Understanding Scripture Pt

Understanding Scripture Pt.2 Mark 10:30

hen we began our study of the book of Acts, back in March of 08, I preached a message entitled W“Understanding the Bible” this message is continuation of that message. In the message “Understanding the Bible” I said that if we are going to understand Scripture, we need to understand the rules of Hermeneutics and apply them to our study. We looked at two rules; the Analogy of Faith or Scripture interprets Scripture, and along with this we must realize that the Bible is ONE book. We also looked at the principle of audience relevance.

In order to understand Scripture, thus understanding eschatology, you must understand these principles. Under the principle of audience relevance something we must understand is the transformation of the ages, or we could say, you must understand when the Old Covenant ended and the New Covenant was consummated. To illustrate the necessity of understanding these ages and when they changed lets look at Mark 10:

Jesus said, "Truly I say to you, there is no one who has left house or brothers or sisters or mother or father or children or farms, for My sake and for the gospel's sake, 30 but that he shall receive a hundred times as much now in the present age, houses and brothers and sisters and mothers and children and farms, along with persecutions; and in the age to come, eternal life. (Mark 10:29-30 NASB)

I want you to notice the last phrase in this verse: “And in the age to come, eternal life” What does Jesus mean when He says they will receive “eternal life” in the age to come? Commenting on “and in the age to come eternal life” Swete says, “The age which is to follow the Parousia.” So according to Swete eternal life is not available until after the Parousia, the Second Coming of Christ. Wuest Word Studies says, “The authorities are silent on all this, and the present writer confesses that he is at a loss to suggest an interpretation. The best he can do is offer the usage of the Greek words in question.”

As is obvious, this phrase is troubling to many. To understand what Jesus is saying we need to understand that all through the New Testament we see two ages in contrast: “the present age,” and the “age to come.” We see it in our text:

but that he shall receive a hundred times as much now in the present age, houses and brothers and sisters and mothers and children and farms, along with persecutions; and in the age to come, eternal life. (Mark 10:30 NASB)

We see this same contrast in:

"And whoever shall speak a word against the Son of Man, it shall be forgiven him; but whoever 1 shall speak against the Holy Spirit, it shall not be forgiven him, either in this age, or in the age to come. (Matthew 12:32 NASB)

The word “come” at the end of the verse is the Greek word mello, which means: “about to be.” We could translate this: “the age about to come.” “About to come” for who? For us? No, for the original audience, which were those living in the first century.

far above all rule and authority and power and dominion, and every name that is named, not only in this age, but also in the one to come. (Ephesians 1:21 NASB)

Here again, we see the two ages. So, the New Testament speaks of two ages, “this age,” and “the age to come.” The understanding of these two ages and when they changed is fundamental to interpreting the Bible, and to understanding eschatology.

The New Testament writers lived in the age that they called “this age.” To the New Testament writers, “the age to come” was future, but it was very near because “this age,” the age they lived in, was about to end:

Yet we do speak wisdom among those who are mature; a wisdom, however, not of this age, nor of the rulers of this age, who are passing away; 7 but we speak God's wisdom in a mystery, the hidden wisdom, which God predestined before the ages to our glory; 8 the wisdom which none of the rulers of this age has understood; for if they had understood it, they would not have crucified the Lord of glory; (1 Corinthians 2:6-8 NASB)

The wisdom and rulers of “this age” were coming to nothing, because the age was passing away. He is speaking of the Jewish leaders and the Old Covenant system. The rulers of “this age” crucified the Lord. These rulers would shortly have no realm in which to rule, because “this age” was about to end.

Now these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come. (1 Corinthians 10:11 NASB)

Paul said very plainly that the end of the ages was coming upon them, the first century saints. “This age,” along with its wisdom and rulers, was about to end.

At this point we have established the existence of two ages—this is clear from Scripture. And the thing we need to understand is when the ages changed? The ages didn’t change at a point in time but there was a forty year time of transition. This forty year period is known as, “The Transition Period” or “The Christ Event” or “The Second Exodus”. When did the transition period, Christ event, or Second Exodus begin? To answer that I think we need to understand when the Old Covenant began. Do you know when the Old Covenant began?

