|
Ruth Arlen L. Chitwood
Chapter Two
From Among the Gentiles Then Elimelech, Naomi's husband, died; and she was left, and her two sons.
Now they took wives of the women of Moab: the name of the one was Orpah, and the name of the other Ruth. And they dwelt there about ten years.
Then both Mahlon and Chilion also died; so the woman survived her two sons and her husband. (Ruth 1:3-5) The book of Ruth, as the whole of Scripture, deals with salvation. This book, to an extent, deals with salvation as it pertains to Israel; but this is not the central focus of the message seen throughout the book. Rather, this book deals centrally with salvation as it pertains to a nation separate from Israel. This book deals centrally with the “nation” in Matthew 21:43 that would be allowed to bring forth fruit for the proffered kingdom, the “holy nation” in 1 Peter 2:9.
That is to say, the book of Ruth deals centrally with Christ and the Church, for the Church is that nation called into existence to be the recipient of the kingdom that Israel rejected at Christ’s first coming. But the things revealed about the Church in this book could not have been brought to pass apart from the prior existence of Israel. God’s dealings with Israel preceding the existence of the Church were of such a nature that the existence of the Church and God’s subsequent dealings with the Church could be brought to pass only because of His prior dealings with Israel.
Though Israel and the Church are separate and distinct entities, an inseparable connection of this nature exists between the two (ref. chapter 1 of this book). Accordingly, the book of Ruth begins, continues, and ends in a manner dealing with both Israel and the Church, though centering on the Church, not on Israel.
In relation to Israel, the book of Ruth begins with the nation in a Gentile land, because of disobedience (chapter 1a). The book then continues with a dual picture regarding Israel: (1) showing Israel’s national restoration at a future date, but more specifically (2) showing the place that Israel occupies in relation to Christians during the present dispensation (chapters 1b-3). And the book ends by showing that which is in store for Israel at a yet future date, following both the redemption of the inheritance and Israel’s restoration (chapter 4).
In relation to the Church, the book of Ruth begins with salvation by grace (chapter 1a). The book then continues with the purpose for salvation (chapter 1b), proper preparation in order that Christians might realize this revealed purpose (chapters 2, 3a), and with a time of reckoning at the end of the dispensation (chapter 3b). And the book ends by showing that which is in store for Christians at a yet future date, following not only the redemption of the inheritance but also Christ and His co-heirs (Christ and His consort queen) taking the kingdom (chapter 4).
Thus, the book of Ruth ends at the same place for both Israel and the Church. The Messianic Kingdom follows the redemption of the inheritance; and the book ends with both Israel and the Church in the Messianic Kingdom, realizing their respective callings in relation to the redeemed inheritance. (In the preceding respect, Israel, dealt with in the book of Ruth as matters pertain to the Church, is seen somewhat in the background, with the Church seen in the foreground. This would be in direct contrast to the way matters are presented in the book of Esther. In this book, Israel alone is seen in the foreground, with the Church not seen at all.) Members of the Family A major mistake is often made by individuals relative to salvation when studying the book of Ruth. Salvation by grace through faith is often erroneously viewed from the perspective of Boaz’s redemptive work in chapter four, though this chapter has absolutely nothing to do with the matter.
Rather, this chapter has to do with teachings surrounding a future redemptive work of Christ on behalf of those who are already saved. That is, it has to do with a future redemptive work on behalf of those who have already been removed from among the Gentiles (along with believing Jews as well) and are presently members of the family.
Salvation by grace through faith in the book of Ruth is seen at the very beginning of the book, in the opening verses of chapter one, not toward the end of the book in chapter four. The redemptive work seen in chapter four has to do with events that will occur after the present dispensation has run its course and following events surrounding the judgment seat.
Further, the future redemptive work seen in this chapter has to do with an inheritance. And, beyond that, this redemptive work will include Christ taking the previously revealed bride (previously revealed at the judgment seat) as His wife, exactly as Boaz took Ruth as his wife in connection with his redemptive work in the type. 1) By Death
Ruth and Orpah, aliens in a Gentile land (cf. Ephesians 2:12), became members of a Jewish family that had been driven into this land — Elimelech’s family, consisting of his wife, Naomi, and their two sons, Mahlon and Chilion. Ruth and Orpah became members of this Jewish family via marriage. Ruth married Mahlon, and Orpah married Chilion (cf. 1:4; 4:10).
