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By Faith Arlen L. Chitwood
Chapter Nine
From Ur to Canaan
By faith Abraham obeyed when he was called to go out to the place which he would receive as an inheritance. And he went out, not knowing where he was going.
By faith he dwelt in the land of promise as in a foreign country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise;
for he waited for the city which has foundations, whose builder and maker is God. (Hebrews 11:8-10)
Within the teachings pertaining to the salvation of the soul, along with that which can be seen in the dispensational framework of events that God set forth by and through the first four individuals singled out from Old Testament history in Hebrews chapter eleven — Abel, Enoch, Noah, and Abraham — the reader is carried through a complete panorama of events. He is carried from the place where two offerings occurred (Cain’s and Abel’s offerings) to the place where continued commentary relating to that which is previously seen in Noah’s experiences is seen in Abraham’s subsequent experiences.
And this entire panorama of events — fraught with spiritual significance and meaning — deals with both Christians and the nation of Israel, ending for both in the Messianic Kingdom, as previously seen in the foundational structure opening the Genesis account (Genesis 1:1-2:3).
In one respect, the overall type having to do with the things that are revealed concerning Abel, Enoch, Noah, and Abraham begins at the point of salvation. Abel being slain typifies Christ being slain, with man passing “from death to life,” being saved, on the basis of Christ’s death and shed blood.
And this would simply provide added commentary to that which is previously seen in chapters one and three — that which resulted from the movement of God’s Spirit on the first day in chapter one and the thought of death and shed blood seen in God slaying one or more animals to provide coverings of skin for Adam and Eve following the fall in chapter three.
In another respect though, following the exact chronology of events seen in the text in Hebrews chapter eleven, the beginning point — Abel, “by faith,” offering “a more excellent sacrifice” than Cain — would have to be looked upon in a different manner. The beginning point in Hebrews chapter eleven (detailing events from Genesis 4) would have to be seen as a continuance from that which is primarily revealed in the opening three chapters of Genesis.
That is to say, the beginning point in Hebrews chapter eleven would have to move beyond events revealed on day one in chapter one of Genesis and have to do with the subsequent events revealed on days two through six, or have to do with events related to the bride being removed from the body in chapter two (which are associated with events seen in days two through six in chapter one), or have to do with events related to an eventual restoration of the lost Glory in chapter three (which are associated with events seen in days two through six, recorded in both chapters one and two).
(Note that the covering that God provided for Adam and Eve following the fall in Genesis chapter three reflects not only on the beginning point [death and shed blood] but on the goal at the end as well [the lost covering of Glory, replaced with animal skins, with a view to the covering of Glory not only one day being restored (by and through provided redemption, man being placed in a position where he can once again be enswathed in a covering of Glory) but with a view to man also being clothed in regal garments at that time, fulfilling the purpose for his creation in the beginning].
In the preceding respect, any sequence of events in any of these opening chapters in Genesis — whether a beginning sequence of events or any subsequent sequence of events — would begin and/or continue with one goal in view. They would begin and/or continue with the seventh day of rest in view, the Messianic Era [exactly as seen at the end of the foundational framework set forth in Genesis 1:1-2:3, established by God in an unchangeable fashion at the very beginning of His Word].)
Thus, in one respect — dealing with that which is seen in Hebrews chapter eleven, the offerings of Cain and Abel, and then Cain subsequently slaying Abel, as seen in Genesis — the overall type carries a person from the point of salvation (seen in Cain slaying Abel) to the Messianic Kingdom (seen in the experiences of Abraham).
But, in another respect, as previously seen, following the chronology of events in the type as it is presented in Hebrews chapter eleven, the beginning point changes. And following events as they are given in this chapter, the beginning point (Abel offering “a more excellent sacrifice” than Cain offered) could not have to do with issues surrounding salvation by grace. Rather, they could only have to do with issues beyond salvation by grace, for apart from being saved, a person would not be in a position to offer spiritual sacrifices of this nature to God (which, in the type, evidently had to do with an offering of the first fruits). They would have to do with issues surrounding the salvation of the soul, continuing from the way in which the matter is introduced from the previous chapter, from chapter ten (ref. Chapters 1-4 in this book).
