The Isle of Patmos May 2005 Contents May 2005 Contents Volume 14, Number 4

PERSONAL FROM JOHN W. RITENBAUGH 3 An Unpayable Debt and Obligation About Our Cover

A READY ANSWER: 7 Did God Change the Law of Clean and Unclean Meats? —John Reid

PROPHECY WATCH: 12 The All-Important Introduction to Revelation —Richard T. Ritenbaugh

Searching for Israel (Part Twelve): The Sign 14 —Charles Whitaker The apostle John was exiled on the Mediterranean Essays on Bible Study Isle of Patmos when God 16 gave him the visions of the —Richard T. Ritenbaugh Day of the Lord recorded in the book of Revelation. WORLD WATCH: Its first chapter provides 23 Generations in America vital information to assist us in understanding —David C. Grabbe Christ’s revelation of events and attitudes beginning to BIBLE STUDY happen in our day! 24 The Parable of the Ten Virgins (Part One) Alamy Images —Martin G. Collins

Forerunner Magazine

Editor-in-Chief Managing Editor JOHN W. RITENBAUGH RICHARD T. RITENBAUGH Forerunner is published ten times a year Associate Editor Graphic and Layout Editor as a free educational and religious MARTIN G. COLLINS KRISTEN M. COLLINS service in the public interest. Articles, illustrations, and photographs will not News Editor Circulation be returned unless specifically requested, DAVID C. GRABBE DIANE R. MCIVER and if used, become the property of the Church of the Great God. Comments, Contributing Writers suggestions, requests, and changes of MARK BAKER, TED E. BOWLING, JOHN F. BULHAROWSKI, CARL CHILDS, CLYDE FINKLEA, address should be sent to the nearest MIKE FORD, RONNY H. GRAHAM, WILLIAM GRAY, PAT HIGGINS, BILL KEESEE, address listed at left. ROD KEESEE, WARREN LEE, DAVID F. MAAS, BRYAN NELSON, JOHN PLUNKETT, This free publication is made possible JOHN REID, MARK SCHINDLER, JEFF VOLK, CHARLES WHITAKER, BRIAN WULF through the voluntary tithes and offerings of its subscribers and members of the Church of the Great God. All American and Canadian donations are tax- Contact Church of the Great God deductible. PO Box 471846 No. 13 Mt. Daho Box 30188 Charlotte, NC 28247-1846 Amityville Saanich Centre Postal Outlet © Copyright 2005 U.S.A. Rodriquez, Rizal 1860 Victoria, BC V8X 5E1 Church of the Great God PHILIPPINES CANADA All Rights Reserved Printed in the U.S.A. (803) 802-7075 / (803) 802-7811 fax http://www.cgg.org or http://www.sabbath.org or http://www.bibletools.org or http://www.theberean.org 2 Forerunner · May 2005 PERSONAL ➤ from John W. Ritenbaugh

An Unpayable Debt and Obligation

Radio personality Charles Osgood related a news to conclude their existing contracts. If they have a item out of Miami in which a young man working as “good year” or a “big hit,” they want to renegotiate a valet parking attendant at a hotel was routinely to a better contract before the old one expires. RRhanded a tip for fetching a man’s car. Later, after Have the United States and Canada ever seen a the man drove off, the attendant looked at the tip and time in their histories when people’s sense of obliga- was startled to discover the man had given him a tion to nation, community, or family was at a lower thousand dollars! ebb? Though these three institutions give us a great The tip-giver was unaware of his mistake until well deal—more than we could ever give back—it seems on his way back to his home in West Virginia. He easy for many not to feel a sense of obligation to immediately turned around and drove back to the hotel. them. He found that the young man had turned the money in Many appear even to lack recognition of their to his supervisor after correctly deciding a mistake had indebtedness. It is fairly obvious that human nature been made. is so self-centered that it does not come naturally The story centered on the young man’s hon- equipped with a sense of obligation, which is a esty—and rightly so—but as Osgood was telling the virtuous quality or character trait that one must learn story, I began wondering whether the West Virginia and build primarily within the family and secondarily man would feel obligated to give the attendant a nice within the community. tip. He did. We come under obligation when we are rendered He gave the young man a much larger tip than he a service, producing indebtedness to the one who would have normally, but it was nevertheless a small performed it. We feel required to respond by repay- percentage of what he had almost lost. This made ing the indebtedness, and in many cases, a heartfelt me wonder because we live at a time when so “thank you” is in order, at the very least. True many have, at best, a very weak sense of obliga- obligation, closely related to accountability and re- tion. The dominant concept seems to be “I have this sponsibility, is a deep conviction that we owe some- coming to me” or “It is owed to me.” one something. This sense is very important to the Entertainers and professional athletes are clear proper understanding of Passover and the Days of examples of people who often do not feel obligated Unleavened Bread.

Forerunner · May 2005 3 PERSONAL ➤

Under Obligation The word obligation does not appear in the King James was foreordained before the foundation of the Version and only three times in the New King James world, but was manifest in these last times for you Version. However, its sense appears scores of times who through Him believe in God, who raised Him through other words and phrases, such as “because,” from the dead and gave Him glory, so that your “therefore,” “wherefore,” “thus,” and “for.” These words faith and hope are in God. (verses 17-21) frequently precede a Christian requirement of conduct or attitude, an exhortation to obedience, or instruction Though one might understand that the “you” in verse 18 concerning cause-and-effect. might apply generally to many, it has far greater Notice this in I Peter 1:15-16: “. . . but as He who impact if we take it as aimed directly at us personally. called you is holy, you also be holy in all your conduct, Christ would still have died if only you had sinned and because it is written, ‘Be holy, for I am holy.’” Because needed redeeming! God, our spiritual Father whom we represent, is holy, we These verses help us to understand something vital to are under obligation to be holy ourselves. Peter draws on our well-being. One’s sense of obligation to God is in our sense of obligation to the Father to exhort us to direct proportion to his ability to contrast the peerless obedient conduct. He then intensifies our sense of quality and pricelessness of the gift with the worthless- obligation by reminding us that we owe our lives to ness of the purchased possession. A billionaire might Christ because He redeemed us: consider $1,000 to be pocket change, but to a person bankrupt and destitute, it is a fortune. Thus, evaluations And if you call on the Father, who without partiality vary due to differing perspectives. judges according to each one’s work, conduct The apostle Paul wails in Romans 7:24-25, “O wretched yourselves throughout the time of your stay here in man that I am! Who will deliver me from this body of fear, knowing that you were not redeemed with death? I thank God—through Jesus Christ our Lord!” corruptible things, like silver or gold, from your Our sense of obligation rests on a thoughtful and true aimless conduct received by tradition from your assessment of ourselves and our self-centered, aimless, fathers, but with the precious blood of Christ, as of corrupt, sinful lives compared to the purity our Redeemer a lamb without blemish and without spot. He indeed possessed and displayed in His sacrifice for us.

An Incredibly High Standard Luke 7:36-40 introduces a parable that helps us to gives clear instruction that a sense of obligation will understand, not only how the sense of obligation is produce a quality of conduct that God will highly esteem produced, but how deep it should be: and that will be of inestimable value to those who recognize their indebtedness: Then one of the Pharisees asked Him to eat with him. And He went to the Pharisee’s house, and sat “There was a certain creditor who had two debt- down to eat. And behold, a woman in the city who ors. One owed five hundred denarii, and the other was a sinner, when she knew that Jesus sat at the fifty. And when they had nothing with which to table in the Pharisee’s house, brought an alabaster repay, he freely forgave them both. Tell Me, there- flask of fragrant oil, and stood at His feet behind fore, which of them will love him more?” Simon Him weeping; and she began to wash His feet with answered and said, “I suppose the one whom he her tears, and wiped them with the hair of her head; forgave more.” And He said to him, “You have and she kissed His feet and anointed them with the rightly judged.” Then He turned to the woman and fragrant oil. Now when the Pharisee who had said to Simon, “Do you see this woman? I entered invited Him saw this, he spoke to himself, saying, your house; you gave Me no water for My feet, but “This man, if He were a prophet, would know who she has washed My feet with her tears and wiped and what manner of woman this is who is touching them with the hair of her head. You gave Me no Him, for she is a sinner.” And Jesus answered and kiss, but this woman has not ceased to kiss My feet said to Him, “Simon, I have something to say to since the time I came in. You did not anoint My you.” So he said, “Teacher, say it.” head with oil, but this woman has anointed My feet with fragrant oil. Therefore I say to you, her sins, Within this setting, which contrasts the widely differ- which are many, are forgiven, for she loved much. ent perspectives of Jesus held by the outwardly respect- But to whom little is forgiven, the same loves little.” able Pharisee and the obviously sinful woman, Jesus Then He said to her, “Your sins are forgiven.” And

4 Forerunner · May 2005 An Unpayable Debt and Obligation

those who sat at the table with Him began to say to concerned and inhospitable that he failed to offer Jesus themselves, “Who is this who even forgives sins?” even the customary services a host provided visitors to Then He said to the woman, “Your faith has saved his home. Simon probably felt himself at least Jesus’ you. Go in peace.” (verses 41-50) equal, and his conclusion that He was no prophet perhaps indicates that he styled himself as Jesus’ superior. The woman perceived a greatness in Jesus that moti- He likely considered Jesus nothing but an interesting vated her to so abase herself. A proper sense of obliga- celebrity who could gain him recognition in the commu- tion works to produce a valuable Christian nity for having Him as his guest. virtue—humility. His evaluation of himself in relation to Jesus produced Notice her emotion, devotion, and seeming unconcern in him no sense of obligation, and thus no gratitude, for public opinion in going far beyond the normal task of a humility, or act of love, let alone common courtesy. Had slave. We can safely guess that Jesus had played a huge he a heart at all? He was scandalized by this dramatic part in turning this woman from her bondage to sin. She may and arresting scene taking place at his respectable table. have first simply been among the crowds who were While God considered her act of love to be so awe- convicted by His messages. However, she thought deeply some that He had it memorialized as an eternal witness, and personally on the difference between her life and His Simon’s perception of it only concluded, “She is a words. When she heard He was nearby, she rushed to sinner.” No, Simon, she was a sinner, and therein is a Simon’s home, ignoring the scorn of others to express her major clue to the reason for their differing reactions to gratitude to the One who had set her aright. Jesus. In Jesus’ parable, Simon and the woman held Her deed expresses her love and gratitude spring- something in common—something Simon did not grasp, ing from recognition of His greatness as compared to but the woman did. Both were debtors to the same her unworthiness. She felt obligated to respond in a Creditor, and neither could meet their obligations, but way so memorable that God recorded it for all hu- Simon did not even see his indebtedness. manity for all time to witness. Note that the Bible Interestingly, in the model prayer (Matthew 6:12), sin shows human lips touching Jesus only twice: Here is expressed as debt. It is a true metaphor because duty and Judas’ kiss of betrayal. neglected in relation to God is a debt owed to Him, one Now notice the contrast with Simon the Pharisee, that must be discharged by paying a penalty. All have who was evidently a man of some substance and a sinned (Romans 3:23), and the wages of sin is death measure of aggression that resulted in him inviting the (Romans 6:23). We are all under a peculiar form of celebrated Jesus to his home. He was a man so self- indebtedness that we cannot pay and still have hope!

