Thesis #95 of 95  If the assertions of my theses are broadly correct, the final mystery John was told not to write about (concerning the little book - Rev10) is likely to pertain in nature to the broader providence I have been outlining.

BIBLICAL REFERENCES

Rev1:1 The revelation of Jesus Christ, which God gave Him to show to His servants (the church) the things which must soon take place”

Rev10:2-4 (The angel) had in his hand a little book which was open. He placed his right foot on the ‘sea’ and his left on the land; and he cried out with a loud voice, as when a lion roars; and when he had cried out, the seven peals of thunder uttered their voices. When the seven peals of thunder had spoken, I WAS ABOUT TO WRITE; and I heard a voice from heaven, saying, “Seal up the things which the seven peals of thunder have spoken, AND DO NOT WRITE THEM.

Rev10:10  I took the little book from the angel’s hand and ate it, and in my mouth it was sweet as honey; and when I had eaten it, my belly was embittered.

COMMENTS

In its opening verse  the Book of Revelation is announced as “the revelation of Jesus Christ, which God gave Him to show to His servants (the church) the things which must soon take place” (Rev1:1). For sure, it was a disclosure often presented in symbolic terms, but nevertheless John’s task was to write down everything he saw and heard as a testimony to the churches. Yet there was one unique exception: the contents of the little book referred to in chapter ten, the words concerning which he was instructed not to record. We are (literally) only given a flavour of what that might contain: sweet as honey to the taste buds but creating bitterness in the abdomen. 

It may not be especially radical for my final thesis to be suggesting that the subject matter of Revelation’s “little book” is likely to pertain in some way to divine providence. However, the reference to sweetness and bitterness infers to me that what was revealed within this mystical booklet [Greek: βιβλαρίδιον] appeared delightful to the taste but had the effect of making that which had previously been ingested bitter and by implication ripe for excretion. (I take κοιλία to be referring to the abdomen, gut or belly, as per KJV, rather than stomach as in some translations).

What of course is radical is what I have set out in my little book on the subject. That at the personal level has a similar bitter-sweet impact in terms of my new as opposed to past understanding of God’s providential intentions towards humanity and the true nature of the gospel.

The need to deconstruct

The vastly broader benign providence I have been drawing out from scripture required a substantial deconstruction of the Augustinian derived theology that the Western Church (in particular) has long relied upon. Galling as that will be for many, it results in cosmic outcomes that are comparatively sublime – comprehensible, gracious and generous, yet fair to all. In the starkest contrast to the God of Augustine and Luther, I have portrayed a deity who is equitable, loving and compassionate in the sense that those terms are usually understood. That in turn accords with the Creator who described Himself as “the God of tenderness and compassion, slow to anger, rich in faithful love and constancy” (Ex34:6) and whose character was perfectly reflected in the life and ministry of Jesus Christ.

Conclusion

So ends these brief commentaries on each of my 95 theses, the listing of which I first published on Halloween 2017 – the 500th anniversary of a far more well known version. That triggered events that turned the church and the world upside down. Given my personal intellectual limitations and present obscurity, these theses and the Little Book of Providence to which they relate will only gain traction if they are “owned of God”. If so it can only have been the Holy Spirit who inspired and enabled me to put these things together. In view of the extraordinary encounters to which I have been testifying I dare to believe that to be the case.

Author’s FACEBOOK page HERE

Free PDF of The Little Book of Providence HERE

Large-print version suitable for mobiles HERE

_{[These posts pertain to an expansive revelation concerning divine providence. It was the result of a prophetic insight received by the author, who believes the process he is involved with is itself a fulfilment of scriptural prophecy, both canonical and extra-canonical – more particularly Revelation chapter ten and two related passages from the Book of Enoch (ch93:8-10 and ch104:11-13 Charles edition numbering). The full picture is set out in “The Little Book of Providence”  and summarized in 95 theses HERE ]}

Thesis #94 of 95 - Certain important (but non-essential) mysteries have been hidden from the Church during much of her earthly pilgrimage.

BIBLICAL REFERENCES

Acts1:7 Jesus said to them, “It is not for you (apostles) to know times or epochs which the Father has fixed by His own authority”

Eph3:9-10 (Paul) to enlighten all people regarding the plan of the mystery which for ages has been hidden in God, who created all things; so that the multifaceted wisdom of God might NOW be made known through the church to the rulers and the authorities in the heavenly places.

1Tim2:6 (Christ) gave himself as a ransom for all, the evidence for which [μαρτύριον^G3142] is to be provided in due time.

Rom8:19-21 [NASB] For the eagerly awaiting creation waits for the revealing of the sons and daughters of God. For the creation was subjected to futility, not willingly but because of Him who subjected it, in hope that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God.

Rev10:2-4 (The angel) had in his hand a little book, which was open. He placed his right foot on the sea and his left on the land; and he cried out with a loud voice, as when a lion roars; and when he had cried out, the seven peals of thunder uttered their voices. When the seven peals of thunder had spoken, I was about to write; and I heard a voice from heaven, saying, “Seal up the things which the seven peals of thunder have spoken, and DO NOT WRITE THEM.

