Woman – Glory of the Man

Addressing the subject of gender roles and gender identity from a Biblical perspective is fraught with peril in modern Western society, because Scripture truth on it has perhaps never been more unpopular.  For many decades, there has been a drive toward gender “equality” in the workplace, in government, at home, and in the church, and it seems that few Christians even question the values and principles of this “equal rights” movement. More recently, the line of demarcation between the sexes in our society has been blurred even further, to the extent that genderless clothing, women in military combat roles, and the transgender agenda are being pressed upon society for its toleration and eventual acceptance.

A godly Christian might well ask the question: “Why this movement toward a gender-neutral culture, and why now?”  I would submit that what began perhaps somewhat innocently with women’s suffrage over 150 years ago gained steam from there and has developed to a point where nearly all restraint has been cast off, and society is not the better for it. Meanwhile, Western Christianity has suffered from accepting these societal innovations. No doubt there has been a concerted effort by the powers of darkness in these last days to weaken the church’s testimony to the world and to the whole angelic realm, by bringing innovation and the resulting confusion into the historical relationship between man and woman instituted in the beginning by God.¹  The Biblical practice of ladies covering their heads (while men properly uncover) in worship has almost disappeared in the West, and women taking on church leadership and public ministry roles is commonplace. Could a spiritual person truly characterize these recent changes as “growing by the true knowledge of God”² in His assembly?

But let us now turn to the positive and edifying teaching of the Word of God in this matter. We find principles in the New Testament that give us to understand the simple truth, should our minds and wills be open to it. This wonderful subject cannot satisfactorily be reduced to a short column like this one, so I would like to focus on one aspect of it for now.

The Apostle Paul makes an amazing statement when he writes that “the woman is the glory of the man” (I Corinthians 11:7).  What does it mean for something to be the “glory of” a person?  Generally, the glory of a being or entity is the thing that brings out the excellence or the worth of its subject, displaying it before a particular audience. A “glory” is made apparent to that audience by means of either physical or spiritual perception, and is something the subject of that glory may rightly take pleasure in, subject to godly order. So, for example, when it is said that a woman’s long hair is a glory to her, it is not difficult for us to grasp that her long hair conforms with what is naturally excellent and praiseworthy as to her womanhood. Accordingly, she should not be ashamed of that glory nor hide it, except when it is appropriate that she cover her head and her hair because of a greater glory that ought not be eclipsed or usurped; that is, the glory of God on display in the man during prayer and ministry.³

It is normal that a man should enjoy appearing publicly with the woman he loves, for she is his glory, being the one who completes him. Could there be this natural glory for the man, or would his excellence be on display as the crown jewel of God’s creative work, had he not a wife to fulfill or complete him?  The notion of a man glorying in his own appearance or hair is unnatural, for it is his mate that he ought to glory in.  It is clear from the scripture passages we have noticed that the woman was made of and for the man (while the man now comes by the woman), and that the chain of typical glories was only complete when God brought the woman to the man as bone of his bone. Only then, after His work on the sixth day in creating Man male and female, did God pronounce His work of creation “very good” (Genesis 1:26-31).

The glorious mystery of Christ and the church,¹ as well as God’s display of His own manifold excellence before the universe,³ is compromised in the minds of those (including Christians) who bring their own thoughts to bear on the matter of gender roles and distinctions.  Let it suffice for us to maintain that God is always wiser than men, and that He has revealed to us His mind on the work of His own hands, the man and the woman. It will be for our blessing and enjoyment to submit in simplicity to God’s infinite wisdom. How blessed are we who are allowed the privilege of participating intelligently in a scene that brings such glory to God and to Christ.

 

¹ Read these scriptures together: Gen. 2:18-24; Eph. 3:8-11; 5:22-32; and I Cor. 11:3-10.

²  Colossians 1:10 JND trans.

³  I Corinthians 11:7-15

(This article was originally posted on March 10, 2016. Minor revisions have been made.)

The Reality of Hope

Someone may take issue with a phrase like the one in the heading above linking hope and reality. How can hope, or something hoped for, be realized in the present? Is “hope” not by definition an expectation of an event or condition in the future that is not yet “reality”?