Two Classes of Sinners, One Obligation Simon and the woman each portray a class of sinners. spectability, but he still could not meet his debt. Jesus Though all are sinners, some have incurred more debt says, “They had nothing to pay.” That also precisely through the way of life each lived. Some are outwardly describes our position in relation to each other. respectable, decent, and clean living, while others have What does this mean practically in regard to Jesus fallen into gross, sensual, and open transgression. In this Christ and our sins? No depth of guilt, no amount of tears, regard, Simon was a great deal “better” than the woman, self-flagellation, or discipline, no amount of repentance who was coarse and unclean. She had been wallowing can work this into a payable debt. Some of these are in filth while he attained civic respectability through rigid certainly required of God and are good to do, but morality and punctilious observance of civility. He had forgiveness, the payment of our debt incurred through far less to answer for than she, but he had also received our personal sins, is by grace through faith (Ephesians a great deal more from his morality and righteousness 2:8). It comes by God’s mercy through the blood of Jesus than she had. God is not so unfair as to withhold blessings Christ (I John 1:7). We absolutely cannot pay it our- from people for the right they have done. Yet, regard- selves and still have hope of eternal life. If it could, God less of the relative size of each one’s debt, neither would owe us something—He would be indebted to us! was able to pay it! That will never, never be. We all are sinful and stand in the same relation to God Agnostic George Bernard Shaw makes Cusins, a as these two debtors. One’s sins may be blacker and character in his play, Major Barbara, say, “Forgive- more numerous than another’s, but upon considering ness is a beggar’s refuge. . . . [W]e must pay our debts.” degrees of guilt and the complex motivations behind This may normally be a correct, responsible position. each one’s sins, we may not be so quick to judge the However, in the case of our debt to God, Shaw does not woman’s sins worse than Simon’s. From this perspec- tell us how to pay it. tive, they were equal. His sins were clothed with re- If a man is honorable today, he has not changed the

Forerunner · May 2005 5 PERSONAL ➤ fact that he was dishonorable yesterday. Historians try all—on His terms. It must be one or the other, and we to write accounts that will make their nations’ actions must choose which of the two it will be. If we choose the and motives appear pure. But is it realistic to believe that one, the payment is death without hope. If we choose the history can be cleansed, virginity restored, murder un- other, it puts us under obligation to the One who pays our done, slander recalled, or deceit purified? otherwise unpayable debt. Can we just wipe acts from our memories? We cannot But to what then are we obligated? Jesus Himself return to the past to undo things, let alone redeem them. provides the beginning of the answer by asking a ques- We may mend our ways and rightfully should, but so tion in Luke 7:42: “And when they had nothing with doing leaves the past untouched. We may hate the evil, which to repay, he freely forgave them both. Tell Me, which will keep us from repeating it in the future, but it therefore, which of them will love him more?” Jesus does not affect our responsibility for what has been done! draws a direct correlation between acts of love directed We must be realistic regarding our sins because we toward Him and the recognition of the enormity of the stand with a death sentence written all over us. As is forgiven sins, as contrasted to the payment made to written in Hebrews 2:2-3: remove our indebtedness. We are obligated to love Him, and if the recognition For if the word spoken through angels proved is strong, we are virtually driven to do so due to grasping steadfast, and every transgression and disobedi- the enormity of what we have been saved from in ence received a just reward, how shall we escape contrast to the tremendous value of what we are now if we neglect so great a salvation, which at the first free to pursue. Could we, like the Ephesian church in began to be spoken by the Lord, and was confirmed Revelation 2:1-7, have left our first love because we no to us by those who heard Him . . . ? longer make an effort to remember these things? Jesus adds, “Therefore I say to you, her sins, which We have nothing with which to pay this debt. We are many, are forgiven, for she loved much. But to whom stand before Him in penniless insolvency with empty little is forgiven, the same loves little” (Luke 7:47). The pockets and hands. No justification on our part will clear person who knows he has been forgiven much feels us. However, this is good because we must recognize more strongly obliged to the one who paid his debt than the depth of our insolvency if we expect to be forgiven one who thinks his indebtedness and forgiveness are of and desire to be like Him. If we are going to pay, we must little consequence. The one forgiven much feels obli- pay it all. If He will forgive, we must let Him forgive it gated to live the way his Redeemer tells him he should.

A Consciousness of Forgiveness Jesus is telling us that those most conscious of forgive- immensity of what he had been freely forgiven and ness will be the most fruitful of love. The depth, fervor, offered. He responded to God with great energy and and growth of our Christianity depends perhaps more enthusiasm, apparently with little concern for what largely on the clarity of our consciousness of this con- others thought of him for doing so. trast than upon anything else. Another part of this picture requires examination One can be very gifted yet not grow as much as one less because I Corinthians is among the earliest of Paul’s gifted but more aware of his obligation to Christ. The latter writings. Was there a change in him later in life? Did his will simply be more motivated. On the other hand, some sense of indebtedness wane? I Timothy 1:12-15, among come along like the apostle Paul, who was both greatly the last of Paul’s epistles, provides us with the answer: gifted and constantly conscious of his obligation to Christ. In I Corinthians 15:9-10, the apostle gives us insight And I thank Christ Jesus our Lord who has enabled into his awareness of his indebtedness and sense of me, because He counted me faithful, putting me obligation: into the ministry, although I was formerly a blas- phemer, a persecutor, and an insolent man; but I For I am the least of the apostles, who am not obtained mercy because I did it ignorantly in unbe- worthy to be called an apostle, because I perse- lief. And the grace of our Lord was exceedingly cuted the church of God. But by the grace of God abundant, with faith and love which are in Christ I am what I am, and His grace toward me was not Jesus. This is a faithful saying and worthy of all in vain; but I labored more abundantly than they all, acceptance, that Christ Jesus came into the world yet not I, but the grace of God which was with me. to save sinners, of whom I am chief.

Perhaps there is no finer example than Paul. He never This proves that late in his life as an apostle, he was forgot what he had done, or its contrast between the (continued on page 20)

6 Forerunner · May 2005 READY ANSWER “Be Ready Always To Give An Answer” – I Peter 3:15 (KJV)

“These are the animals which you may eat among all the animals that are on the earth. . .” Leviticus 11:2

Did God Change the Law of Clean and Unclean Meats? As far as modern religion in America is con- the Prophets. I did not come to destroy but to cerned, God’s laws have been done away. Indeed, fulfill. For assuredly, I say to you, till heaven most who call themselves Christians seem to real- and earth pass away, one jot or one tittle will Aize that sinning, however they define sin, is wrong, by no means pass from the law till all is but somehow Jesus Christ kept the law for us, so fulfilled. (Matthew 5:17-18) everything will be all right. Why become worked up over something that no longer matters? Since God gives only good things (James 1:17), One area that the world has surely done away and the apostle Paul certifies that “the law is with God’s law is that of clean and unclean meats. holy, and the commandment holy and just and Those who believe this quote passages from the good” (Romans 7:12), we know that His law is Bible that seem to say that all food, even the for our benefit. unclean ones, have somehow been made fit for us If the Bible is not the basis for one’s discussion to eat today. A common argument is that the clean of religious matters, then one may as well not and unclean laws were part of the Old Covenant, argue. This study will not convince anyone whose and that is “obsolete and . . . ready to vanish away” mind is set through the unbelieving arguments of (Hebrews 8:13). this world, but it will build a foundation of biblical When one states that he does not eat pork, logic for us to stand on regarding this subject. shellfish, or any of the other foods listed as unclean in Leviticus 11:1-23 and Deuteronomy 14:3-21, he is immediately labeled as “Jewish.” However, God’s A Pre-Sinai Law law is applicable to all of mankind (notice the principle The clean and unclean laws are specifically men- of universal applicability in Psalm 94:12; Ezekiel 18:5- tioned early in God’s Word, in the account of the 9; Mark 2:27; Romans 2:12-16), and it is absolutely Noachian Flood, when Noah was commanded to vital for Christians to keep it to grow in righteousness Ttake “seven each of every clean animal” (Genesis (Deuteronomy 6:25; Psalm 119:172). 7:2). When he and his family were back on dry land, Before we proceed, it helps to remember who Noah “took of every clean animal and of every the God of the Old Testament is—the God who clean bird, and offered burnt offerings on the altar” commanded the laws, not just for Judah, not just for (Genesis 8:20). This suggests that these laws were all Israel, but for the benefit of all mankind. That known and practiced before the Flood—even from same God, Jesus Christ, says unmistakably: the earliest days of mankind (compare Genesis 4:4, Abel’s acceptable offering). Since there were no Do not think that I came to destroy the Law or Jews or Israelites then—not even any Hebrews—

Forerunner · May 2005 7 LEVITICUS 11:2 “These are the animals which you may eat among all the animals that are on the earth. . .” these laws are obviously for all hu- species possesses both fins and “Rise, Peter; kill and eat.” However, mankind. scales (verse 9). without hesitation Peter replies, “Not Genesis 9:3 contains a command People have varying reactions to so, Lord! For I have never eaten that has proven difficult for some to these scriptures. Some will take the anything common or unclean” (verse understand: God says to Noah, “Every position that unclean animals are 14). The Voice then responds, “What moving thing that lives shall be food harmful to the body. Many of us God has cleansed you must not call for you. I have given you all things, have had experience, either person- common” (verse 15). even as the green herbs.” Some take ally or by an acquaintance, with poi- First, what is the subject of Acts this to mean that God gives man carte soning by trichinosis (a disease 10? It is evident from a thorough blanche authority to eat any kind of caused by parasitic worm larvae) in reading of the chapter that it is en- animal. But is this what God said? pork or becoming deadly sick from tirely devoted to the conversion of The key to this verse is “even as shellfish. Then others will bring up Cornelius, a Roman centurion (verse the green herbs.” In other words, “Aunt Sarah,” who ate pork and 1), the first Gentile baptized into God’s God gives mankind the authority to crawdads, drank a bottle of whiskey, church. Peter’s vision must be un- eat flesh within the same parameters smoked cigars every day, and lived derstood against this background to as He allows us to eat vegetation. to be 102 years old. Indeed, God be understood correctly. Does God allow us to eat poisonous makes some with amazingly strong Second, it is apparent that Peter plants like poison ivy, hemlock, deadly constitutions. himself does not at first understand nightshade, etc.? Of course not! Just God designed many of the unclean what his vision meant (verse 17); he as certain plants are harmful to us, so animals for the specific purpose of certainly does not jump to the con- are certain meats. As Herbert Arm- disposing of the earth’s garbage. For clusion that all meats are now clean. strong explained in “Is All Animal instance, without feeling any ill effect, While he is pondering it, a delegation Flesh Good Food?”: vultures can consume 59 times the from Cornelius arrives and requests amount of botulin, the neurotoxin that that he travel with them to Caesarea God did not give poisonous causes botulism, that it would take to to speak to the centurion. God tells herbs as food. He gave man the kill a man. Pigs are scavengers that the apostle directly to go with the healthful herbs. Man can de- will eat anything, and if pork is not men, “for I have sent them” (verse termine which herbs are health- fully cooked to kill the Trichinella 20). Obviously, God was orchestrat- ful, but man cannot by himself spiralis in it, it can destroy a person’s ing the whole affair. determine which flesh foods are health or even kill him. Third, if unclean meats had been harmful. That is why God had Even though people throughout the approved, would Peter have not un- to determine for us in His Word world eat unclean food and live, and derstood this from what he had learned which meats are clean. Since even though we could probably do the from Jesus? He lived with his Savior the Flood every moving clean, same—and many of us once did—for for over three years. If anyone knew healthful, nonpoisonous type of Christians, it is more than a health that the law of clean and unclean animal life is good for food— matter. In the Bible, God never di- meats had been abolished by Christ’s just as God gave us the health- rectly connects keeping the laws of sacrificial death, it would have been ful, nonpoisonous herbs. Leviticus 11 and Deuteronomy 14 with Peter, but at this point, a decade later, health. In reality, it is a test command- he is operating under no such notion. This does not give us permis- ment to see if we will obey God. Fourth, his reply to the Voice, sion to do as we please! which Peter identifies as the Lord’s, is quite confident, even vehement: Leviticus 11 and Deuteronomy 14 Peter’s Vision “Not so, Lord!” In our colloquial contain God’s commandment to Is- What scriptures does this world mar- English, this is equivalent to “No rael concerning clean and unclean shal to prove that eating unclean meat way!” This was a command that the meats. In these passages, either He is approved by the Bible? There are apostle knew went against every- lists specific animals that are clean Wseveral such “proof texts” in the New thing he knew about God’s law. Even or unclean or He provides us with Testament, but we will see that they though the Voice repeats the com- instructions about how to determine are all misunderstood passages. In fact, mand twice more (verse 16), Peter if an animal is clean or unclean. For in the final analysis, none of them is never changes his mind! instance, He tells us specifically that even about clean and unclean meats! Fifth, within the context, Peter the camel, the hyrax (rock badger), Perhaps the best known passage himself reveals what the vision the hare, and the swine are unclean is Acts 10:9-16, in which a huge meant. To those assembled in (Leviticus 11:4-8), but regarding fish sheet full of unclean animals is low- Cornelius’ house, he says, “You know He instructs us to determine if a ered from heaven, and a voice says, how unlawful it is for a Jewish man