In the third month after the Jews left Egypt, they arrived in the Sinai desert and camped opposite Mount Sinai. Moses was then told by God to gather the Israelites together to receive the Law. The Israelites at the foot of Mount Sinai stood in great awe. Moses then went up alone on the mountain, and as he neared the top, a mighty voice announced the Ten Commandments (Exodus 19:20-25; 20:1-21). [picture of Mt. Sinai] No date is 2 actually associated with this in the Bible. Yet, any observant Jewish person will connect the giving of the Ten Commandments with the first Shavuot. This Old Testament feast is better known to us as Pentecost.

Shavuot is called the season of the giving of the Torah in Hebrew, because this is the literal day that God revealed Himself to the people of Israel as they stood at the base of Mount Sinai. In the giving of the Law, God established the nation of Israel as His covenant people.

Shavuot was a type, the anti-type is seen in the New Testament Pentecost in Acts 2. On this day believers become the first fruits; members of a new Church, God’s Church, the Church of Jesus Christ. Christian scholars mark that historic Pentecost in Jerusalem as the "spiritual birthday of the church." This was the beginning of the New Covenant and the Second Exodus.

The Old Covenant was established after a 40 year transition time (from Egypt to the Promised Land). The Passover deliverance was not consummated until they entered the Promised Land. The Passover began with the sacrificing of the Passover lamb introduced in Exodus 12 while Israel is still in bondage. They ate the first Passover while they are still in Egyptian bondage. And then in Joshua, they entered the land:

Then the LORD said to Joshua, "Today I have rolled away the reproach of Egypt from you." So the name of that place is called Gilgal to this day. 10 While the sons of Israel camped at Gilgal, they observed the Passover on the evening of the fourteenth day of the month on the desert plains of Jericho. (Joshua 5:9-10 NASB)

Throughout the history of Israel, the Passover recalled not only the sparing of the houses marked with the blood of the Passover lamb, but also Israel's subsequent deliverance out of slavery in Egypt; a deliverance that was consummated forty years later in the crossing of the Jordan River. Once their redemption was consummated by their being in the Promised Land, Passover did not stop; it had now reached its perfection. Now, and only now, were they truly redeemed from Egyptian bondage.

The first exodus period is one familiar to all of us. Israel, after the flesh, was removed from bondage to Egypt at Passover, and they were put in the wilderness on a physical journey to a physical promised land.

Now, the more important, the anti-type, is the spiritual exodus. This exodus runs from Pentecost to A.D. 70. In this exodus, Israel, after the Spirit, left its bondage to the law of sin and death (Rom 8:2) and begins a forty year spiritual journey to a spiritual inheritance; the Kingdom of God or the New Heavens and New Earth.

We could compare this with the transition period of changing Presidents. In November a President is elected. The one in power becomes the old administration. It becomes provisional after the election results are known. Yet, he is sill in power and Commander and Chief. This time could be referred to as the LAST DAYS of that administration, beginning at the election and ending at the swearing in. It's not a new administration but noticeable changes are taking place marking its end. The President Elect assumes more and more power as the parties transition the Government under the new administration. The old administration confers with the new administration before making decision that effects the new administration. Then the President Elect assumes full power after he swears in as President. Until then he cannot change any laws or make any agreements on behalf of the US that can be enacted until his inauguration.