It is true that the man of this world would hear only dissonance should he hear the terms “hope” and “reality” linked together.  But the Christian has Christ Jesus as his Hope, and the operation of faith in his soul substantiates (gives reality to) what he knows is ahead for believers: glory with Christ.¹  Genuine faith in Jesus is the absolute prerequisite for hope; where faith is either feigned or rejected, souls have nothing that can really be called hope, for they have not Christ, and are without God in this world (Ephesians 2:12). Their wish for a blissful hereafter has no substance, and is no more real than a dream that vanishes upon awakening.

The spiritual reality of the Christian’s hope brings with it the potential for very much practical enjoyment in the walk of faith. Here are a few things that are found where hope is doing its special work in the believer’s soul:

  • “We have been saved in hope” (Romans 8:24*).  Yes, we are “saved by grace through faith” from a hopeless existence and course through this world, and from its judgment, but God ordained that hope would characterize and attend that salvation, working perseverance in us while we await the “blessed hope” of the Lord’s coming. His coming at the rapture to catch His own away is referred to in the phrase “the hope of salvation”, and that hope is a “helmet” of protection for our minds from the distractions that can cause even believers to slumber spiritually.² “Every one that has this hope in him purifies himself, even as He is pure” (I John 3:3*).
  • “We boast in hope of the glory of God . . . hope does not make ashamed” (Romans 5:2-5*). Because hope to a Christian is but “deferred certainty”, as some have put it, he has a right to boast with God-given confidence in the reality of coming glory that accompanies justification and full access by faith into his perfect standing in grace.  And it is impossible that this hope will go unrealized and leave a believer ashamed and lost, for God’s love for him, once so fully displayed at the cross of Christ, is now shed abroad in his heart by the Holy Spirit, and there is no possibility of separation from that “everlasting love”.³
  • “Be always prepared to give an answer to every one that asks you to give an account of the hope that is in you” (I Peter 3:15*).  How would anyone ever think to ask a saint to give an account of his hope?  Because he or she lives like that’s all that’s worth living for! While it may be more common for an unbeliever in modern societies to marginalize or ignore the Christian that lives according to the hope of glory, rather than to inquire about that hope, we can be assured that they notice and have difficulty understanding the phenomenon. They will answer to God for their willful ignorance.

The Christian’s hope is something that cannot be feigned or counterfeited, as has often been attempted with faith, by subscribing to a legalistic or humanistic belief system.  Even love may be feigned through a variety of counterfeits from legalistic service to hedonistic sensuality.  But while the apostles repeatedly called attention to the possibility of feigned faith and feigned love,° there is in scripture no corresponding admonition to maintain an “unfeigned hope”.  It is assumed to be the real thing whenever it is found in a believer who confesses Christ. Would it not be virtually impossible for a person to speak of eagerly awaiting the Lord’s return were he not truly “saved in hope”?

The exhortation to the believer in Christ is this:  “Hold fast the confession of the hope without wavering” (Hebrews 10:23*).  This living hope in Christ, held fast and enjoyed, is that which affords the Christian both the desire and the energy to endure with patience till the coming of the Lord.

¹   I Timothy 1:1; Hebrews 11:1; Romans 8:17

²   Ephesians 2:1-9; Titus 2:13; I Thessalonians 4:13 – 5:11

³   Romans 5:1-11; 8:28-39; Jeremiah 31:3

°   I Timothy 1:5 and II Timothy 1:5; II Corinthians 6:6 and I Peter 1:22

*   Scripture references given in the Darby translation.

Be At Peace Among Yourselves

The admonition to be at peace among ourselves in local gatherings of saints is a brief one (I Thess. 5:13), but it requires much spiritual exercise in the form of prayer, wisdom, self-judgment, and brotherly kindness (brotherly affection – philadelphia).  “Be kindly affectioned one to another with brotherly love; in honour preferring one another” (Romans 12:10).

Posted below is an audio recording of remarks made to a group of Christian young people at a Bible conference in St Louis on the subject of maintaining sincere love and affection for each other, and on the very real need for peacemaking at home and in the assembly, beginning early in life. “Let no one despise thy youth, but be a model of the believers, in word, in conduct, in love, in faith, in purity” (I Timothy 4:12 Darby translation).