(The same thing is seen in that which is revealed about Abraham, whether in Genesis, Hebrews, or elsewhere in Scripture. The things that are revealed — the events dealt with in Abraham’s life — always begin beyond Abraham passing “from death to life,” beyond his being saved, else Abraham could not have acted by faith at the time he left Ur [which is the point Scripture begins dealing with Abraham (cf. Genesis 11:31-12:4; Hebrews 11:8ff)].
Scripture is silent concerning any information pertaining to events in Abraham’s life prior to the time God called him to leave Ur and go to another land — a time when he was already spiritually alive [had already passed “from death to life”] and was in a position to act “by faith.”)
Regardless of where one begins though, the end point in the overall type always remains the same. It must always remain the same, for the end point was set in an unchangeable manner at the very beginning. And the new sequence of provided commentary seen in Abraham’s experiences doesn’t immediately follow that which are depicted through events connected with Abel. Rather, two individuals (with their particular experiences) are placed between events connected with Abel and Abraham — Enoch and Noah, pointing to the coming removal of Christians from the earth at the conclusion of the present dispensation (at the conclusion of the Christian dispensation, seen in Enoch’s experiences), followed by God resuming and concluding His dealing with Israel on the earth, fulfilling the last seven years of the preceding dispensation (the last seven years of the Jewish dispensation, seen in Noah’s experiences).
Noah’s experiences take one to the place where, moving from type to antitype, Israel is seen at the end of the Tribulation in a position to assume the regal rights of the firstborn (Genesis 7:24-8:4). And Abraham’s experiences, as well, moving from type to antitype, deal with Israel being removed from the nations of the earth to realize an inheritance in the land of Canaan (something that, as well, occurs at the end of the Tribulation.
Thus, the experiences of Abraham simply form commentary on that which is previously revealed through Noah, providing additional details.
(Noah, at the end of one hundred fifty days, when God closed the sources of the waters coming down from above the atmosphere and up from below the surface of the earth, is seen inside an ark that is resting at a place on a shoreless ocean above the Ararat mountain range [Genesis 7:24-8:4]. The picture is that of Israel [typified by Noah and his family in the ark], in a place of safety, at rest, above the destroyed world kingdoms [“the mountains” below, signifying world kingdoms (ref. Chapter 8 in this book)].
And as it took a number of months [slightly over seven months] for the waters to subside and the earth to dry, so will it take time to clean matters up on earth because of the blood bath that will occur in the land of Israel at the end of the Tribulation [seven months for part and seven years for the remainder are the times revealed (Ezekiel 39:8-16)]. This has to do with the utter destruction and carnage resulting from Christ treading the winepress — the destruction and resulting carnage of an already decimated Gentile world power, seen in the type in Genesis chapter ten and the first part of chapter eleven, immediately before the introduction of Abraham.
Then, by the introduction of Abraham in the latter part of chapter eleven, additional commentary is provided through another facet of the matter. Abraham is removed from a Gentile land to realize an inheritance in another land, a land that God would give to him and his seed through an everlasting covenant.
And the type picks up at the same place the type left off with Noah’s experiences. The type has to do with the Jewish people being removed from the Gentile nations of the earth at the end of the Tribulation [typified by the Flood and subsequent events during Noah’s day], to realize an inheritance, to exercise the rights of the firstborn, in the land covenanted to Abraham, Isaac, and Jacob.
And, exactly as in the previous type [Noah and his family going through the Flood and that which occurred relative to the Gentile nations following the Flood (Genesis 10, 11a)], God’s dealings with the Gentile nations is, as well, seen in type following Abraham leaving Ur and entering into the land of Canaan [Genesis 14, 18, 19].)
Israel, Removed from the Nations
The Old Testament is replete with information concerning Israel’s future, which begins to be revealed and opened up as early as Genesis chapter four. Then, whole chapters and whole books are given over to showing the different facets of how God will work out His plans and purposes concerning Israel. And, through Israel, God will, in turn, work out His plans and purposes concerning mankind as a whole.