Now let’s look at the transition that took place during the New Testament. I think that we understand that when we trust Christ we receive His righteousness. As Christians we are as righteous as Jesus Christ. We stand complete in Him. Knowing this, this statement of Paul can be very confusing:

Not that I have already obtained it, or have already become perfect, but I press on in order that I may lay hold of that for which also I was laid hold of by Christ Jesus. (Philippians 3:12 NASB)

What was it that Paul had not yet attained? The Greek word used here for “attained” is lambano. It means: “to 3 receive, to grasp, to seize, to acquire.” Paul is saying, “I don’t have it yet.” What is it that he doesn’t have yet? The verb lambano is transitive, but the object is not expressed. Is it the resurrection that he mentioned in verse 11 that he has not attained? Yes, the resurrection is included, but it is more than that, verses 4-11 are a unit speaking of justification. The key verse being:

and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith, (Philippians 3:9 NASB)

I think that what Paul is saying is that his justification had not yet been consummated. That might not fit your theology but it fits the context of what Paul has been talking about. As a side note, let me add this: The manuscripts P 46 and D*, with Irenaeus (Latin translation) and Ambrosiaster, insert the clause “or have already been justified” (dedikaiomai) for the phrase “or am already perfected.”

Not that I have already obtained it, or have already become perfect, but I press on in order that I may lay hold of that for which also I was laid hold of by Christ Jesus. (Philippians 3:12 NASB)

That would mean Paul was saying, “Not that I have already attained, or have already been justified.” Justification may be defined as that act of God whereby he declares righteous him who believes in Christ.

Jesus Christ took our sin and bore its penalty on the cross and He gives us his righteousness. We have been declared righteous by God for all eternity. It will never be reversed or changed. Christ’s righteousness has been imputed to our account. Justification involves the imputation of Christ’s righteousness. At the time of Paul’s writing, (the transition period) righteousness was still a hope. Now, you might ask, “Didn’t Paul and the New Testament saints already have the righteousness of God?” The answer is yes and no. Paul’s futuristic perspective of God’s righteousness was clearly expressed:

For we through the Spirit, by faith, are waiting for the hope of righteousness. (Galatians 5:5 NASB)

If righteousness was already a fulfilled or completed event, Paul made a big mistake in making “righteousness” by faith a matter of hope. You don’t hope for what you have:

For in hope we have been saved, but hope that is seen is not hope; for why does one also hope for what he sees? 25 But if we hope for what we do not see, with perseverance we wait eagerly for it. (Romans 8:24-25 NASB)

If righteousness was a present reality, why would Paul hope for it? But Paul also talks as though it was a present possession:

But to the one who does not work, but believes in Him who justifies the ungodly, his faith is reckoned as righteousness, (Romans 4:5 NASB)

Did Paul have Christ’s righteousness or was it still future to him? Yes and yes. He had it, but it was also still future to him. How can this be?

4 Paul lived in what the Bible calls the “last days”. What exactly are the "last days"? When did they start? When did they end? These are very important questions that must be answered if we are going to interpret the Bible correctly.

in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world. (Hebrews 1:2 NASB)

The writer of Hebrews says that they (first century Christians) were living in the last days. Most Christians would agree that the last days began around the time of Christ. However, the big debate is when do/did the last days end?

Most Christians today would probably say that we (twenty first century American Christians) are living in the last days. This is a commonly held view. There are many today who believe we are in the last days, because they see all of the Middle East turmoil, technological advancements, "new world order", immorality etc. They claim that these are fulfillments of Biblical prophecy that prove that we are in the last days.

John MacArthur writes, "Now I'll tell you something very simple. Put it in your theological file, you're living in the last days. Everybody's been living in the last days since Jesus arrived to minister." He goes on to say, "The Jewish last days began 2,000 years ago, did you now that? That's right. The Jewish last days began 2,000 years ago with the arrival of Messiah. They will be completed when the setting up of the kingdom takes place. It just so happens that the last days has stretched at least 2,000 years."

Notice that he calls it "the Jewish last days." I agree with that, but he says they have lasted for 2,000 years. At the time Peter preached this message, Israel had been in existence for about 1600 years. If Israel was only 1600 years old, does it make sense that her last days would last for at least 2,000 years? How could her last days last longer than her whole prior existence?

The “last days” were the last days of the Old Covenant. Those “last days” began at Pentecost and ended at A.D. 70 when the Jewish temple was destroyed. We now live in what the Bible calls “the age to come” which is the New Covenant age. This forty year period, from Pentecost to Holocaust, was a time of transition from the Old Covenant to the New Covenant. In this transition period, the New Covenant had been inaugurated but not consummated. It was a time of “already but not yet.”

