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Theology Versus Chronology: A Soteriological View

By Author Eli Kittim

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John 7.39 Indicates that the Holy Spirit Was Unavailable Prior to Jesus’ Glorification. Is this Verse Giving Us a Chronological or a Theological Interpretation?

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Let’s use John 7.39 as a case study for this exegesis. It reads:

“Now he [Jesus] said this about the Spirit, which believers in him were to receive; for as yet there was no Spirit, because Jesus was not yet glorified.”

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Question: When Was Christ Glorified? And Did Old Testament Believers Receive God’s Spirit Prior to Jesus’ Glorification?

The Greek word used for “glorified” is ἐδοξάσθη. But when was Christ glorified? Is it possible that he was glorified after his resurrection? No! It’s clear from the gospel narratives that in his postmortem appearances Jesus had not yet entered into his glory (e.g. Lk. 24.26).

Other passages have an eschatological twist, namely, the prophecy that we will see the Son of Man coming in the clouds with great glory (see Lk. 21:27).

Do believers have to wait till Judgement Day to see Christ coming in glory before they can receive the Spirit of regeneration? Certainly not! That would be too late, if that were the case.

According to most exegetical writers, Christ is actually glorified after his ascension, when he returns to Heaven for his coronation (see Dan. 7.13-14 and Rev. 5.6-14). But if John 7.39 suggests that Christ’s glory is the chronological cause of the outpouring of the Spirit, then how can the Bible talk about the indwelling of the Holy Spirit with regard to Old Testament patriarchs such as David? Is it the case that no one had the Spirit of God prior to Jesus’ ascension and glorification? That cannot be! If in Psalm 51:11 King David prays to God, “Do not take Your Holy Spirit from me,” this would strongly suggest that he is already in possession of the Spirit of God! How then did David receive the Holy Spirit if it was not yet available until the glorification of Jesus? That’s one of the exegetical discrepancies we face if we interpret John 7.39, strictly speaking, from a chronological rather than a theological perspective!

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Christ’s Glory is Partially Exhibited Prior to his Death

There is another point. The Radiant Face of Moses (a messianic stand-in; see Exod. 34.29) reminds us of Jesus’ transfiguration prior to his death:

“There he [Jesus] was transfigured before them. His face shone like the sun, and his clothes became as white as the light” (Mt. 17.2).

So Jesus’ face shone, which is a temporary type of glorification, since no other human being besides Moses has ever exhibited any such phenomenon in their physical outward appearance. Still, this remains a partial glory, not the full glorification that John 7.39 seems to be indicating.

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Jesus’ Glory Beheld in Advance

Here’s an interesting side note. In John 1.14, the apostles testify, “we beheld his glory as of the only begotten of the Father, full of grace and truth.” But how exactly did they behold his glory if Jesus had not yet been glorified? I think we can find out by reading Second Peter 1.18-19, which says:

“We ourselves heard this voice come from heaven, while we were with him on the holy mountain. So we have the prophetic message more fully confirmed.”

Wait. What? You mean to tell me that the-transfiguration-on-the-Mount narrative is a prophecy?? Yes, that’s what 2 Pet. 1.18-19 indicates!

Similarly, 1 Peter 1.10-11 suggests an eschatological soteriology that is also based on a prophecy: namely, the New Testament “testified in advance to the sufferings destined for Christ and the subsequent glory.” It reads:

“Concerning this salvation, the prophets who prophesied of the grace that was to be yours made careful search and inquiry, inquiring about the person or time that the Spirit of Christ within them indicated when it testified in advance to the sufferings destined for Christ and the subsequent glory.”

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Christ’s “Great Glory” is Displayed in the End Times

Christ’s “great glory” is fully displayed during the parousia when he executes judgment (Mt. 24.29-31; 25.31-35). However, according to Romans 5.2, this hasn’t yet happened:

“Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God.”

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Conclusion

The answer is that John 7.39 is obviously giving us a theological rather than a chronological interpretation because it appears that the Holy Spirit was offered and fully available retroactively in both the Old and New Testaments •through faith• prior to Jesus’ glorification. The passage in John’s gospel (7.39) is simply trying to show the intimate connection between the reception of the Spirit and Jesus’ glorification. In other words, without Jesus’ atoning sacrifice, death, and resurrection (and ultimate glorification), there can be no salvation because the Spirit cannot be sent to reconcile humanity to God.

But if God already knows the future outcome and the ultimate sacrifice of Jesus Christ——since he has been “declaring the end from the beginning and from ancient times things not yet done” (Isa. 46.10)——then believers in God can and do receive the Holy Spirit •retroactively• “through faith” (1 Pet. 1.3-5) based on the merits of the prophetic message revealed by God in Scripture! In fact, “this grace was given to us in Christ Jesus before the ages began” (2 Tim. 1.9)!

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Was James the Brother of Jesus?

Eli Kittim (Author)

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Given that Josephus didn’t believe in Jesus, he wouldn’t have written “the brother of Jesus, who was called the Christ.” So, it’s very likely that the James passage in book 20 of Antiquities is, at the very least, a partial interpolation.

This phraseology smacks of redaction as Josephus supposedly uses NT messianic terminology to refer to Jesus as the Christ! The purpose of the interpolation is seemingly to establish James both as a historical figure and as “the brother of Jesus.”

In fact, scholars such as Tessa Rajak and G. A. Wells, among others, have argued against the authenticity of the James passage for various reasons. Not to mention that there are conflicting reports between Josephus and other early Christian writers regarding both James’ type of death and time of death, which leaves a lot of room for conjecture and speculation.

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The scholarly preoccupation with James is so complicated and confusing that it has taken on a life of its own. Personally, I think it’s a circular argument. It probably started out as a simple acknowledgement on the part of Josephus of the NT writings and ended up as an elaborate conspiracy theory that fueled much scholarly debate. There are quite a few people called “James” in the Scriptural record, and many early interpretations give rise to wild speculations and cases of mistaken identity. For ex, James, son of Alphaeus is said to have been stoned to death. The similarity of his purported martyrdom to that of James the Just, has led some scholars, notably James Tabor and Robert Eisenman, to assume that these “two Jameses” were one and the same. This specific identification of James, son of Alphaeus with James the Just, as well as James the Less, has been asserted since medieval times. Obviously, these presuppositions lead to divergent interpretations. There is also much scholarly disagreement about James’ exact relationship to Jesus.

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Archaeological findings do not support a historical James either. We know, for example, that the James Ossuary is a forgery.

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Surprisingly, however, there is wide attestation to James from Hegesippus, Clement of Alexandria, Epiphanius of Salamis, Jerome, the apocryphal works of the Gospel of the Hebrews, the Gospel of Thomas, and so on. But we need to put these findings in perspective. Many of these writers come from centuries later, and they’re doing Midrash (interpretation), irrespective of whether the James story is historical or not, much like men of letters who have expounded on works of Shakespeare throughout the centuries. So, the wide attestation to Hamlet, for example, doesn’t mean that he’s a real, factual, historical person. Thus, despite its wide attestation, the story of Hamlet is still a legend.

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According to the gospel narratives themselves, there is strong evidence that James was NOT the brother of Jesus, so that no matter what Josephus wrote, it was wrong. Even if the James passage in Book 20 turns out to be authentic, which I seriously doubt, it would still be false contextually and linguistically because Josephus suggests a biological blood-relationship between James and Jesus, which is unwarranted according to the sitz im leben of the gospels.

Both the Church Fathers and the Gospels reveal who the so-called “brothers” of Jesus are

Here are the proofs:

Mt. 13.53-57 names the so-called “brothers” of Jesus: James, Joseph, Simon, and Judas.

There are scholarly debates about the precise relationship of these men to Jesus that goes back to the Patristic Fathers.

We also know that the term “brother” can be employed to convey the meaning of “cousin” or “ nephew (see Gen. 13 & 14).

In Jn. 19, just before his death, when Jesus entrusts the safekeeping of Mary to John, it seems highly unlikely that Jesus would’ve done this if he was survived by his brothers, such as James. It would’ve been their obligation to take care of their mother.

Mt. 27.55-56 references Mary, the mother of James and Joseph (who were mentioned back in Mt. 13.55 as the so-called “brothers” of Jesus).

Mt. 27.59-61 depicts the so-called other Mary (mother of James & Joseph), who is obviously not Mary, the mother of Jesus. This implies that James and Joseph cannot possibly be the sons of Mary, the mother of Jesus.

In other words, even from the point of view of the allegorical narratives, James and Joseph cannot be portrayed as the brothers of Jesus.

In Jn. 19.25 Mary, the mother of Jesus is clearly distinguished from her “sister” Mary, the wife of Clopas. It demonstrates that the terms “brother” or “sister” don’t necessarily mean a blood-brother or blood-sister but rather a relative of some kind——perhaps even a brother in the faith.

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External Evidence

Eusebius, Church History, 4.22.4: Simon, who was earlier mentioned as the “brother” of Jesus, turns out to be a cousin.

Eusebius, Church History, 3.11-12: Here we have, once again, a reference to cousins.

Eusebius, Church History, 3.32.1-6: Judas, the so-called “brother” of Jesus also turns out to be a cousin.

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Summary

Therefore, both the internal and external evidence demonstrate that James could not have been the biological brother of Jesus in any sense, whether literal or historical.

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Eli Kittim — Public Figure — Independent Scholar— Author

thelittlebookofrevelation.com

http://thelittlebookofrevelation.com

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Proof that Daniel 12.1 is Referring to a Resurrection from the Dead Based on Translation and Exegesis of the Biblical Languages

By Author Eli Kittim

Dan. 12.1 is in the context of the great tribulation of the end times! It’s repeated in Mt. 24.21 as the time of the great ordeal: καιρός θλίψεως (cf. Rev. 7.14).