Mal4:5-6 Lo, I will send you the prophet ‘Elijah’ before the great and terrible day of the Lord comes. He will turn the hearts of the fathers to their children and the hearts of children to their fathers, otherwise I will come and strike the land with a curse.

Mt24:14 This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come.

EXTRA-BIBLICAL REFERENCES

Enoch1:1 [opening verse] The words of Enoch to be a blessing to the elect and the righteous who will be living in the day of tribulation when all the wicked and godless are to be removed.

Enoch93:10  At the close (of the seventh ‘week’) shall be chosen the elect righteous (ones) of the eternal plant of righteousness to receive a seven-part instruction concerning all of God’s creation.

Enoch104:11-13 When they write down truthfully all my words in their languages, and do not change or remove anything from my words but write them all down truthfully, then I know another mystery, that books will be given to the righteous and the wise to become a cause of joy and uprightness and much wisdom. And to them shall the books be given, and they shall believe in them and rejoice over them, and then shall all the righteous who have learnt from them the ways of uprightness be recompensed.

COMMENTS

Note that this thesis affirms that certain important but non-essential mysteries have been hidden from the Church. By non-essential I mean non-fatal to the saving mission of the Church. As a former Evangelical, I (typically) hadn’t really thought this matter through.  For I effectively had worked on the premise that until Martin Luther came along, the churches for at least the previous 1000 years had universally failed to apprehend or teach the effectual means of deliverance from perdition.

According to Luther, even the earliest Fathers of the Church had been in darkness concerning justification and saving faith. I now know this to be an irrational absurdity and a denigration of  God’s providential care for the world. It is also  an affront to our Saviour’s historical stewardship of the very people He regards as His own Body (Col1:24).

Nevertheless, there are issues that have been hidden from the Church that although not essential to her saving mission are important. And they become positively critical as the Day of Christ’s return approaches. Some of these are identified in the verses above. I believe them to pertain to:

1. The mystery concerning the precise nature of the current and impending epochs vis-à-vis Old Testament prophecy (Acts1:7; Eph3:9-10)
2. the breadth of God’s benign providence and the scope of Christ’s atoning work (1Tim2:6; Rom8:19-21)
3.  the mystery of the Little Book (Rev10:2-4)
4. the doctrinal rectification and eventual reconciliation of the churches enabling a coherent  gospel to be preached to the world before Christ’s coming [Mal4:5-6; Mt24:14]
5. the extraordinary means by which some of the above shall come about [Enoch references]

The few verses from ex-canonical Enoch have been included as they deal with some of these issues more explicitly than the intentionally veiled references within the bible. The Book of Enoch was rightly excluded from the canon, not least in view of its opening verse. That indicates it was written specifically for the  generation of Christians that would live to see Christ’s return. The Book was nevertheless regarded as inspired writing by many of the early Church Fathers and verses from it are to be found in the New Testament (Jude vv14-15).

LINKS

Re: Acts1:7 Times and seasons a matter for the Father https://richard777.blog/2020/07/02/the-current-epochs-role-in-salvation-history/

Re: Prophecies of Enoch https://richard777.blog/2021/06/16/book-of-enoch-prophecy/

Re: The final prophet https://richard777.blog/2020/04/27/elijah-yet-to-come/

_{[These posts pertain to an expansive revelation concerning divine providence. It was the result of a prophetic insight received by the author, who believes the process he is involved with is itself a fulfilment of scriptural prophecy, both canonical and extra-canonical – more particularly Revelation chapter ten and two related passages from the Book of Enoch (ch93:8-10 and ch104:11-13 Charles edition numbering). The full picture is set out in “The Little Book of Providence”  and summarized in 95 theses HERE ]}

Thesis #93 of 95 - The ultimate purpose of human suffering is indicated in Heb2:10. Even the sinless Saviour was perfected for His priestly office and future glory by suffering. How much more the need for such salting and grist to be provided for the mere mortals who will come to share His glorious inheritance – hence the perennial existence of evil in the world until Christ comes to restore all things.

BIBLICAL REFERENCES

Acts3:21 Christ, the One whom Heaven must receive until the time of the restoration of all things which God has spoken of through the mouths of His holy prophets since the world began.

Rev10:7 In the days when the voice of the seventh messenger is about to sound off, then the mystery of God shall have been completed, as He announced to His servants the prophets.

COMMENTS

As the thesis indicates, the solution to the mystery of human suffering is hinted at in an extraordinary verse in Hebrews: “It was fitting for Him, for whom are all things, and through whom are all things, in bringing many sons to glory, to perfect the originator of their salvation through suffering” (2:10). So, even the sinless Saviour was perfected for future glory by suffering. How much more the need for such salting and grist to be provided for mere mortals, some of whom will have an immediate share in His inheritance.

This is why things have always been as they have been in the world and in the Church. Suffering partnered with essential spiritual healing and progressive enlightenment are how God is drawing mankind toward its ultimate destiny as exemplified by His Son’s own experience. The suffering Jesus had endured was principally (and most would have thought exclusively) to provide for man’s redemption. Yet it also fulfilled another unexpected function as Heb2:10 shows – that is His perfection for His kingly, priestly office. Verse 17 affirms as much when it states: “Therefore in all respects (Jesus) had to be made like His brothers so that He would become a merciful and faithful high priest in things pertaining to God”.