This revelation begins with the book of Genesis, which, from chapter four to the end of the book, is essentially a book about God’s dealings with Israel as these dealings are seen in connection with both the Church and the Gentile nations. And God’s dealings with Israel after this fashion, as revealed in this opening book of Scripture, center on two main times in man’s history, both past and future:
1) Immediately before and at the time of Messiah’s first coming.
2) Immediately before and at the time of Messiah’s second coming.
And, as established in Genesis, forming an unchangeable pattern that continues throughout the remainder of Scripture, far more space is given to the latter than to the former. That is to say, though Genesis deals with events as they pertain to Israel at the time of Christ’s first appearance (centered on events surrounding Calvary, as seen particularly in chapters 4, 22, 37), Genesis deals centrally with events surrounding Israel immediately before and at the time of Christ’s return.
Then, with the pattern set in Genesis, this is exactly what one would expect to find, and does find, throughout the remainder of Scripture. Though events as they pertain to Israel at the time of Christ’s first appearance are dealt with, the emphasis is on events as they pertain to Israel immediately before and at the time of Christ’s return.
Note how this is set forth in Genesis. Chapter four — Cain slaying Abel, typifying Israel, 4,000 years later, slaying Christ — has to do centrally with events as they pertain to Israel at the time of Christ’s first coming. Then, beginning in chapter five (Enoch removed, Noah introduced) and extending throughout chapter nineteen (the cities of the plain destroyed, with Abraham standing before the Lord on the mountain), the whole of these fifteen chapters, from a typical standpoint, is given over to God’s end-time dealings with Israel (during the Tribulation and beyond), as these dealings are seen in connection with both the Church and the Gentile nations. And revealed data, along with where the emphasis is placed, is no different throughout the remaining thirty-one chapters of Genesis.
Then, the matter can be illustrated again in the very next book, the book of Exodus. This book begins, from a typical standpoint, with Israel during the coming Tribulation, under the future Assyrian. One brief part of the book (2:1-22) has to do with Israel at the time of Christ’s first coming, along with events pertaining to the Church during the present dispensation. But, events return to God’s future dealings with Israel at the end of chapter two (vv. 23ff) and continue in this manner, uninterrupted, to the end of the book (chapter 40).
And within this historical data in Exodus, which, from a typical standpoint, reveals God’s future dealings with Israel, numerous things are seen — Israel’s future sufferings during the Tribulation, the nation’s repentance, God remembering His covenant with Abraham, Isaac, and Jacob, Israel’s national conversion, Israel led out from the Gentile nations of the world, the destruction of Gentile world power, a new covenant made with Israel, Messiah building the Temple, and the theocracy with its inseparable Glory restored to the nation.
All of the preceding is seen in the book of Exodus, providing numerous details (commentary) for that which began to be opened up and revealed in Genesis. And more details (commentary) are provided as one continues reading that which God has revealed in the other thirty-seven books comprising the Old Testament, with all of the books together providing one complete, composite word picture, exactly as God would have man view His revealed plans and purposes.
(Note that within God’s revealed plans and purposes, Israel is always seen occupying center-stage, for everything regarding man and the earth is worked out and brought to pass through this one nation [even before God called Abraham out of Ur; note comments toward the end of this chapter on Deuteronomy 32:8 and Acts 17:26, 27 (pp. 148, 149)].
To view matters after any other fashion is to view them in a wrong manner, a manner that will always result in a distorted word picture.)
1) Called to Leave One Land and Go to Another
To bring His plans and purposes concerning mankind to pass, God chose one man — Abraham, a descendant of Shem, the only one of Noah’s three sons possessing a God. And these plans and purposes would ultimately be brought to pass through a triad of firstborn Sons emanating from the loins of Abraham — the nation of Israel, Jesus the Christ, and the Church, following the adoption (cf. Exodus 4:22, 23; Romans 8:14-23; Hebrews 1:5, 6).
Israel gave mankind the Word of God (the written word, revealed through Jewish prophets), the Savior (the living Word, the Word made flesh), and was called to be God’s witness to the Gentile nations of the earth (to relate to the nations that which is revealed in the written Word and that which is made available through the Word becoming flesh [Christ’s finished work at Calvary, His continuing work in the heavenly sanctuary today, and that which is seen through the written Word concerning a future day when the living Word is revealed for all to see as the “King of kings, and Lord of lords”]). And it was by and through this means, by and through Abraham and his progeny, that God’s plans and purposes regarding man and the earth would be worked out and brought to pass.