Daniel Th 12.1 LXX:

καὶ ἐν τῷ καιρῷ ἐκείνῳ ἀναστήσεται Μιχαηλ ὁ ἄρχων ὁ μέγας ὁ ἑστηκὼς ἐπὶ τοὺς υἱοὺς τοῦ λαοῦ σου καὶ ἔσται καιρὸς θλίψεως θλῖψις οἵα οὐ γέγονεν ἀφ’ οὗ γεγένηται ἔθνος ἐπὶ τῆς γῆς ἕως τοῦ καιροῦ ἐκείνου.

The Theodotion Daniel 12.1 of the Septuagint translates the Hebrew word עָמַד (amad) as αναστήσεται, which is derived from the root word ανίστημι and means “shall arise.”

Translation:

At that time Michael, the great prince, the protector of your people, shall arise. There shall be a time of anguish, such as has never occurred since nations first came into existence.

My contention that the Greek word ἀναστήσεται (“shall arise”) is referring to a resurrection from the dead has been challenged by critics. My response is as follows.

The first piece of evidence is the fact that Michael is first mentioned as the one who “shall arise” (ἀναστήσεται; Dan Th 12.1 LXX) prior to the general resurrection of the dead (ἀναστήσονται; Dan OG 12.2 LXX). Here, there is solid linguistic evidence that the word ἀναστήσεται is referring to a resurrection because in the immediately following verse (12.2) the plural form of the exact same word (namely, ἀναστήσονται) is used to describe the general resurrection of the dead! In other words, if the exact same word means resurrection in Dan 12.2, then it must also necessarily mean resurrection in Dan 12.1!

The second piece of evidence comes from the Old Greek Daniel version of the Septuagint that uses the word παρελεύσεται to define the Hebrew word עָמַד (amad), which is translated as “shall arise.”

The OG Daniel 12.1 LXX reads:

καὶ κατὰ τὴν ὥραν ἐκείνην παρελεύσεται Μιχαηλ ὁ ἄγγελος ὁ μέγας ὁ ἑστηκὼς ἐπὶ τοὺς υἱοὺς τοῦ λαοῦ σου ἐκείνη ἡ ἡμέρα θλίψεως οἵα οὐκ ἐγενήθη ἀφ’ οὗ ἐγενήθησαν ἕως τῆς ἡμέρας ἐκείνης.

The OG Daniel version of the Septuagint further demonstrates that Daniel 12.1 is describing a death-and-resurrection theme because the word παρελεύσεται means to “pass away” (to die), thereby indicating the decease of this featured prince at the time of the end! It therefore sets the scene for his resurrection as the so-called “Theodotion Daniel” form of the LXX fills in the gaps by using the word αναστήσεται, meaning a bodily resurrection, to establish the latter day period as the time during which this princely figure will be resurrected from the dead!

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The Birth, Death, and Resurrection of Christ According to the Greek New Testament Epistles

By Author Eli Kittim

“The Birth, Death, and Resurrection of Christ According to the Greek New Testament Epistles” is a scholarly monograph written by Eli Kittim. It is a 30-page academic article based on translation and exegesis of Biblical Greek, meant to be read by scholars, showing that the internal evidence of the Greek New Testament affirms “the centrality of the future in Christ’s only visitation.” It argues “that the assumed historicity of Jesus needs to be revisited, given that his only visitation is set to occur at the end of the age.” This groundbreaking paper uncovers new information that changes everything we thought we knew about Jesus. It is a study that brings out the latest insights into this specific subject of academic research, and it was published in the Journal of Higher Criticism, volume 13, number 3.

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Based on Translation and Exegesis of the Greek New Testament, the Woman of Revelation 12.4-5 Can Only be Placed in Eschatological Categories

By Author Eli Kittim

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ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ 12.4--5

καὶ ἡ οὐρὰ αὐτοῦ σύρει τὸ τρίτον τῶν ἀστέρων τοῦ οὐρανοῦ καὶ ἔβαλεν αὐτοὺς εἰς τὴν γῆν. Καὶ ὁ δράκων ἕστηκεν ἐνώπιον τῆς γυναικὸς τῆς μελλούσης τεκεῖν, ἵνα ὅταν τέκῃ τὸ τέκνον αὐτῆς καταφάγῃ. καὶ ἔτεκεν υἱὸν ἄρσεν, ὃς μέλλει ποιμαίνειν πάντα τὰ ἔθνη ἐν ῥάβδῳ σιδηρᾷ. καὶ ἡρπάσθη τὸ τέκνον αὐτῆς πρὸς τὸν θεὸν καὶ πρὸς τὸν θρόνον αὐτοῦ.

---- Novum Testamentum Graece NA28

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Translation:

REVELATION 12.4--5

His tail swept down a third of the stars of heaven and threw them to the earth. Then the dragon stood before the woman who was about to bear a child, so that he might devour her child as soon as it was born. And she gave birth to a son, a male child, who is to rule all the nations with a rod of iron. But her child was snatched away and taken to God and to his throne.

---- New Revised Standard Version 1989

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The key words used in the original Greek text are as follows:

τῆς γυναικὸς τῆς μελλούσης τεκεῖν

which are traditionally interpreted as "the woman who was about to bear a child."

However, there seems to be a mistranslation of the original word μελλούσης, which essentially misleads the reader with regard to the proper chronological context of the passage in question! And we're not even covering the eschatological context of the seven-headed dragon with ten horns that "stood before the woman" (12.4), which is later depicted in Rev. 17 as a final empire on earth. So let's take a closer look.

The Greek term μελλούσης that is mentioned in Rev. 12.4 is derived from the root word μέλλω, which means "about to happen" and refers to "coming" or "future" events. An inflection of the word μελλούσης is the term μέλλουσα, a derivative of the root μέλλων, which means “future” (i.e. μέλλουσες γενεές ― future generations).

We must always bear in mind the future context of the Book of Revelation, which is firmly embedded in the very first verse concerning "what must soon take place" (cf. 22.6), and which then undergirds "the words of the prophecy" (v. 3), an expression that is later reiterated several times beginning in chapter 22 verse 7 with regard to "the words of the prophecy of this book." Thus, the eschatological nature of the Book of Revelation is clearly emphasized. This would imply that any interpretations which look to the past are, by definition, anachronistic!

Here are several New Testament quotations for the word μελλούσης and its inflections:

1) μέλλοντα (i.e. things to come), Rom. 8.38, cf. 1 Cor. 3.22;

2) εἰς τό μέλλον (i.e. in the future), Luke 13.9, cf. 1 Tim. 6.19;

3) σκιὰ τῶν μελλόντων (i.e. a shadow of what is to come [things future]), Col. 2.17;

4) ζωῆς τῆς νῦν καί τῆς μελλούσης (i.e. the present life and the life to come), 1 Tim. 4.8;

5) τήν οἰκουμένην τήν μέλλουσαν (i.e. the world to come), Heb. 2.5;

6) τό κρίμα τό μέλλον (i.e. the coming judgment), Acts 24.25;

7) τὴν μέλλουσαν πόλιν (i.e. the city that is to come), Heb. 13.14.

As you can see, each time the Greek term μελλούσης or one of its inflections is used (i.e. μέλλοντα, μέλλον, μελλόντων, μέλλουσαν), it is always in reference to a future event. Nowhere does it refer to a past event. For example, just as Matt. 3.7 refers to a future wrath----ἀπὸ τῆς μελλούσης ὀργῆς (i.e. from the wrath to come?)----so Matt. 12.32 refers to a future age: ἐν τῷ μέλλοντι [αἰών] (i.e. in the age to come).

Conclusion

It cannot be gainsaid that the Greek term μελλούσης in Rev. 12.4 is referring to an eschatological figure. However, according to the standard interpretation of the New Testament, there is often a proleptic interpretation that accompanies this verse, which begs the question: how could a future woman possibly give birth in Antiquity? Such an interpretation seems anachronistic and contradicts not only the content but also the context of Rev. 12.4--5.

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Have Any Aspects of Daniel’s Seventy-Week Prophecy Been Fulfilled?

By Author Eli Kittim 

To begin with, here’s an excerpt from my book, The Little book of Revelation: 

“The rebirth of Israel marks a turning point in apocalyptic expectations, and Christ’s message concerning end-time events seems to point toward this 1948 prophetic countdown: 

‘Truly I say to you, this generation will not pass away until all these things take place’ (Matt. 24.34). 

But what on earth does he mean by this? In order to comprehend this terse remark, we must inquire into the standard time limit of a Biblical generation. The Book of Psalms makes known that a generation is equal to seventy actual years (90.10). Similarly, a noteworthy Hebrew soothsayer named Jeremiah exclaims that the Deity will intervene in earthly affairs after a seventy-year period has elapsed (25.12). Daniel, one of the most prominent seers of the Jewish Scriptures, also claims that the Deity has appointed a portent which consists of a seventy-week interval until the conclusion of all things is finalized (9.24). Among scholarly circles, this prophecy is known as The Seventy Weeks of Daniel… . The proof is found in a revered text called the Book of Daniel. In a vision, ‘The man [named] Gabriel’ appears before Daniel to grant him ‘insight with understanding’ (9.21-22). The angelic man imparts a cryptic scriptural clue which, in effect, equates the seventy weeks of Daniel with the seventy-year oracle revealed to Jeremiah (Dan. 9.2; cf. Jer. 29.10)… . Gabriel is basically showing us that the seventy years of Jeremiah’s prophecy must continue to be calculated as years within Daniel’s seventy weeks’ oracle. Clearly, more specific details are ultimately furnished by Daniel’s seventy-week vision, but the reason why Jeremiah’s seventy years are now termed as weeks is for the purpose of allowing us to perform calculations using weeks as the standard of measuring time in addition to using actual years. Taken together, both prophecies refer to an actual seventy-year period whose completion will signal the end of the world (Dan. 9.24). But the details at the micro level entail calculations, which combine measurements in both weeks and years.” 