And as royal priesthood for the world, God’s elect are expected to share in that suffering . For such are to be “the heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him” (Rom8:17NASB).

And, alluding to the previous thesis regarding Adam and Eve, none of this would have been possible if events had unfolded differently at Eden. If Satan  had not been permitted his little triumph, there would have been no glorious victory for God and His Christ, for there would have been nothing to conquer. How then could God have demonstrated the staggering extent of His love and grace if He could have spared His only Son?  If Adam had not sinned or the humanity project been rebooted, there would have been no Saviour. And what a Saviour: O felix culpa, quae talem ac tantum meruit habere redemptorum! [note 1].

Truly, it was never God’s intention merely to restore humanity to pre-Fall Adamic innocence. Rather, the Creator wished to raise  the sons of earth such that they would one day consort with the divine, partaking themselves of the divine nature (2Pet1:4). Such staggering elevation could not have been accomplished without the existence of evil and its inevitable consequence – suffering, the grist for glory. This taken with the vastly broader benign providence I have set out in my Little Book (link#1) surely resolves the providential mystery of God, affirming Him to be the personification of love.

יִצְחָ֔ק

NOTE #1 –  Catholic Easter hymn: “Oh happy fault, which gained for us so great a Redeemer!”

LINK #1 – https://richard777.blog/2021/07/10/the-little-book-of-providence/

Author’s FACEBOOK page HERE

Thesis #92 of 95 -  In choosing to retain Adam and Eve as the procreative fountainhead of humanity after their rebellion, it must have been God's intention that evil and suffering  enter the world

BIBLICAL REFERENCES

Rom8:20-21[NASB] For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God.

Mt18:7 Woe to the world in view of its stumbling blocks! Yet it is necessary [ἀνάγκη]  that such stumbling blocks come; but woe to the person through whom the stumbling blocks come!

Heb2:10 For it was fitting for Him, for whom are all things, and through whom are all things, in bringing many sons to glory, to perfect the author of their salvation through suffering

1Jn4:8 Anyone who does not love does not know God, because God is love.

COMMENTS

Whether the Adam and Eve account in Genesis is taken symbolically or (as in my case) literally, it is to show that God had granted Satan permission to test humankind in her primeval infancy. And having failed that test, our loving but inscrutable God made the decision to utilize our disobedient first parents as the sin-polluted procreative fountain source for future humanity. For, as I have been demonstrating , the resultant suffering, division and ongoing struggle with Evil is no accident but a providential necessity (cf. Mt18:7).

Christ as human creation’s firstborn, in the sense of her representative/leader, epitomized such suffering and He did so on the cross. His Father (being God) had been perfectly entitled to enjoy unbroken felicity. Yet for mankind’s sake He was prepared to endure the agony of observing His only begotten Son’s humiliation and death.

WHY GOD PERMITS EVIL

If Satan had been barred from planet Earth or Adam and Eve had been erased and replaced as a result of their disobedience, Christ need not have died. But God permitted His arch-enemy what appeared to be an extraordinary victory for the sake of what He knew would be the ideal preparation for the beings created in His image to be raised from dust and prepared for a glorious destiny.

This hints at the solution to what for most Christians is the ultimate mystery of the universe: Why would a God the bible describes as love personified (1Jn4:8), permit and perpetuate evil and suffering in this world? The matter will (I trust) be given fuller resolution in the next thesis (#93) and is explained in detail in The Little Book of Providence (chapters 6 and 7).

Free PDF of The Little Book of Providence HERE

Large-print version suitable for mobiles HERE

Author’s FACEBOOK page HERE

Thesis #91 of 95 - God's strategy has always been to redeem and heal the world through a Spirit-led messianic community; the latter were never intended to be the exclusive beneficiaries.

BIBLICAL REFERENCES

Ex19:6 ‘You shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the sons of Israel.”

1Pet2:5 You (the Church), as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.

1Pet2:9 You are a chosen people, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvellous light.

Rom8:19-23 (NASB)  For the eagerly awaiting creation waits for the revealing of the sons and daughters of God.  For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God.  For we know that the whole creation groans and suffers the pains of childbirth together until now.  And not only that, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons and daughters, the redemption of our body.

COMMENTS

The subject of this thesis is a cornerstone within the broader benign providence being outlined. I have quoted three related verses from Exodus and 1Peter as their reference to Israel and the Church as a priesthood is perhaps the clearest evidence of God’s wider saving purposes for the whole planet. It places the Church and gospel in their providential context: whilst all the world is God’s, those within the covenants of promise become God’s own possession (1Pet2:9).

A few verses earlier, Peter affirmed the Church to be “a spiritual house and a holy priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ” (v5). Yet if the Church be a priesthood, it cannot be offering sacrifices exclusively for itself. It also exists for the benefit of those “who are ignorant and have gone astray” (Heb5:1-2). The Church shares in the sacrificial offering with her Head, which is Christ. Those outside her therefore must potentially benefit, not just from the “body of Christ’s” spiritual enlightenment and charitable works within wider society but also through her priestly intercession and sacrifice. As well as pointing to God’s broader saving intentions for this world (which Paul outlines in Rom8:19-23 above), such a perspective resolves numerous biblical tensions as, for those who can discern it, do these theses taken as a whole.