8 Forerunner · May 2005 READY ANSWER “Be Ready Always To Give An Answer” – I Peter 3:15 (KJV) to keep company with or go to one of to understanding: “. . . by those who it make unclean meat clean. Besides, another nation. But God has shown believe and know the truth.” These Scripture gives us no authority to me that I should not call any man pesky details change the tenor of what make such a request of God. common or unclean” (verse 28). The the apostle is saying. In summary, Paul is reiterating vision of unclean animals was merely Notice that the subject is foods or that 1) God has set certain foods an illustration God used to help Peter meats in general, not necessarily apart for His people to eat; and 2) we understand that salvation was open unclean meats. This must be read should not be fooled by false teach- to those previously held at arm’s into the passage. If we consider only ers who claim either that anything length (see Acts 11:18). This is fur- the word “foods,” it is just as likely and everything is good to eat or that ther evidenced by the Holy Spirit that Paul means that these false teach- certain biblically approved foods being poured out visibly on these Gen- ers would preach against eating beef should not be eaten. tiles (Acts 10:44-47). Neither Peter as against eating pork or shellfish. nor Luke, the author of Acts, makes However, the rest of the verse modi- any further commentary regarding fies the term. What “foods” did God “Purifying All Foods?” clean or unclean foods, as the vision create to be received—eaten—with Mark 7:14-23 (and its parallel ac- had served a greater purpose. thanksgiving by those who believe count in Matthew 15:1-20) is another Lastly, nowhere in the context and know the truth? The list appears set of scriptures that some believe is it ever said that God had cleansed in Leviticus 11 and Deuteronomy Mstate that nothing entering into a man unclean meats—this is something as- 14! God has never given mankind can defile him, therefore eating what- sumed by readers with a predisposi- any other list of creatures that are ever one wishes is perfectly all right. tion against this statute regulating divinely certified as “food.” Can this be correct? what we should eat. As Paul says, Verses 4-5 must be taken together, Yet again, those who believe this “The carnal mind is enmity against as they are one thought. Paul is fail to understand the subject of the God; for it is not subject to the law of telling Timothy not to worry about chapter, which is Jesus’ denuncia- God, nor indeed can be” (Romans such prohibitions because God cre- tion of the Pharisees for their rejec- 8:7). Acts 10:1–11:18 confirms that ated every creature as “good” (Gen- tion of God’s commandments in favor “what God has cleansed” is the Gen- esis 1:21, 24-25, 31), and a Christian of their own traditions (verse 8). tiles, not unclean foods. should accept what he is offered to Verse 2 introduces the context: “Now eat with thanksgiving. Does this mean when [the Pharisees] saw some of that we should not refuse skunk, His disciples eat bread with defiled, “Every Creature . . . badger, bear, tiger, snakes, slugs, that is, with unwashed hands, they Is Good” snails, vultures, rats, horses, eel, and found fault.” The dispute was over Another passage that seems to state oysters, as long as we give thanks ceremonial cleanliness—eating with- that all flesh can now be eaten is for it? Of course not! Again, this is out first washing one’s hands—which found in I Timothy 4:1-5, especially not the end of the story. is not even an Old Testament law but Averse 4: “For every creature of God I Timothy 4:5 adds important, a “tradition of the elders” (verse 5), is good, and nothing is to be refused modifying elements to what this which the Pharisees had themselves if it is received with thanksgiving.” means: “. . . for it is sanctified by the proclaimed authoritative. The flaw with most people’s under- word of God and prayer.” Sanctify In addition, beyond this fact, note standing of this verse is that they fail means “to set apart for a specific use that the kind of food the apostles to read what it and the surrounding or purpose.” The apostle is saying, were eating is “bread,” not meat. verses really say. They lift verse 4 then, that certain “creatures” are Jesus’ later comments speak gener- out of its context, not bothering to sanctified or set apart as human ally of “foods” and “whatever enters include relevant details from adja- food—by what means?—by God’s the mouth,” not specifically meat. cent verses. Word, the Bible! God reveals these Mark 7 is not about clean and un- The chapter begins with a pro- “sanctified” meats to us in Leviticus clean meats at all! phetic warning from Paul against 11 and Deuteronomy 14. Verse 19 contains the phrase “thus false teachers and their teachings Paul adds prayer to the setting purifying all foods,” and many have “in latter times.” Their doctrines apart of these foods because we jumped to the conclusion that Jesus would be those of demons, and one have Christ’s example of asking God declared all foods clean (as many of them commands their followers to bless the food before eating (see, marginal references state). The con- “to abstain from foods which God for instance, Luke 9:16; 24:30). This text, again—the very sentence in created to be received with thanks- further sets apart the food we are which it appears—proves this false: giving . . .” (verse 3). Many stop right about to eat as approved and even “Do you [disciples] not perceive that there, but the rest of the verse is vital enhanced by God, but in no way does (continued on page 15)

Forerunner · May 2005 9 The All-Important Int

ow many times have we opened a book Churches in chapters 2 and 3, but this is a mistake. and read every single word from cover to Revelation 1 contains all the setup information a cover? Introductions, prefaces, forwards, reader needs to begin to understand those letters and acknowledgements, notes from the author, everything beyond—the description of God’s throne, Hdedications, and copyright pages are sadly neglected, the Four Horsemen of the Apocalypse, the 144,000, opening sections of most books. Most readers con- etc. A little time sacrificed to mine the riches of sider them to be extraneous, pointless, time- and chapter one will pay nice dividends. paper-wasting additions to otherwise interesting vol- umes. This seems to be especially true of nonfiction books and certainly of more technical works. The Introduction However, bibliophiles will scream that ignoring A good place to start is at the beginning. Verse 1 opens these vital early sections is tantamount to sacrilege! the book with the words, “The Revelation of Jesus Think, they would say, about all the necessary Christ.” This is the book’s real title, not what the information that is being passed over! Sure, the Greeks titled it, Apokalypsis Ioannou—“The Rev- innards of the book are where all the really fascinat- elation of John.” In a sense, the apostle John is merely ing material is, but the introductory material sets the a witness or observer of the visions and sayings that tone for the “good stuff.” we find within these twenty-two chapters, one who For instance, say a young person was interested faithfully wrote them down for the instruction, prepa- in a career working in the area of human genetics, ration, and edification of the church (verse 2). a relatively new and rapidly expanding science, and Apokalypsis means “unveiling,” “disclosure,” or one afternoon, he found a book on the subject at the “revelation,” which is just the opposite of what most local bookstore. He would be well-advised to scan people suppose it means. The book is not intended to the copyright page for the date of publication, since be a collection of arcane prophecies, mysteries, any work more than just a few years old would likely symbols, and warnings, but an uncovering of knowl- contain out-of-date information. It would also be- edge about “things which must shortly take place.” hoove him to check the credentials of the author, as As verse 1 maintains, the Father gave the contents well as those who worked with him in researching, of Revelation to Jesus Christ, who as Head of the composing, and checking the text. The introduction, church passed them on to His disciples through John, perhaps by a different author, might give him a so that they would have all the facts that God allowed needed perspective on the author and his aims, the about the immanent future. God does not desire the scope of the work, and the relevance of the material book of Revelation to be a frustrating, impenetrable to the young person’s area of interest. What he finds enigma, but as a gift of His grace, a sharing of in these opening sections of the book could spell the privileged information. difference between a satisfied customer and a ca- Adding to this, verse 3 pronounces a blessing on reer boost or a disappointed youngster and poorer to those “who [read] and those who hear the words of boot! this prophecy, and keep those things which are The introductory material of some of the books of written in it.” This verse is similar in form to the the Bible is just as important—and this is doubly true Beatitudes of Matthew 5:3-11, and in fact, it is the of the book of Revelation. As students of God’s first of seven beatitudes in the book (see also Rev- Word, especially when we are delving into proph- elation 14:13; 16:15; 19:9; 20:6; 22:7, 14). This bless- ecy, we are often impatient to get to the “good stuff” ing falls not on those who only read or hear what is a few chapters into the book. However, if we skip written in the book, but on those who also “keep” or the material that lays the vital groundwork for what heed it. Revelation is full of exhortations to belief and comes later, our understanding, accuracy, and appli- action—God wants His unveiling to spur us to obe- cation will probably suffer for it. We would do well dience and to a closer relationship with Him. The to remember that not one of God’s words is irrel- thrust of Revelation is not necessarily on knowing evant! what is coming but on being prepared for it when it Many of us skip the first chapter of Revelation to comes, which is accomplished by conforming to

PROPHECY WATCH get to the tantalizing and meaty Letters to the Seven God’s instructions.

10 Forerunner · May 2005 troduction to Revelation

The final words of the benediction convey the view—that “the seven Spirits” identifies a so-called motivation for responding to Revelation’s warning: Third Person of the Trinity—has the support of most “. . . for the time is near.” In just the first three Catholics and Protestants. Their primary reason verses, then, the idea of imminence has already centers on the fact that this phrase appears between appeared twice (see also “shortly take place” in greetings from God the Father and God the Son. They verse 1). Our Savior wants the reader to catch a contend that this phrase refers to the sevenfold3 sense of urgency immediately. Elsewhere, biblical description of the Spirit of the Lord in Isaiah 11:2. authors use similar wording—“soon,” “quickly,” “at The book of Revelation itself identifies the seven hand,” “the time is short”—to give the suggestion of Spirits as equivalent to the Lamb’s “seven eyes, proximity without being precise. Evidently, God which are . . . sent out into all the earth” (Revelation feels that the best Christians are fashioned in an 5:6). These “seven eyes” probably allude to Zechariah atmosphere of expectancy. This is reminiscent of 3:9 and 4:10, where they are shown to be “upon the Jesus’ almost paradoxical remark in Matthew 24:44: stone,” a symbol of the Branch or Messiah, and “Therefore you also be ready, for the Son of Man is directly described as “the eyes4 of the LORD which coming at an hour you do not expect Him.” scan [or rove5] to and fro throughout the whole The five subsequent verses comprise an ex- earth.” In addition, Revelation 3:1 states Christ “has tended greeting to the seven churches in Asia (later [or possesses] the seven Spirits of God,” and Rev- specifically named in verse 11, as well as in chapters elation 4:5 calls them “seven lamps of fire . . . burning 2 and 3). As the human author of the book, John before the throne.” includes himself as a sender of the greeting, but the This may indeed be a description of the Holy Spirit, bulk of it reemphasizes the real authors: God the not as a “Person” somehow divided into seven parts, Father, shown as eternal and sovereign, and Jesus but as a seven-branched conduit of God’s communi- Christ, extolled as “the faithful witness, the firstborn cation to the seven churches mentioned earlier in the from the dead, and the ruler over the kings of the verse. Thus, John includes “the seven Spirits” as a earth” (verse 5). source of the prophecy to specify how it was im- John ensures that we understand that Jesus is the parted to the seven churches. The apostle Paul pens same One who exhibited His love for us by sacrific- a similar greeting in II Corinthians 13:14, in which he ing Himself for the forgiveness of our sins and made writes of “the grace of the Lord Jesus Christ, the possible our future glorification (verses 5-6). In love of God, and the communion of the Holy Spirit,” verse 8, he carries the identification even farther by meaning that God’s Spirit is the means by which quoting Jesus’ own words: “‘I am the Alpha and the Christians can have a relationship with God. Omega, the Beginning and the End,’ says the Lord, ‘who is and who was and who is to come, the Almighty.’” Lest we misunderstand, John makes The Setting WATCH PROPHECY certain that there is no doubt that Jesus is the LORD1 The apostle John identifies himself as the human of the Old Testament, the first and the last (Isaiah author and witness of the Revelation three times in 44:6; 41:4), the Almighty2 God, who “declar[es] the the first nine verses (verses 1-2, 4, 9). He humbly end from the beginning, and from ancient times calls himself God’s “servant” (doulos, “bond-slave”), things that are not yet done, saying, ‘My counsel not even titling himself an apostle. In verse 9, he adds shall stand, and I will do all My pleasure’” (Isaiah that he is “both your brother and companion in 46:10). This extensive greeting certifies, not only tribulation and the kingdom and patience of Jesus that the prophecy has its source in God, but also that Christ.” He claims no special prominence or distinc- it will come to pass. tion; in his own mind, he is just a “regular guy” The greeting also includes “from the seven Spirits enduring the same trials in his walk to God’s King- who [or which] are before [the Father’s] throne” dom as any other Christian. These few details are (verse 4), a quite controversial phrase. Commenta- surprisingly more information than John normally tors are divided among four interpretations, which includes about himself in either his gospel or his three can be summarized as angelic, symbolic, mystical, epistles. and Trinitarian. Understandably, the Trinitarian (continued on page 18)