As I will show, Daniel’s seventy weeks’ prophecy refers exclusively to the end-time and has nothing to do with the time of Antiquity. A common misconception is to assume that the starting point of this prophecy began after the Hebrews returned from the Babylonian exile during the 500’s B.C.E. However, there are many problems with this theory. For one, the Babylonian exile didn’t last for 70 years. Historically, if the first deportation came after the siege of Jerusalem by Nebuchadnezzar II in c. 586 BCE, and the Jews returned to Judah in c. 538 BCE & began to rebuild the second temple in Jerusalem in c. 537 BCE, according to the Book of Ezra, then the Jews were actually held in Babylonian captivity for approximately 48 years, not 70! Thus, Jeremiah’s prophecy (29.10) is seemingly referring to the end-times Babylon of Revelation 18 (cf. Dan. 9.2). And that’s precisely what we find in the 70-week prophecy of Daniel. Daniel’s prophecy actually refers to the end of all visions and revelations, an end-time period that will in effect “seal both vision and prophet” (Dan. 9.24). The fact that John of Patmos continued to furnish us with additional visions and revelations many years later proves that the interim between the Babylonian exile and the coming of Christ in or around 30 CE cannot possibly be the timeline of Daniel’s prophecy. John MacArthur, in describing Dan.9.24, was once quoted as saying: “It’s got to be a final thing cause everything is a final… . Boy, that’s final stuff, isn’t it? The end, the finish, the seal, seal it up, close it up, that’s the way it is!” If it is “final stuff,” then the prophecy cannot possibly be referring to the time of Antiquity but rather to the time of the end! Note also that this prophecy refers to “times of distress” (Dan. 9.25 NASB), a phrase which is also used to refer to the time of the end (Dan. 12.1 NASB). 

The traditional Christian interpretation is further compounded by breaking up the prophecy into two parts: one part fulfilled during the time of Antiquity, the other referring to the last week of the great tribulation. In other words, exegetes assume that there is a two thousand-year gap between the so-called “sixty nine” weeks and the seventieth week. However, there is no indication of a long time-gap between these weeks, but rather a successive sequence of events, thus rendering the expositors’ imposition on the text unwarranted: 

‘Seventy weeks are decreed for your people and your holy city: to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and prophet, and to anoint a most holy place. Know therefore and understand: from the time that the word went out to restore and rebuild Jerusalem until the time of an anointed prince, there shall be seven weeks; and for sixty-two weeks it shall be built again with streets and moat, but in a troubled time. After the sixty-two weeks, an anointed one shall be cut off and shall have nothing, and the troops of the prince who is to come shall destroy the city and the sanctuary. Its end shall come with a flood, and to the end there shall be war. Desolations are decreed. He shall make a strong covenant with many for one week, and for half of the week he shall make sacrifice and offering cease; and in their place shall be an abomination that desolates, until the decreed end is poured out upon the desolator’ (9.24—27 NRSV). 

 Here are some further observations excerpted from my book, The Little Book of Revelation: 

“The terminology of Daniel’s prophecy suggests that we must use both weeks and actual years in calculating the Messiah’s advent within the overall context of the seventy-year time period… . Many experts have erred in their interpretations by either attributing the starting date of these prophecies to the period of time when the Jews returned to Palestine from their Babylonian captivity – sometime between roughly 538 and 536 B.C. – or by separating them (Jeremiah’s seventy years and Daniel’s seventy weeks) as if they are two mutually exclusive oracles that employ different calculation techniques. 

 At any rate, if we resume our discussion of Christ’s prophecy (Matt. 24.34)—as mentioned earlier in this section—the issue of the seventy-year generation will now become immediately apparent. Jesus is indicating that it will take one generation since the rebirth of Israel ‘until all these things take place’ (Matt. 24.34; cf. 1 Thess. 4.15). Modern Israel, then, becomes the preeminent sign as regards the end of days.” 

I should mention parenthetically that the original text was written without punctuation, thus making it difficult to determine where commas and periods should be placed. For example, some inferior translations of Dan. 9.25 do not separate the seven and sixty-two weeks, thus giving us the wrong impression that they comprise sixty nine weeks. However, the more accurate versions (e.g. NRSV; ESV) do properly separate them, implying that they represent two distinct time periods. Isaac Newton—in his Observations Upon the Prophecies of Daniel (published 1733)—notes that we should not combine the seven and sixty two weeks as if they were one number. That is a spot-on interpretation by Newton. Quite frankly, if the authorial intent was to impress upon us the notion that the numbers seven and sixty-two must be combined, using the same measurements, the author would have simply written sixty nine weeks. The fact that two sets of numbers are given in the text suggests that they are distinct. 

What is more—in stark contrast to the mainstream view—Newton also mentions in the aforesaid book that Daniel’s seventy weeks prophecy should not be confined to the time of Antiquity, but must be applicable to Christ’s eschatological coming. Just like in Revelation 12.3—4 in which the final empire is contemporaneous with Christ—(i.e. “a great red dragon, with seven heads and ten horns … stood before the woman who was about to bear a child, so that he might devour her child as soon as it was born”)—so in Dan. 9.26 the two princes of Daniel’s prophecy are juxtaposed to suggest that they are contemporaries: ‘After the sixty-two weeks, an anointed one shall be cut off and shall have nothing, and the troops of the prince who is to come shall destroy the city and the sanctuary. Its end shall come with a flood, and to the end there shall be war. Desolations are decreed’ (NRSV). According to the text, there does not appear to be a two-thousand-year gap separating these two figures or events. Moreover, the Old Greek Daniel form of the Septuagint (LXX) says in Daniel 9.27, ἕως καιροῦ συντελείας, (i.e. “until the time of the end”; cf. Dan. 12.4 LXX), indicating that the context of this verse is clearly eschatological. 

 First of all, Dan. 9.24—26 predicts the return of the Jews to Palestine, which occurred in 1948 (cf. Isa. 11.11). It also forecasts the atoning sacrifice of a forthcoming Messiah, an event which, according to the Danielic text, has not yet occurred. Furthermore, Dan. 9.26 informs us that the Messiah will be ‘cut off,’ which in Biblical terminology means slain (cf. Prov. 2.22; Ps. 37.9). In working out these calculations, one comes to realize the approximate date signifying the epoch of the forthcoming Messiah. So, if we apply Jesus’ prophecy (i.e. ‘this generation will not pass away until all these things take place’; Matt. 24.34) to Jeremiah’s seventy-year time frame (Dan. 9.1—3; cf. Ps. 90.10), we get one generation of seventy years after the rebirth of Israel (1948), which would bring us to 2018 CE! 

Surprisingly, a different calculation yields similar results. On June 7, 1967, Jerusalem (the holy city) was captured by Israel. Even if 1967 becomes the starting point of a different calculation, the result is identical. For instance, the seven weeks can be measured in weeks of years (cf. Gen. 29.27-28; Lev. 25.8), whereas the sixty-two weeks could be calculated using only days (cf. Lev. 23.15—16). Thus, the ‘seven weeks’ may represent fifty years (e.g. a jubilee), whereas the ‘sixty-two weeks’ would signify a period of approximately one year plus two and one-half months. In other words, both measurements would equal to 51 years in total. This is how the calculation looks like if we take Jerusalem as our starting point: 1967 + 50y (7 weeks) = 2017 + 1y (62 weeks) = 2018! Once again, we arrive at the same date (i.e. 2018), namely, one generation of seventy years after the rebirth of Israel! In fact, from June 7, 1967 to August 21, 2018 or thereabouts is approximately fifty one years and two and one-half months, using a 365-day calendar, which is the equivalent of seven weeks of years plus sixty two weeks of days. Could this be the initial fulfillment of the prophecy? Or is it perhaps the year 2019 or 2020, given that the prophecy must be fulfilled *after* the seventy years have elapsed? This would bring us to the starting point of the end-times, namely, 2019, in which began a terrifying era for the human race. 2019 brought about pandemics, lockdowns, passport mandates where “no one can buy or sell who does not have the mark” (Rev. 13.17), mass media censorship, mass hysteria & psychosis, the abolition of human rights, the totalitarian global control of the masses, the mass protests, and the starting point of the so-called “Great Reset” that has been planned by the elite & the heads of governments for some time. Whichever it is, the Bible warns us to be vigilant:

‘From the fig tree learn its lesson: as soon as its branch becomes tender and puts forth its leaves, you know that summer is near. So also, when you see all these things, you know that he is near, at the very gates. Truly I tell you, this generation will not pass away until all these things have taken place. Heaven and earth will pass away, but my words will not pass away’ (Matt. 24.32—35).

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Should Women Preach in Church?

By Author Eli Kittim 🎓

During a time when *women* were considered second-class citizens, Christianity held some of them in the utmost esteem and regard. As a case in point, the very first person to ever see Jesus alive after his purported resurrection was a *woman* named Mary Magdalene! In the Old Testament, Miriam prophesied and addressed the nation, Deborah was the chief prophetess who commanded armies and was the 4th Judge of Israel, while Huldah was an advisor to the King, as well as a principal prophetess in the Nevi'im (Prophets) portion of the Hebrew Bible. Does that sound like women who were NOT permitted to *speak* out loud or to teach? Of course not!