Author’s FACEBOOK page HERE

Thesis #90 of 95 When Ephesians 3:9-10 and especially Romans11:11-15 are taken as read and integrated within a cohesive biblical synopsis it will be appreciated that God's benign providence extends well beyond those elected to the exclusive covenants of promise. For if Paul is taken at his word, biblical salvation as we know it would not have been offered to the Gentile nations in the current age, yet the Old Testament is clear enough that people from every nation would ultimately be reconciled to God, for all the world is His and He loved it enough to send his Son to save it.

BIBLICAL REFERENCES

Eph3:9-10 (Paul) to enlighten all people regarding the administration* of the secret plan which for ages has been hidden in God (the Father) who created all things (by Jesus Christ)*; so that the multifaceted wisdom of God might now be made known by the church to the rulers and the authorities in the heavenly places  * [see Note#1 re: textual variants].

Rom11:11,12,15 I say then, (the Jews) did not stumble in order to fall, did they? By no means! But by their transgression salvation has come to the Gentiles, to make (the Jews) jealous. Now if their transgression is riches for the world and their failure is riches for the Gentiles, how much more will their fulfilment be! … For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?

Jn3:16 For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.

Rom13:9 (NASB) For this, “You shall not commit adultery, you shall not murder, you shall not steal, you shall not covet,” and if there is any other commandment, it is summed up in this saying, “You shall love your neighbor as yourself.”

COMMENTS

Concluding this series of theses concerning what I have referred to as “the dispensational mystery”, I repeat, this does not concern my disclosure but the Apostle Paul’s. What I am doing that virtually no one else appears to have done is to take Paul at his word concerning what is recorded in Romans chapter 11, particularly verses 11,12,15 and 30. That pertains to God’s secret plan which he outlines, albeit cryptically in Ephesians chapter 3. “But surely (you say), Paul could not mean that if the Jews had not rejected their Messiah, ‘salvation’ would not have been offered to the Gentile nations in the current age?” “Yes”, say I, “that is exactly what Paul meant”, albeit he is referring to Salvation rather than salvation. [By ‘salvation’ I mean final absolution/pardon/divine acceptance; by ‘Salvation’ I mean being born again, raised to eternal Life resulting in “an inheritance with those who have been sanctified” (Acts26:18 cf. Rev3:21). Such a soteriological distinction has been delineated in earlier theses.

In terms of how Paul is to be interpreted in Romans 11, there would seem to be three options: a) Paul is being very clumsy in the wording he utilizes [very unlikely given he effectually repeats the same assertion three times in different ways – highlighted in the biblical reference above]; b) the apostle is a degenerate liar [I think not] or c) what he has written he has written, and he means every word of it. The problem with c) for Christians who take the bible seriously is stated in my thesis – such an assertion must be able to be “integrated within a cohesive biblical synopsis”. [I trust I have done so; I am not currently aware of any other such attempts within cyberspace].

Either the Apostle Paul is profoundly in error concerning a matter that could hardly be more important – or biblical theologians since around the time of Augustine have substantially misunderstood what the bible means by “salvation” in the gospel context. For the Old Testament makes it clear enough that God never intended to restrict His redemptive purposes to the Jews. But what He did indicate through His prophets is that Israel and the seed of Isaac were expected to form His holy nation of enlighteners for the world. As for what the New Testament actually means by salvation (what it is from and what it is for), I have been demonstrating that this likewise has been misunderstood by the churches. Relatedly, there has been a misreading of what Paul means by “death”, especially in Rom7 and 8, and what Jesus means by “life”, for example in Jn6:53 &10:10 & 20:31.

Taking Paul at his word in Rom 11 could only mean what is stated in this thesis – that fulness of salvation would not have been offered to the Gentile nations in the current age if the Jews had not rejected their Messiah. Or rather, (for that was indeed foretold to happen), it was because they went on to reject the apostolic teaching concerning Jesus after His ascension and glorification. For what Paul is referring to in His various evangelistic admonitions of his fellow countrymen is not a result of their involvement in Christ’s crucifixion but their response to the apostolic message concerning His Lordship and Saviourhood – witnessed by the miracles the apostles were carrying out in Jesus’ name. This is evident in a number of passages in Acts:

Paul to certain Jews at Antioch: “Be careful! – or what the prophets say will (future tense)happen to you: “Cast your eyes around you mockers; be amazed and perish!  For I am doing something in your own days that you would never believe if you were told of it” [Acts13:40-41]

Shortly afterwards at Corinth, preaching in the synagogue, more Jewish leaders turned against Paul and started to insult him. Paul took his cloak and shook it out in front of them, saying:

“Your blood be on your own heads; I am clean; from now on I will go to the Gentiles” [Acts18:6]

But why should Paul not have been clean (i.e. have a clear conscience) if he brought such a message of salvation to the Gentiles and the Jews had not first rejected it?  Was not such salvation envisaged for all? Clearly not: “For as a result of the Jews’ rejection, salvation has come to the Gentiles to provoke them to jealousy” (Rom11:11). It was not a matter of protocol or order (as the wording throughout Rom11 makes clear) – it was a transfer of privilege with respect to who in the current age were to be God’s chosen people – “a royal priesthood, a holy nation, a people for God’s own possession” (1Pet2:9 vis-à-vis Ex19:6). This is not about “who shall go to heaven when they die”. I have hopefully demonstrated that in earlier theses, applying what has been set out (and just as significantly, omitted) in the New Testament. It is not a matter of religious faith but the absence or presence of “ἀγάπη”, noting also that Paul has re-envisaged the summation and summary of God’s Law as love for neighbour (Rom13:9) – see note #2.