Forerunner · May 2005 1111 SEARCHING

Part Twelve

The Hebrew word translated sign means “mark” or “I also gave them My Sabbaths, “evidence.” The Sabbath day is the mark God gave His to be a sign between them and Me, people to identify them as His own. By it, the folk of Israel would know the Source of their sanctification. that they might know To sanctify is “to set apart for holy service,” or more that I am the LORD who sanctified them.” basically, “to make holy.” God’s purpose for Israel from (Ezekiel 20:12) the start was to set it apart from other peoples by giving it His laws and His statutes. God has a special relationship lthough God has made it crystal clear who make up with Israel. Speaking through the prophet Amos to “the Athe peoples of Israel today, most Israelites have not whole family [i.e., all the tribes] which I brought up from even a clue to their true identity. In spite of all the recent the land of Egypt” (Amos 3:1), God reminds the people hubbub about knowing one’s roots, few Europeans, Cana- that, “you only have I known of all the families of the dians, Australians, and Americans could tell you much earth” (verse 2). God revealed His law only to Israel. about Abraham, Isaac, or Jacob. Indoctrinated by secu- When He did so, He made it clear that Israel would “be a larist (read, atheist) schoolmasters, they accept the notion special treasure to Me above all people, . . . a holy that their distant ancestors evolved into homo sapiens [sanctified, set apart] nation” (Exodus 19:5-6), if the long ago and developed, through trial and error, the people “obey My voice and keep My covenant” (verse 5). civilization we now call “the West.” How handily— The theme is repeated in Deuteronomy 7:6: “For you are almost carelessly—they practice their faith in blind de- a holy people to the LORD your God, . . . [who] has chosen terminism, all the while scoffing at the idea of a sovereign you to be a people for Himself, a special treasure above God who rules history, and to whom they are responsible! all the peoples on the face of the earth.”1 They dwell in the darkness of this ignorance because God prefaces the “Holiness Code” of Leviticus 18 and their forefathers long ago rejected the sign that pointed 19 by commanding Israel to be separate from other them to the God who, quite literally, promised Abraham nations. This meant acting in a way different from that of the world. That sign is the Sabbath. the Gentiles, not walking “in their ordinances.” Leviticus God commanded His people Israel to “remember the 18:3-4: Sabbath day” (Exodus 20:8). A while after He issued this, the fourth commandment, He told the Israelites why the According to the doings of the land of Egypt, where Sabbath was such an important institution. Exodus 31:13 you dwelt, you shall not do; and according to the and 17: “It is a sign between Me and you throughout your doings of the land of Canaan, where I am bringing generations, that you may know that I am the LORD who you, you shall not do; nor shall you walk in their sanctifies you. . . . It is a sign between Me and the children ordinances. You shall observe My judgments and of Israel forever.” keep My ordinances. . . .

12 Forerunner · May 2005 FOR ISRAEL e: The Sign

In Leviticus 19:2, He makes His purpose clear: “You from God. Through the prophet Ezekiel, God reiterates shall be holy [set apart], for I the LORD your God am holy.” that He God’s purpose, the intent behind all His laws, is to create a people like Himself (Genesis 1:26), a people sharing and gave [Israel] My Sabbaths, to be a sign between them reflecting His most salient attribute: holiness.2 and Me, that they might know that I am the LORD who sanctifies them. Yet the house of Israel rebelled against Me in the wilderness; they did not walk in Disobedience and Separation My statutes; they despised My judgments . . . and Obedience to God’s law plays a crucial role in bringing they greatly defiled My Sabbaths. (verses 12-13) about this sanctification. It is not that a people become sanctified (somehow, by God’s grace) and, as a result, Verses 23-24 go on to indicate the consequence of start obeying God’s law. God’s Word does not support the Israel’s refusal to become sanctified by obeying God’s Protestant concept that sanctification imputed by God’s laws: God says He “lifted [His] hand in an oath, . . . that I grace mysteriously empowers one to obey His command- would scatter them among the Gentiles and disperse them ments. They have it backwards. throughout the countries, because they had not executed Rather, obedience to the law causes sanctification. My judgments, but had despised My statutes, profaned Law-keeping and sanctification become intrinsically con- My Sabbaths. . . .” If Israel insisted on acting like the nected: To obey God’s law is to be sanctified. By its nations of the world, God says He would physically place nature, law-keeping brings about sanctification. them among those nations; Israel would become separated In a national context, God states that obeying His laws from God and the land He promised them. They would creates a people unlike others on the earth, a people set become “sifted” (see Amos 9:9) among the Gentile nations. apart from others, a holy nation. National sanctification Leviticus 18:24-30 outlines the inevitable separation produces what Balaam saw in Israel: “A people dwelling that a nation (or an individual) will undergo as a result of alone, not reckoning itself among the nations” (Numbers commandment-breaking: “The land vomits out its inhabit- 23:9). ants” (verse 25). This is the national consequence of If commandment-keeping separates people from the breaking the commandments. God states the result to nations while connecting them to God, disobedience of individuals in verse 29: “Whoever commits any of these God’s law has exactly the opposite effect. Command- abominations, the persons who commit them shall be cut ment-breaking separates a people from God, and con- off from among their people.” Vomiting and cutting-off nects them to the ways of the nations. Individuals who are both metaphors for separation. disobey God’s law become like the “world,” the kosmos Nationally and individually, commandment-breaking of the New Testament (I John 2:15). always yields the same ultimate punishment: separation Ezekiel 20 connects disobedience with separation from God. That separation may come slowly, as Ecclesi-

Forerunner · May 2005 13 astes 8:11 points out, but always surely. ationism (whatever that is) in the state schools. The The history of the children of Israel proves the point. panacea some offer, prayer in the public schools, will not God wanted Israel to be a special, sanctified nation; a holy do the trick. Increased Sunday church attendance will not one. He promised to bestow incredible blessings on it if it stanch the flood of secularism; after all, most Sunday acted to separate itself from the social and religious worshippers accept the doctrines of biologic and eco- practices of other nations. Israel failed as a nation nomic determinism (i.e., evolution and socialism, respec- because it failed to be holy! tively) just as avowed atheists do. Attempting to unite a people with its God through these measures is surely akin to building a wall with “untempered mortar” (see Ezekiel The Kingdom of Israel and the Sign 13:9-23). In the coming storm, such a wall will fall. I Kings 12:25-33 records the beginning of the Kingdom of However, one will never find a Sabbath-keeper who is Israel’s apostasy. Fearing that he might eventually lose a secularist. For the Sabbath-keeper has maintained his political control over the ten tribes because of their long- link with the Creator God. Sabbath-keeping and secular- standing religious ties to Jerusalem, capital of the King- ism mix about as well as oil and water. dom of Judah (verse 27), Jeroboam I instituted a state religion designed to meet his peoples’ needs for conve- nience—and his own need for power. He built two The Kingdom of Judah and the Sign shrines, one in Bethel, at the southern extremity of his For years, the folk of the Kingdom of Judah walked in the kingdom, the other in Dan, near its northern boundary footsteps of their brethren in the Kingdom of Israel. (verse 29). If not de jure, at least de facto, he exiled the However, a number of them then took a different path. Levites, the priestly tribe established by God, and installed The result of that change, of course, is in itself proof that in their place a priesthood of his own devising (verse 31). God’s Sabbath is a sign pointing to Him and His creation. Finally, he moved the fall holy day season from the Jeremiah 17:19-27 records God’s promise to a Sab- seventh month to the eighth, thereby effectively setting bath-keeping people. Here, He warns Jerusalem’s inhab- aside the Sabbath commandment, since the holy days are itants to “bear no burden on the Sabbath day, nor bring it God’s Sabbaths (see Leviticus 23:1-3, 23-44). All this in by the gates of Jerusalem; . . . nor do any work, but “became a sin” for Israel (I Kings 12:30). hallow the Sabbath day, as I commanded your fathers” Jeroboam’s apostasy, his movement to false religious (verses 21-22). If they heeded, God continues, “then shall practices, took deep root. In fact, the house of Israel enter the gates of this city kings and princes sitting on the never departed from the practices he established. II throne of David, . . . accompanied by the men of Judah and Kings 17:21-23 records this fact: the inhabitants of Jerusalem; and this city shall remain forever” (verse 25). Conversely, Sabbath-breaking will Jeroboam drove Israel from following the LORD, and have dire consequences: “But if you will not heed Me to made them commit a great sin. For the children of hallow the Sabbath day, … then I will kindle a fire in its Israel walked in all the sins of Jeroboam which he gates, and it shall devour the palaces of Jerusalem, and it did; they did not depart from them, until the LORD shall not be quenched”3 (verse 27). removed Israel out of His sight. . . . The people of Judah did not heed God’s warning and, as a result, “kings and princes” no longer sit “on the throne Having abandoned the Sabbath, the God-given sign of David” in Jerusalem. God moved the Davidic monar- marking them as His people, the folk of the northern tribes chy northwest to the British Isles, and the people He eventually lost their identification. That is why most moved to Babylon. Jerusalem burned. Israelites do not know who they are to this day. The Those who returned from Babylon after seventy years forefathers forsook the sign that denoted their con- did not learn their lesson. Nehemiah must have stood nection to God. aghast at the Sabbath-breaking he witnessed among post- Take this line of thought to its logical conclusion: The exilic Jews. Nehemiah 13:15, 17-18 bears the record. Sabbath is a memorial to creation and, by extension, to the Nehemiah Creator God (see Exodus 20:11). Modern-day Israelites do not know who they are today because their forefathers, . . . saw in Judah some people treading wine presses generations ago, abandoned this memorial to the Creator on the Sabbath, and bringing in sheaves, and loading God. Therefore, modern-day Israelites have come to donkeys with wine, grapes, figs, and all kinds of abandon more than the sign: they have abandoned the burdens, which they brought into Jerusalem on the God to whom the sign points. They no longer know God. Sabbath day. And I warned them about the day on This is not an overstatement. Make no mistake: Failure which they were selling provisions. . . . “What to recognize who Israel is is failure to recognize the God evil thing is this that you do, by which you profane who made Israel! The distressing secularism running the Sabbath day? Did not your fathers do thus, and rampant in Israel today has its roots in Sabbath-breaking. did not our God bring all this disaster [i.e., the The antidote for secularism in America is not an inane destruction of Jerusalem] on us and on this city? Yet Constitutional amendment requiring the teaching of cre- (continued on page 22)