Jews, Gentiles, and the Church of God

On Saturday, October 27, 2018, a hate-filled gunman entered the Tree of Life Synagogue in Pittsburgh while a Jewish congregation was holding Sabbath (Shabbat) services, killing eleven worshipers and injuring seven more. This trajedy was the deadliest attack on Jewish people in U.S. history, and its shocking nature, as well as its implications for the Jewish comunity in the Western world, reverberated through the press and social media.

Condemnation of anti-semitism in light of this horrible massacre was certainly justified, and was almost universal, although it is noted by some that while Jew-hatred in the West is condemned across the political spectrum, the same cannot be said of the Western prejudices that Jewish people face who are in their homeland, defending it from their Middle Eastern enemies. It is probable that very many who now give lip service in opposing anti-semitism will in the not-so-distant future be indifferent to the Great Tribulation persecution that Jesus foretold would come upon the Jews, who are properly the decendents of the biblical nation of Judah.

How ought those Christians who love the God of Israel regard and respond to events like this, or more broadly, to enmity against Jews wherever they are found in the world?  In the Christian profession, attitudes toward the Jewish people range from indifference to emulation, advocacy, or solidarity, but perhaps relatively few seek to understand the mind of God on this important subject. Resorting to humanistic political reasoning is exclusive of seeking to intelligently understand the dispensational ways of God, as laid out in His word.

It is possible to grieve for and with the Jewish people when such hatred is displayed against them, without running ahead of God’s program for them. In due time, He will bring them through intensely deep tribulation before blessing a large remnant of all twelve tribes of Israel in sovereign grace, by which He will quicken millions of souls and establish them in their land for a millennium. As Christians, we ought to look forward with great expectation to that time, for we will be reigning with Christ in glory, enjoying His rightful exaltation over this world that crucified Him. Our primary business as Christians is to wait for the coming glory of our Lord Jesus Christ, while showing compassion to, and grieving over the injustices perpetrated on, all the “offspring of God” (Acts 17:29) because of the corruption of sin.¹

At the present time, God is dealing with all of mankind according to this framework: “Jews . . . Gentiles . . . and the church of God” (I Corinthians 10:32). The church (assembly) of God is made of both Jews and Gentiles (all who were by nature not Jewish) who have received the Lord Jesus Christ as Savior, and the “middle wall of partition” has been torn down by His mighty work on the cross.²  Not only is there no longer a wall between Jewish and Gentile believers, there is also no recognition by God of a different pattern of worship for Christians of Jewish heritage. We all know that the first Christians were Jews by birth, and God was patient with them as they continued their Jewish rituals, feasts, and even sacrifices for decades after Pentecost, but in the Epistle to the Hebrews, God makes clear that the era of Jewish tradition in the assembly of God was over. “We have an altar, whereof they have no right to eat which serve the tabernacle”, and “Let us go forth therefore unto Him without the camp, bearing His reproach” (Hebrews 13). It seems evident that this reproach accompanies a leaving behind of all that pertained to the camp of religious Judaism. And this direction to separate themselves was given to believing Hebrews after the writer of the epistle goes to great lengths to show how that Jesus Christ is better in every way than the shadows and figures that the Law of Moses prescribed.

Let me hasten to make clear that there is nothing wrong with a Jewish believer in Christ having an interest in and a gratitude for his or her heritage as a child of Israel, any more than it would be wrong for me to have similar sentiments for my lineage that goes back almost exclusively through the Swiss and German Anabaptists. But neither case, neither heritage, justifies a sectarian communion or a differentiated program of worship, and Colossians 3:11 (among other passages) makes that abundantly clear: “There is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.”

A regrettable incident took place in the days after the Pittsburgh synagogue shooting. Vice President Mike Pence, an unabashed Christian, invited a rabbi from the Messianic Jewish group “Jews for Jesus” on stage at a campaign event to pray for the fallen Jewish worshipers and for their families, and for the United States as a nation. The Messianic rabbi, Loren Jacobs, invoked his “Lord and Savior Yeshua, Jesus the Messiah” in his prayer.  The Vice President was strongly criticized by the Jewish community for this incident, and while his motive may have been commendable, his understanding was faulty, and the backlash he received online and in the press should not be surprising to an instructed Christian. It is wonderful that many Jewish people have come to faith in their Messiah in recent decades, but there is still, twenty centuries after Pentecost, a real need for them to leave that attractive legal system of worship and religious identity in order to enjoy spiritual maturity as members of the body of Christ. God now sees them that way, as the scriptures make plain.