If you have just stumbled on this post/thesis, being #90 of a series of 95, you may find it all too incredible for words. But as intimated in the text of the thesis it is just one aspect of what I am clear is a cohesive package of biblical interpretations – the result (I believe) of a prophetic insight rather than pure academic study – set out in its entirety in The Little Book of Providence.

– – – – — – – – – – – – – – – – – – – – – – – – – – – – – – – – – –

NOTE #1 Textual variants in Eph3:9 - a) "by Jesus Christ" missing from some manuscripts  b) Either "fellowship" (Greek: κοινωνία)  Or “administration” (Greek: οἰκονομία) – textual variant no doubt arising from similarity of the Greek word

NOTE #2 This should help explain why love for God  and religious faith are not so much as mentioned within the definitive New Testament passage on final judgement (Jesus’ parable of the sheep and goats). Nor in what is effectively  the only teaching we have of an individual’s post-mortem experience in heaven/hell/hades. Note why Abraham said that Lazarus was experiencing heavenly comfort and the rich man wasn’t (Lk16:25). Likewise, in Paul’s pronouncements on the requirements of God’s law, it is  expressed, indeed, summarized in terms of love for neighbour (Rom13:9). But then as the apostle John would later affirm, claiming to love God is no guarantee that one loves one’s fellow man (1Jn4:20); whereas loving one’s fellow man, particularly the act of showing compassion towards him or her is regarded as loving and serving the Son of Man Himself (Mt25:40) – who happens to be the One appointed to judge all people.]  

Author’s FACEBOOK page HERE

Thesis #88 of 95 - Through Israel's failure, fullness of salvation, "an inheritance with the sanctified" and the "gift of eternal life" initially understood to be exclusively for the Jews has been extended to people chosen from every nation and succeeding generation.

Thesis #89 of 95 - Such a mystery was known by God (i.e. the Father) but not communicated to any other being until revealed by the apostle Paul who described the mystery pertaining to the Gentiles' unexpected inheritance as "to euaggelion mou" - MY gospel.

BIBLICAL REFERENCES

Acts26:18 I send you (Paul) to the Gentiles to open their eyes so that they may turn from darkness to light, and from the delegated authority (ἐξουσία) of Satan to God, in order that they may receive forgiveness of sins and an inheritance with the sanctified by faith in Me.

Acts11:17,18 Therefore if God gave the Gentiles the same gift as He gave to us (Jews) after believing in the Lord Jesus Christ, who was I (Peter) that I should stand in God’s way?” When they heard this, they quieted down and glorified God, saying, “Well then, God appears to have granted to the Gentiles also the repentance that leads to life.”

Rom16:25 Now to him that has power to establish you (Gentiles) according to my gospel and the preaching of Jesus Christ, according to the disclosure of the mystery which has been kept secret since the world began.

COMMENTS

This continues the theme developed in the previous two theses concerning Paul’s unheeded teaching regarding the fact that gospel salvation was only provided to the Gentile nations as a result of the Jews’ rejection of their Messiah – a secret unknown to pre-Apostolic generations (Rom16:25). The reason Paul has not been taken literally in Rom11 vv11,12,15 &30 or comprehended with respect to the providential implications in Eph3:2-10 is that much of Christendom has misunderstood what Jesus, the apostles and Holy Scripture as a whole actually mean by “salvation” in the gospel context. I have been demonstrating that it is not “deliverance from perdition” but in Jesus’ words pertains to “an inheritance with the sanctified” and in Peter’s words involves “repentance that results in Life”. As the Lord also affirmed in His commission to Paul (Acts26:18), it was so that the Gentiles’ eyes might be opened so that they might turn from darkness to light. They could be delivered from the auspices of Satan into the realm of God’s Kingdom. For as a result of the Fall and the influence of “ἄρχων τοῦ κόσμου” (Jn16:11), mankind is blind to gospel truth and cannot ascertain it unless divinely aided (Jn6:44).

So, contrary to the prevailing teaching of the churches, God does not condemn mankind for that blindness, for it is innate. Observe the teaching of Christ and His late-appointed apostle. “Jesus said to (the Pharisees) “If you were blind, you would have no sin; but now that you say, ‘We see,’ your sin remains” (Jn9:41). Likewise, Paul – “Where there is no law, sin is not imputed” (Rom5:13). These are fundamental principles of divine law, justice and above all, LOVE. They again have been misconstrued by the many in view of their misunderstanding gospel salvation (summarized by Paul in Rom7:24-25). They therefore believe God is bound to condemn to Hell all who are ignorant of the true gospel. Yet in view of Jn6:44, not to mention historical ecclesiological fragmentation, that would be the bulk of humanity, including many who have understood themselves to be Christian.