14 Forerunner · May 2005 READY ANSWER “Be Ready Always To Give An Answer” – I Peter 3:15 (KJV)

(continued from page 9) world to conclude that all meat is now Paul explains in I Corinthians 8:4- whatever enters a man from outside fine to eat: “I know and am convinced 7 that the demon behind the idol is cannot defile him, because it does by the Lord Jesus that there is nothing nothing, for “there is no other God not enter his heart but his stomach, unclean of itself; but to him who con- but one” (verse 4). Thus, there is no thus purifying all foods?” siders anything to be unclean, to him “spiritual” taint to the meat. First, “thus” is not in the Greek it is unclean.” This is another verse text but has been supplied by the that has been poorly translated to con- However, there is not in every- translators. Without it, the sentence form to preconceived notions. one that knowledge; for some, plainly states that the stomach “puri- The problem is with the word “un- with consciousness of the idol, fies” any kind of food put in it, not clean,” which does not appear in the until now eat it as a thing offered that Jesus had somehow declared all Greek text. To mean “unclean,” Paul to an idol; and their conscience, foods to be purified. Second, puri- would have used akarthatos, but in- being weak, is defiled. But food fied is the Greek word katharízoon, stead, the text reads koinos, which does not commend us to God; for which means “to cleanse,” “to pu- means “common,” “ordinary,” “de- neither if we eat are we the rify,” “to free from filth.” In relation filed,” or “profane (as opposed to holy better, nor if we do not eat are to the stomach’s or the digestive or consecrated).” Peter uses both we the worse. (verses 7-8) tract’s ability to “purify” food, the “common” and “unclean” to describe sense of katharízoon in this verse is meats in Acts 10:14, so there is obvi- So we see that in these verses that “to purge of waste.” This is brought ously a difference between the terms. Paul is not in any manner doing away out clearly in the parallel statement in We know that the Bible defines with God’s laws concerning clean Matthew 15:17: “Do you not yet un- “unclean” meat in Leviticus 11 and and unclean meat. The topic does derstand that whatever enters the Deuteronomy 14, but when is meat not even come up! He is discussing mouth goes into the stomach and is considered “common”? The only cir- meat defiled or profaned due to its eliminated?” cumstance in which clean meats are association with a pagan idol. Do these scriptures do away with common or defiled is when a clean In fact, all the scriptures we have the law concerning clean and un- animal dies naturally or is torn by reviewed confirm that the law con- clean meats? Not at all! beasts (Leviticus 22:8) or when the cerning clean and unclean meats is blood has not been properly drained still in effect today. from the meat (Leviticus 17:13-14; Two foundational verses are good Common Meat 3:17). Such animal flesh was called to remember when questions over The final passage, Romans 14, may common because it could be given to the doing away with God’s law arise. be the most difficult one because of strangers or aliens in Old Testament the way it is translated in the King times if they wished to eat it (Deu- • Malachi 3:6: “For I am the TJames Version and in most other teronomy 14:21). Similarly, in Acts LORD, I do not change; there- translations. As in the other difficult 15:20, 29, the apostles forbade the fore you are not consumed, O scriptures, the subject is not clean Gentiles to eat the meat of a strangled sons of Jacob.” and unclean foods but eating meat animal or meat that had not been verses vegetarianism (verse 2). Paul drained of blood. • Hebrews 13:8: “Jesus Christ admonishes Christians not to pass In the case of Romans 14:14, it is is the same yesterday, today, judgment on others for eating meat or likely that “defiled” would be the best and forever.” for eating only vegetables (verse 3). term, as the meat under discussion The question that confronted Paul was probably that offered to idols God has good reasons for the laws was not that God’s people were sug- then sold in the marketplace for public He gives, and James reminds us, “. . . gesting that somehow unclean ani- consumption. To paraphrase, then, the with [God] is no variation or shadow mals had now been made clean, but verse should read: “. . . there is nothing of turning” (James 1:17). Rather than the belief of some that no meat— defiled of itself; but to him who con- assume that an Old Testament law is even meat that had been created to siders anything to be defiled, to him it done away, we should trust that our be eaten with thanksgiving—should is defiled.” The meat was not defiled Maker knows what is good for His be eaten at all. The apostle points out in fact, just in the minds of various creatures and put it into practice in that it would be wrong for the veg- church members, whom Paul had ear- our lives, unless it has been specifi- etarians to eat meat if they had doubts lier called “weak” (verse 2). These cally set aside in the New Testa- about it, as it would defile their con- “weak in the faith” Christians believed ment. At least its principle is still sciences (verse 23). He concludes, that, because the meat had been of- valid, which will help us to live abun- “For whatever is not of faith is sin.” fered to a pagan idol, it had become dantly. Verse 14 is a proof text used by the spiritually defiled. —John Reid

Forerunner · May 2005 15 Essays on Bible Study

No, this all stems from the mis- explanation of the differences be- The Jewish Testament? taken idea that the Old Testament is tween the Old Covenant and the New. Some time ago, in his “A Moment of the Old Covenant, “becoming obso- However, let it suffice to say that the Hope” radio commentary, a local lete and growing old . . . ready to major problem in the Old Covenant preacher spoke of the power of words vanish away” (Hebrews 8:13), while was the people with whom God made and how, if we want our lives to be the New Testament is the New Cov- it (see Hebrews 8:7-12; Romans 8:3). hopeful, we need to keep our speech enant. Thus, to a “Christian” under The New Covenant is modeled after positive. He then quoted Proverbs the New Covenant, anything that ap- the Old with its basic law, the Ten 18:21 as wisdom on the subject: “Death pears in the Old Testament is of lesser Commandments, retained in all its and life are in the power of the tongue, value than what appears in the New force and wisdom. In fact, Jesus and those who love it will eat its fruit.” Testament. This error has led to count- makes it plain that He added intent to So far, everything was fine—and less misunderstandings and misinter- the law’s scope so that it is now then he went and spoiled it by saying pretations of the message Jesus stricter under the New Covenant (paraphrasing), “You can find that in brought to mankind. (Matthew 5:17-48)! the Jewish Testament of your Bible.” In fact, the New Testament cannot In the end, we must conclude that The Jewish Testament? What is be understood without the foundation the Bible is a whole with two parts, that? There is no such thing! We of the Old Testament—and not just in which came as a result of the ministry could call the Old Testament “the historical terms. Paul is not overstat- of Jesus Christ and the languages in Hebrew Testament” with some le- ing things when he says the church is which the two parts were penned. gitimacy because it was written in “built on the foundation of the apostles The theology and the goal of the Hebrew, but what would make it Jew- and prophets, Jesus Christ being the instruction in the two are the same. ish? Was he trying to say that, if we chief cornerstone” (Ephesians 2:20). The same God who never changes read only the Old Testament, we would After His resurrection, Jesus “begin- rules, acts, and speaks in both. Those become followers of Judaism? Or, ning at Moses and all the Prophets, . . . who believed and lived by faith in both that the Jews somehow own the Old expounded to [the disciples] in all the eras will receive the same gift of Testament? Or, that because the Old Scriptures the things concerning Him- eternal life (I Thessalonians 4:14-17; Testament is revered by Jews as their self” (Luke 24:27). Later, “He opened Hebrews 11:40). holy book, it is somehow inferior to their understanding, that they might Please be aware of this false no- “the Christian Testament?” comprehend the Scriptures” (verse tion of the Old Testament’s inferiority Certainly, the Bible never calls the 45). Which Scriptures? The Old Tes- to the New, as it colors a great deal of Old Testament “the Jewish Testa- tament, of course, the only ones writ- “Christian” biblical commentary. The ment.” Paul calls it “the Holy Scrip- ten at the time! Word of God is God’s Word, whether tures” in II Timothy 3:15. Jesus calls Just these few verses say that we spoken in 1400 BC or AD 60. Above all, it “the Law of Moses and the Proph- New Covenant Christians cannot un- remember our Savior’s instruction, ets and the Psalms” in Luke 24:44. In derstand Jesus Christ, His doctrine, quoting from Deuteronomy 8:3, “Man many places, the writers simply refer His church, and God’s plan without shall not live by bread alone, but by to it as “the word [of God or of the the Old Testament. We can see this every word that proceeds from the Lord]” or “the Scripture(s).” The only by how frequently the apostles quote mouth of God” (Matthew 4:4). hint that the Old Testament “belongs” from the writings of Moses, David, to the Jews is a misinterpretation of and the prophets to support and fill out Romans 3:2, “to them were commit- their doctrinal teachings. There is Prophecy’s Place ted the oracles of God.” This means hardly a page in the New Testament Bible students know that Scripture is only that the Jews are responsible for that does not have a quotation or about thirty percent prophecy, and their accurate transmission through- allusion to the Old Testament on it. It preachers have cautioned that proph- out history, not that they apply only to is a vital part of New Covenant— ecy should take no more than the Jews or that Jews exclusively pos- New Testament—Christianity! equivalent percentage of our study sess them in some way. Lack of space does not permit an time. With some people, though, proph-