In the New Testament, Paul permitted Phoebe, a female deacon, to recite scripture to a house church. Moreover, in Romans 16.7, Paul refers to a certain *woman* named Junia (Ἰουνίαν) as being “highly respected among the apostles.” Paul uses the Greek term ἐπίσημοι, which means “notable,” to refer to both Andronicus and Junia. The general scholarly presumption has been that Junia was Andronicus’ wife, although they may have been siblings, father and daughter, friends or acquaintances, and they could have been Paul’s kinsmen biologically, spiritually, or even metaphorically. The word that Paul employs to refer to Andronicus and Junia is ἐπίσημοι, which means “notable,” “illustrious,” “outstanding,” relating to office or position. So, a *woman* in first-century Palestine is given the highest honor by being referred to as a notable or outstanding apostle! This suggests that she can certainly hold her own in any discursive argument or Biblical debate.

There are certain precepts in the Old Testament that continue to be observed today, while there are others that are not. For example, the ceremonial law is no longer applicable. It once related to Israel's worship (see Lev 1.1-13). However, following the purported death and resurrection of Jesus these laws were no longer necessary.

Then there was the Civil Law. This law dictated and governed Israel's daily living (see e.g. Deut 24.10-11). However, our modern culture and society are so different that these outdated guidelines no longer apply. Even if we believe in the inspiration of scripture, we still have to consider some of these guidelines as cultural codes of conduct that were specific for that particular historical period. They had a historical significance but are no longer appropriate. For example, the prescriptions on beards (Lev. 19.27), or on hair (Lev. 21.5), the types of fabrics or clothes that were permissible, as well as the dietary laws were all part of the Sitz im Leben, namely, that particular historical period which has very little to do with our own. And that’s why they have been discarded.

Similarly, Paul’s suggestions about how *women* should dress or behave in church were part of the patriarchal social norms and have more to do with first-century Palestinian culture than with *women’s* ultimate purpose in pastoral care (see 1 Cor. 11.5; 1 Tim. 3.11). Some of these requirements are historically-specific and are therefore no longer applicable in today’s society in which independent *women* have become notable scholars, CEOs, and very successful in society at large.

Since the Holy Spirit came upon both men and women during the Pentecost (Acts 1.14-15), scripture therefore implies that *women* are equal in terms of spiritual discernment. And since Paul says in Galatians 3.28 that “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus,” then there can’t be any discussion about gender inequality concerning the sexes. According to Romans 2.11, “God does not show favoritism” (cf. Eph. 5.21). This means that there should not be any prejudice or discrimination against female scholars when it comes to pastoral care. Thus, *women* can certainly preach in the church! The basic qualifications for being a pastor are conversion and integrity. Just like Rev. Dr. Martin Luther King Jr. said: people should “not be judged by the color of their skin but by the content of their character.” In the same way, *women* should not be judged by their gender but by the content of their character! If *women* can earn a Doctor of Theology degree (ThD), then that means they are certainly qualified to teach. In the final analysis, there’s no Biblical precedent which explicitly forbids women from assuming a role of spiritual authority.

[eli-kittim]

Christ Says, “I Am Coming like a Thief”: In Other Words, like a Criminal

By Author Eli Kittim

The first point I’d like to make is that “there is no one who understands” Scripture (Rom. 3:11). Deuteronomy 21 declares that “someone guilty of a capital offense is put to death and their body is exposed on a pole” (v. 22), and further states that “anyone who is hung on a pole is under God’s curse” (v. 23). And yet, Galatians 3:13 maintains that “Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: ‘Cursed is everyone who is hung on a pole.’” Moreover, Christ explicitly identifies himself with the snake mentioned in the Book of Numbers when he says, “Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up” (Jn. 3:14). Remember that the snake gave life, but only to those who beheld it: “So Moses made a bronze snake and put it up on a pole. Then when anyone was bitten by a snake and looked at the bronze snake, they lived” (Num. 21:9). In other words, Christ is portrayed as a criminal (i.e., a snake, which represents a sinner) who is under God’s curse.

In his commentary on the Letter to the Galatians, Martin Luther wrote:

“All the prophets of old said that Christ should be the greatest transgressor, murderer, adulterer, thief, blasphemer that ever was or ever could be on earth. When he took the sins of the whole world upon himself, Christ was no longer an innocent person. . . . In short, Christ was charged with the sins of all men, that he should pay for them with his own blood. The curse struck him. The Law found him among sinners. He was not only in the company of sinners. He had gone so far as to invest himself with the flesh and blood of sinners. So the Law judged and hanged him for a sinner.”

This means that all the sins that have ever been committed throughout human history are put on the back of Jesus. Pastor Matt Richard writes,

“And then to top it off God judged Jesus to be GUILTY for the whole package. . . . The weight of that, the horror, the dread and the enormity of it all is incomprehensible. It caused Jesus to cry out to his Father, ‘My God.... Why have you forsaken me?’ . . . . As repulsive as it may sound to us, only in this truth—that Jesus became SIN—is our hope and our salvation found.”

Second Corinthians 5:21 provides the basis for this interpretation. It reads, “God made him who had no sin to be sin for us.” However, when we look at the Greek text (Nestle-Aland, Novum Testamentum Graece, 28th ed.), it reads: τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν (2 Cor. 5:21). The word ἐποίησεν is based on the verb ποιέω (poieó), which means to “make,” to “produce” (G. W. H. Lampe, A Patristic Greek Lexicon, p. 1107) or to “do.” It does not mean “to be,” as in the alternative translation: “God made him . . . to be sin for us” (cf. Jn 4:46 where ἐποίησεν means “made” water into wine). Thus, the correct reading of 2 Cor. 5:21 is as follows: “in our behalf He did make sin” (Young's Literal Translation). The Good News Translation—which reads, “God made him share our sin”—is far closer to the YLT and the original Greek text than the NIV, NASB or the KJV. Nevertheless, even the mainstream rendering of ἐποίησεν (i.e., “to be sin”) implies that Christ became “sin,” so to speak, by taking upon him our fallen, sinful nature: “He became like a human being and appeared in human likeness” (Phil. 2:7). How else could he be “fully human in every way” (Heb. 2:17), share our humanity (Heb. 2:14) and be tempted if he doesn’t have a sin nature? (cf. the Infancy Gospel of Thomas). You cannot tempt someone who, by definition, is incapable of being tempted: “For we do not have a high priest who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are” (Heb. 4:15). In this regard, 2 Peter 3:15—16 poignantly notes that “Paul also wrote you with the wisdom that God gave him. He writes the same way in all his letters, speaking in them of these matters. His letters contain some things that are hard to understand, which ignorant and unstable people distort, as they do the other Scriptures.”

Sin is evil. If Christ became sin, or made sin, then Christ became evil in some sense via the incarnation because he took on our nature and became a sinner. Kenneth Copeland rightly asks: “Why did Moses raise a serpent instead of a lamb?” John Chrysostom, an important Early Church Father, writes: “God allowed His Son to suffer as if a condemned sinner . . .” (Homily on 1 Cor. 11:5). That is why Christ is punished; because “the LORD has laid on him the iniquity of us all” (Isa. 53:6). And, according to the gospel narratives, Jesus is arrested, tried, condemned to death, and later executed as a criminal (i.e. an enemy of the state)!

But the real question is, did this happen in Antiquity or is God “declaring the end from the beginning, and from ancient times the things that are not yet done”? (Isa. 46:10). Revelation 12:5 suggests that Christ’s incarnation is a future event that takes place in the end-times. First Peter 1:20 similarly says, “God chose him as your ransom long before the world began, but he has now revealed him to you in these last days” (cf. Heb. 1:1—2). What’s more, Hebrews 9:26 explicitly states: “Once in the end of the world hath he appeared to put away sin by the sacrifice of himself.” The NIV says that his death takes place “at the culmination of the ages,” while the NASB puts it, “at the consummation of the ages.” The NRSV associates Christ’s sacrifice with the end-times by rendering it “at the end of the age.” The Greek text is as follows: ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων εἰς ἀθέτησιν [τῆς] ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ πεφανέρωται. Lampe defines the word συντελείᾳ as ‘consummation’ (i.e. the ultimate end), particularly in reference to Heb. 9:26 συντελείᾳ τῶν αἰώνων and Mt.13:39 συντελείᾳ τοῦ αἰῶνος. Appropriately, the NJB equates Christ’s initial appearance on earth with the last days. It reads: “He was marked out before the world was made, and was revealed at the final point of time” (1 Pet. 1:20).

Let us now try to understand the meaning of the phrase, “I am coming like a thief!” (Rev. 16:15). In Matthew 24:43, a thief is depicted as one who breaks into a house to steal another person's property. He is commonly known as a burglar and is considered to be a criminal. Here is “Martin Luther’s Commentary on Galatians 3:13: Christ, The Greatest Of Sinners?”

(Galatians 3:13. Christ redeemed us from the curse of the Law, having become a curse for us—for it is written: Cursed be everyone who hangs on a tree)

“It was appropriate for Him to become a thief and, as Isaiah says (53:12), to be 'numbered among the thieves.'" Similarly, C. H. Spurgeon’s sermon, “Christ Made Sin”—which was on 2 Corinthians 5:21: “For He has made Him who knew no sin to be sin for us”—echoes the words of Martin Luther. He exclaims:

“He bound His only begotten Son to the pillar and scourged and bruised Him! Sooner than sin should go unpunished, He put that sin upon Christ and punished Him—oh, how tremendously and with what terrific strokes! . . . And upon His Son He laid a tremendous, incomprehensible weight, till the griefs of the dying Redeemer utterly surpassed all our imagination or comprehension!”