Judaism and Christianity ought not be conflated, for the Christian faith and its spiritual worship is not compatible with Jewish worship.³  The Lord Jesus taught this by parable in Luke 5:36-39: “No man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish. But new wine must be put into new bottles; and both are preserved. No man also having drunk old wine straightway desireth new: for he saith, The old is better.”  We see the “bottles” of Judaism and Christianity both compromised when men try to bring them together or bridge the gulf between them, whether for political or sentimental reasons, or even to mitigate the reproach of Christ that usually accompanies the conversion of a Jew to Christ. No doubt new Jewish believers of the both the first and the twenty-first centuries tend to feel that “the old is better”, and God is patient with that sentiment, but at the same time, His desire is that they come into the full enjoyment of the better things* of Christianity.  The path of an ethnic Jew that believes on Jesus and embraces the simplicity of biblical Christianity is often not an easy one, but our God is so patient and merciful, and His grace is sufficient for it. He has promised it would be.

 

¹   Matthew 24; Ezekiel 36-37; Revelation 20

²   Ephesians 2:11-22

³  Philippians 3:1-11; Hebrews 13:15-16

*   The Epistle to the Hebrews uses the term “better” many times to distinguish between the old (Mosaic legal system) and the new (Christ and Christianity).

Animal Sacrifices in Israel’s Future

It may not be well-known among either Christians or Jews that animal sacrifices will once again be offered on an altar in Jerusalem, given that the Jews’ sacrificial program was ended violently nearly 20 centuries ago upon that city’s destruction.  Jesus foretold this suspension of Jerusalem’s place at the center of the Jewish nation and religion in Luke 22:24, saying: “Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.” But prophet after prophet in the Old Testament foretold the re-establishment of Jerusalem at the center of a restored Israel in the coming kingdom age, which we learn from Revelation 20 will be a millennium in duration. God used the prophet Ezekiel in a special way to set out the particulars of the geography of Israel, of the architecture of the final temple, and of future sacrificial ceremony and priestly service among His redeemed earthly people.¹

Christians may find it difficult to understand the clear references in Ezekiel to a new program of sacrifices and offerings, since the Epistle to the Hebrews so clearly presents Jesus, the Son of God, to be the fulfillment of all the types and shadow in the law, including the sin offering. “By one offering (Himself) He has perfected forever them that are sanctified”, the Hebrew Christians were assured, and as to the need for further sacrifice, it is written: “Now where remission of these [sins and iniquities] is, there is no more offering for sin” (Hebrews 10:1-18).  Yet Ezekiel speaks of burnt offerings, peace offerings, and sin offerings. How can this be understood?

Many teachers in historical Christendom have lumped these particulars in Ezekiel together with most other prophecies of a coming kingdom on earth and have explained them within the framework of amillennialism, preterism, or what we might loosely describe as “replacement theology.” In these systems of prophetic interpretation, most prophecy has already been fulfilled, there will be no literal future kingdom on earth, and the church has now replaced Israel as the spiritual heir of Jehovah’s apparently literal promises to the fathers and the prophets. However, these systems of interpretation do violence to the integrity of the scriptures, muddling things that differ and robbing God’s promises of their force, both in the consicence and in the heart of man.

Over the past two centuries, many Christians have come to understand and enjoy these very specific prophecies through the lens of what has been called “dispensationalism”, which sees God administering his purposes on earth in different ways, using different men (and even angels), during rather distinct time periods. Dispensational teachers largely embrace the prophecy of future animal sacrifices being offered, but have often been less than certain of their meaning and importance.

