Issue Number: 425
In part 2, we focused upon the merger between Judah and Edom which occurred in 126 B.C. That historical event had huge legal implications in the overall history of Jewry. But there was another merger some centuries later that was to have a great impact upon Jewry. This was the conversion of the Khazars (or Chazars).
Some historians date this event in 620 or 630 A.D., while others say it occurred in 740 A.D. The date itself is unimportant, as it does not seem to be tied to any particular prophetic time cycle.
Issue Number: 424
In part 1, we studied the nations of Israel and Judah and their historical role in prophecy. The Israelites were exiled to Assyria and never returned, because God had hedged up her way with thorns, creating a prophetic “wall” so that she could not find her way back (Hosea 2:6).
Judah, on the other hand, was taken to Babylon for just 70 years and then returned so that Jesus could be born in Bethlehem (Micah 5:2). The people of Judah came to be known as “Jews,” which is short for Judahites.
Issue Number: 423
The Bible speaks about various nations that existed in those days, beginning with the original 70 nations of the earth who came from the sons of Noah (Gen. 10:1, 32). From the standpoint of prophecy, these 70 nations represent all nations, even though many new nations have formed over the centuries.
When the prophets later prophesied about the sin or destiny of various nations, it is essential that we identify them correctly in order to avoid misapplying prophecy. After all, we would not want to accuse a nation fal
Issue Number: 422
Paul speaks of the “out-resurrection” in Phil. 3:11,
11 in order that I may attain to the resurrection from the dead.
Neither the NASB (above) nor the KJV render this correctly. The usual term for “resurrection” is anastasis, which appears 42 times in the New Testament; but here Paul uses the term ekanastasis. The prefix ek means “from, out of.” Hence, the Concordant Version reads, “resurrection that is out from among the dead.”
Dr. Bullinger’s notes tell us:
Issue Number: 421
Jephthah was the 9th of 14 judges prior to Samuel. Samuel himself was a prophet who transitioned Israel from the judges to the kings. Again, Jephthah was the 9th judge if we treat Deborah and Barak as being distinct and separate. Judges 4:4 says that Deborah “was judging Israel at that time,” so it is clear that she too was a judge.
The prophetic importance of Jephthah is seen in the context of all the judges in those years. The most unusual feature was that “Jephthah the Gileadite was a valiant w
Issue Number: 420
The final elementary principle listed in Heb. 6:1, 2 is “eternal judgment.” This includes two things: (1) the fact that there is divine judgment for sin, and (2) and the duration of that judgment, which is said to be aionian. Both of these have often been misunderstood, and for this reason the first principles of the oracles of God must again be established.
The judgment of God is mentioned in Rom. 2:2, 3,
2 And we know that the judgment of God rightly falls upon those who practice such thi
Issue Number: 419
The first three elementary principles have to do with the basics of our justification by faith. We are to repent and have faith toward God and submit to baptism. This has to do with becoming believers. Now we will discuss the last three elementary principles for those who are believers: Laying on of hands, the resurrection of the dead, and aionian judgment.
4. Laying on of Hands
This principle addresses the idea of being consecrated to God. Before one can properly lay hands on someone else, one must first be qualif
Issue Number: 418
In Heb. 5:1-10, the author (Paul, I believe) spoke about Melchizedek and how Jesus Christ became the high priest of the Melchizedek Order. Then he continues in Heb. 5:11,
11 Concerning him we have much to say, and it is hard to explain, since you have become dull of hearing.
Paul then interrupts his discussion of deeper things (meat) to chide his audience for still needing the “milk” of the word. In Heb. 5:12 he calls this milk “the elementary principles of the oracles of God.” In Heb. 6:1 he calls them “elementa
Issue Number: 417
Coverings are for minors. Parents cover their children in order to protect them and care for them. Children remain under the authority of their parents until they come of age. Of course, this does not address the problem of abusive parents who do not know how to fulfill their responsibilities properly. Our present study is designed to instruct parents in the exercise of authority (Eph. 6:4), as well as children in learning to submit to proper authority (Eph. 6:1).
All authority must be subject to love, and our def
Issue Number: 416
Occasionally, when someone hears that I am in the ministry, they will ask, “Who is your covering?” When I tell them, “Jesus is my covering,” they reply, “And who?”
In other words, they do not think that Jesus’ covering is sufficient. Everyone must be accountable to a man other than Jesus, and this is referred to as a “covering.”
This is, in fact, a primary requirement in most Christian denominations today, which prefer to be ruled by men rather than by God (directly).
King Saul and the Rule of Men
This was well
Issue Number: 415
Lev. 19:35, 36 says,
35 You shall do no wrong in judgment, in measurement of weight or capacity. 36 You shall have just balances, just weights, a just ephah, and a just hin; I am the Lord your God, who brought you out from the land of Egypt.
A just balance establishes the principle that the judgment must always fit the crime (“eye for eye,” Exodus 21:24) and that we will be judged according to the standard by which we judge others (Matt. 7:2). The “eye for eye” principle establishes justice; the latter modifies t
Issue Number: 414
Heb. 3:1 says,
1 Therefore, holy brethren, partakers of a heavenly calling, consider Jesus, the Apostle and High Priest of our confession.
Who are these “partakers of a heavenly calling”? The context shows that they are the sons (children) of God, those who are part of His household. The author tells us that Christ is “counted worthy of more glory than Moses” (Heb. 3:3). Though “Moses was faithful in all His house as a servant” (Heb. 3:5), “Christ was faithful as a Son over His house” (Heb. 3:6).
Moses and Chris