In summary, Christ is “numbered among the thieves” (Isa. 53.12) and has “become a curse for us—for it is written: Cursed be everyone who hangs on a tree” (Gal. 3:13). He becomes the snake of Num. 21:9 (cf. Jn. 3:14), signifying a criminal (i.e., a sinner) who is under God’s curse. And according to the gospel narratives, he is in fact convicted of a crime: he’s arrested, tried, and condemned to death. If this story is played out in the end-times (cf. Heb. 9:26; 1 Pet. 1:20; Rev. 12:5), and if the word ἐποίησεν (2 Cor. 5:21) means that Christ "did make sin" rather than "be sin," then the exegesis of Rev. 16:15—“I come like a thief”—suggests a literal interpretation, namely, that we should expect Christ to come like a criminal; that is to say, like a thief!

[eli-kittim]

What did Moses Mean when he Said that God will Raise Up a Prophet Like Me? Was he Referring to Muhammad or to Someone Else?

By Author Eli Kittim 🎓

Deuteronomy 18.15 foretold the coming of a notable prophet after the manner of Moses whose words would command everyone’s attention. Here, we must use the principle of "double-fulfillment" in the interpretation of Bible prophecy. The first fulfillment of the prophecy refers to Joshua, who was to succeed Moses as leader. However, the second fulfillment of the prophecy refers to the prophetic line that would follow, ultimately culminating in Jesus Christ, the Messiah (see Acts 3.20-21), as this Torahic prophecy was then carried forward into the New Testament and recorded in the Book of Acts:

 “Moses said, ‘The Lord your God will raise up for you from your own people a prophet like me. You must listen to whatever he tells you. And it will be that everyone who does not listen to that prophet will be utterly rooted out from the people’” (3.22—23; cf. 7.37).

The Greek text is as follows:

Μωϋσῆς μὲν εἶπεν ὅτι

προφήτην ὑμῖν ἀναστήσει κύριος ὁ θεὸς

ὑμῶν ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ· αὐτοῦ ἀκούσεσθε κατὰ πάντα ὅσα ἂν

λαλήσῃ πρὸς ὑμᾶς.

ἔσται δὲ πᾶσα ψυχὴ ἥτις ἐὰν μὴ ἀκούσῃ τοῦ προφήτου ἐκείνου 

ἐξολεθρευθήσεται ἐκ τοῦ λαοῦ.

The key word, here, is ἀναστήσει (“raise up”). The Greek word ἀναστήσει is derived from the verb ἀνίστημι, which means to “raise up” or to “raise from the dead” (see G. W. H. Lampe [ed.], A Patristic Greek Lexicon [Oxford: Oxford University, 1961], pp. 145—46). The term ἀναστήσει—just like its cognates ἀναστήσεται and ἀναστήσονται—seemingly refers to a resurrection from the dead (see e.g. Mk 9.31; Lk. 18.33; Jn 11.23—24; 1 Thess. 4.16).

In Deuteronomy 18.15, the Hebrew term is קוּמ֖ (qum). The word qum means to “stand up” or to “raise up,” but all too often it means to “rise from the dead” (e.g. Isa. 26.19; Mk 5.39—42). Since the Septuagint (LXX) translates it as ἀναστήσει, it is reasonable to assume that Luke, the author of Acts, is drawing his inspiration from the LXX. 

Notice also that Acts 10.41 uses a cognate of the word ἀναστήσει (Acts 3.22), namely, ἀναστῆναι to refer to a resurrection from the dead (cf. Acts 17.3; Mk 9.10; Lk. 24.46; Jn 20.9). Interestingly enough, the New Testament uses yet another resurrection theme (ἐκ νεκρῶν ἀναστῇ) and a cognate of the word ἀναστήσει in reference to the teachings of Moses: “‘If they do not listen to Moses and the prophets, neither will they be convinced even if someone rises from the dead’” (Lk. 16.31). What is more, the phrase “raise up” (Acts 3.22) in connection with Moses’ reference to a future great prophet is also used in Acts 5.30 to denote Jesus’ resurrection: “‘The God of our ancestors raised up Jesus, whom you had killed by hanging him on a tree.’”

Conclusion

Based on translation and exegesis of Greek and Hebrew, Moses’ prophecy that “God will raise up [ἀναστήσει; qum] … a prophet like me” gives us a criterion by which its fulfillment may be judged. In other words, by this sign everyone will know that the notable prophet has indeed come. And what is this sign? It is simply this: the great prophet like unto Moses will be raised from the dead! In using this criterion of resurrection, we’ll be able to identify whether he is a true or false prophet.

Accordingly, Muhammad cannot lay claim to Moses’ prophecy, given that he has not been brought back from the grave. There can only be one person who fits the bill of the great prophet predicted by Moses in Deuteronomy 18.15 (Acts 3.19–23): Jesus Christ!

After all, Jesus Christ himself says that Moses “wrote about Me” (John 5.46)!

[eli-kittim]

First Peter 1.10-11 Suggests An Eschatological Soteriology

By Author Eli Kittim

"Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care, trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of the Messiah and the glories that would follow" (1 Peter 1.10-11 NIV).

BIBLE EXEGESIS

First, notice that the prophets (Gk. προφῆται) in the aforementioned passage are said to have the Spirit of Christ (Gk. Πνεῦμα Χριστοῦ) within them, thereby making it abundantly clear that they are prophets of the New Testament (NT), since there's no reference to the Spirit of Christ in the Old Testament (OT). That they were NT prophets is subsequently attested by verse 12 with its reference to the gospel:

"It was revealed to them that they were not serving themselves but you, when they spoke of the things that have now been told you by those who have preached the gospel to you by the Holy Spirit sent from heaven."

Second, the notion that 1 Peter 1.10-11 is referring to NT as opposed to OT prophets is further established by way of the doctrine of salvation (Gk. σωτηρίας), which is said to come through the means of grace! This explicit type of Soteriology (namely, through grace; Gk. χάριτος) cannot be found anywhere in the OT.

Third, and most importantly, observe that "the sufferings of the Messiah and the glories that would follow" were actually "PREDICTED" (Gk. προμαρτυρόμενον; i.e., testified beforehand) by "the Spirit of Christ" (Gk. Πνεῦμα Χριστοῦ; presumably a reference to the Holy Spirit) and communicated to the NT prophets so that they might record them for posterity's sake (cf. v. 12). Therefore, the passion of Christ was seemingly written in advance——or prophesied, if you will——according to this NT passage!

Here's Further Evidence that the Gospel of Christ is Promised Beforehand in the New Testament

In the undermentioned passage, notice that it was "the gospel concerning his Son" "which he [God] promised beforehand through his prophets in the holy scriptures." This passage further demonstrates that these are NT prophets, since there's no reference to "the gospel (Gk. εὐαγγέλιον) of God . . . concerning his Son" in the OT:

"Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God, which he promised beforehand through his prophets in the holy scriptures, the gospel concerning his Son" (Romans 1.1-3 NRSV).

Also, Paul’s letters are referred to as “Scripture” in 2 Pet. 3.16, while Luke’s gospel is referred to as “Scripture” in 1 Tim. 5.18!

[eli-kittim]

Who is the First Horseman of the Apocalypse?

By Author Eli of Kittim

There are No Counterfeit Signs in the Bible

There are no counterfeit signs found anywhere in the Bible. So why should this be a precedent? That is, why would a white horse (a symbol of purity and righteousness) represent something as black as hell? Is God deceiving us? Is it possible that white is really black or that good is really evil in the Bible? Is the Bible inconsistent in its use of imagery and symbolism when referring to good or evil? The mainstream view—which holds that the first horseman of the Apocalypse represents the Antichrist—would have to reservedly admit that it’s possible, only because that is the logical conclusion of a counterfeit sign found in Scripture. I disagree. The Bible says “Woe to those who call evil good and good evil, who put darkness for light and light for darkness” (Isa. 5.20)! As a matter of fact, the white symbol of purity is consistent throughout the Bible. There are no counterfeit signs in Scripture. That’s why all references to God, Christ, or to the saints are always couched in white imagery. Here are some examples (italics mine):

Ecc. 9.8 - “Always be clothed in white, and always anoint your head with oil.”

Isa. 1.18 - “ ‘Come now, let us settle the matter,’ says the LORD. ‘Though your sins are like scarlet, they shall be as white as snow.’ “

Dan. 7.9 - “As I looked, thrones were set in place, and the Ancient of Days took his seat. His clothing was as white as snow; the hair of his head was white like wool.”

Mt. 17.2 - “There he was transfigured before them. His face shone like the sun, and his clothes became as white as the light.”

Mt. 28.3 - “His appearance was like lightning, and his clothes were white as snow.”

John 20.12 - “saw two angels in white, seated where Jesus' body had been.”

Acts 1.10 - “They were looking intently up into the sky as he was going, when suddenly two men dressed in white stood beside them.”

Rev. 1.14 - “The hair on his head was white like wool, as white as snow.”

Rev. 2.17 - “Whoever has ears, let them hear what the Spirit says to the churches. To the one who is victorious, I will give some of the hidden manna. I will also give that person a white stone with a new name written on it.”

Rev. 3.4 - “Yet you have a few people in Sardis who have not soiled their clothes. They will walk with me, dressed in white, for they are worthy.”

Rev. 3.5 - “The one who is victorious will, like them, be dressed in white.”

Rev. 3.18 - “I counsel you to buy from me gold refined in the fire, so you can become rich; and white clothes to wear.”

Rev. 4.4 - “Surrounding the throne were twenty-four other thrones, and seated on them were twenty-four elders. They were dressed in white and had crowns of gold on their heads.”

Rev. 6.2 - “I looked, and there before me was a white horse!”

Rev. 6.11 - “Then each of them was given a white robe, and they were told to wait a little longer.”

Rev. 7.9 - “After this I looked, and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb. They were wearing white robes and were holding palm branches in their hands.”