Those sacrifices are usually viewed as memorials of the work of Christ on the cross, which work will bring forgiveness of sins and assurance of it to each child of Israel in that future scene of earthly kingdom glory. No doubt there will be an aspect of remembrance in their worship, but I believe this explanation doesn’t go far enough to explain what those sacrifices will entail in their meaning to Jehovah and His people. Dispensational teacher and Bible scholar John C. Whitcomb provides some help with this question in an article originally published in 1985.  His broad point is that those future sacrifices will have an instructional, disciplinary, and ceremonial purpose. I will quote from that paper briefly, but recommend for the Bible student a reading of the entire piece at the link provided below.²

Whitcomb:

In the covenant at Sinai, God provided a highly complex and rigid structure for his “kingdom of priests.” Within that structure, national / theocratic transgressions would receive national / theocratic forgiveness when appropriate sacrifices were offered to God through legitimate priests at the tabernacle / temple altar. This “forgiveness” was promised regardless of the spiritual state of either the offerer or the priest. For example, for both believing and unbelieving Israelites in Egypt, God promised: “when I see the blood I will pass over you” (Exod. 12:13; cf. 12:23). However, such sacrificial blood could never cleanse the conscience or save the soul (Heb. 10:1–2), so God repeatedly sent prophets to call His people to love and obey their God from the heart. Apart from such genuine faith, all the ceremonially “kosher” animals in the whole world would avail nothing in the spiritual realm . . .

It was just as true then as it is today: “it is impossible for the blood of bulls and goats to take away sins” (Heb. 10:4). But it was also true then, under the Old Covenant, that “the blood of goats and bulls . . . sanctify for the cleansing of the flesh” (Heb. 9:13). In the words of F. F. Bruce,

the blood of slaughtered animals under the old order did possess a certain
efficacy, but it was an outward efficacy for the removal of ceremonial
pollution. . . . They could restore [the worshipper] to formal communion
with God and with his fellow-worshippers. . . . Just how the blood of
sacrificed animals or the ashes of a red heifer effected a ceremonial
cleansing our author does not explain; it was sufficient for him, and no
doubt for his readers, that the Old Testament ascribed this efficacy to
them.

Now what does all of this indicate with regard to animal sacrifices in the millennial Temple for Israel under the New Covenant? It indicates that future sacrifices will have nothing to do with eternal salvation which only comes through true faith in God. It also indicates that future animal sacrifices will be “efficacious” and “expiatory” only in terms of the strict provision for ceremonial (and thus temporal) forgiveness within the theocracy of Israel. Thus, animal sacrifices during the coming Kingdom age will not be primarily memorial, like the bread and the cup . . . any more than sacrifices in the age of the Old Covenant were primarily prospective or prophetic in the understanding of the offerer.

Then, after quoting many other Bible scholars, such as Walvoord, Gaebelein, and Kelly on both the similarities and the contrasts between old covenant and new covenant worship, Whitcomb concludes:

It is not only possible, but prophetically certain, that millennial animal sacrifices will be used in a God-honoring way (e.g., Psa. 51:15–19; Heb. 11:4) by a regenerated, chosen nation before the inauguration of the eternal state when animals will presumably no longer exist.

Before the heavens and the earth flee away from him who sits upon the Great White Throne (Rev. 20:11), God will provide a final demonstration of the validity of animal sacrifices as an instructional and disciplinary instrument for Israel. The entire world will see the true purpose of this system. Of course, the system never has and never will function on the level of Calvary’s Cross, where infinite and eternal guilt was dealt with once and for all. But the system did accomplish, under God, some very important pedagogical and disciplinary purposes for Israel under the Old Covenant (Gal. 4:1–7). There is good reason to believe that it will yet again, and far more successfully from a pedagogical (instructional) standpoint, function on the level of purely temporal cleansing and forgiveness (cf. Heb. 9:13) within the strict limits of the national theocracy of Israel during the one thousand years of Christ’s reign upon the earth in accordance with the terms of the New Covenant.

The Christian can enjoy a place of intimacy with Christ and in Him, with no need for animal sacrifice and offering in a covenantal relationship, while at the same time marvelling at the wisdom of God in His dispensational ways with man, and with His elect, through the ages.

 

¹   Ezekiel 40:38-43; 42:13-14; 43:18-26; 44:15-31; 45:13-25; 46:1-24

²   “Christ’s Atonement and Animal Sacrifices in Israel”, by John C. Whitcomb. Link to article here.  (Note: While we might take issue with terminology in this article giving the appearance the author believes the church is under the New Covenant, I believe he only means to convey that we enjoy New Covenant blessings by grace. A few minor errors should be borne with as well.)