God called Abraham, at the age of seventy, to leave Ur and go into another land “which he would receive as an inheritance.” Abraham, “by faith,” departed Ur and began a journey toward a land that he had never seen. That is, Abraham believed God and acted in accordance with that which God had commanded (Genesis 11:27-12:7; 13:14, 15:8-21; Galatians 3:16-18; Hebrews 11:8).
Though Abraham acted “by faith” with respect to leaving Ur and setting his course toward the land of Canaan, the same could not be said concerning God’s command to leave his “kindred” and his “father’s house.” Rather, when Abraham left Ur enroute to Canaan, he was accompanied by his father, “Terah” (who, exercising patriarchal family headship, was seen in charge), and his nephew, “Lot” (cf. Genesis 11:31; 12:1).
Then, their journey into the land of Canaan was delayed in Haran for five years, awaiting Terah’s death. Neither Terah nor Lot had been called with Abraham, and neither could have any part in an inheritance in the land. And though Terah’s journey toward the land was stopped short of entrance into the land, the Lord allowed Lot to proceed on into the land with Abraham.
But, still, Lot could not realize an inheritance in the land. The Lord, in His sovereign control of all things, could only have allowed Lot to proceed on into the land with Abraham in order to have the subsequent experiences of both Abraham and Lot to later use as He taught His people great spiritual truths concerning the matter of inheritance in the land, whether the earthly or the heavenly land (with the heavenly land, at a later point in time, being taken from Israel and offered to those forming the one new man “in Christ,” to Christians).
In keeping with the preceding, Lot’s actions, once in the land, were actions seen emanating from the man of flesh, not the man of spirit. His actions were governed by sight, not by faith (e.g., his actions relative to dwelling in the cities of the plain, and his subsequent actions when it came time to leave these cities, prior to their impending destruction [Genesis 13:10, 11; 19:1ff]).
Another facet of the matter of non-inheritance associated with the man of flesh is seen in the birth of Abraham’s first son, which the Lord could only have allowed to occur for the same reasons as are seen in His allowing Lot to enter the land with Abraham. Aside from God rejecting first things and establishing the second (rejecting Ishmael and accepting Isaac in this case [cf. Hebrews 10:9]), Ishmael, though Abraham’s son, was also the son of the bondwoman and was born after the flesh. And this son, though Abraham’s seed, could realize no inheritance with the son of promise, with Isaac (cf. Genesis 17:18-21; 21:9-12; Galatians 4:22-32).
And the preceding alone would settle the question about the timing of Abraham’s salvation. That is to say, Abraham could only have been a saved person at the time of his call, for his call involved realizing an inheritance in another land; and the man of flesh (which is all Abraham could have possessed prior to his salvation) is in no position to realize an inheritance in the land, whether earthly or heavenly.
The matter is as stated in Romans 8:17, “And if children, then heirs . . . .” An individual must be a child of the Owner of the land before he can be in line to receive, to realize, an inheritance in that land. Only the spiritual man can be called to realize an inheritance in the land, which is why God’s dealings with Abraham about leaving Ur, with a view to realizing an inheritance in another land, could only have begun at a time following his salvation.
This will also shed light on the timing of Israel’s future salvation in relation to being removed from the nations of the earth and taken back to the land of Canaan to realize an inheritance in that land. Israel, as a nation, has to be saved while still scattered among the Gentile nations. Solely from a biblical standpoint, as matters relate to an inheritance in the land, they cannot be removed from the nations prior to this time.
And the reasoning for that is very simple. Israel today, in the nation’s unsaved condition, can be viewed only one way — from a fleshly standpoint. The nation possesses no breath; the spiritual nature is dead; the man of flesh alone exists (cf. Ezekiel 37:1ff). And the man of flesh can possess no inheritance in the land.
In the preceding respect, this will also reflect upon and address the claim by many that God is presently re-gathering the Jewish people back to the land, in fulfillment of the numerous Old Testament promises regarding the matter. That would be impossible. The man of flesh, Israel’s sole present condition, has no inheritance with the man of spirit.
