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The Study of Scripture By Arlen L. Chitwood
Chapter Eleven
The Goal
Thus the heavens and the earth, and all the host of them, were finished.
And on the seventh day God ended His work that He had done, and He rested on the seventh day from all His work that He had done.
Then God blessed the seventh day and sanctified it, because in it He rested from all His work that God had created and made. (Genesis 2:1-3)
Then I saw an angel coming down from heaven, having the key to the bottomless pit and a great chain in his hand.
He laid hold of the dragon, that serpent of old, who is the Devil and Satan, and bound him for a thousand years;
and he cast him into the bottomless pit, and shut him up, and set a seal on him, so that he should deceive the nations no more till the thousand years were finished . . .
. . . And they [contextually, faithful Tribulation saints who had been slain] lived and reigned with Christ for a thousand years.
But the rest of the dead [contextually, unfaithful Tribulation saints who had been slain] did not live again until the thousand years were finished . . .
they [the faithful slain Tribulation saints] shall be priests of God and of Christ, and shall reign with Him a thousand years.
Now when the thousand years have expired . . . . (Revelation 20:1-7)
The goal, the climactic point toward which the whole of Scripture moves, is seen at the very beginning in the foundational framework (Genesis 1:1-2:3). And this is where one must begin if he is to see and understand the matter correctly.
As seen in previous chapters of this book, Scripture begins with a Creation (Genesis 1:1), a Ruin of the creation (Genesis 1:2a), a Restoration of the ruined creation over six days of time (Genesis 1:2b-25), and a following day of Rest — a seventh day, a Sabbath day in which God rested from all His restorative work over the preceding six days (Genesis 2:1-3). And this sets the pattern for the whole of Scripture that follows.
All subsequent Scripture — save for a few brief portions having to do either with matters preceding man’s creation or with matters beyond the Messianic Era — has to do with a subsequent restorative work of a subsequent ruined creation, followed by a day of rest. It has to do with the restoration of ruined man (and the ruined material creation once again), for a purpose.
Man, an entirely new creation in the universe, found himself in a ruined state following his eating of the forbidden fruit. And man’s fall not only brought about his own ruin but that of the entire restored creation as well (Genesis 3:6-19). As the federal head, the one created to hold the scepter (Genesis 1:26-28), Adam’s fall “subjected” the whole of the restored creation to “the bondage of corruption,” as Satan’s fall had previously done to the newly created heavens and earth over which he had been placed (Genesis 1:2a; Romans 8:20-22; cf. Isaiah 14:12-17; Jeremiah 4:23-28; Ezekiel 28:14-16).
For Satan though, following his fall, there had been no redemption, leaving both the one who had fallen and the material creation in a ruined state. But things were different for man, which, of necessity, also resulted in things being different for the material creation at this time as well.
Following man’s fall, God provided a means for his redemption, which, correspondingly, necessitated the material creation ultimately being removed from “the bondage of corruption” as well. The material creation had previously been restored for man, not Satan. It had been restored with a view to man rather than Satan holding the scepter and was, from that point forward, connected with man’s destiny. And as man’s fall was inseparably linked to the subsequent ruin of the material creation, so is his redemption inseparably linked to a future restoration of the material creation.
God, in complete accord with the pattern established in Genesis 1:1-2:3, is presently working six more days to restore man. And once man has been restored (once God’s work in man’s redemption has been completed), the material creation will be “delivered from the bondage of corruption” (Romans 8:21). The curse will be lifted, and this will be followed by God resting a seventh day, resting from His redemptive work (as in the established pattern [Genesis 2:1-3]).
God though is not presently working six solar days of twenty-four hours each to effect man’s restoration, as in Genesis 1:2b-25. Rather, He is presently working six days of 1,000 years each. And the seventh day of rest that is to follow the six is also to be 1,000 years in length (2 Peter 1:16-18; 3:5-8).