But time is not spent in the book on anything relating to their lives together in Moab. Rather, after a simple statement concerning their marriage and the length of time that had transpired since this Jewish family had come into Moab (“about ten years”), another simple statement immediately follows concerning the death of Naomi’s two sons (vv. 4, 5).
Death dissolved the marriage relationship. But, even so, Ruth and Orpah are still seen as members of the family, with both still being referred to as Naomi’s “daughters-in-law” (vv. 6, 7; cf. 2:20). And the account in the book continues with Ruth and Orpah viewed in this respect.
Thus, Ruth and Orpah are seen in the unfolding story in the book as members of a Jewish family by a means where death has entered into the picture. With the marriage relationship dissolved by death, this relationship can no longer be in view throughout the continuing story. Rather, death is that which has been brought into view; and death is the only thing about the existing relationship that can remain in view.
And, moving from type to antitype, the thought of death in connection with the family relationship as the only thing remaining in view is easy to see. The book deals with the present dispensation and the salvation of Gentiles (though it would be the same for unsaved Jews during the dispensation as well, with salvation being the same for anyone in any dispensation [through death and shed blood]).
It is only through the death of Another that Gentiles (or Jews) can be saved, becoming members of the family. It is only through the death and shed blood of Christ that Gentiles, “who once were far off have been brought near” (1 Corinthians 15:3; Ephesians 2:13). And unsaved Jews, though still Abraham’s seed in their unsaved state, are also estranged from God — not in the same alienated sense as Gentiles (“without God”), but in the sense that unsaved Jews and unsaved Gentiles alike are spiritually dead — and are brought near through the same means. And, “in Christ,” both (saved Jews and saved Gentiles alike) become members of the same family and are “Abraham’s seed” in exactly the same manner within this family.
A person (whether Jew or Gentile) believes on the Lord Jesus Christ (Acts 16:30, 31). The Spirit then breathes life into that individual, on the basis of Christ’s finished work at Calvary, and the individual passes “from death to life.” He, through this means, experiences the birth from above (John 3:3, 6, 7; 5:24; Ephesians 2:1).
Then, in conjunction with the preceding, there is a work of the Spirit peculiarly related to the present dispensation, which occurs at the same time as the birth from above. The individual is immersed in the Spirit, which places him positionally “in Christ” and allows him to become part of the “one new man,” the “holy nation” — an entity comprised mainly of individuals (saved Gentiles) “who once were not a people but are now the people of God” (cf. Ephesians 2:15; 1 Peter 2:9, 10). And, because Christ is “Abraham’s Seed,” they too are “Abraham’s seed” (Galatians 3:16, 29). (This family relationship has to do with the one new man and with those comprising the one new man being “Abraham’s seed” through their positional standing “in Christ,” who is “Abraham’s Seed” [Gal. 3:26-29].
Unsaved Jews and unsaved Gentiles alike find themselves being saved and becoming part of the one new man through exactly the same means — believing on the Lord Jesus Christ. For the Jew, it is moving from one position to another relative to “the commonwealth of Israel.” For the Gentile, it is moving from an alienated position to exactly the same position held by the believing Jew relative to this commonwealth [Ephesians 2:12-15].
The word “commonwealth” is a translation of the Greek word politeia, which has to do with “citizenship,” or “government.” Regal implications are involved, and that which is in view has to do with the heavenly sphere of the kingdom [that sphere of the kingdom that was taken from Israel and, during the present dispensation, is being extended to those comprising the one new man].
Saved Jews and saved Gentiles, having become new creations “in Christ” and forming the one new man [2 Corinthians 5:17], are “fellow heirs” [Ephesians 3:6] in relation to the proffered heavenly promises and blessings. And, for those who, “in Christ,” are “Abraham’s seed, and heirs according to the promise,” everything goes back to Abraham and draws from God’s promises made to Abraham [Genesis 12:1-3; 22:17, 18; Galatians 3:29].) 2) The Fulness of the Gentiles
“The fullness of the Gentiles,” as it relates to the present dispensation, will be brought to pass in the preceding manner. This has to do with God visiting “the Gentiles, to take out of them a people for His name.” God’s work in this respect occurs during a time when Israel is blinded “in part,” because of the nation’s past disobedience (“in part” because numerous individual Jews, separate from the nation, have not been blinded and are being saved during the present dispensation). Then, following God removing from among the Gentiles “a people for His name,” Israel’s “blindness in part” will be brought to an end (after the nation has repented). The Jewish people’s eyes will be opened, with deliverance then being provided for the nation (cf. Luke 24:16-31; Acts 2:36-39; 3:19-23; 15:14-18; Romans 11:24-26).