And, realizing an inheritance in the land, with the roots and basis for this as is seen beginning in the latter part of Genesis chapter eleven, lies at the center of and is inseparably related to God’s numerous promises concerning removing and re-gathering His people from the nations of the earth.
And this is perfectly in line with all Scriptures bearing on the subject. Israel’s future salvation will be the fulfillment of that which is foreshadowed by the first of the seven Jewish festivals in Leviticus chapter twenty-three (the Passover).
Israel has slain the Lamb, but the Jewish people have yet to apply the blood — something that they will do when their Messiah returns and they look upon the One “whom they have pierced” (cf. Zechariah 12:9-14; 13:6). Then, and only then, will that which is foreshadowed by this first festival be fulfilled, allowing that which is foreshadowed by the other six festivals to be fulfilled in successive order.
Then Israel’s deliverance from the nations will be the fulfillment of that which is foreshadowed by the fifth festival (The feast of trumpets), which will occur following Christ’s return and the fulfillment of that which is foreshadowed by the preceding four festivals.
Note the order of events set forth in these festivals:
1) Passover — foreshadowing the national conversion of Israel, when Israel appropriates the blood from the Lamb that the nation slew 2,000 years ago.
(Note that the death of the firstborn — a lamb slain in the stead of the firstborn in the family, with the blood properly applied — occurred in Egypt under Moses [Exodus 12]. And exactly the same thing must occur in the camp of Israel before the Israelites under Christ can be removed from that which is typified by Egypt [the Gentile nations of the world].
The Jewish people must appropriate the blood of the Lamb that they previously slew. Only then can they be led out from the nations back to the land to realize the long-awaited, promised inheritance.)
2) Unleavened Bread — foreshadowing that time when the Jewish people come into a realization of their sins (e.g., harlotry, further uncleanness through contact with the dead body of their Messiah) and put these sins out of the house (the house of Israel). The sins will then be done away with through that which is foreshadowed by events fulfilling the sixth festival, the Day of Atonement, with Israel removed from the nations and placed back in the land at this time.
3) First Fruits — foreshadowing the resurrection of Old Testament saints, those Jews who died in the faith. The dead will be raised and return with the living, exactly as seen in the type in Exodus (seen aside from actual resurrection in the type — the Israelites leaving Egypt under Moses, taking the bones of Joseph with them [Exodus 13:19]).
4) Pentecost — foreshadowing the pouring out of the Spirit of God on all flesh (believing Jews, not the Gentile nations [whether believing or unbelieving Gentiles]).
5) Trumpets — Foreshadowing Israel’s re-gathering from the nations. And at that time, not before, Christ will send His accompanying angels throughout the earth, “with a great sound of a trumpet” (Matthew 24:29-31; cf. 1 Thessalonians 1:7; Revelation 19:14), to remove the Jewish people from the nations, bringing them back into the land covenanted to Abraham, Isaac, and Jacob (three individuals who will be among those resurrected and returning to the land at this time).
Then the last two festivals can/will be fulfilled (the day of atonement and the feast of tabernacles), pointing to a cleansed people (cleansing through a fulfillment of that which is foreshadowed by events occurring on the day of atonement) entering into a time of rest in the land (a time foreshadowed by events occurring on the feast of tabernacles) at the conclusion of events which are foreshadowed by the preceding festivals. Only then can/will the Jewish people come into possession of an awaiting inheritance in the land.
2) Dwelled in Tabernacles, Looked for a City
Though the land of Canaan had been covenanted to Abraham, Isaac, and Jacob (Genesis 13:14-18; 15:5-21; 26:2-4; 28:3, 4), not one of them realized an inheritance in the land during their lifetime. All three were strangers and pilgrims in the land, dwelling in tabernacles (Genesis 37:1; Exodus 6:4; Hebrews 11:8, 9).
And this alone necessitates a future resurrection of Abraham and his seed through Isaac and Jacob, with Abraham and his entire seed through this lineage (those who died in the faith) then coming into a realization of the inheritance that had been promised.