For we through the Spirit, by faith, are waiting for the hope of righteousness. (Galatians 5:5 NASB)

The words translated “are waiting” are the Greek word apekdechomai. This Greek word is only used seven times in the New Testament and every one of them is in reference to the Second Coming. Thus, righteousness comes at the second coming. Apekdechomai is used three times in Romans 8. It is used in verse 19, 23 and 25. The context of all of these verses in Romans 8 is that of the second coming. Redemption was tied with the second coming:

"And then they will see THE SON OF MAN COMING IN A CLOUD with power and great glory. 28 "But when these things begin to take place, straighten up and lift up your heads, because your redemption is drawing near." (Luke 21:27-28 NASB) 5 The “these things” in the context are the destruction of Jerusalem.

so that you are not lacking in any gift, awaiting eagerly (apekdechomai) the revelation of our Lord Jesus Christ, (1 Corinthians 1:7 NASB)

For our citizenship is in heaven, from which also we eagerly wait (apekdechomai) for a Savior, the Lord Jesus Christ; (Philippians 3:20 NASB)

so Christ also, having been offered once to bear the sins of many, shall appear a second time for salvation without reference to sin, to those who eagerly await (apekdechomai) Him. (Hebrews 9:28 NASB)

Notice in this verse in Hebrews that when Christ appears the SECOND time, it is for SALVATION. So, the righteousness that the Galatians “eagerly awaited” was to come to them at Christ’s parousia, His second coming. Salvation was not a completed event in the lives of the first century believers, it was their hope, they looked forward to it’s soon arrival.

And this do, knowing the time, that it is already the hour for you to awaken from sleep; for now salvation is nearer to us than when we believed. 12 The night is almost gone, and the day is at hand. Let us therefore lay aside the deeds of darkness and put on the armor of light. (Romans 13:11-12 NASB)

He equates their salvation with the “day” which is referring to the New Covenant, the Old Covenant was night. “Knowing the time” is the Greek word kairos, it means: “season, a special critical strategic period of time.” It is used of a season of great importance in redemptive history. The completion of redemptive history was at hand, and with it would come salvation.

Peter also states that their salvation was not yet complete:

who are protected by the power of God through faith for a salvation ready to be revealed in the last time. (1 Peter 1:5 NASB)

Salvation was ready to be revealed, when? In the last time, which would happen at the return of Christ.

that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ; (1 Peter 1:7 NASB)

The incompleteness of believers during the transition period of 30-70 AD, does not contradict Paul’s affirmation that “ye are complete in Him” (Col. 2:10). The certain completeness of Christ’s work was the basis and confidence of the transformation already at work, with the future fullness drawing near.

For He was foreknown before the foundation of the world, but has appeared in these last times for the sake of you (1 Peter 1:20 NASB)

Jesus came during the “last times” of the “this age,” that was the Old Covenant age, the Jewish age. That age came to an end with the destruction of the temple in A.D. 70. So, the New Testament writers lived in what the Bible calls “this age.”

“This age” of the Bible is the age of the Old Covenant that was about to pass away in the first century. It should be clear to you that “this age” is not the Christian age in which we live. In the first century, the age of the Old Covenant was fading away and would end completely when the temple was destroyed in A.D. 70. 6 When He said, "A new covenant," He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear. (Hebrews 8:13 NASB)

The book of Hebrews was written at around 64-67 AD. At this time, the Old Covenant was still in effect, but it was ready to pass away. It passed away in A.D. 70 in the destruction of Jerusalem. The “this age” of the Bible is now ancient history.