One of the best ways to understand “the fullness of the Gentiles” in the light of God’s dealings with Israel, along with understanding God’s complete plans and purposes surrounding both, is to view the whole of the matter in the light of Daniel’s Seventy-Week prophecy in Daniel 9:24-27. This prophecy has to do with seventy-sevens of years — 490 years — “determined” upon the Jewish people and the city of Jerusalem, which God has decreed must come to pass in order to bring all things surrounding the Jewish people to the goal of the nation’s calling.
And carrying matters to an end in this respect, “the fullness of the Gentiles” must be seen as fitting someplace within the time line of Daniel’s prophecy, for God’s work in this respect must occur before Israel is restored (as seen in the prophecy). This is the clear teaching of any Scripture dealing with the subject (e.g., Genesis 24, 25; Acts 15:14-18; Romans 11:24-26).
Daniel’s Seventy-Week prophecy begins at a certain time in history and ends with Israel in the Messianic Kingdom. However, there is a break in the prophecy, when time (time comprising the 490 years set forth in the prophecy) is not being counted. In relation to time in this prophecy, God stopped the chronometer, so to speak, at a certain point in the prophecy (seven years short of completion); and it is during this period, when time in the prophecy is not being counted, that God brings into existence a new dispensation and turns to the Gentiles to take out of them “a people for His name.”
Time in the prophecy began with “the going forth of the command to restore and build Jerusalem” (Daniel 9:25a), which can only refer to a command given about 444 B.C. by Artaxerxes, the ruler in the Medo-Persian Empire from 465 to 423 B.C.
Artaxerxes succeeded Xerxes on the throne. And Xerxes is probably to be identified with Ahasuerus in the book of Esther (Ahasuerus is a title or family name, similar to Herod in the gospel accounts). Thus, if Xerxes and Ahasuerus are the same person, time in the Seventy-Week prophecy began shortly after events in the book of Esther occurred. And time in Daniel’s prophecy would end at the same point seen in the book of Esther, among numerous other places in Scripture — with Israel restored, in the Messianic Kingdom.
But God stepped in seven years short of the prophecy being completed, stopped the chronometer in relation to time being fulfilled in the prophecy, set Israel aside, and called into existence a new nation (the one new man “in Christ”). And God would deal with this new nation during an entirely separate dispensation, with time in the dispensation transpiring while the chronometer was stopped in relation to Daniel’s prophecy (at the end of 483 years but before the 484th year had begun).
Though the time when this break would occur is revealed through reference to an event in the prophecy, occurring at the end of sixty-nine sevens (483 years), nothing at any point in the prophecy portends a break. That is, though this event in relation to time is given, the break is not really seen in the prophecy itself per se. Rather, the break is seen through comparing Scripture with Scripture, through viewing the prophecy in the light of other Scripture.
This break in the prophecy occurs in verse twenty-six, between two revealed events: And after the sixty-two weeks [plus seven weeks from the previous verse — sixty-nine weeks in all, sixty-nine sevens, 483 years] Messiah shall be cut off, but not for Himself; and the people of the prince who is to come shall destroy the city and the sanctuary . . . . (Daniel 9:26) This break in the prophecy occurs at the time Israel’s Messiah is “cut off [crucified, probably 33 A.D.].” That which then follows in the prophecy — “. . . and the people of the prince who is to come . . . .” — relates to events that can occur only beyond the break, beyond the present dispensation, when God once again resumes His dealings with Israel.
All events detailed in the prophecy must occur within the actual scope of time covered by the prophecy, not during the break when time in the prophecy is not being counted. Thus, these events relating to “the people of the prince . . . ,” can occur only after the chronometer once again begins marking time in relation to the prophecy, with the remaining seven years of the prophecy (seven unfulfilled years of the past dispensation) then being brought to pass.
Thus, Israel’s Messiah was to be cut off, crucified, after 483 years of the prophecy had elapsed (at the full end of 483 years, but still within time covered by the prophecy [for this, as an event seen in the prophecy, must be placed within time covered by the prophecy]).