Rev. 7.13 - “Then one of the elders asked me, ‘These in white robes—who are they, and where did they come from?’ “

Rev. 7.14 - “I answered, ‘Sir, you know.’ And he said, ‘These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb.’ “

Rev. 14.14 - “I looked, and there before me was a white cloud, and seated on the cloud was one like a son of man.”

Rev. 19.11 - “I saw heaven standing open and there before me was a white horse, whose rider is called Faithful and True.”

Rev. 19.14 - “The armies of heaven were following him, riding on white horses and dressed in fine linen, white and clean.”

This is Irrefutable evidence, especially since Rev 19.11 explicitly says that the white horse represents Christ, and Rev. 19.14 claims that “the armies of heaven were following him, riding on white horses”. The Bible is seemingly designating what is considered to be good or pure through the nomenclature of symbols. Thus, from the perspective of Biblical symbolism, the white horseman cannot possibly represent the Antichrist.

Why is the White Horse of Rev. 6.2 the Only One Announced “in a voice like thunder”?

"I watched as the Lamb opened the first of the seven seals. Then I heard one of the four living creatures say in a voice like thunder, 'Come!'" (Rev. 6.1).

Notice that none of the other horses of the Apocalypse are announced “in a voice like thunder.” In 2 Samuel 22.14, we read: “The Lord thundered from heaven, and the Most High uttered His voice.” Rev. 4.5 describes what appear to be “peals of thunder” proceeding from the throne of God. In other words, the first horseman of Revelation 6.2 is the only one that seems to be announced by heaven itself, proceeding as it were out of the mouth of God.

The Diadem Versus the Stephanos Crown

In the Bible, the Diadem (Gk. diadema) represents the crown of a ruler, whereas the Stephanos is a wreath that symbolizes the crown of a champion or victor. Both Christ and Antichrist are said to wear diadems (diadema). Case in point: the so-called "Beast" (Antichrist) wears a diadema in Rev. 13.1. Similarly, in Rev. 12.3, the fiery red dragon has seven diadems (diadema) on his head to signify he is a ruler, just as Christ wears many crowns (diadema) in Rev. 19.12 because he is King of kings and Lord of lords. But Christ is also an overcomer, so he wears a stephanos crown as well! Stephanos “crowns” are typically worn by believers and victors in Christ. For example, in James 1.12, overcomers receive the stephanos crown of life. In 2 Tim. 4.8, overcomers who are victorious receive a stephanos crown of righteousness, just as in 1 Peter 5.4, God bestows on them the stephanos crown of glory. Similarly, in Rev. 2.10, victors in Christ are given a stephanos crown of life. This pattern is repeated in Rev 4.4 in which 24 elders are clothed in white robes having stephanos “crowns of gold on their heads.” In fact, the crown of thorns placed on Jesus’ head (Mt. 27.29) is also called a stephanos because of his victory over death that would follow. Moreover, those scholars who dismiss the idea that Christ wears a stephanos crown in the Bible can be directed to Rev. 14.14 wherein Christ is said to wear a golden stephanos crown. The Stephanos “crown” is therefore a symbol of victory for the believers in Christ. Accordingly, the Antichrist would not wear a stephanos crown.

What Does the Greek Word Νikao Mean in Rev. 6.2?

Καὶ εἶδον, καὶ ἰδοὺ, ἵππος λευκός, καὶ ὁ καθήμενος ἐπ’ αὐτὸν ἔχων τόξον; καὶ ἐδόθη αὐτῷ στέφανος, καὶ ἐξῆλθεν νικῶν, καὶ ἵνα νικήσῃ (Rev. 6.2).

Translation: “Immediately I saw a white horse appear, and its rider was holding a bow; he was given a victor’s crown and he went away, to go from victory to victory” (Rev. 6.2 NJB).

The words νικῶν and νικήσῃ that are used in Rev. 6.2 to refer to the actions of the rider of the white horse are based on the Greek word νικάω (nikaó, see Strong's G3528), which means to “overcome” or to be “victorious.” For example, Rev. 2.7 uses the same Greek word nikao (overcomes) when referring to the overcomers in Christ. Similarly, Rev. 2.11 says, “He who overcomes (nikao) shall not be hurt by the second death.” Furthermore, in Rev 2.17, he who overcomes (nikao) receives God’s hidden manna. This pattern is repeated over and over again. Rev. 2.26 similarly states, “And he who overcomes (nikao), and keeps My works until the end, I will give power over the nations” (see also Rev. 3.5, 12, 21). In Rev 5.5, Christ is worthy to open the scroll precisely because he “has prevailed” (nikao). For this reason, the word nikao, which is found in Rev 6.2, can only refer to an overcomer in Christ and cannot possibly be attributed to an Antichrist figure. What’s more, when Rev. 5.5 says that “the Lion . . . has overcome so as to open the book and its seven seals,” it is metaphorically referring to Christ initiating the final events on earth.

Conclusion

There are no counterfeit signs found anywhere in the Bible. That’s why all references to God, Christ, or to the saints are always couched in white imagery. What is more, the white horse of Rev. 6.2 is the only one that is announced “in a voice like thunder,” signifying that it is sanctioned by the Most High God. We have also seen that the stephanos “crown,” which is mentioned in Rev. 6.2 in reference to the white horseman, is a consistent symbol of victory in the Bible for the believers in Christ. Biblical studies of the Greek word nikao, which is found in Rev 6.2, have produced similar results, indicating that this word can only refer to an overcomer in Christ and cannot possibly be attributed to an Antichrist figure. Moreover, there are no hints given to suggest that the white horseman is a nefarious figure. For example, Revelation 6.8—in discussing the upcoming, end times wars and famines—makes no mention of the white horse at all, but begins rather with the second horse, the Red Horse: “And they were given authority over a fourth of the earth, to kill with sword and with famine and with pestilence and by wild beasts of the earth” (Rev. 6.8). Notice that the white horse is never mentioned in the aforesaid sequence. The war commences with the second horse (The Red Horse, which I believe represents the Antichrist): “And they were given authority over a fourth of the earth, to kill with sword [2nd horse/red horse: ‘and a great sword was given to him’ Rev. 6.4] and with famine [3rd horse/black horse] and with pestilence [4th horse/ashen horse] and by wild beasts of the earth.” The biblical term "victory" (nikao) is intimately associated with Christ's resurrection from the dead, which ultimately results in the conquering of death itself (see 1 Cor. 15.54, 57), while the metaphor of the bow represents God's covenant with the human race (see Gen. 9.13). Further evidence that the word “toxon” (bow) in Rev. 6.2 can mean “rainbow” comes from the Septuagint (LXX), an early Greek translation of the Hebrew Bible, which translates “rainbow” as “toxon” (bow) in Genesis 9.13! Accordingly, this brief study would strongly suggest that the white horseman is not the Antichrist, but Jesus Christ (cf. the white horseman in Rev. 19.11)! This constitutes further proof that Jesus is the first person to be revealed in the last days, who commences the sequence of end time events.

[eli-kittim]

A Response to Jon Bloom’s “Can I Follow My New Heart?”

By Biblical Researcher, Psychologist, & Award-Winning Author, Eli Kittim

In an article entitled “Can I Follow My New Heart?” (published July 1, 2021), which was posted on John Piper’s desiringGod website, Jon Bloom, staff writer of https://www.desiringgod.org/ writes:

When Christians are born again, we enter

into a lifelong internal war where ‘the

desires of the flesh are against the Spirit,

and the desires of the Spirit are against the

flesh, for these are opposed to each other,

to keep you from doing the things you want

to do’ (Galatians 5:17).

That is incorrect, inaccurate, and misleading. When Paul talks about the war within, between the flesh and the Spirit, he is referring to a *pre-regenerative* rather than a “post-regenerative” state of mind. This battle or war between the flesh and the Spirit is waged BEFORE “Christians are born again,” NOT after! After “Christians are born again” this battle ENDS! The War within ends, provided an *authentic-regeneration* has taken place (not simply a fake “rebirth” based on a profession of faith or an altar call) in which we have died to our selves in order to receive a new identity (Ephesians 4:22-24). There is no more internal struggle. Sin no longer reigns within. God is now on the throne of your heart and, instead of war, there is peace. Instead of bitterness and anger there is love and self-acceptance. Sin has not been completely eradicated. It’s still there. But it no longer dominates your mind and heart. So, the notion that we enter a battle or a war AFTER we are reborn is completely false. On the contrary, that’s when the battle, in a certain sense, ends for us and tranquility ensues.

Jon Bloom misinterprets both the authorial intent of the Biblical authors as well as the concept of authentic rebirth. He mistakenly employs certain Biblical quotes to suggest that they are referring to a condition AFTER rebirth, when in fact they are referring to a carnal mind PRIOR to regeneration. Thus, he misreads the following verses out-of-context:

their ‘passions are at war within’ them

(James 4:1). Peter warns his readers (and

us), ‘Do not be conformed to the passions

of your former ignorance’ (1 Peter 1:14).

Paul describes this internal experience of

warring passions as ‘wretched’ (Romans

7:24).

Finally, the fact that he’s been totally misreading and distorting the Biblical authors becomes apparent. He writes:

And he [Paul] admonishes the Colossian

Christians (and us) with strong language:

‘Put to death therefore what is earthly in

you: sexual immorality, impurity, passion,

evil desire, and covetousness, which is

idolatry’ (Colossians 3:5). Why did these

apostles feel the need to speak this way to

regenerated people? Because the hearts of

these regenerated people were not yet fully

free from the influence of their flesh, their

old selves.