God’s Love for the World – and His Grace toward His Own

At the root of some of the doctrinal difficulty and disagreement in the Christian faith is a lack of understanding of the love of God and its relationship to the grace of God. For example, there are those who declare that God’s love would not allow any sinner to perish, or go to hell; this teaching is called “Universalism.” Several years ago, megachurch leader Rob Bell wrote a book to that effect, entitled “Love Wins”, in which he postulates that people are given an eternity of opportunities after death to respond to God’s love, and so none will be finally lost.  On the other side of the theological spectrum, if we might be permitted to speak that way, are those often referred to as hyper-Calvinists, who maintain that when the Lord Jesus told Nicodemus in John 3:16 that “God so loved the world,” He really meant that God loved the world of the “elect”, and not the souls of all men.

Wisdom consists in part of the ability to distinguish between similar concepts that differ in important ways. The concepts of love and grace, although intimately related, are not used interchangeably in the Scriptures.  We read in I John 4 that “God is love”, and we understand by that expression that love is His inherent nature.  Another has said that the declaration that “God is love” reveals to us the energy of His nature, while “God is light” (I John 1:5) tells us of the purity of His nature, which necessitates His righteousness. I believe it would be correct to state that the love of God is the wellspring of all His activity in the universe, beginning with creation and culminating with the reconciliation of all things based on the infinite work of His Son on the cross to put away sin, done once for all “in the consummation of the ages” (Hebrews 9:26).

The grace of God, on the other hand, is the means by which God, in the perfection of His love, carries out His purposes in the lives of helpless, unworthy sinners. Grace is effectual, for God always accomplishes what He sets out to do by grace in the lives of His elect (Philippians 1:6; Ephesians 2:10). As difficult as this may be to comprehend, this grace was given to us who are saved “before the world began”.¹  God’s love is not spoken of in Scripture with this particularity, because love is the motive and mode of His activity toward all, whereas grace has the individual soul’s eternal blessing in view, and grace infallibly accomplishes its goal according to the purpose of God.²   John Calvin wrote of “irresistable grace”, but since that term has an objectionable connotation as indicating forcible entry into a soul, we might more accurately and carefully speak of the “effectual grace” of God.  In fact, to say that “grace wins” would be much more correct than the Universalist mantra “love wins”, for grace is effectual while love is motivational.

And what a motive was love in God! So much so that we can state and preach emphatically that God loved the world so that He gave His Son Jesus as the propitiation for the “whole world” (I John 2:2), and that all men are both invited to come and commanded to repent, since propitiation allows God to be merciful while remaining perfectly righteous. When sinners up until their final breath reject and disobey the gospel call, they experience permanent separation from the love of God, and from the God of love.³ However, the love of God is not compromised or diminished because He must judge the wicked, and judgment is His “strange work” (Isaiah 28:21).  We can therefore place both Universalism and hyper-Calvinism at the extreme fringes of the discussion of the love of God, and unworthy of godly consideration.

But grace is God’s unmerited favor toward individual sinners who are no better than “them that perish” – by grace God chooses them, quickens them, saves them, and glorifies them. God’s highest delight now and forever will be to glorify Himself in His Son through us who are saved, and who are the beneficiaries of “the riches of His grace“.   But lest we become overly occupied with our own interests and benefit in the matter of God’s working by grace, let us remember that the believer’s redemption, acceptance, and adoption will throughout all eternity be “to the praise of the glory of His grace.”²

¹   II Timothy 1:9

²   Ephesians 1:3-12

³   Romans 8:39; Matthew 22:13; Luke 14:24


(This article was originally published under a different title in June, 2016.)

 

A Brief History of Everything

Sometimes it is encouraging for the saint to take a view of God’s purposes in the history of the universe from a “mountaintop” perspective. A mountaintop allows us to see for many miles in one direction, then again in the opposite direction, if we are enjoying it on a clear day. There are many passages in the word of God that help us to enjoy His purposes clearly, and some of these use words that we usually use in order to define periods of time: beginnings and endings.