This forty year transition period is also known as the “Christ Event”

And when the day of Pentecost had come, they were all together in one place. (Acts 2:1 NASB)

I think that you are all aware of what happened on Pentecost. This is the birth of the Church. The people who were there and experienced it wondered what it meant:

And they all continued in amazement and great perplexity, saying to one another, "What does this mean?" 13 But others were mocking and saying, "They are full of sweet wine." 14 But Peter, taking his stand with the eleven, raised his voice and declared to them: "Men of Judea, and all you who live in Jerusalem, let this be known to you, and give heed to my words. 15 "For these men are not drunk, as you suppose, for it is only the third hour of the day; 16 but this is what was spoken of through the prophet Joel: (Acts 2:12-16 NASB)

How does Peter interpret what happened at Pentecost? He says, "This is what was spoken of through the prophet Joel." Peter, under the inspiration of the Holy Spirit, says that Pentecost is the fulfillment of Joel's prophecy. Then he quotes Joel 2:28-32:

'AND IT SHALL BE IN THE LAST DAYS,' God says, 'THAT I WILL POUR FORTH OF MY SPIRIT UPON ALL MANKIND; AND YOUR SONS AND YOUR DAUGHTERS SHALL PROPHESY, AND YOUR YOUNG MEN SHALL SEE VISIONS, AND YOUR OLD MEN SHALL DREAM DREAMS; 18 EVEN UPON MY BONDSLAVES, BOTH MEN AND WOMEN, I WILL IN THOSE DAYS POUR FORTH OF MY SPIRIT And they shall prophesy. 19 'AND I WILL GRANT WONDERS IN THE SKY ABOVE, AND SIGNS ON THE EARTH BENEATH, BLOOD, AND FIRE, AND VAPOR OF SMOKE. 20 'THE SUN SHALL BE TURNED INTO DARKNESS, AND THE MOON INTO BLOOD, BEFORE THE GREAT AND GLORIOUS DAY OF THE LORD SHALL COME. 21 'AND IT SHALL BE, THAT EVERYONE WHO CALLS ON THE NAME OF THE LORD SHALL BE SAVED.' (Acts 2:17-21 NASB)

So if Pentecost was a fulfillment of Joel's prophecy, then Pentecost happened in the "last days." Would you agree with that? The idea of the last days is that they are the times of the Messiah, encompassing both His humble coming and His return in glory.

Please notice that this is one prophecy of one event that encompassed the out-pouring of the Spirit and judgment. This is a prophecy of "the Christ event." This "Christ event" encompasses the Cross, Pentecost, the Resurrection, the Judgment, and the Parousia. Please notice that Joel's prophecy covers from Pentecost to the Day of the Lord. It covers a 40 year period that was equal to a generation:

"Truly I say to you, this generation will not pass away until all these things take place. (Matthew 24:34 NASB)

Jesus here, very plainly and very clearly, tells His disciples that ALL of the things he had mentioned would come to pass in THEIR GENERATION. This includes the Gospel being preached in “all the world,” the abomination of desolation, the great tribulation, and the coming of the Son of man. Notice the following verse:

7 "But immediately after the tribulation of those days THE SUN WILL BE DARKENED, AND THE MOON WILL NOT GIVE ITS LIGHT, AND THE STARS WILL FALL from the sky, and the powers of the heavens will be shaken, (Matthew 24:29 NASB)

This is what Joel talked about, and Jesus said it would all be fulfilled within that generation. Biblically, a generation is forty years. This is what is known as the "Transition period" or the “Second Exodus” or the “Christ Event”—it is a time of transition from the Old Covenant to the New. So Joel's prophecy covered a forty year period. And this forty year period is the Christ event. We see this same idea, of an event that takes place over a period of time in:

Now in those days John the Baptist came, preaching in the wilderness of Judea, saying, 2 "Repent, for the kingdom of heaven is at hand." (Matthew 3:1-2 NASB)

The same expression, "at hand," is used later in the Gospel as Jesus was drawing near to Jerusalem. It indicates that something is on the verge of coming; it is close. John is telling them that they need to repent, because this kingdom is at hand—a kingdom which will be set up by the Messiah.

What I want you to see this morning is that John's message also covered a forty year period. John announced in verse 2 that the kingdom of heaven was at hand, meaning it was very near—this is a reference to Pentecost. But John's message also involved judgment:

"And the axe is already laid at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire. (Matthew 3:10 NASB)

In order for the kingdom to be consummated (which would happen forty years later) there must be a time of judgment. The axe is there at the root ready to cut down any tree that is not bearing good fruit. John places an emphasis on fire again in verses 11 and 12. In those verses there is a reference to the coming destruction.