Time from the beginning of 444 B.C. to the end of 33 A.D. is 477 years. But these are solar years, using a 365.25-day year in the computations. Scripture uses a 360-day year, based on the movement of the moon around the earth rather than the movement of the earth around the sun. Thus, the 477 solar years have to be changed to lunar years, for Daniel’s prophecy is based on a 360-day year, not on a 365.25-day year.
And making this change, using 477 years, will leave the time about one year over the full 483 years required to fit the prophecy. However, only parts of the beginning and ending years are to be used in the computations, for the two referenced events in the prophecy (Artaxerxes’ command, and Messiah’s crucifixion) occurred at times within these two years. And deleting time in each year accordingly will remove about an additional year, making the time from the going forth of Artaxerxes’ command to Christ’s crucifixion (using 444 B.C. and 33 A.D.) 483 years of 360 days each. (Bible students over the years have used different dates for Christ’s crucifixion [ranging from 29 A.D. to 33 A.D.], none of which can really be verified. Using either 32 A.D. [ref. The Coming Prince, by Sir Robert Anderson] or 33 A.D. [ref. The Bible Knowledge Commentary] would seem to fit Daniel’s prophecy best, in accord with the best dates that secular history can provide for the command given by Artaxerxes, referenced in the prophecy [445 B.C. or 444 B.C.].
However, there is another way to view the matter, using another date provided by secular history, which would appear to favor 33 A.D. as the year of the crucifixion. Note that Jerusalem was destroyed by the Romans under Titus in 70 A.D. Preceding this time there was an offer and a re-offer of the kingdom of the heavens to Israel. The offer began with John the Baptist and continued with Christ, the Twelve, and the Seventy. The offer continued for about three or three and one-half years and culminated with Israel spurning the offer and crucifying her Messiah. Then the re-offer of the kingdom to Israel began following the inception of the Church, with the ministry of the Apostles and others; and it continued for about three decades, until the time of Acts 28:28.
The offer began with a call for Israel’s repentance [Matthew 3:1, 2], and it continued this way throughout not only the entire offer but the re-offer as well [cf. Matthew 4:17; 10:1-14; Luke 10:1-12; Acts 2:16-39]. And the way in which the number “forty” is used in Scripture, showing completeness [cf. Numbers 14:34; Luke 4:2; Acts 1:3], Israel was apparently given forty years to repent [a complete period of time, with judgment to follow this allotted period if the nation did not repent]. This would be in complete accord with the parable of the marriage festival in Matthew 22:1-14, providing a forewarning concerning the coming destruction of Jerusalem, which would follow Israel’s refusal to repent and final rejection of the proffered kingdom [v. 7].
In the preceding respect, John the Baptist’s ministry — calling Israel to repentance, with a view to the kingdom — must have begun in 30 A.D., forty years prior to Jerusalem’s destruction. And since Christ’s subsequent ministry covered about three to three and one-half years, 33 A.D. would appear to be the correct date for the crucifixion.) In the final analysis though, man’s reasoning and secular historical dates must be brought in line with Daniel’s prophecy. Exactly 483 years, to the day (cf. Exodus 12:40, 41), from the time that Artaxerxes command went forth (which, if not 444 B.C., would be very close to this date) would bring an individual up to events surrounding Christ’s crucifixion (which, if not 33 A.D., would be very close to this date).
And the Jews 2,000 years ago, as time in the prophecy neared the end of 483 years, should have known that Messiah was present and was about to be “cut off,” slain in accord with other Old Testament prophecies (e.g., Isaiah 53:1ff; Zechariah 12:10; 13:6). But, insofar as the record goes, there was only silence in this respect. (It may appear strange that the religious leaders in Israel did not look to their own Scriptures and call this matter to the people’s attention. They could have looked at Daniel’s prophecy, looked back in history at the beginning time for the prophecy [even if unsure about the exact date, it could only have been very close], and easily computed time in the prophecy and put things together. But they didn’t.
The preceding occurred in Israel near the end of the past dispensation [with seven years yet remaining to complete the dispensation]. But note that something very similar is occurring in Christendom near the end of the present dispensation.
Time during each of the three dispensations comprising Man’s Day lasts exactly 2,000 years, with Man’s Day lasting 6,000 years and the Lord’s Day lasting a succeeding 1,000 years [ref. the author’s book, The Study of Scripture, chapter 5. “Ages and Dispensations”]. And almost no one is calling attention to the fact that the allotted time for the present dispensation is almost over.