The previous 80 or so theses have been outlining why that narrow and frankly barbaric perspective is a travesty of the “Good News of great joy that shall be to all people” – the principal culprit having been Augustine of Hippo. For he was the prime mover in ensuring the Church came to reject any effectual role for natural law, which Eusebius’ and Irenaeus’ testimonies affirm was broadly  accepted by earlier church fathers.

Yet the mystery revealed by the risen Lord to Paul was not apprehended even by Peter until he received a vision of the sheet of unclean animals that he was told to kill and eat (Acts11:1-18). Paul had to rebuke Peter for his reluctance even to fellowship with Gentile Christians (Gal2:11-14), affirming that the mystery Paul was disclosing was not something that Jesus had made clear to the twelve.

For at least up to and including the point of Jesus’ sermon at the Mount of Olives, it is evident that even He as Prophet was not au fait with the Father’s plans for the Gentiles or indeed the nature of the age to come (Mt5:18 vis-à-vis Col2:14 ; Mt10:23; Mt24:34; Lk13:26 Mk13:32). Such a Christological observation will be problematical to many – it shouldn’t be (Lk2:52; Acts1:6-7; 1Cor11:3). Nor would it have been such an issue to those earliest Christian writers, virtually all of whom were deemed by the post-Nicene Church to have “tended to subordinationism”. Yet these were men, many of whom will have received the gospel directly from the apostles themselves, the likes of Timothy, Titus and Philemon or their immediate appointees. They had not been dependant on biblical interpretation alone.

They affirmed the monarchical status of the Father within the Godhead and Christ’s consequential (and self-acknowledged) subordination of rank – without in any way denying His absolute divinity and consubstantiality with His Father. So with Paul, I believe “There is one God, the Father, from Whom are all things and for Whom we exist, and one Lord/Master, Jesus Christ, through whom are all things and by whom we exist” (1Cor8:6). As for the Lord Jesus Christ’s relationship with elect human beings:  “Both He who sanctifies and those who are being sanctified are all of one [ἐξ ἑνὸς], for which reason He is not ashamed to call them brethren” (Heb2:11NKJV)

I have had to raise this thorny issue, for a failure to acknowledge the Father’s monarchical status within the Godhead is likely to have been a contributing factor in the churches failing to comprehend Paul’s teaching on “the fellowship of the mystery hidden in God who created all things by Jesus Christ” (Eph3:9KJV); especially the fact that even after LJC’s ascension and glorification, timings and epoch remain under the auspices of God the Father (Acts1:6-7; Mk13:32)

Although featuring towards the end of my 95 theses, the subject of the Gentiles’ unforeseen access to fulness of salvation in the current age is the fount from which the vastly broader benign providence I have been outlining has stemmed. How it coalesces with the rest of Scripture is outlined in The Little Book of Providence.

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Thesis #86 of 95 - The current age is not the fulfilment of Old Testament prophecies in a spiritualized form but in terms of salvation history is a dispensation established to recruit Gentiles to the Messianic community.

Thesis #87 of 95 - The Gentile's unexpected, and according to Paul "unnatural" incorporation into the messianic community was to create "the fellowship pertaining to the secret (plan) hidden in God" . Although fore-ordained by the Father, this augmentation resulted from the refusal of God's first-choice nation to acknowledge their Messiah even after His resurrection and ascension to glory

BIBLICAL REFERENCES

Eph3:9-10 (Paul), shedding light on the administration (or fellowship) of the secret (plan) that in previous ages had been hidden in God; so that the multifaceted nature of His wisdom might become known through the church to the rulers and the authorities in the heavenly places.

 Acts18:6 But when (the Jewish leaders) resisted and blasphemed, (Paul) shook out his garments and said to them, “Your blood be on your own heads! I am clean, so from now on I will go to the Gentiles.”

Rom11:11 (The Jews) did not stumble so as to fall, did they? Far from it! For as a result of their rejection salvation has come to the Gentiles, to provoke them to jealousy! 

Rom11:16-17a If the first piece of dough is holy, the lump is also; and if the root is holy, the branches are as well. But if some of the branches were broken off, and you (Gentiles), being a wild olive, were grafted in among them and became partaker with them of the rich root of the olive tree, do not be arrogant toward the branches.

COMMENTS

The mysteries set out in these two related theses were the focal point of my first book “Fellowship of the Secret”. It resulted from what I am clear was a revelation from the Holy Spirit. But it was the Apostle Paul who first disclosed such mysteries. All, humanly speaking that I did was to take Paul at his word, more particularly in two of the passages quoted above – Eph3:9-12 and Romans11:11 (and related verses 12,15 and 30). Namely, that what we understand as  gospel salvation had never been envisaged (in Old Testament prophecy) for non-Jews in the current age. And it only became available to Gentiles in view of Jewish failure and unbelief.

That is unquestionably what Paul wrote, but he is hardly ever taken literally, largely in view of what the churches understand the New Testament to mean by “salvation” – i.e., that it is referring to the means by which human souls are to avoid perdition. As I have been explaining in the earlier theses that is simply not the case.