Further, many Old Testament saints, beginning with Abraham, looked beyond the earthly inheritance to the heavenly. As seen in Hebrews 11:10, 12, 16, with reference to both the heavenly and the earthly seed of Abraham from Genesis 22:17, 18, Abraham looked beyond the earthly land to a heavenly land. And as seen in Matthew 8:11, 12 and Luke 13:28, 29, such an outlook was shared by Isaac, Jacob, all the prophets, and undoubtedly countless numbers of other Jewish people over the centuries as well (cf. Hebrews 11:32-40).
And though this aspect of the kingdom was taken from Israel at the time of Christ’s first coming, with the one new man “in Christ” then called into existence to be the recipient of the heavenly part of the kingdom (the present abode of Satan and his angels, who, in a regal capacity, are to be replaced by Christ and His co-heirs), those Old Testament saints who looked beyond the earthly to the heavenly will not be denied a part in the heavenly.
Though the nation at large has forfeited the right to rule from the heavenly sphere of the kingdom during the coming age, those Old Testament saints who aspired to occupy these positions will not be denied their right to do so.
In fact, they will evidently occupy regal positions from the heavens over the restored nation of Israel on earth. Note that Christians (aside from the twelve apostles), the present recipients of that which was taken from Israel, have been promised regal power over the nations alone, never over Israel, which is not to be reckoned among the nations (cf. Numbers 23:9; Deuteronomy 14:2; Matthew 19:27, 28; Revelation 2:26, 27).
It will be in this manner that God’s plans and purposes for man and the earth will be worked out through His three firstborn Sons exercising the regal rights of the firstborn and fulfilling the purpose for man’s creation in the beginning — “let them have dominion [Hebrews, radah, ‘rule’]” (Genesis 1:26-28; cf. Psalm 110:2 where this same Hebrew word is used, translated “rule”).
(The same thing relative to strangers and pilgrims is seen with respect to Christians during the present dispensation. As Abraham, Isaac, and Jacob were strangers and pilgrims in the land, Christians are presently strangers and pilgrims on earth [1 Peter 2:11]. And, as God, in the past, worked things out relative to inheritance and regality in the lives of Abraham, Isaac, and Jacob, so is He presently working things out relative to inheritance and regality in the lives of Christians [note that both the descendants of Abraham, Isaac, and Jacob on the one hand and Christians on the other hand are to one day exercise the rights of the firstborn, which includes both inheritance and regality].
Positionally though, “in Christ,” matters are seen in a different respect. “In Christ,” where there is “neither Jew or Greek . . . neither bond or free . . . neither male or female,” Christians are seen as already “blessed . . . with all spiritual blessings in heavenly places,” seen as “no more strangers and pilgrims, but fellowcitizens with the saints and of the household of God” [Galatians 3:26-29; Ephesians 1:3; 2:14-22]. Disinheritance though can occur, as evident in both Esau’s and Reuben’s cases [Genesis 27:1ff; 35:22; 49:3, 4, 10; 1 Chronicles 5:1, 2].)
Gentile World Power Destroyed
The destruction of Gentile world power is seen three places in Genesis chapters five through nineteen:
1) At the time of and following the Flood during Noah’s day (chapters 6-11a).
2) At the time of the battle of the kings during Abraham’s day (chapter 14).
3) At the time of the destruction of the cities of the plain, again during Abraham’s day (chapters 18, 19).
And, certain things are seen as peculiar to each, not only with each providing a sequence of events but with each dealing with particular aspects of the overall matter, providing a more composite and complete word picture when the three are viewed together.
1) During and Following the Flood
The Flood and events beyond the Flood, as seen in Chapters 7, 8 in this book, provide the initial data in this respect. Destruction occurs during the Flood, with Noah and his family (typifying Israel yet future during the Tribulation) safe in the ark.
Then, at the end of the Flood they are seen in the ark resting at a place above the Ararat mountain range, foreshadowing Israel, at the end of the Tribulation, resting at a place above that which “mountains” in Scripture signify — kingdoms, which in the type would be the kingdoms of this world.
Following this, God is seen dealing with the Gentile nations centered in Babylon under the first king of Babylon (Nimrod). God came down to see this city, with a central tower to provide unity for the people who had built the city. God didn’t like what He saw, and, by and through giving the people different languages so that they couldn’t understand one another, He put a stop to the matter.