16 Forerunner · May 2005 ecy is their Bible study, and that, prophecy, we can see God at work in thians 3:18). We must be careful that frankly, is a shame. His plan over millennia (for instance, we do not let ourselves be distracted The Bible divides itself neatly into the many Old Testament prophecies from what is most important. thirds: one-third doctrine, one-third of Jesus Christ’s first coming). We history, and one-third prophecy. His- see proof of God’s existence and Putting Out tory, of course, gets short shrift from power in fulfilling the Bible’s prophe- most, who remember Mrs. Jones’ cies (Isaiah 40:12-29). Prophecy ex- Flawed Study Practices tenth-grade history class as a collec- hibits for all to see that God is sovereign As managing editor of Forerunner tion of names and dates and boring in the affairs of men (Daniel 4:17), magazine, I occasionally receive un- lectures on various monarchs and and what He desires He brings to solicited articles from readers who wars. Doctrine is just not very stimu- pass (Isaiah 55:11). want their work published. The ar- lating; studying it brings up visions of Is prophecy in the Bible so we can ticles are often substandard and some- long and involved passages in dusty know what is going to happen? Yes, times even doctrinally wrong, but commentaries written by long-dead but not to the degree most people initially, I give them the benefit of the theologians, intricate studies of un- think. “Surely the Lord GOD does noth- doubt and peruse their offerings. pronounceable words in ancient lan- ing, unless He reveals His secret to His Recently, I received an article on guages, and saccharine devotional servants the prophets” (Amos 3:7), disfellowshipping from a person out- passages with little application in the but this does not mean that we will side the Church of the Great God. real world. have a complete or precise foreknowl- God gives the church the authority to Prophecy, though, is cool. Its im- edge of events. Jesus Himself warns disfellowship a member who is ha- agery and symbolism are fascinating us, “But of that day and hour no one bitually committing sin or is a danger with its strange beasts, lurid women, knows, no, not even the angels of to the congregation (Matthew 18:17; armies and battles, plagues and de- heaven, but My Father only” (Mat- Romans 16:17-18; I Corinthians 5:1- struction, conquering kings, and even thew 24:36), and just a few verses later, 5, 9-13; II Thessalonians 3:6, 14; Titus a red dragon. It is infused with a sense He tells His own disciples, “There- 3:10-11). Every private association of mystery and expectation. There fore you also be ready, for the Son of possesses power of this sort. For are enigmatic numbers to ponder and Man is coming at an hour when you instance, the Boy Scouts of America riddles and word plays to solve. Be- do not expect Him” (verse 44). has the right as a private group to yond all this, many prophecy buffs This is a massive hint that our dismiss a scoutmaster if he does not believe that the preponderance of the understanding—as much as it has meet its stated qualifications. While Bible’s predictions will come about expanded over the last few decades— this authority to dismiss members is soon, heightening the excitement. will still not be enough to remove the assumed by private groups in America, For evangelists, prophecy makes a surprise from Christ’s return! Paul the church has it by direct command wonderful hook to get people inter- also warns us in I Corinthians 13:9, 12, from the Word of God. ested in God’s Word. For years, the “For we know in part and we proph- The fundamental reasons for using Worldwide Church of God’s most- esy in part. . . . For now we see in a the authority to disfellowship are to requested literature had prophetic mirror, dimly.” This should convince protect the church and to convey to the themes: “The U.S. and Britain in us that we do not know for certain disfellowshipped person the serious- Prophecy,” “The Book of Revelation how things will work out as the end ness of his actions. It is, in a sense, Unveiled at Last,” “Who or What Is approaches. We understand in part, spiritual quarantine. The sinning mem- the Beast?” etc. These booklets were meaning we have a vague idea of the ber is separated from the rest of the most often requested by those hear- course of events, but we cannot hon- congregation so he will not “infect” ing the radio broadcast or seeing the estly be dogmatic about any specula- them, and he is given time and space television broadcast for the first time tive scenarios we devise. Every to deal seriously with his problem. because the program itself frequently interpretation of end-time biblical Disfellowshipping does not—in- dealt with prophetic subjects. As a prophecy should be accompanied with deed cannot—take away a person’s hook, prophecy works well, but as a a proviso such as, “This is where salvation; it does not confine him to staple in our spiritual diet, it produces things seem to be headed from what the Lake of Fire. Jesus Christ is the deficiencies in spiritual health. we understand right now.” Judge (John 5:22; Acts 17:31; II Timo- Yes, we should know the Bible’s It is good for us to remember what thy 4:8), not any minister or church prophecies. Yes, we should be watch- the apostle Paul writes in I Corin- council. All disfellowshipping does ing world events. Yes, we should be thians 13:8: “Love never fails. But is exclude the rebellious member from speculating to see how current events whether there are prophecies, they fellowship with the church. However, might fit the Bible’s scenarios. But will fail; . . . whether there is knowl- if he does not repent and continues in none of these things should be done at edge, it will vanish away.” The point his sinful practices, he is indeed in the expense of doctrine and Christian of Christianity is not to know the final danger of the second death (Revela- living. score before everyone else does. God tion 20:14-15; see Hebrews 6:4-8; What is the purpose of prophecy? has called us to glorify Him by putting 10:26-31). Ultimately, it is to glorify God. Through on the image of His Son (II Corin- (continued on page 19)

Forerunner · May 2005 17 (continued from page 13) prophecies are only now beginning to be fulfilled Traditionally, the book of Revelation has been or are still awaiting fulfillment in years just ahead. ascribed to the apostle John, son of Zebedee (Mat- In a sense, the book of Revelation is as current as thew 4:21), “the disciple whom Jesus loved” (John today’s newspaper—even better, because we have 21:20; 13:23; 20:2), and no creditable argument has it in advance! been put forward to dispute his authorship. When it was written about AD 95, he would certainly have been a very old man, but by all accounts, the apostle The Revelator John lived to be nearly 100 years old, dying a By far, the most important feature of Revelation 1 is peaceful death in the area of Ephesus sometime its long description of the Revelator Himself, Jesus during the reign of the Roman emperor Trajan (AD Christ. John wants to be sure that his readers—the 98-117). members of God’s church—realize, not only who is John informs us that he “was on the island that is revealing the future to the church, but also just how called Patmos” (Revelation 1:9), a small, rocky special and important He is to us now. In a way, the Aegean island just west of due south from Ephesus, apostle is adding a final chapter to his gospel, show- employed as a prison or place of exile by the Roman ing us the awesome glory, power, and eternal nature emperors. Most prisoners were required to work the of our Savior in His present role as High Priest and quarries and mines on the island, but John’s ad- Head of the church. vanced age may have allowed him to avoid such When John turns “to see the voice” (verse 12), he backbreaking labor. beholds “One like the Son of Man” (verse 13) He writes that he was exiled there “for [because standing amidst seven golden lampstands, later ex- of] the word of God and for the testimony of Jesus plicitly identified as the seven churches (verse 20). Christ,” an indication that his preaching had come to John sees a glorious Being who resembles his dear the attention of the Roman authorities, and judgment friend and Master, Jesus of Nazareth, but this Per- had gone against him. It is likely that John had spoken son is far beyond human. He is God, in many against the emperor cult (the worship of the current respects just as the prophets Daniel and Ezekiel Roman emperor as a god, a practice that reached its describe Him from their visions (Daniel 10:5-6; height under Domitian, AD 81-96), and his exile rather Ezekiel 1:26-27). John sees Christ than execution can only be attributed to Jesus’ prophecy of John not facing martyrdom (John 21:22). . . . clothed with a garment down to the feet and The apostle perhaps remained on Patmos for less girded about the chest with a golden band. His than two years, as such exiles were routinely re- head and hair were white like wool, as white as leased upon the death of the emperor who had exiled snow, and His eyes like a flame of fire; His feet them. were like fine brass, as if refined in a furnace, Some protestants and Catholics contend that John and His voice as the sound of many waters; He saw these visions on a Sunday because John writes had in His right hand seven stars, out of His that he “was in the Spirit on the Lord’s Day” mouth went a sharp two-edged sword, and His (Revelation 1:10). This is merely an unfortunate countenance was like the sun shining in its misunderstanding due to the prevalence of unscriptural strength. (Revelation 1:13-16) Sunday worship throughout Christendom. In Greek, this phrase reads en teé Kuriakeé heeméra, literally John had seen something like this in the past, and “on the belonging-to-the-Lord day.” Although it is he recognized who it was immediately: “[Jesus] was different in construction to other instances of “the transfigured before them, His face shone like the day of the Lord” in the New Testament, the meaning sun, and His clothes became white as the light” is the same. John is speaking not of the first day of (Matthew 17:2). If anything, this vision had an even the week,6 but of the time of God’s judgment known greater impact on John than the transfiguration did, throughout the Old Testament as “the day of the causing him to fall “at His feet as dead” (Revelation LORD.” 1:17), again as both Ezekiel and Daniel did (Ezekiel The apostle is giving the reader vital information 1:28; Daniel 10:8-9). about the time setting of his vision and thus the true Laying His right hand on John (Revelation 1:17), application of the book of Revelation. Through the perhaps in healing or in blessing, Jesus tells the aged agency of God’s Spirit, John received a vision of apostle not to be afraid because “I am the First and end-time events and related material that reveal the Last. I am He who lives, and was dead, and to the church a unique understanding of the day of behold, I am alive forevermore. Amen. And I have the Lord. Though couched in late first-century the keys of Hades and of Death” (verses 17-18). In terms and allusions, Revelation is first and pre- less symbolic language, He says, “Relax, I am dominantly about the time of the end, when God indeed the Eternal God, but I am also Jesus, your through Christ will intervene in world affairs and friend, whom you saw die and then rise from the PROPHECY WATCH establish His Kingdom on the earth. Most of its dead. Look! This is what it is like to have eternal life!

18 Forerunner · May 2005 Essays on Bible Study (continued from page 17) fornicator, or covetous, or an idolater, ting it from that context and The author of the article I received or a reviler, or a drunkard, or an pasting it into another abuses on this subject, however, is definitely extortioner—not even to eat with such the teaching. antagonistic to this practice, and he a person.” The apostle’s meaning goes to great lengths to “prove” from here is clear, but within a paragraph • Third, spiritualizing a scripture Scripture that it should not be used. or two, the author of the article con- at the expense of its plain mean- He begins by spiritualizing the per- cludes that Paul is saying that the ing over-complicates matters and verse sexual relationship Paul con- church has no authority to disfellowship increases the possibility of error. demns in I Corinthians 5, saying that one of its own! However, in verse 13, the Bible is a “coded book,” and when Paul quotes Deuteronomy 17:17 to • Fourth, no one scripture will we decode this section, the apostle is back up his decision: “Therefore ‘put hold all the truth about a doc- really writing about getting involved in away from yourselves that wicked trine; one must gather all the politics! person.’” And this is a section of biblical material on a subject to The author continues through sev- Paul’s writing that is not “hard to determine God’s teaching. eral other points, pulling various verses understand”! out of context to support his plainly This should sound a warning to • Fifth, understanding the Greek emotionally motivated assault on this those of us who study the Bible. There or Hebrew meanings of words is doctrine. Peter warns us to treat Paul’s are proper ways to determine what it fine, but no word’s definition is epistles carefully, “. . . in which are teaches, and there are downright im- enough to formulate a doctrine. some things hard to understand, which proper and dishonest ways. We see those who are untaught and unstable several of the latter in this example: These are just a few of the prin- twist to their own destruction, as they ciples of Bible Study we should follow do the rest of the Scriptures” (II Peter • First, our attitude must be that in coming to understand the way of 3:16). of a seeker of truth, not one of life God has called us to. We have a The author does this with I Corin- trying to prove a point. lifetime of study, contemplation, and thians 5:11: “But now I have written prayer to learn and grow in it. We to you not to keep company with • Second, the context of a verse might as well do it correctly! anyone named a brother, who is a is vital to its meaning, and cut- —Richard T. Ritenbaugh

I now have all power over life and death.” Though face the turmoil and terror of that great day of God. he remained astonished, what a comfort that must We have this confidence: that Jesus Christ has have been to John! ascended to the Father, having fulfilled His every And he passes it on to us so that we, too, might assignment and received all things; that He is “the have both comfort and faith in what Jesus com- faithful witness, the firstborn from the dead, and the mands him to write, the book of Revelation (verse ruler over the kings of the earth” (verse 5) and more 19). This final book of the canon is not the delusion besides; and that He will soon return to earth to set of a senile old man on a sun-drenched Mediterra- things straight (verse 7). In writing the introduction nean isle, nor the deceptions of another, more sinis- to his book this way, John has endowed us with the ter spirit whose aim is to distract and corrupt God’s background information and the attitude we need to people. No, the book of Revelation is a direct understand the words of this prophecy and keep communication from our Lord Himself, given in love what is written in it (verse 3). for His sheep, especially for those whom He calls to —Richard T. Ritenbaugh WATCH PROPHECY

express knowledge, character, attitude, inclination, opinion, Endnotes passion, and response. The eye is a good barometer of the inner 1 This is a direct allusion to the YHWH of Exodus 3:14. The Majority thoughts of man” (emphasis added). This word can also mean Text reads “Lord God,” making the identification of Jesus with the “spring” or “fountain,” which are outflows of water. Thus, in God of the Old Testament even more certain. “LORD God” is used Hebrew, the eyes are not receptive, as in English, but frequently in the prophetic books, especially Ezekiel. communicative or expressive, which argues for “the eyes of the 2 This title is in Greek ho pantokratôr. In the Septuagint, it often LORD” and “the seven Spirits of God” being means of communication translates the Hebrew title “LORD of Hosts” (II Samuel 5:10; Amos rather than gatherers of information. 3:13, etc.). It appears nine times in Revelation (Revelation 1:8; 4:8; 5 According to The Complete Word Study Dictionary: Old 11:17; 15:3; 16:7; 14; 19:6, 15; 21:22), and in each case, it highlights Testament, this Hebrew word, šûþ, has an interesting alternative God’s absolute control and authority. meaning: “to deliver a message throughout the land (2 Sam 3 However, there are only six descriptors in Isaiah 11:2, unless one 24:2,8).” 6 counts “of the LORD” as the seventh. Sunday, the first day of the week, was never known in the true 4 The Hebrew word for “eyes” is ‘ayin. The Theological Wordbook church as “the Lord’s Day,” for Jesus Himself says He is “Lord of the Old Testament comments on this word: “The eye is used to of the Sabbath” (Mark 2:28), which is the seventh day.