Why would Paul say “put to death” all these vices to regenerated Christians who have already done just that and have died to sin? And if reborn, recreated Christians are “not yet fully free from the influence of their flesh” (i.e. “their old selves”), then that implies that Christ either lied or was confused when he said “you will know the truth, and the truth will set you free” (John 8:32 NIV). No! It is Jon Bloom himself who is confused because in spite of what he writes, he nevertheless seems to acknowledge that after rebirth sin no longer dominates. He writes:

Paul lays the theological foundation of our

understanding by explaining ‘that our old

self was crucified with [Christ] in order that

[our] body of sin might be brought to

nothing, so that we would no longer be

enslaved to sin’ (Romans 6:6). Our new

selves were ‘raised with Christ’ (Colossians

3:1) so that ‘we too might walk in newness

of life’ (Romans 6:4). Therefore, we ‘must

consider [ourselves] dead to sin and alive to

God in Christ Jesus’ (Romans 6:11).

In sharp contrast to Jon Bloom’s overall message, Paul declares a radical change that has ALREADY occurred in the personality as a result of the *NEW BIRTH,* as well as a new way of being that is no longer dominated by sin or the carnal mind (Romans 8:1-2 ESV):

There is therefore now no condemnation for

those who are in Christ Jesus. For the law of

the Spirit of life has set you free in Christ

Jesus from the law of sin and death.

I therefore take issue with the notion of *regeneration* as an “internal war” between the flesh and the Spirit in which we “are not yet fully free.”

For a comparative reading, see the undermentioned link:

“Can I Follow My New Heart?” (Article by Jon Bloom, Staff writer, desiringGod website): https://www.desiringgod.org/articles/can-i-follow-my-new-heart?fbclid=IwAR0SjG4T6TVZN8TVuB0Sjt-10zS5UnRy05rxjPd00YiVWcixmVCR6dm3EW0

——-

[eli-kittim]

The Return of Nazism

By Author Eli Kittim

The tactics that modern governments are using against their citizens to coerce and manipulate them are taken from the Nazi playbook. They are using better versions of the same techniques because now they can apply them with greater efficacy and ease via technology!

Nazi Propaganda Welcomed by Big Tech

The Nazis effectively used propaganda to

win the support of millions of Germans in a

democracy and, later in a dictatorship, to

facilitate persecution, war, and ultimately

genocide. The stereotypes and images

found in Nazi propaganda were not new,

but were already familiar to their intended

audience.

(Holocaust Encyclopedia)

Joseph Goebbels was the head of the Ministry of Propaganda for the Nazi Party. His modern counterparts are Big Tech & the Mass Media who do not report the fascism that is currently spreading in Australia & elsewhere but rather deceive the masses by deliberately falsifying stories, such as the purported Italian hospital that CBS News pretended was in NYC. At any rate, anyone who objects to their agenda will be duly vilified and punished in a manner according to that depicted in George Orwell’s film 1984.

See the following article in which a former investor compares Facebook to Nazi propaganda: https://www.dailymail.co.uk/news/article-5071913/Facebook-investor-compares-network-Nazi-propaganda.html

Incidentally, why would any Facebook post need to be removed and marked as “False Information” after being supposedly “Checked by Independent Fact-Checkers”? Since the onset of modern science and philosophy, has any theoretical or intellectual position ever been excluded, censored, or removed from the history books simply because it was deemed invalid or classified as “false information”? No. Of course not! In all democratic societies, multiple points of view have always been accepted as parts of any ongoing debate or freedom of expression, which in the US is protected under the 1st amendment (i.e. freedom of speech & freedom of the press). The only times when such freedoms of expression have been stifled, censored, or even outright outlawed were during the reigns of totalitarian regimes, such as the CCP, the USSR, and the NAZI party. Information can certainly be evaluated as true or false, but even if it is deemed false, it is never omitted, censored, or removed on the grounds of possible misinformation or absence of proof. The fact that platforms like Twitter & Facebook are openly removing user-generated content on that basis alone is evidence that they are acting on behalf of a totalitarian regime (a global cabal) that is operating behind the scenes.

Similarities Between the Nazi Human Experimentation and the Current Forced-Vaccine Experimentation

Nazi physicians and their assistants forced

prisoners into participating; they did not

willingly volunteer and no consent was

given for the procedures. Typically, the

experiments were conducted without

anesthesia and resulted in death, trauma,

disfigurement, or permanent disability, and

as such are considered examples of

medical torture. . . . After the war, these

crimes were tried at what became known as

the Doctors' Trial, and revulsion at the

abuses perpetrated led to the development

of the Nuremberg Code of medical ethics.

(Wikipedia)

Dr. Josef Mengele (aka the Angel of Death) was the Anthony Fauci of his time who presided over the Auschwitz concentration camp, where he performed deadly genetic-altering experiments on prisoners. As a pioneer on eugenics and “approved genocide,” he was the head of a team of nazi doctors who selected victims to be exterminated in the gas chambers. Today this is Anthony Fauci, the CDC and the WHO, who are in cahoots with Big Pharma & Big Tech. These, together with the UN (United Nations), the IMF (International Monetary Fund), and the WEF (The World Economic Forum) control governments and nations. They also control the large corporations which are the parent companies of many local news outlets. So, they control the flow of information, the economy, politics, and the culture. Back in the day, these were clandestine operations that were carried out behind the scenes. Now, it’s out in the open. Any state-sponsored science is openly embraced, while all else is relegated to false claims and misinformation.

The Dangers of the COVID-19 Vaccine

I don’t know about you but when credible doctors and scientists (who disagree with the state-sponsored science) are dismissed as cranks by the Big Tech giants, I think it’s time to step back and re-examine what’s going on here. Credible doctors like Peter Andrew McCullough, cardiologist, formerly Vice Chief of Internal Medicine at Baylor University & professor at Texas A&M University, together with virology expert, Geert Vanden Bossche, PhD, who has previously worked with the B. & M. Gates Foundation and GAVI, and Michael Yeadon, former vice president and chief scientist at drugs giant Pfizer Inc., are all saying that healthy people shouldn’t be coerced into taking “experimental” vaccines. Moreover, Dr Robert Malone, who was chiefly responsible for the creation of the messenger RNA vaccine at the Salk Institute for Biological Studies, has said that “the government is not being transparent about the risks” of the covid-19 vaccine. Dr. Malone also said that the public doesn’t have enough information to decide whether to get vaccinated or not. He added that offering incentives for taking vaccines is unethical. These are experts in their fields. To dismiss them as conspiracy theorists is state-sponsored propaganda, or rather Nazi propaganda on steroids. Besides, why the need to force everyone, including pregnant women and children, to get this experimental vaccine and to continue with additional shots in the coming years if people have a 99.9 percent chance of surviving the virus? Why mandate covid passports with long-term vaccination programs——as in Canada’s initiative to vaccinate people in 2022, 2023, and possibly 2024—-if these vaccines never had proper testing or safety protocols? Sounds like we’re the experimental guinea pigs in a forced-participation-nazi-style program regarding covid-19 clinical trials.

FDA Is a Sellout

The fact that US regulators recently gave full approval to the Pfizer COVID-19 vaccine right after the violent riots & protests around the world——which, by the way, are not being covered by any major media outlet——doesn’t justify their position. It’s a way to defend themselves against the angry mobs. If they’re so caring about people’s health and well-being, why don’t they allow Africa and India to develop their own vaccines? When asked if these countries should develop vaccines Bill Gates gave a resounding “No.” That was to be expected, given that Gates doesn’t want anyone to tamper with his monopoly!

FDA is a sellout: they betrayed their ethical cause to protect lives for personal gain. No reputable scientist would ever approve such an experimental drug with so many adverse side effects and without undergoing rigorous clinical trials, which usually take years. They’ve lost all credibility. Instead of protecting its citizens, the FDA is in bed with the drug companies. This hasty decision to approve the Pfizer COVID-19 vaccine is a way to manipulate the crowds in the wake of mass worldwide protests. The FDA was obviously bought off. Shame on them! The globalists forced the FDA’s hand to quickly approve the drug so that they can silence the resistance, as if to say, “see? It’s safe.” Nonsense. It’s well known that it is anything but safe. Ask all the doctors. This implies that large sums of money were funneled to Janet Woodcock, the acting commissioner of the Food & Drug Administration, to bribe her into approving the covid-19 drug. It’s really nothing less than “approved genocide.” We are therefore being controlled by a bunch of psychopaths, like Hitler, who don't give a damn about our welfare or our well-being! In fact, they’re deliberately trying to kill us off!

666: The Mark of the Beast

This scenario has already been prophesied in the Book of Revelation, chapter 13 verses 16-17 (KJV), in which a charismatic world leader (the Antichrist) will dominate the world, at the end of days, under a one-world government, and will not allow people to buy or sell, or hold a job, if they don’t have the χάραγμα (mark), which can be translated as a notch, slit, or cut:

he causeth all, both small and great, rich

and poor, free and bond, to receive a mark

in their right hand, … And that no man

might buy or sell, save he that had the

mark.

Conclusion

We need to wake up, unite, and resist. We need to stand up and fight against tyranny, propaganda, and military coercion. Our brothers and sisters are being harassed by armies in Australia & told what to do. The government is prohibiting their right to free speech, making it illegal to protest, enforcing draconian-style mandates, martial law, requiring authorization to leave one’s home, locking them down for the better part of the year, and forcing them to put blood-clotting toxins in their bloodstream. No news agency that I’m aware of is broadcasting this story or the massive protests that are taking place in Melbourne, France, Italy, and around the globe. They don’t want you to know about it because they want your quiet acquiescence to their demands. Yet the CDC admits on its own website the risks, side effects, and potential harm that these *experimental* vaccines pose to humanity: deaths, blood-clots, thrombosis with thrombocytopenia syndrome, facial swelling & paralysis, myocarditis, severe anaphylaxis, and other medical concerns and complications that have put a halt to some vaccines, and in some cases (as e.g. Denmark/AstraZeneca) banned from use altogether! Why should there be *forced* injections——administering highly toxic materials into our bloodstream——at gun point?