God then scattered them abroad, placing different groups in different geographical locations. And this was done in accordance with Deuteronomy 32:8 for purposes seen in Acts 17:26, 27. They were separated in this manner “according to the number of the children of Israel [even though the nation had yet to be called into existence],” and a separation of the nations after this fashion was for a revealed purpose.
They were separated, with the nation of Israel in view, in order that the Gentiles might “seek the Lord . . . and find Him,” which was to be accomplished through Jewish evangels carrying the message of the one true and living God to the Gentile nations of the earth.
(In this respect, the whole of the matter — reaching the nations with the message of the one true and living God — is out of line with God’s plans and purposes today because of two things:
1) Man’s seemingly endless efforts to unify the nations, bringing about a global structure [something that will be brought to fruition under Antichrist].
2) Israel not presently occupying her God-ordained position with respect to being God’s witness to the nations [Isaiah 43:1-10; cf. 1 Kings 8:59, 60].)
But the preceding will not always remain the case. Exactly the same sequence of events foreshadowed by this opening overall type will occur yet future. And the end result will be exactly the same.
God will deal with the Gentiles both during and following the Tribulation, with Israel occupying a place of safety during the Tribulation and resting in a place above all the world kingdoms at the end of the Tribulation. During the Tribulation, Gentile world power will be decimated and brought to its knees, with the actual complete destruction occurring following the Tribulation, after Christ returns, at the time He treads the winepress.
As the Lord came down at a time following the Flood to see what the first king of Babylon had done, the Lord is going to come down following the Tribulation to see what the last king of Babylon will have done. And the Lord is not going to like it any more in the latter instance than He did in the former.
The Lord put a stop to matters in the former, and He will put a stop to matters in the latter. Further, the Lord scattered the people abroad in the former, after a certain fashion and for a particular purpose; and exactly the same thing will occur in the latter among the Gentiles which remain following the treading of the winepress.
The remaining Gentiles will be separated geographically in accordance with Deuteronomy 32:8, and this will be done for purposes as seen in Acts 17:26, 27. And, after this separation, as Israel realizes her calling as God’s witness to the Gentile nations, Jewish evangels will carry the message of the one true and living God to the nations of the earth (note Israel’s message in this respect, as seen in Isaiah chapter fifty-three).
1) The Battle of the Kings (Genesis 14)
The same sequence of events, though presented from a different perspective, is seen beginning with the battle of the kings in Genesis chapter fourteen. The sequence must be the same, for it had previously been set earlier in Genesis, in an unchangeable fashion, in the first of the types.
The battle of the kings, from the standpoint of the type, picks up at the time of the destruction of Gentile world power, after the Tribulation, following Christ’s return. And from that which is stated about Abraham at this time, numerous details are added to the original word picture from earlier in Genesis.
Abraham, at this time, is seen dwelling in “the plain [Hebrews word means ‘trees,’ particularly ‘oaks’] of Mamre” (Genesis 14:13, KJV), which is the same place he is seen dwelling in chapters eighteen and nineteen at the time of the destruction of the cities of the plain (Genesis 18:1).
The “plain [‘oaks’ or ‘trees’] of Mamre” would be a place located in the mountain to which Lot was told to escape in Genesis 19:17, not a plain such as the one forming the Jordan valley where a number of cities had been built and where the destruction occurred.
The picture is the same as seen at the end of the Flood, with Noah and his family resting above the Ararat mountain range. Abraham, typifying Israel, is seen dwelling in the high country, in the mountain, at the time of the smiting of the Gentile kings and their armies.
Further, Abraham, at this time, is seen coming into possession of all the goods of these kings, which is exactly what will happen to Gentile wealth following the destruction of Gentile world power. The Jewish people will come into possession of all this wealth (Isaiah 60:5, 11 [translate “forces,” KJV as “wealth”; ref. NASB, NIV]).
Then the end of the matter is seen in the first of two references to Melchizedek in the Old Testament, when Melchizedek brought forth bread and wine and blessed Abraham, exactly as Christ will do in that coming day in relation to Abraham and his seed through Isaac and Jacob when He, following the treading of the winepress, comes forth as the great King-Priest “after the order of Melchizedek.”