In this respect, the six and seven days in the opening two chapters of Genesis (solar days) foreshadow, they typify, six and seven days that follow (1,000-year days). This typical structure would hold true relative to both the time involved and the events occurring within that time. In this respect, the pattern that God laid down in Genesis 1:1-2:3 forms an overall type (comprised of numerous individual types) upon which the whole of Scripture beyond that point, forming the antitype (also comprised of numerous individual types and/or antitypes), rests.
(See chapters 2-4 of this book for a more detailed exposition of Genesis 1:1-2:3 in relation to the remainder of Scripture.)
SIX DAYS, SIX THOUSAND YEARS
The necessity of studying Scripture from a typical standpoint cannot be overemphasized; nor can a correct understanding of the opening verses of Genesis be overemphasized. After all, this is the manner in which God structured and established His Word.
A foundational type covering the whole of subsequent Scripture is set forth in these opening verses, and this foundational type is comprised of numerous individual types dealing with various facets of the overall foundational type. And, in order to place the whole of subsequent Scripture in its correct perspective, this opening section of Scripture must be viewed correctly at the outset.
That is, as previously seen, this opening section of Scripture must be viewed as:
1) Creation (1:1).
2) Ruin (1:2a).
3) Restoration (1:2b-25).
4) Rest (2:1-3).
The central thought covered by events during the six days in the type is restoration, with a purpose in view (having to do with the restoration of the ruined material creation, for a revealed purpose). And the central thought covered by events during the 6,000 years in the antitype is exactly the same. It is restoration, with a purpose in view (having to do with the restoration of ruined man, for a revealed purpose). And this restoration, man’s redemption — foreshadowed by God’s work during the complete six days — will include the complete man, spirit, soul, and body (ref. chapter 4 of this book).
And as the restoration of the material creation in the type was for a purpose, so is the restoration of man in the antitype.
In the type, the material creation was originally restored (complete with plant and animal life) with a view to man inhabiting and ruling the restored domain (cf. Genesis 1:26-28; Isaiah 45:18). Man, created on the sixth day, was to rule the earth — a province in the kingdom of God — in the stead of Satan and his angels.
Then, in the antitype, man’s redemption is for exactly the same purpose. Man is to be redeemed (along with the restoration once again of the material creation) with a view to man ruling the earth in the stead of Satan and his angels.
Thus, the purpose for man’s redemption is exactly the same as the purpose for his creation in the beginning. He was created to rule the restored earth, Satan’s intervention brought about his fall and disqualification, and man’s redemption (being brought about in exact accord with the pattern concerning how God restores a ruined creation in Genesis 1:2b-25) will ultimately bring about a realization of the purpose for his creation in the beginning.
Man is going to rule the earth in the stead of Satan and his angels, for “the gifts and calling of God are without repentance [without a change of mind]” (Romans 11:29). God is not going to change His mind concerning the reason He brought man into existence. And this rule by man is going to be realized after six days, after 6,000 years, which is what is taught in both the type in Genesis 1:1-2:3 and the antitype in Genesis 2:4-Revelation 20:6.
Viewing the whole of the matter, one can immediately see how types and antitypes are inseparably connected with any correct study of Scripture, at any point in Scripture. The whole of Scripture (Genesis 2:4ff) is built on a type (Genesis 1:1-2:3). And within that overall type-antitype structure, there are innumerable individual types and antitypes.
All biblical history is typical in nature. There is really no such thing as biblical history being separated from typology. Man may not see the type in a particular historic account, but it’s there nonetheless:
Now all [not part, but all] these things happened to them for examples [Greek: tupos, types], and they were written for our admonition, upon whom the ends of the ages have come. (1 Corinthians 10:11)
Man’s Day, the 6,000 years encompassing the whole of Scripture from Genesis 2:4 to Revelation 19:21, typified by the six days in Genesis 1:2b-31 is looked upon as one age divided into three dispensations. The three dispensations correspond to God’s three divisions of mankind — Gentiles, Jews and Christians. God dealt with the Gentiles for 2,000 years, with the Jews for another 2,000 years (seven years yet remain), and He is presently dealing with Christians for the last 2,000 years of man’s allotted 6,000 years (ref. chapters 5 & 6 of this book).