—

[eli-kittim]

Has Anyone Ever Seen Jesus?

By Bible Researcher Eli Kittim 🎓

—

Jesus Christ, Whom No Human Being Has Ever Seen

Writing at the end of the first century AD, 1 Timothy 6.14-16 (SBLGNT) surprisingly says that Jesus Christ “WILL BE REVEALED” in due time:

τηρῆσαί σε τὴν ἐντολὴν ἄσπιλον

ἀνεπίλημπτον μέχρι τῆς ἐπιφανείας τοῦ

κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἣν καιροῖς

ἰδίοις δείξει ὁ μακάριος καὶ μόνος

δυνάστης, ὁ βασιλεὺς τῶν βασιλευόντων

καὶ κύριος τῶν κυριευόντων, ὁ μόνος ἔχων

ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν

οὐδεὶς ἀνθρώπων.

Translation (NJB):

do all that you have been told, with no faults

or failures, until the appearing of our Lord

Jesus Christ, who at the due time will be

revealed by God, the blessed and only Ruler

of all, the King of kings and the Lord of

lords, who alone is immortal, whose home is

in inaccessible light, whom no human being

has seen.

According to Bible scholars, the First Epistle to Timothy was written by an unknown author in Macedonia, Greece at the end of the first century AD. But according to the gospels, the chronology of Jesus’ ministry (which is typically dated to around 27-36 AD) supposedly took place at least 64 years earlier. Yet these two accounts appear to contradict each other. If either one of them is true, the other must be false. However, in my view, both of them are true. We’re just comparing different genres (Theological versus Didactic literature).

About whom is the passage written? The aforementioned passage is clearly talking about the so-called “king of kings and lord of lords,” a title that is uniquely associated with Jesus Christ. In fact, it mentions him by name and says that he will be revealed in due time. That means that he was never previously revealed! It further exhorts believers to do good “until the appearing of our Lord Jesus Christ … whom no human being has seen.”

First Timothy 6.14-16 therefore confirms Heb. 9.26b, 1 Peter 1.20, and Rev. 12.5, among other verses, that Christ’s initial revelation takes place in the end-times!

—

The Son of Man Comes at Some Point in Human History

2 John 1.7 (SBLGNT) reads:

πολλοὶ πλάνοι ἐξῆλθον εἰς τὸν κόσμον,

οἱ μὴ ὁμολογοῦντες Ἰησοῦν Χριστὸν

ἐρχόμενον ἐν σαρκί · οὗτός ἐστιν ὁ πλάνος

καὶ ὁ ἀντίχριστος.

Translation (YLT):

many leading astray did enter into

the world, who are not confessing Jesus

Christ coming in flesh; this one is he who is

leading astray, and the antichrist.

Yet in deference to Biblical usage, I’m not denying John’s proclamation of “Jesus Christ coming in [the] flesh” (2 John 1.7) but rather qualifying it in terms of its chronological relevance. In other words, I deny the *timing* of this event, not the event itself! Put differently, I certainly don’t deny the notion of Jesus Christ as coming in the flesh at some point in human history. I’m simply asking, “WHEN,” according to Scripture.

—

[eli-kittim]

Was Jesus Born Again?

By Goodreads Author Eli Kittim

Jesus’ Baptism in the Holy Spirit

In discussing Jesus’ baptism in the Holy Spirit, I’m not referring to John the Baptist’s water baptism. Rather, I’m referring to a Spirit baptism or a conversion experience where Jesus had a personal encounter with the power of God. Many Christian denominations emphasize that without such a “born-again” experience no one can enter the kingdom of God (Jn 3.5). From the outset, scripture emphasizes the need for a baptism of the Spirit (Mt. 3.11 NRSV):

‘He will baptize you with the Holy Spirit and

fire.’

In Mk. 16.16-17, it’s not merely by faith alone but by spirit “baptism” that salvation is accomplished! Given that the born-again Christians “will speak with new tongues,” it’s clear that the text isn’t referring to a symbolic immersion in water but rather to a baptism of the Holy Spirit! And although Baptism is defined as a rite of admission into Christianity——by immersing in water——this ritual is *symbolic* of being cleansed from sin (1 Jn 1.7) by the death of the self. First Peter 3.21 (NIV) reads:

and this water symbolizes baptism that now

saves you also—not the removal of dirt from

the body but the pledge of a clear

conscience toward God.

In Rom. 6.3-4, Paul talks of a baptism Into Jesus’ death! It’s a believer’s participation in the death of Christ to allow them to “walk in newness of life.” It’s part of the same regeneration process which comprises the death of the old self & the rebirth of the new one (Eph. 4.22-24). The best example of Spirit baptism is in Acts 2.1-4! Colossians 2.12 (NIV) similarly says:

having been buried with him in baptism, in

which you were also raised with him through

your faith in the working of God.

Keep in mind that, in the gospel story, Jesus didn’t start his ministry prior to his regeneration. Nor was Jesus revealed prior to his rebirth. Mt. 3.16-17 (NRSV) suggests that Jesus’ regeneration began with John’s baptism and was followed thereafter by his encounter with the devil in the wilderness:

And when Jesus had been baptized, just as

he came up from the water, suddenly the

heavens were opened to him and he saw

the Spirit of God descending like a dove and

alighting on him. And a voice from heaven

said, ‘This is my Son, the Beloved, with

whom I am well pleased.’

This is a symbolic account of his rebirth. Notice that it was Jesus *alone* who saw (εἶδεν), presumably for the first time, the Spirit of God (cf. Jn. 3.3) who would later indwell him. If Jesus already had the Holy Spirit, there would have been no need for a temptation in the desert. Jesus already had the fullness of the Deity within him in bodily form (Col. 2.9) but, being innocent, he still had to receive the Holy Spirit in order to energize it and be transformed. The next verse says (Mt. 4.1 NRSV):

Then Jesus was led up by the Spirit into the

wilderness to be tempted by the devil.

This is a continuation of the earlier baptism motif in the previous chapter. If “ ‘John’s baptism was a baptism of repentance’ “ (Acts 19.4 NIV), as “Paul said,” then Jesus would have had to necessarily confront his sin nature at some point. For those who object to the notion that Jesus had a sin nature, how could he have been “like His brothers in every way” (Heb. 2.17), fully human, if he were unable to be tempted? Not to mention that it would also render the temptation pericope ipso facto meaningless because how could the devil tempt someone who is unable to be tempted by sin? That’s why scripture says that “God made him who had no sin to be sin for us” (2 Cor. 5.21 NIV)!

So, as part of his rebirth experience, Jesus had to confront the devil. That’s why the text emphasizes that he didn’t do it on his own. Rather, “he was led up [ἀνήχθη] by the Spirit.” Jesus then confronts the devil head on. He is persistently tempted in order that he may prove his loyalty to God. He faces various temptations and is put to the test. He experiences what the German Protestant theologian Rudolf Otto (1869–1937) calls the “mysterium tremendum”:

A great or profound mystery, especially the

mystery of God or of existence; the

overwhelming awe felt by a person

contemplating such a mystery (Oxford

English Dictionary).

The text shows that, by the end of his temptation experience, Jesus had been reborn in God by following the same principle as the one found in James 4.7 (NRSV):

Submit yourselves therefore to God. Resist

the devil, and he will flee from you.

Jesus does precisely that. Notice that the spirit of God and the angels did not minister to him prior to his rejection of Satan (Mt. 4.10-11 NIV):

Jesus said to him, “Away from me, Satan!

For it is written: ‘Worship the Lord your God,

and serve him only.’ “Then the devil left him,

and angels came and attended him.

This is a clear demonstration that even Jesus himself had to be reborn in order to both see & enter the kingdom of God (Jn. 3.3, 5). Given that he’s fully human (Heb. 2.17), he’s not exempt from the regeneration process, which is the necessary means by which a human being can become united with God.

This concept creates an obvious oxymoron. For example, if Christ was purportedly born-again, does this mean that Jesus got saved? Or that Jesus became a Christian? This is the kind of paradox that such an experience can suggest. In a certain sense, the answer is yes. Think about it. Being fully human, even Christ has to undergo a dangerous temptation in order to encounter God. But if that’s the case, then it means that there was a time when Jesus didn’t know God; a time when he didn’t have a personal and intimate relationship with him. Lk. 2.52 (NRSV) says:

Jesus increased in wisdom and in years,

and in divine and human favor.

If “Jesus increased in wisdom,” then this means that there was a time when he didn’t have much wisdom. The above verse also suggests that the divine favor towards him increased as Jesus got older. All these passages clearly show that Jesus grew up as a normal human being who underwent all of the spiritual experiences for regeneration and rebirth that we all encounter. He was not exempt from any of them, including that of regeneration & rebirth!

Conclusion

Scripture, then, shows that in being fully human, Jesus had to go through everything that we also face, including suffering, pain, depression, rejection, and so forth. Yet there are some pastors who teach that Jesus didn’t have a sin nature, never sinned, could not be tempted, was not reborn, and the like. Remember Isa. 53.3 (NLT)?:

He was despised and rejected— a

man of sorrows, acquainted with deepest

grief.

Yet in response to a Christian talk-show host, a famous preacher who heads a megachurch in Redding, California argued that Christ “wasn’t born again the way we’re born again.” Specifically, the Christian talk-show host posed the following question: So, “he [Christ] wasn’t born again the way we’re born again”? To which Christian minister and evangelist, Bill Johnson, replied: “No, goodness no, no. I have to be born again; he’s already God, so, absolutely not.” So much for pastoral care!