(Refer to Chapter 10 in this book, “After the Order of Melchizedek,” for information concerning that coming day when Christ comes forth in the antitype of Melchizedek, blessing Abraham, in Genesis 14:18, 19.)
2) The Cities of the Plain (Genesis 18, 19)
The destruction of the cities of the plain in Genesis chapter nineteen provides more information yet, with the account, picking up at the same place seen in the battle of the kings in chapter fourteen, or the same place as seen following the Flood in chapter ten and the first part of chapter eleven — the Lord (accompanied by two angels (Genesis 18:1, 2]) coming down to see matters as they existed, Abraham standing before the Lord in the high country (Abraham on the mountain referenced in Genesis 19:17), and the subsequent destruction of the cities of the plain.
(Note that the preceding is remaining with the continuing Jewish aspect of the matter as it is seen throughout Genesis chapters six through nineteen.
The type in Genesis 18, 19 would, as well, lend itself to teachings concerning Christians in relation to their removal preceding the Tribulation, along with the place that Christians will occupy in the coming kingdom of Christ, based on faithfulness [as seen in both Lot’s and Abraham’s experiences, particularly in the final analysis when both are seen on the mountain following the destruction of the cities of the plain in chapter nineteen [Christians in the kingdom following the destruction of Gentile world power, which occurs following the Tribulation].)
A central thought in the destruction of the cities of the plain that should not be overlooked is how they were destroyed, which is a manner of destruction that will be repeated during the Tribulation — via angelic activity.
According to the account in Genesis chapters eighteen and nineteen, the two angels accompanying the Lord went on down into Sodom, with the Lord remaining in the high country with Abraham. And these two angels are the ones who both saw that which was occurring in the cities of the plain and destroyed these cities. Yet, the Lord, who remained with Abraham, also both saw that which was occurring in the cities of the plain and destroyed these cities as well (cf. Genesis 18:20-22; 19:13, 14, 24, 25).
In accord with the previous type in Genesis chapter ten and the first part of chapter eleven and that which is stated in Genesis chapters eighteen and nineteen, the Lord had to personally see that which was occurring in these cities; and according to further revelation in chapter ten and the first part of chapter eleven, along with that which is seen in chapters eighteen and nineteen, the Lord had to personally destroy these cities. Yet, the two angels are the ones seen acting in both capacities.
The answer concerning how this could and did occur is quite simple. Angels act under fixed laws, laws fixed and established by God. And, by and through so acting, their actions become those of the Lord. This is how God governs all parts of His universe (which is where Satan went astray at a time in the distant past; he acted outside of these fixed laws, with his actions becoming his own, not those of the Lord).
Angels acting under fixed laws is what occurred in Genesis chapters eighteen and nineteen. The angels seeing that which was occurring in these cities and then destroying these cities is seen as the Lord Himself seeing that which was occurring in these cities and then destroying these cities.
And exactly the same thing is seen in the book of Revelation, where angels are mentioned more frequently than any other place in Scripture. Material comprising the book itself was made known through angelic activity (1:1), individual churches are revealed to have angels watching over them (chapters 2, 3), and angelic activity is seen throughout the pages that follow (chapters 4ff).
Angels are seen in Scripture as being very instrumental in God’s dealings with mankind (e.g., though the Law during Moses’ day was “written with the finger of God” [Exodus 31:18], the Law was, as well, given “by the direction of angels” [Acts 7:53; cf. Deuteronomy 33:2; Psalm 68:17; Galatians 3:19; Hebrews 2:2]).
Then today, in Christendom, along with each individual church having an angel watching over it, every Christian has an angel watching over him/her as well (cf. Matthew 18:10; Acts 12:15; Hebrews 1:14). And, with these angels acting under fixed laws, this is seen as the Lord Himself, personally, watching over the churches and each individual Christian comprising these churches.
Angelic activity is introduced in Genesis and seen throughout Scripture, particularly in concluding events at the end of Man’s Day, immediately preceding the beginning of the Lord’s Day on earth. |