The religious leaders in Christendom today are doing exactly the same thing that the religious leaders in Israel did almost 2,000 years ago — failing to check to see what the Scriptures have to say about the matter, making a few simple computations, and apprising the people of the times in which we live. As in Israel 2,000 years ago, an almost universal silence marks the issue.
Thus, matters are little different in Christendom today. That which is revealed in the Word of God concerning the nearness of prophesied events relative to set times was ignored in Israel 2,000 years ago, and it is being ignored on a very similar plane today.
And when a person does check the Scriptures and make these computations, he will find that only a few years at the very most could possibly remain in the present dispensation. He will find that God is about to once again intervene in the affairs of man [ref. to the Appendix in the author’s book, “Had You Believed Moses,” for a fuller discussion of the nearness of the end of the present dispensation].) After 483 years, the chronometer stopped in Daniel’s prophecy, and an entirely new dispensation was ushered in. This dispensation would run the same length of time as the past two dispensations — 2,000 years — though seven years have yet to run their course to complete the full 2,000 years of the dispensation in which God completes His dealings with Israel during Man’s Day.
Time occurring during and completing the third and last dispensation during Man’s Day, the one in which we presently live, transpires between the 483rd and 484th years of Daniel’s prophecy, when time relating to the prophecy is not being counted. And it is during time being counted for this new dispensation (when time is not being counted in Daniel’s prophecy [and consequently for the last seven years of the past dispensation as well]) that God removes from the Gentiles “a people for His name.” It is during this time that God deals with different household servants (the thought surrounding the word, “dispensation”), the one new man “in Christ.”
It is during this time that the Spirit of God is in the world calling out a bride for God’s Son — a bride taken mainly “from among the Gentiles.” And once the Spirit has completed His work pertaining to the present dispensation, the one new man “in Christ” will be removed. Then God will turn back to and complete His dealings with Israel.
The final seven years (the final seven of the seventy-sevens) of Daniel’s prophecy will run their course, completing the full 490 years. And, as revealed in the prophecy, Israel will then be restored, and the Messianic Era will be ushered in. (The expression, “the fullness of the Gentiles,” in a complete respect, would include more than just the Gentiles saved during the present dispensation. Innumerable Gentiles will be saved during the last half of the Tribulation when 144,000 saved Jews [saved during the first half of the Tribulation] carry God’s message worldwide to the Gentiles [Revelation 7:9ff; 12:17].
Insofar as the calling out of a bride for God’s Son is concerned though, thoughts surrounding “the fullness of the Gentiles” would include only Gentiles saved during the present dispensation. But, insofar as the salvation of Gentiles in general is concerned, thoughts surrounding “the fullness of the Gentiles” would have to include Gentiles saved during the Tribulation as well.) Israel’s Proper Place Though Israel has been set aside during the present dispensation, allowing God to deal with different household servants, Israel must remain in the picture. Apart from Israel, God could not deal with different household servants in the necessary manner during a separate dispensation.
The necessity of Israel remaining in the picture in this respect is clearly revealed throughout the type. Ruth’s actions throughout the account are always seen to have a connection with “Naomi,” who typifies Israel following the death of her husband and two sons.
This is the way matters are presented in the type, and this is the way matters must be seen in the antitype as well. 1) Type
In Ruth 1:6, 7, both Ruth and Orpah arose, with a view to separating themselves from their native land and traveling to another land with Naomi. But Ruth alone looked out ahead and made the journey with Naomi. Orpah separated herself from Naomi and turned back to the things of her native land (vv. 8-18; cf. Hebrews 11:15, 16).
Both Ruth and Naomi remained together during the journey — with Ruth cleaving to Naomi — leaving the land associated with one and traveling to the land associated with the other. Both women traveled together in one direction alone. They traveled toward not only a land but a particular part of that land, toward “Bethlehem” (a transliterated word from the Hebrew text which means, house of bread). And they arrived in Bethlehem at “the beginning of barley harvest” (Ruth 1:19-22).
Then Ruth is seen gleaning in Boaz’s field, Naomi’s near kinsman through her deceased husband, Elimelech (2:1-3). Note again that though death had dissolved the marriage relationship, a family relationship that had previously been based on the marriage relationship still existed. Boaz was still Naomi’s near kinsman, and Ruth’s as well (2:20). And Ruth is seen occupying a position of this nature throughout the account because of her relationship to Naomi.