Ages follow ages, and dispensations within the ages follow other dispensations. There is a divine purpose behind the entire sequence, which was foreknown and predetermined in the eternal council chambers of God before the ages even began (Acts 15:18; Hebrews 1:2).
There are two ages rather than one within the scope of time typified by the seven days in Genesis 1:1-2:3. Time typified by the first six days covers one age, and time typified by the seventh day covers another age.
And so it is with dispensations. There are four dispensations rather than three within the scope of time typified by these seven days. Three dispensations cover three 2,000-year segments of time (6,000 years, one age), during which time God deals (relative to redemption) with the three divisions of mankind separately. And the fourth dispensation will cover the last 1,000-year segment of time (a succeeding age), during which time God will deal (redemptively and regally) with the three divisions of mankind together.
Thus, any way one views Scripture — though man is still living during the six days, during Man’s Day, covering 6,000 years — the focus should not be strictly on events during the six days per se but on the purpose surrounding events during the six days, to be realized on the seventh day. One’s focus should always be the same as Christ’s focus at Calvary (who left us “an example,” that we “should follow His steps” [1 Peter 2:21-25]).
Christ,
. . . for the joy that was set before Him [the day when He would rule and reign (cf. Matthew 25:21, 23)] endured the cross, despising the shame [endured the cross during time within the six days, considering His sufferings of little consequence when compared to the joy set before Him, to be realized on the seventh day], and has set down at the right hand of the throne of God. (Hebrews 12:2b)
But Christ will not remain seated at the Father’s right hand forever. He will remain there only for two days, 2,000 years, while the Spirit calls out a bride for the Son (Genesis 24:1ff; Revelation 19:7, 8). Then the Son is going to come forth in the antitype of Melchizedek, with His bride, and rule the nations with “a rod of iron.” He will rule in the midst of His enemies, which will have been made His footstool (Psalm 2:1-12; 110:1-7). And He will rule after this fashion for 1,000 years.
Things of the preceding nature surrounding the Son’s coming rule over the earth all fall within the scope of that seen through events occurring during the seventh day in this opening section of Scripture, though set forth in detail largely through subsequent types. All Scripture having to do with the Messianic Era beyond the foundation in Genesis 1:1-2:3 will, after some fashion, relate back to the seventh day in Genesis 2:1-3. All Scripture must, for Genesis 2:1-3 is the foundational type to which any subsequent type or antitype having to do with the seventh day, the seventh 1,000-year period, must be inseparably connected. They have to be connected after this fashion, for they are dealing with the same thing.
To view events during the six days (the 6,000 years) apart from events of the coming seventh day (the seventh 1,000-year period) will present a very one-sided view of Scripture. And contrariwise, to view events of the seventh day apart from events of the first six will equally present a very one-sided view of Scripture. Viewing the six days apart from the succeeding seventh would be building without a goal, and viewing the seventh apart from the preceding six would be building without a foundation.
Building either way will result in an incomplete structure, an incomplete understanding of Scripture. All seven days must be viewed together, with things anticipated during the seventh being the goal toward which all things move during the first six.
“AND AFTER SIX DAYS . . .”
It was after six days that Jesus took Peter, James, and John up on “a high mountain” and was “transfigured before them.” They, at this time, “saw His glory” (Matthew 17:1-5; Luke 9:32; John 1:14). And this event made such an impact on Peter that over thirty years later, when seeking to emphasize the importance of Christian preparedness in view of the Lord’s return and the establishment of His kingdom (2 Peter 1:1-15), Peter called attention to what he, James, and John had seen years before while on the Mount with Christ.
For we did not follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty [a superlative in the Greek: text — contextually, “. . . eyewitnesses of the greatness of His regal magnificence”].
For He received from God the Father honor and glory when such a voice came to Him from the Excellent Glory: “This is My beloved Son, in whom I am well pleased.”