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(continued from page 6) that the man who really knows he cannot pay his debt will still keenly aware of the enormity of what he had been be forever paying it.” forgiven. He probably purposely kept this memory alive Throughout his epistles, Paul supplies us with defini- so as not to take any chance of losing his sense of tive answers as to what we are obligated. However, in responsibility. He understood human nature well, not Romans 12:1-2, He gives us a broad overview: wanting to risk losing the proper perspective that Christ had given him at the beginning. Rather than carry it about I beseech you therefore, brethren, by the mercies as a burdensome load of guilt, he used it as a realistic of God, that you present your bodies a living recognition of his indebtedness to Christ for what he sacrifice, holy, acceptable to God, which is your had been forgiven and what had been accomplished reasonable service. And do not be conformed to since that time. this world, but be transformed by the renewing of A stark contrast to this appears elsewhere in Paul’s your mind, that you may prove what is that good writings, which some think reveals a contradiction. In and acceptable and perfect will of God. Philippians 3:6, he writes concerning himself before his conversion, “. . . concerning zeal, persecuting the church; To grasp this properly, one must understand these two concerning the righteousness which is in the law, blame- verses against the background of the book of Romans. less.” Is this truly a contradiction? No, before conver- The preceding eleven chapters contain the doctrinal sion Paul was a great deal like Simon the Pharisee in foundation and prelude to the last four chapters of Luke 7. He was clothed in respectability, but he knew he practical Christian living. These two verses bridge the was guilty of many deeds and attitudes for which Jesus gap between the doctrinal foundation and the practical, denounced the Pharisees. In Philippians 3, he is instead daily applications. In these two verses, he is essentially looking back on what he thought of himself then. How- saying, “In light of what I have told you, this is what you ever, as God called him, he came to see himself through are obligated to do in order to serve—that is, to love— God’s eyes as a man struggling with sin but rescued from Christ.” it through Jesus Christ, which he describes in Romans 7. First, we must operate by these two principles and give He then became a man whose faith was in God’s grace, up our whole being constantly to these pursuits. Second, and he responded with zealous work largely out of a deep we must yield ourselves so that we are not merely sense of grateful obligation. avoiding conformity to this world but being transformed Paul was full of wonder and gratitude when he into a new being, proving to ourselves the benefits of this remembered what Christ had done and continued to do way of life. Thus, we are to apply these two principles to through and for him. G.K. Chesterton, an atheist who the subject of the rest of chapter 12, which primarily converted to Catholicism, commented regarding this concerns relationships with the brethren within the circumstance, “It is the highest and holiest of paradoxes church, and secondarily, with those in the world.

A More Comprehensive View of Love Chapter 13 begins by stating our obligation to submit to from us, yet on the other hand, we must owe everyone civil governments, pay taxes, and respect those in au- more than we can hope to pay—perfect love. By this, he thority. However, verses 8-10 are a summary statement extends and intensifies the concept of obligation. We that captures the breadth of our obligation: must be more scrupulous within the limits of the customary concept of indebtedness, and we must infinitely Owe no one anything except to love one another, widen the range within which they operate. for he who loves another has fulfilled the law. For Was it not our failure to meet our obligations to God the commandments, “You shall not commit adul- and man that accrued the unpayable debt in the first tery,” “You shall not murder,” “You shall not place? Now that the debt has been paid, we are under steal,” “You shall not bear false witness,” “You obligation, not only to strive to avoid falling into the same shall not covet,” and if there is any other command- trap, but to expand and perfect the giving of love. The ment, are all summed up in this saying, namely, paradox is more apparent than real because love is not “You shall love your neighbor as yourself.” Love merely one’s duty added to others, but is the inclusive does no harm to a neighbor; therefore love is the framework within which all duties should be performed. fulfillment of the law. Love is the motivating power that frees and enables us to serve and sacrifice with largeness of heart and However, in verse 8, Paul has presented us with an generosity of spirit. interesting paradox. On the one hand, he states that we However, as long as we view love merely as the should owe no man anything that he can rightfully claim keeping of God’s laws, we are stuck on a low-level,

20 Forerunner · May 2005 An Unpayable Debt and Obligation letter-of-the-law approach to righteousness. That is . . . and when He had given thanks, He broke [bread] most assuredly a vital and necessary aspect of love, but and said, “Take, eat; this is My body which is broken there is far more to love. That level of love can be merely for you; do this in remembrance of Me.” In the same one of compulsion, and be done in a “just because” manner He also took the cup after supper, saying, attitude: “I must love this person, but I don’t have to like “This cup is the new covenant in My blood. This do, them.” This may suffice for a while, but Paul, by drawing as often as you drink it, in remembrance of Me.” upon Christ’s teaching, unveils an entirely new signifi- cance to the concept of obligation. “Do this in remembrance of Me” has a couple of Of what level was the love of the fallen woman who alternative renderings that may help us understand more washed Christ’s feet with her tears, wiped them with her clearly. It can be rendered more literally, “Do this for the hair, kissed them with her lips, and anointed them with remembering of Me,” or “Do this in case you forget.” costly oil? Was her conduct merely to keep a command- God does not want us to let this sacrifice get very far from ment, or was it an exquisite expression of a heart freed our minds. It is not that He wants maudlin sentimentality to give its all? from us. Instead, He wants to remind us that it represents I Corinthians 11:17-34 encapsulates the solution to a the measure of His love for us as well as of our worth to tragic story of gluttony, drunkenness, class distinction, Him, that we always bear a right sense of obligation, not and party spirit—all within the framework of the “love as an overbearing burden, but a wondering awe that He feasts” of a Christian congregation! Why were some would pay so much for something so utterly defiled. guilty of these sins? Because, despite being converted, We are admonished to remember not merely the some of them neither loved God nor their brethren, which personality Jesus, but the whole package: His connec- a reading of the entire epistle reveals. tion to the Old Testament Passover; His life of sacrificial To what does Paul refer them to correct their abomi- service; His violent, bloody death for the remission of the nable behavior? To the Passover service and Christ’s sins of mankind; the sacrificial connection to the New death! Christ’s death is the supreme example of unself- Covenant; and who He was, our sinless Creator! This ish and sacrificial service in behalf of the undeserving act becomes the foundation of all loving relationships guilty. It is the highest, most brilliant example of love. possible to us with God and His Family because it Out of a beneficent good will, the Father and the Son provides us reason to hope that our lives are not spent in freely gave of themselves for the sake of our well-being. vain. In addition, it motivates us to do what we failed to For those of us still in the flesh, this beneficent goodwill do that put us into debt in the first place—to love. results in our forgiveness, forging a foundation from Paul admonishes in verse 29, “For he who eats and which the same approach to life can begin to be exer- drinks in an unworthy manner eats and drinks judgment cised. When we can properly judge ourselves in terms of to himself, not discerning the Lord’s body.” To eat the what we are in relation to Their freely given sacrifices, bread or drink the wine in an unworthy manner is to treat it frees us, not only to conduct life as They do, but His sacrifice with casual, disrespectful ingratitude—a eventually to receive everlasting life too. better translation might be “without due appreciation, Job confesses in Job 42:5-6, “I have heard of You by especially as shown by one’s life.” It means that the the hearing of the ear, but now my eye sees You. person who does this is not showing much love in his life Therefore I abhor myself, and repent in dust and ashes.” because he is barely aware of his sins and the enormous Though Job was among the most upright of men, all his cost of forgiveness. life he had held a wrong evaluation of himself in relation Such a person is not really free to love because he is still to God and other men. Yet when God allowed him to wrapped up in himself. When we take Passover, let us “see” himself, as He did the apostle Paul in Romans 7, strive to remember that our fellowship at that special time Job was devastated, his vanity crushed, and he repented. is with Him. The others there to participate in the service Now, he was truly prepared to begin to love. are at that time only incidental to our relationship with Paul instructs in I Corinthians 11:24-25: Christ. The focus is on Christ and the subject of this article.

Passover The Passover service is not an hour of instruction, Then Jesus said to them. “Most assuredly, I say to though some things are undoubtedly learned. It is a you, unless you eat the flesh of the Son of Man and communion within the framework of a ritual. If we are drink His blood, you have no life in you. Whoever in the right spirit of devotion, we are in the closest eats My flesh and drinks My blood has eternal life, possible relationship with our Savior. and I will raise him up at the last day. For My flesh In John 6:53-57, Jesus speaks of the value of His death is food indeed, and My blood is drink indeed. He using His own flesh and blood as the means to everlasting life: who eats My flesh and drinks My blood abides in

Forerunner · May 2005 21 PERSONAL ➤

Me, and I in him. As the living Father sent Me, and Passover is intended by God to teach us these things I live because of the Father, so he who feeds on Me so that we begin each year by being turned from where will live because of Me.” we have deviated in our understanding and application, and “jump started” once again in the right direction with During the Passover service, Jesus is not only the host the right attitude. and giver of the feast; symbolically, He is the feast itself. Life revolves around our Father in heaven, His Mes- Any other food or fellowship for that service is at the siah and our Creator and Savior, and Their purpose. Let least a distraction from the intended communion with us cry out to God for a better understanding of what we Christ. are and what Christ did so we can be filled with an What a Savior, what a sacrifice, what an example, awesome sense of our indebtedness and obligation. what a purchase price we are obligated to! Nothing In Christian love, better could ever happen to us in our lives because of what it opens up to us. The world does not revolve around us, what we think, how we act, or what our goals might be.

Searching for Israel (Part Twelve): The Sign (continued from page 14) Jacob, shines brightly through the ages, through the dark- you bring added wrath on Israel by profaning the ness of ghetto and oven, even piercing the murky gloom of Sabbath.” today’s secularism and humanism. To a good extent, the experience of the Jews shows that God’s mark, the Both Ezra and Nehemiah worked assiduously to teach Sabbath, does in fact identify a people as worshipping the the people to keep holy God’s Sabbath. It was during this God of the patriarchs. time that the people of Judah took a different path than Had the northern ten tribes “remember[ed] the Sab- those of Israel. For, while Israel never (no, not to this bath day, to keep it holy” (Exodus 20:8) even half as well day!) returned to the practice of Sabbath-keeping, the as the folk of Judah do, they would today have a fair idea descendants of the tribe of Judah (with Levi) came to of their roots. Having forsaken the keeping of the sev- keep it—albeit not perfectly.4 They kept it throughout the enth-day Sabbath, the peoples of the Kingdom of Israel hideous Maccabean period and throughout the long Ro- came, over time, to forget the God of their fathers, as well man occupation later. They kept it after the fall of as His revelation and His prophets. Jerusalem in AD 70. They kept it in the Diaspora—during “Beware,” one of those prophets declares, “lest you the Dark Ages, the Renaissance, and the Enlightenment. forget the LORD who brought you out of the land of Egypt” They kept it whether they dwelt in Europe, Asia, the (Deuteronomy 6:12). Forgetting the God who separated Middle East, or later, America. Many keep it to this day. them from the other nations, ten-tribed Israel, scattered Because they do, they know who they are! They know and wandering, became separated from their God and who their patriarchs are. ultimately grew to be like other nations. Becoming like Like a neon sign, the mark of the Sabbath, identifying them, Israel became lost among them. Beware. Jews as worshipping the God of Abraham, Isaac, and —Charles Whitaker

Endnotes 1 See also Deuteronomy 14:2. the land of Egypt, to be your God. You shall therefore be 2 Sanctification is also the purpose behind God’s often-denigrated holy, for I am holy. physical laws. Consider, for example, the reason why God imposed the dietary law, as stated in Leviticus 11. God does not 3 For the fulfillment of this prophecy, see Jeremiah 39:8; II cite the maintenance of health as a reason to obey the dietary Chronicles 36:19. laws; the Scriptures do not specify that obedience of these laws 4 After the days of Ezra and Nehemiah, the Jews’ religious will cause good health or prevent disease (though this is a leaders became so zealous in their desire to observe the Sabbath secondary, albeit unmentioned, benefit). Rather, God concludes properly that they made it a burden. They eventually lost His dietary laws with a statement of His holiness and a command perspective: Failing to grasp the spirit of the fourth commandment, for His people to be like Him. Leviticus 11:44-45: they created hundreds of “do’s and don’ts” to define its letter. By Christ’s time, their fanaticism had grown to the point that For I am the LORD your God. You shall therefore sanctify the Sabbath had itself become an object of worship. Christ had yourselves, and shall be holy; for I am holy. Neither shall to devote a fair portion of His ministry to teaching the people that you defile yourselves with any creeping thing that creeps “the Sabbath was made for man, and not man for the Sabbath” on the earth. For I am the LORD who brings you up out of (Mark 2:27).