The Jews of John's day knew these prophecies of Hebrew Scripture. They understood that before the kingdom would be consummated, God's judgment would fall on unbelievers, who would be rooted out of the kingdom as the Messiah established His rule and reign.

"As for me, I baptize you with water for repentance, but He who is coming after me is mightier than I, and I am not fit to remove His sandals; He will baptize you with the Holy Spirit and fire. (Matthew 3:11 NASB)

Here John refers to the Christ event–it begins with Pentecost–the baptizing with the Holy Spirit, and ends with fire–the destruction of Jerusalem.

Notice what Jesus told the Jewish leaders of His day:

And He began to speak to them in parables: "A man PLANTED A VINEYARD, AND PUT A WALL AROUND IT, AND DUG A VAT UNDER THE WINE PRESS, AND BUILT A TOWER, and rented it out to vine-growers and went on a journey. 2 "And at the harvest time he sent a slave to the vine-growers, in order to receive some of the produce of the vineyard from the vine-growers. 3 "And they took him, and beat him, and sent him away empty-handed. 4 "And again he sent them another slave, and they wounded him in the head, and treated him shamefully. 5 "And he sent another, and that one they killed; and so with many others, beating some, and killing others. 6 "He had one more to send, a beloved son; he sent him last of all to them, saying, 'They will respect my son.' 7 "But those vine-growers said to one another, 'This is the heir; come, let us kill him, and the inheritance will be ours!' 8 "And they took him, and killed him, and threw him out of the vineyard. 9 "What will the owner of the vineyard do? He will come and destroy the vine-growers, and will give the vineyard to others. (Mark 12:1-9 NASB) 8 Jesus is saying that He is the Son of God, that He comes in God's authority, that they will kill Him, and that God will not only destroy them, but He will give their leadership to the Gentiles.

Historically, how did God destroy the "vine-growers"? Forty years later, Roman armies came in, surrounded the city of Jerusalem and captured it; and the chief priests, the scribes and the elders were led away in chains into captivity to be dispersed among the nations. God did exactly what He said He would do in this parable.

Matthew says, "He will baptize you with the Holy Spirit and fire”. This is Pentecost to Holocaust—the outpouring of the Spirit and the outpouring of judgment on old Israel. The Spirit had been poured out and within forty years, judgment would fall on all who reject the Lord Jesus Christ.

Not only is this period called, the transition period, and the Christ event, it is also known as “The Second Exodus” How long did Israel's exodus out of Egypt take? It took them forty years. This exodus was a type of a much more important exodus to come:

And while He was praying, the appearance of His face became different, and His clothing became white and gleaming. 30 And behold, two men were talking with Him; and they were Moses and Elijah, 31 who, appearing in glory, were speaking of His departure which He was about to accomplish at Jerusalem. (Luke 9:29-31 NASB)

Moses and Elijah appeared in glory, and they spoke of Jesus' departure. The word for "departure" is the Greek word exodos. There was an exodus that was to begin at the cross and start another forty year journey. In this exodus, Israel, after the Spirit, left its bondage to the law of sin and death and begins a forty year spiritual journey to a spiritual inheritance; the Kingdom of God, or the New Heavens and New Earth.

So in order to understand the Scripture, we need to understand the transition of the ages. It began at Pentecost and it ended with the destruction of Jerusalem at the Lord’s return. The transition period was the Last Days of the Old Covenant. The New Covenant was gaining power awaiting the appointed day as it assumed full power.

Believers, we are no longer in the transition period. We are living in the New Covenant age in which righteousness dwells. We are not living in the age of “hope.” We are living in the age of “have.” Eternal life is ours now. The righteousness of Christ is ours. Let’s live in such a way as to demonstrate Christ’s life in us.

This message was preached by David B. Curtis on April 5, 2009. Media #455.

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