As we look briefly at a few of these portions, it is of the greatest benefit to our souls to start with the Lord Jesus Christ, the eternal Son of God, who speaks of Himself three times in the book of Revelation in this manner: “I am Alpha and Omega, the beginning and the ending . . . which is, and which was, and which is to come, the Almighty” (Revelation 1:8; 21:6; 22:13). All God’s purposes throughout all ages, and from before time even began, are centered in Him, “for whom are all things, and by whom are all things” (Hebrews 2:10). Any focus or occupation of mind short of Christ’s glory will surely leave us open to the errors of philosophy, ritualism, or worldliness.

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not any thing made that was made” (John 1:1-3).  This “beginning” establishes the eternal existence of God, and if we would take the time to read further in this wonderful passage in John’s gospel, we would catch a glimpse of the eternal relationship of love between the Father and the Son, who is also the eternal Word, the One who perfectly reveals the mind and heart of the triune God.

“We are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth” (II Thessalonians 2:13). Before time began, God the Father and God the Son, together with the Spirit of God, chose for eternal blessing many from among a rebellious and lost human race. We who have the immense privilege of being Christ’s were given to Him by His Father, completely outside of the realm of time (John 6:39-40; 10:29; Ephesians 1:4). What a magnificent view the scriptures give us!

In the beginning God created the heaven and the earth” (Genesis 1:1). In a manner of speaking, this first “beginning” in the Bible happened long after those we have just referenced above. It is when time actually began and matter began to exist, for before that, we believe, there was only spirit, perhaps including the angelic spirits. The “ages of time” began at this juncture (Titus 1:2, Darby).

“That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us)” (I John 1:1-2).  This is another beginning that the apostle John brings before us, but here he is writing of the incarnation of Jesus Christ, God’s gift to a lost world, and the One who along could bring “life unto the world” (John 6:33), that eternal life which is enjoyed by all who believe on Him. The incarnation began a completely new thing in the world, for Jesus also speaks of Himself as “the beginning of the creation of God” (Revelation 3:14). Only by Him could God now begin to bring all of creation, material and spiritual, into harmony with His purposes. What began at the incarnation was formally proclaimed in power by the resurrection of Jesus Christ from among the dead (Romans 1:4): God’s new creation in Christ (II Corinthians 5:17). Its consummation is yet future, as we’ll see in a moment.

There are several distinct endings that we should notice as well.

“He has appeared once for all at the end of the ages to put away sin by the sacrifice of Himself” (Hebrews 9:26 ESV). In the preceding ages, God had created the worlds by His Son, and having created man, He tested Him in various ways over thousands of years. Christ’s death on the cross came at the end of those ages of testing, and is the dividing point of history. God has been propitiated by the death of that perfect Victim, and He can now show mercy to ruined man, who had failed every test that God put him under. What a changing of scenes here!

“Christ is the end of the law for righteousness to every one that believeth” (Romans 10:4). Here is another ending that occurred at the same time as the one just above, at Christ’s death, but it gives us more of a doctrinal aspect than a historical one. God has made a final end to any thought of man to become righteous before God on the basis of law-keeping.

“This gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come” (Matthew 24:13-24).  This marks the end of the “times of the Gentiles” (Luke 21:24) and the “great tribulation”. God will then usher in a restoration, or a “regeneration” (Matthew 19:28), which differs from a “beginning” in that He uses as His material that which existed already, bringing it into conformity to His mind and will as another manifestation of the “creation of God”.

“Then cometh the end, when He shall have delivered up the kingdom to God, even the Father; when He shall have put down all rule and all authority and power. For He must reign, till He hath put all enemies under His feet. The last enemy that shall be destroyed is death” (I Corinthians 15:24-27).  This final ending marks the termination of time and matter as we who are finite beings know it.  It comes at the end of the millennial reign of the Lord Jesus Christ over all things, and is the occasion of the final judgment (Revelation 20). At this point, God will “make all things new” (Revelation 21:5), which is the ultimate goal and result of the “creation of God”, of which the incarnate Son of God is the beginning.

What an amazing view of history we have, and what a glorious future is ours, who believe on the Lord Jesus Christ, the “Beginning and the Ending”!