Then in Ruth 2:2, 19 - 3:4, Ruth is seen being instructed by Naomi relative to two things: (a) gleaning in Boaz’s field during the harvest (2:2, 19-23), and (b) meeting Boaz on his threshing floor at the end of the harvest (3:1-4). And in 2:6, Ruth, in Boaz’s field, is identified through a reference to Naomi.
Ruth listened to and followed Naomi’s instructions completely, dwelling with Naomi throughout this time.
Then, in relation to the harvest, Ruth is seen both working throughout the harvest in Boaz’s field, with other Jewish maidens, and continuing to reside with Naomi (associated in this respect with the Jewish people at all times): So she stayed close by the young women of Boaz, to glean until the end of barley harvest and wheat harvest; and she dwelt with her mother-in-law. (Ruth 2:23) In relation to meeting Boaz on his threshing floor, Ruth is presented as one who followed Naomi’s instructions completely. She first properly prepared herself, in accord with Naomi’s instructions, before going to the threshing floor; and, once on the threshing floor, she continued to follow Naomi’s instructions. Then, after events surrounding the threshing floor had transpired, Ruth returned to her dwelling place with Naomi, again continuing to follow her instructions: And she [Ruth] said to her [Naomi], “All that you say to me I will do.”
So she [Ruth] went down to the threshing floor and did according to all that her mother-in-law instructed her. . . . So when she came to her mother-in-law, she [Naomi] said, “Is that you, my daughter?” [i.e., In what circumstances have you come?, meaning, What have you accomplished?]. Then she told her all that the man had done for her. . . .
Then she [Naomi] said, “Sit still, my daughter, until you know how the matter will turn out; for the man will not rest until he has concluded the matter this day.” (Ruth 3:5, 6, 16, 18). Then chapter four has to do with Boaz finishing “the thing this day.” This chapter has to do with Boaz redeeming the inheritance and taking Ruth as his wife. But even then, after Boaz had completed his redemptive work and Ruth had become his wife, Naomi still remained in the picture, as before.
Nothing really changed in Ruth and Naomi’s relationship. Ruth was still Naomi’s daughter-in-law, and Naomi now took on a new task — caring for the infant son born to Boaz and Ruth (Ruth 4:13-17).
A second generation comes into the picture, with instruction and direction derived from the same place seen for the first generation — from Naomi. 2) Antitype
There is nothing about the Christian life which is not, in some way, dependent on and connected with Israel. Christians have a Jewish Savior, they have a Jewish instruction book (the Word of God), and they are being offered positions in a sphere of the kingdom that was taken from Israel in time past (the heavenly sphere of the kingdom).
If Israel is removed from the picture, none of the preceding can exist. Everything must be traced back to Abraham and his lineage through Isaac, Jacob, and Jacob’s twelve sons. Israel gave us the Savior, who, in the antitype of the paschal lambs in Exodus chapter twelve, died in fallen man’s stead (Revelation 5:5, 6); Israel gave us the Word of God, written entirely by Jews, through the instrumentality of the Holy Spirit (Psalm 147:19, 20; 2 Peter 1:21); and Israel, called into existence to exercise regal power and authority in relation to the earth, was made the repository for both spheres of the kingdom — both heavenly and earthly (Genesis 22:17, 18; Exodus 4:22, 23; 19:5, 6).
However, at Christ’s first coming, Israel forfeited the right to exercise power and authority in the heavenly sphere of the kingdom. The nation’s regal rights in relation to the kingdom of the heavens was taken from the Jewish people, and a new nation — the one new man “in Christ,” the Church — was called into existence to be the recipient of that which Israel had rejected (Matthew 21:33-43; 1 Peter 2:9, 10).
The existence of this new nation was dependent, first, on spiritual life being acquired through a Jewish Savior. Then, it was dependent on an identity with Abraham through a work of the Spirit, placing the individual “in Christ.” And beyond that, there was the Word of God, given through Jews, revealing all that a person needed to know about the Christian life.
The Word of God relates all that a person needs to know about the journey toward the land, working in the field (the world) throughout the present dispensation, how to prepare for meeting Christ on His threshing floor, and that which lies beyond.
All of this exists because of Israel, and Israel must remain in the picture in this manner throughout not only this present dispensation but the Messianic Era as well. |