comes the covenant with Abraham, in which God set forth the people that He had elected to bring about the restoration of the earth. Thus, the promise in Gen. 12:3 is "in you all the families of the earth shall be blessed." Thus, the covenant with Noah would be implemented through certain people on the earth. That is what it means to be "chosen." It is not to secure all of God's blessings for one's self, but to take on the responsibility of distributing those blessings to "all families of the earth."
Then came the Mosaic covenant, in which God provided the laws of the Kingdom and the revelation of His mind. This was designed to teach those chosen ones the moral principles, culture, and political structure by which those blessings of Abraham could be realized among the nations. With this also came the basic understanding of the divine plan in prophecy, so that those elect ones would know the goal that God had in mind.
Later, God made a covenant with David in order to establish the throne of the Kingdom. It prophesied not only of the Messiah, but also of those who would rule under Him and with Him. It set forth the principle that those who were in agreement with David (and the Messiah) would qualify as rulers. Conversely, it also excluded those who were opposed to Him, as seen in the story of Absalom's revolt.
These were the covenants which were made during the overall context of the Old Covenant. None of the covenants could truly be implemented prior to the cross, because a covenant is also a testament. A testament is a will that comes into effect when the testator dies. Hebrews 9:16 says,
16 For a covenant is valid only when men are dead, for it is never in force while the one who made it lives.
When Jesus Christ died on the cross, all of the covenants were validated by His blood. At the same time, the Old Covenant, based on the will of man (vows to be obedient) ended. The New Covenant was instituted, prophesied by Jeremiah, based upon the will of God and His ability to do the work in us.
The timing was perfect.
The global plan could now be implemented, along with all of the covenant parts that had been established through Noah, Moses, David, and now Christ Himself.
When Moses questioned God's ability to save Israel (on account of their stubbornness), God vowedin Num. 14:21,
"but indeed, AS I LIVE, all the earth will be filled with the glory of the Lord."
In other words, God says, "If you think it is difficult to bring those rebellious Israelites into the Kingdom, know that I intend to bring the whole earth into the Kingdom!" This vow is repeated in various forms in Isaiah 6:3, 11:9; Ps. 72:19, and Hab. 2:14. This was not wishful thinking. This was a Statement of Intent.
David wrote often of the salvation of all nations.
"I will be exalted among the nations; I will be exalted in the earth" (Ps. 46:10).
"Then all men will fear, and will declare the work of God, and will consider what He has done"(Ps. 64:9).
Psalm 67 is a prophetic prayer that the face of God would shine in our faces, even as it did with Moses in Exodus 34:30. David writes:
"God, be gracious to us and bless us, and cause His face to shine upon us--that Thy way may be known on the earth, Thy salvation [Yeshua] among the nations. . . God blesses us, that all the ends of the earth may fear Him."
In Psalm 68:18, David writes,
"Thou hast ascended on high; Thou hast led captive Thy captives; Thou hast received gifts among men, even among the rebellious also, that the Lord God may dwell there [or, among them]."
This, of course, is a Pentecostal prophecy of the various gifts given to the Church (Eph. 4:7, 8). The context shows that God intends to give those gifts "even among the rebellious also," so that God might dwell among them as well. In fact, the purpose of the gifts of the Spirit is to provide the Church with important tools of evangelism. Again, take note that God's gifts were not merely for the believers to enjoy, but to use for the benefit of "the rebellious."
Psalm 72:11-19 says,
"And Let all kings bow down before him, all nations serve Him. . . let all nations call him blessed. Blessed be the Lord God, the God of Israel, who alone works wonders. And blessed be His glorious name forever; and may the whole earth be filled with His glory. Amen and Amen.
Isaiah 54:5 says, "your Redeemer is the Holy One of Israel, who is called the God of all the earth." The fact that He is the God of Israel does not limit Him to a single nation. (Likewise, the aionian God does not limit God to a mere eon, or age.)
By the time we come to the New Testament, the global plan is already well established. Christ was not only to be "the King of the Jews" (John 19:19), but the Heir of Creation itself. God's "elect," Paul says, are the sons of God, and all of creation awaits their manifestation, knowing that this great event will have a beneficial effect upon all. In other words, the covenant with Noah will be fulfilled. The cross guaranteed it, and the manifestation of the sons of God will be the visible starting point, whereby all of creation will come into that same freedom from corruption (Rom. 8:21).
Men have long misunderstood the mind of God in these matters. In Jewish circles the key problem was that they thought of themselves as "chosen" to keep the best blessings for themselves. They envisioned all others as their future slaves. The blessings of Abraham were thus hoarded rather than distributed as a blessing to all.
By the fifth and sixth century, the Church had developed its own narrow view of salvation. Once the Church Councils began to suppress the teaching of the Restoration of All Things, salvation was perceived as an exclusive right of the Christian "elect." Though the Church never lost its evangelistic vision, it did cease to believe that God actually had the power and the will to save all mankind.
Thus, salvation was said to be limited to those who believe prior to the Great White Throne. Death became the divine deadline, making it impossible for God to save all mankind. God's Statement of Intent was watered down to mere wishful thinking of a God too powerless to accomplish His vows in the final Age.