22 Forerunner · May 2005 Forerunner WORLD WATCH the factthatitis literallythethirteenthgeneration tocall in popculture as GenerationX,itsnamehere reflects of culturalconvulsionandadult self-discovery.Known 13 indulged Boomerswerereplaced bytheneglected The FourthTurning tion typicallyarenotmoversand shakerslikeBoomers. Howe andStraussshowthat membersofthisgenera- be theoneregardingeuthanasia: in thehotWashingtonsun.” take rigorouspoliticalactionsuchasmarchingallday of thematterhasfaded—asstaminatounder- ments fashionedtosupporttheirposition,theurgency and whiletheymaystillbelievetheideologicalargu- most oftoday’sboomerwomenarepost-menopausal, the pro-abortionforces.Bryantobserves,“Because However, popularmomentumisnowmovingagainst selfish reasons,sawnoreasontoopposethem. liberation—and compliantBoomermen,fortheirown to destroytheunintendedconsequencesofsexual the feministagenda—atheartofwhichis“right” issue: “Sexuallyliberated”Boomerwomenshaped Boomer parentscampaignedtohaveitraisedagain. their ownchildrenapproachedadolescence,young the legaldrinkingageloweredfrom21to18,yetwhen appeared whentheyhit50.Boomersprotestedtohave invented whenBoomerswereteenagers,andViagra amples, hepointsoutthatthebirthcontrolpillwas months followingtheendofWorldWarII.”Forex- been allabouttheboomerssinceapproximatelynine 29, 2005).Hecontends,“..almosteverythinghas in hiscolumnentitled national lifeduringitsremarkablecycleofexistence” note of“thecentralitythebabyboomcohorttoour Columnist JayBryant,writingforTownhall.com,takes not beenfaroff. demonstrates thatthegenerationalforecastshave while perhapsinconclusivewithregardtofutureevents, the future.Thepresentstateof“generations,” from agenerationalpointofviewtocatchglimpse mentators andanalystslookingatthepresentculture America Howe andBillStrauss,hasgivenrisetomanycom- in The well-knownbook, Generations th old people. notwithstanding, euthanasiaisanissueabout next year,andthecaseofTerriSchindlerSchiavo sciousness. Theoldestboomerswillbesixty will movefrontandcenterinthepubliccon- political issuemakeitcertainthateuthanasia behind theebbingofabortionasahot-button The samedemographicandscientificforces Bryant suggeststhatthe“lastboomerbattle”may Bryant alsopositsthatabortionisaBabyBoomer Generation The ThirteenthGeneration · The BabyBoomers

May 2005 .whowereleftunprotected atatime ( ( born 1961-1981 born 1943-1960 saysofthem,“Inchildhood, the The LastBoomerBattle The FourthTurning ) ) , byNeil (March at large,itisleastasignificantfootnote. upward trendwillhaveanygreateffectontheculture 24 and44.Whileitisstilluncertainwhetherthis eration, GenXers—whoarenowbetweentheagesof in BiblereadingbyBabyBusters—theThirteenthGen- that thisincreaseislargelyattributabletoan are atchurch),upfrom31%in1995.Barnaconcludes the Bibleduringatypicalweek(notincludingwhenthey Bible reading.AccordingtoBarna,45%ofadultsread survey showsasurprisingandsignificantincreasein measured inmostareasforthepast15years, Barna since1991.Whileverylittlechangehasbeen measured inidenticalnationalsurveysconductedby people’s religiousbeliefsandpracticestolevels support this.The and eventendtowardconservatism. outgrow itsyouthfulselfishnessandindiscretions, that, asthisgenerationages,itwilltakestepsto itself American”(p.17).However,theauthorsforecast takes andhow thegenerationsreacttoit. that remainstobedetermined iswhatformtheCrisis to manyofitsproblems,and thenextCrisisisdue.All ing” ofsocietyisfaradvanced, societyhas“awakened” sis.” TouseHoweandStrauss’ terms,the“unravel- prove tobesignificantfactors inbringingonthe“Cri- very differentfromitself—and thesedifferencesoften approach tolifeandchildrearing,raisesageneration turmoil. Eachagegroup,usingitsowncharacteristic eration gaps,”whicharemajorfactorsinsocietal “moral” issueofsexoutsidemarriage. work afterschool,theirbiggestconcernisthesolidly eration areconcernedaboutgoodgradesandfinding same religion.Significantly,whilemanyinthisgen- 7% ofMillennialssaidthat“all”theirfriendswerethe or religious).Forexample,accordingtothestudy,only accept othersofdifferingbackground(whetherethnic smorgasbord ofchoice,itisalsomuchmorelikelyto even religiousbeliefs).However,asitprefersa when itcomestopersonalchoice(i.e.styles,music, tion istechnicallysavvyandtendstowardindividuality ton Times in theiPodEra.”Thestudy,reportedby entitled, “OMG!HowGenerationYisRedefiningFaith tional issues,releasedastudyonApril11,2005, heroic youngteamworkersofaCrisis...” tected post-Awakeningchildren,comesofageasthe says thisgeneration“growsupasincreasinglypro- how thisgenerationrespondstoit. on theothersideofCrisiswilllargelydepend history forthelast600years.Whatnationlookslike 2005-2008, basedonthecyclesofAnglo-American following theCrisisforecasttocommenceinroughly known asGenerationY,istheonethatwillleadsociety According toHoweandStrauss,thisgeneration,also An annualsurveybytheBarnaGroupseemsto Exciting times appeartobejustahead. Even thisbriefanalysisexposestherealityof“gen- Reboot, aJewishgroupthatexaminesgenera- (April12,2005),indicatesthatthisgenera- ( The Millennials born 1982-2000 State oftheChurch:2005 by DavidC.Grabbe The FourthTurning ) The Washing- compares

23 WatchNEWS therefore, for you know neither AND the day nor the hourTRENDS when the Son of Man is coming. (Matthew 25:13) BIBLE STUDY: THE PARABLE OF THE TEN VIRGINS Part One Knowing that human nature loses heart over time without the not prepare and persevere to the end. help of the Holy Spirit, Jesus understood that His church Jesus gives ample warning in His teaching concerning the would need encouragement to be watchful while awaiting His last days and the need for spiritual preparation for them. But second coming. For this reason, He gave the Parable of the He also realizes that His church would need spiritual focus Ten Virgins, found in Matthew 25:1-13, to some of the twelve while waiting for His return. Therefore, He warns that lack of disciples just days before His brutal crucifixion. The parable adequate preparation for His coming can be eternally devas- pictures ten virgins waiting for the Bridegroom’s return. tating. Jesus makes the purpose of this parable clear in its last However, half of the virgins are unprepared because they lose verse. “Watch therefore, for you know neither the day nor the heart in the face of their uncertainty, and as a result, they do hour in which the Son of Man is coming” (verse 13). r r r r r 1. Who are the Ten Virgins? Matthew 25:1. (Matthew 13:24-30). They both seem interested in the same COMMENT: The characters of the parable are the “Bridegroom,” things and seem to have the same character. Both may dili- also referred to as “Lord,” who is Jesus Christ Himself, and, gently give tithes and offerings and serve their brethren. It of course, “the ten virgins,” representing those called of God may only be in a crisis that the real differences show up, and (Matthew 22:14; Ephesians 4:1-6; I Peter 1:15; Revelation then attendance may begin to wane, and their monetary sup- 17:14). The Bride is not mentioned because she represents the port of the church may slow or even stop. entire church, and the church is not presented here in its Both groups were carrying lamps (verse 1), so these vessels entirety. By implication, the Bride is represented in this par- are not a sign of who had prepared. Similarly, a person carrying able more personally in its individual members (Psalm 45:14). a Bible to church does not show that that person has prepared But since the wedding feast could not be held without the by study and prayer during the previous week to overcome sin Bride, and since five virgins miss the feast, all ten virgins and produce spiritual fruit. Neither does it show that the Holy cannot make up the Bride. These ten virgins, then, represent Spirit exists within a person. those individuals called into the church at the end time. “The Both groups slumbered and slept (verse 5). Even the most daughters of Judah” are treated similarly in the Old Testament dedicated and sincere saints may temporarily become spiritu- (Lamentations 2:13). ally lethargic. The fact that the Bridegroom delayed His com- When Jesus gave this parable, the mystery of the church ing is one of Jesus’ many hints that His return may be much was not yet fully known (Ephesians 3:3-5). In it, the called are later than expected. From the perspective of the first-century seen individually as “virgins” expecting the Bridegroom to church, Christ has delayed for almost 2,000 years! Neverthe- come. In this way, the parable illustrates “many are called, but less, we should not allow ourselves to become lethargic about few are chosen” (Matthew 20:16; 22:14). Interestingly, the His eventual return (Habakkuk 2:3). The word “slumbered” is apostle Paul refers to the church at Corinth in its virgin actually nod, a transient act, whereas “slept” should be sleep- character in II Corinthians 11:2, “I have betrothed you to one ing, a continuous act. Thus, we see the progression of leth- husband, that I may present you as a chaste virgin to Christ.” argy. First, the virgins nodded their heads as if napping, and Virgin character refers to the whole church, but virgins (plural) later, they slept continuously and deeply. Initial weariness is describes individual members of the body. Jesus makes this the first step to further spiritual decay. It is vital to catch parable very personal to highlight the need for each individual’s temporary apathy early to prevent permanent disillusionment. spiritual preparedness. The ten virgins’ service and reverence to God is done 2. What are the similarities between the two types of virgins? perfunctorily. It is more of a habit than a sincere zeal, and this Matthew 25:1-5. is seen in Christians’ routine attendance at Sabbath services. COMMENT: In the introduction, we see revealed important They obey God almost mindlessly, developing it into a routine characteristics about the two groups that obviously describe over time. Their lack of emotional maturity and forethought two different types of attitudes. These traits make the two carries them through life in lightheaded bliss, and so they groups’ approaches to the wedding celebration predictable, remain with the church, just filling a seat or attending only summarized by the contrasting behaviors of sincerity and occasionally. superficiality. The two have some interesting similarities that Those who follow the Lamb are called virgins (Revelation cause them to appear the same outwardly. 14:4), symbolizing their spiritual purity, but it appears only half Both groups were in the same place going to meet the of the virgins are presented as the Bride to Christ. We have bridegroom (verse 1). The spiritually unprepared Christian identified the ten virgins and analyzed the similarities of the may sit right beside the spiritually prepared Christian in two groups of five virgins. Next time, we will analyze their Sabbath services, similar to the state of the tares and wheat decisive differences.