So firstly, note Paul’s rebuke to the Jewish leaders in Acts18:6 (above). Why should Paul not have been clean (i.e. have a clear conscience) if he brought such a message of salvation to the Gentiles and the Jews had not rejected it?  Was not such salvation envisaged for all? Clearly not: “For as a result of the Jews’ rejection, salvation has come to the Gentiles to provoke them to jealousy” (Rom11:11).

Much as exegetes might seek to dissemble, the Greek wording cannot be made to mean that Paul was speaking of protocol or order (i.e. preach to the Jews first then move on to the Gentiles), the transition occurred because of the Jew’s rejection of Christ and the message concerning Him. This only makes sense once it is has been understood that there is salvation and there is SALVATION. The latter was earmarked for the Jews alone in Old Testament prophecy but was to be made available to the nations through Paul’s revelation concerning the Gentile’s unexpected spiritual inheritance.

“Salvation” as foretold for the Gentile nations meant they would be enlightened by the Jews and pardoned in the name of Jesus if they acknowledged the Jewish Messiah as their Lord and Saviour. They would thereby receive absolution, for “all who call on the name of the Lord shall be spared“.

“SALVATION” on the other hand meant to be born again by water and Spirit, delivered from corruption by means of sanctification in the blood of sprinkling (Heb12:24) resulting in eternal life, being an interior communion with Christ and the Spirit, participation in God’s royal priesthood and a joint inheritance with the Lord of Glory. This privilege had been intended for Israel, chosen of God to be “a kingdom of priests and a holy nation” (Ex19:6). But the Church was now to have that role (1Pet2:9). This transfer (or more strictly augmentation) of privilege was a disclosure Paul would sometimes describe as “my Good News” – Paul being God’s chosen vessel through whom “He willed to make known the riches of the glory of this mystery among the Gentiles  – being Christ in you, the hope of glory!” (Col1:27)

The purpose of the current age

So as stated in thesis #86, in terms of salvation history, the current age exists to recruit Gentiles (Paul’s “wild olive plant”) into the Kingdom of God. In more secular terms this period has clearly been the age of discovery for the whole human race, hence its longevity. It is the time in which the world has engaged in the pursuit of knowledge, gained an understanding of science and the universe, discovered new medicines and developed ever more sophisticated means of transport and communication. This is knowledge and innovation that has progressed exponentially in the last century.

It has all been working towards an end, which is not to prepare for global annihilation and a spiritualized eternity but for global renaissance and resurrection. Jesus is to be the Initiator of that renaissance or regeneration (Greek: παλινγενεσίᾳ), the birth pangs for which we may well now be experiencing (Mt19:28; Mt24:8). And so the Saviour of the world has become the “long expected Jesus”.

Referring back to Old Testament expectations,  His shed blood was not exclusively to avail “as a fountain for sin and defilement for the house of David and the inhabitants of Jerusalem” as Zechariah had foretold (13:1) – but for “the elect from every nation”. What is more:

“He is able to save to the uttermost those who come to God through Him, because He always lives to make intercession for them. For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens” (Heb7:25-26).

How the above fits in with Scripture as a whole has been set out in my book, freely available in PDF form HERE; larger print version for mobiles HERE.

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Thesis #85 of 95. The elect are not the totality of God's children but their firstborn, the first fruits of all true humanity.

BIBLICAL REFERENCES

 Heb12:23 To the general assembly and church of the firstborn ones who are enrolled in heaven, and to God, the Judge of all, and to the spirits of the righteous made perfect

James1:18 In the exercise of His will He brought us forth by the word of truth, so that we would be a kind of first fruits among His creatures.

Rom8:23  We who have the first fruits of the Spirit, even we groan within ourselves waiting for the adoption, that is, the redemption of our body!

Rom8:29 Those whom He foreknew, He also predestined to become conformed to the image of his Son, so that He would be the Firstborn among many brothers.

Rom13:9 For this, “You shall not commit adultery, you shall not murder, you shall not steal, you shall not covet,” and if there is any other commandment, it is summed up in this saying, “You shall love your neighbour as yourself.”

COMMENTS

Firstly, a word about the terminology. “Firstborn” in the bible can mean in the literal sense the first  person out of a mother’s womb, for example Jesus being the firstborn of Mary. In the Old Testament the firstborn son is the one who inherits his father’s estate. It brings responsibilities as well as privilege and honour, which is why Esau incurred divine condemnation for disowning his birth right as firstborn son for the sake of a  tasty meal. However, first-from-the-womb is not what is being referred to in  the verses quoted above, either in the case of Jesus or His elect people. The title infers a superiority in privilege and authority over others, who nevertheless have a familial connection with that firstborn.

The clear and incontrovertible case is that of Jesus with respect to His faithful followers, aka the elect [Rom8:29 (above) which also indicates why they are referred to as “the elect”]. The amazing thing is not that Jesus is superior to His disciples but that He regards the latter as His own family. For as Paul affirms, the Christian is to be adopted into the bosom of God’s family, at least once his body has been redeemed (Rom8:23). [If you have been following my recent posts, you should know why that is.]

But the point of this thesis is that the elect (whose Firstborn is Christ – Rom8:29) themselves act as the firstborn of the whole human race. James also describes Christ’s people as “the first fruits of all creation” (James1:18). The writer to the Hebrews depicts the elect of God as the “church of the firstborn” (Heb12:23), the key point being that “firstborn” [Greek: πρωτοτόκων] is plural. It is not referring to Christ but His people.

Of whom are they the firstborn? It is of all who are “of God”, most of whom are not “the elect”. For as the New Testament also affirms, everyone who loves is born of God and knows God (1Jn4:7); everyone who loves his neighbour as himself fulfils the spirit and heart of God’s law (Rom13:9); everyone who possess “agape”  such that they show compassion to the needy (with whom the Son of Man personally identifies) shall be accepted into God’s Kingdom (Mt25:40).

Yet by no means are all the above “saved” in the gospel sense. For, referring back to my earlier post, that pertains to being delivered from “the body of this death” (Rom7:24-25) through a relationship with Christ and the enabling of the Holy Spirit. It enables God’s chosen ones to “put to death the deeds of the body” and have their “consciences cleansed from dead works to serve the living God” (Heb9:14). Paul also refers to God’s elect as having the “first fruits of the Spirit” (Rom8:23). In all the above cases, “first fruit” is indicative that more shall follow. Likewise, the church being “the firstborn ones” infers that they have (or are to have) an overseeing/ruling/representational role within a much larger family.

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Thesis #84 of 95 - The precise function and destiny of God's elect people has yet to be disclosed - but it in view of their designated status it must align with that of their Spouse, whose universal governance and reign of peace shall continue for ever.

BIBLICAL REFERENCES

Is9:6,7 A child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counsellor, Mighty God, Eternal Father, Prince of Peace. There will be no end to the increase of His government or of peace.

Mt19:28-30 At the regeneration [παλινγενεσίᾳ], when the Son of Man will sit on His glorious throne, you (the 12) also shall sit upon twelve thrones, judging the twelve tribes of Israel. And everyone who has left houses or brothers or sisters or father or mother or children or farms on account of My name, will receive many times as much, and will inherit eternal life. ³⁰ But many who are first will be last; and the last, first.

1Cor6:3 Do you not know that we will judge angels? How much more matters of this life?

Rev5:9-10 You (O Christ) purchased people for God with Your blood from every tribe, language, people, and nation. You have made them to be kings and priests to our God, and they will reign upon the earth.”

Rev19:7 Let’s rejoice and be glad and give the glory to Him, because the marriage of the Lamb has come, and His bride has prepared herself.”

Gen15:5 He took (Abram) outside and said, “Now look toward the heavens and count the stars, if indeed you are able to count them.” And He said to him, “So shall your descendants be. 😲 יִצְחָ֔ק

COMMENTS

Given that God’s elect are designated to be the future corporate-Spouse of Jesus Christ, one would expect they would share in His activities, which must pertain to sovereignty, rule, judgement and the like. As Isaiah foretold concerning the Church’s Bridegroom-to-be: “Unto us a Child is born; unto us a Son is given; and the government shall be upon His shoulder. And His name will be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of His government and peace there will be no end, upon the throne of David and over His Kingdom, to order and establish it with judgement and justice from that time forward, even for ever”.

The concept that the Jesus people are to judge, rule and enlighten others is not restricted to Old Testament prophecies, it is evident in the gospels, epistles and Revelation, some verses from which have been quoted above. However, the qualities required for those who have already  been reconciled to God as His children are faithfulness, humility and self-discipline. That is why Jesus taught that it is next to impossible for the rich and powerful of this age to enter the Kingdom of God (Mk10:25) – they lack the humility. And ironically in view of what I am disclosing here, they believe they have too much to lose in following Christ.

That in part is because, as considered in my previous thesis, many Christians have an over-spiritualized view of the afterlife: harps, clouds, beatific visions and the like, which naturally is reflected in the churches’ evangelism. For sure, such a scenario may indeed apply to what is currently experienced in heaven, and no doubt it is more blissful than anything that could be experienced whilst in mortal flesh. But the souls of the departed are depicted in Scripture as being  asleep whereas I am referring to the soul’s ultimate destiny – when it shall be re-embodied and very much awake.

What Jesus indicates in that context is a perfected and perpetual version of what we have experienced on earth (e.g., Mt19:28-30). And given the indisputable physicality, the new age of necessity must be at least as hierarchical as the current one (cf. Mk10:40), albeit that the order shall have radically changed. For as Paul affirmed (1Cor1:26), relatively few from the higher ranks of human society have come to gospel salvation. The weak and foolish of this world are to shame the wise and mighty (1Cor1:26-27) so that no one may boast in God’s presence. [As Jesus affirmed, His disciples are necessarily “losers” in the worldly sense Mt16:25].

And there will be no boasting, for personal priorities and aspirations will be so very different. Many who seek power and privilege in the current age do so out of greed or hubris. But having in life been conformed to the image of Christ (Rom 8:29), that will not be the case for the elect of God. The apotheosis of their joy will be to see Jesus Christ and Him glorified; their greatest privilege to be that they of all people will be the most closely associated with Him. And the thrill of their hearts will be that the new earth “WILL be filled with the knowledge of the glory of God as the waters cover the sea(Hab2:14). As to yet more distant aeons, speculators might look to the skies and extrapolate.

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