And we heard this voice that came from heaven when we were with Him on the holy mountain. (2 Peter 1:16-18)
Then, in his epistle, after commenting on the prophetic word (1:19-21), Peter turns to a discussion about and warning against false teachers (2:1ff). The subject under discussion preceding the mention of false teachers bringing in “damnable heresies” (2:1) has to do with the Word of the Kingdom (1:1-21), which is also the subject under discussion at the conclusion of the mention of false teachers (3:1, 2; cf. 1:12-15).
1) FALSE TEACHERS (PAST)
To remain within context, it must be recognized that the false teachers to whom Peter referred were teachers proclaiming false doctrine relative to the Word of the Kingdom, the subject under discussion. They were proclaiming false doctrine relative to the saving of the soul, not false doctrine relative to the salvation presently possessed by these Christians.
And these false teachers were not unsaved individuals; nor were they ignorantly proclaiming this false doctrine. These were teachers who had, at a previous time, “escaped the pollutions of the world through the knowledge [Greek: epignosis, ‘mature knowledge’] of the Lord and Savior Jesus Christ,” but had become “again entangled therein,” and had been “overcome [rather than having overcome (Revelation 2, 3)]” (2:20; cf. 1:4).
According to 1 Corinthians 2:14, an unsaved person cannot even come into a rudimentary knowledge (Greek: gnosis) of “the things of the Spirit of God,” for these things “are spiritually discerned (cf. 1 Corinthians 2:9-13). In 2 Peter 2:20 though the false teachers are said to have gone beyond this simple rudimentary knowledge, coming into a mature understanding of the Word. Thus, from a Scriptural standpoint, it is not possible to view these false teachers as other than saved individuals.
Note that these individuals are seen to even be guilty of “denying the Lord that bought them” (2 Peter 2:1b; cf. Numbers 14:2- 4; Romans 1:25, 28; Hebrews 6:6; 10:29-31 [the word “knowledge” in Romans 1:28 is epignosis in the Greek text, clearly showing that the latter part of Romans chapter one deals with the saved, not with the unsaved]).
And the word epignosis (“mature knowledge”) used in 2 Peter 2:20 is used in contexts in the New Testament having to do with biblical doctrine pertaining to the saving of the soul, the Word of the Kingdom (cf. Ephesians 1:17; 4:13; Philippians 1:9; Colossians 1:9, 10; 2:2; 3:10; 1 Timothy 2:4; 2 Timothy 2:25; 3:7; Titus 1:1; Hebrews 10:26; 2 Peter 1:2, 3, 8). It is evident from both the context of 2 Peter 2:20 and the way epignosis is used throughout the Greek New Testament that these false teachers had come into a knowledge of the Word of the Kingdom, had turned from it, and were teaching false doctrine concerning the message they had at one time understood and embraced.
It is teachers of this nature that Peter warns against — teachers proclaiming a similar message to the “evil report” proclaimed by ten of the twelve spies during Moses’ day (spies who had seen and understood the things surrounding the land set before them [Numbers 13:26-33]). And Peter concludes his warning in the same manner he had used to emphasize the importance of Christian preparedness in view of the Lord’s return and the establishment of His kingdom prior to his warning against false teachers. Though not mentioning the event directly, as he had previously done, Peter alludes to what he, James, and John had seen while on the mountain with Christ.
Through a reference to past and present worlds (“the world that then was” [3:6] and “the heavens and the earth, which are now” [3:7]), Peter puts to silence the claim by the false teachers that “all things continue as they were from the beginning of the creation” (3:4). The “world that then was [which included the heavens also, for the sun was darkened]” was destroyed (3:6; cf. Genesis 1:2a), and “the heavens and the earth, which are now” will be destroyed (3:7, 10-12).
Then Peter draws the whole matter to a climax by alluding to what he had previously said about being on the mountain with Christ (1:16-18):
But, beloved, be not forget this one thing [lit. . . . stop allowing this one thing to escape your attention], that with the Lord one day is as a thousand years, and a thousand years is as one day. (2 Peter 3:8)
There is a septenary structure to Peter’s second epistle. The event on the mountain occurred “after six days,” which would be on the seventh day (Matthew 17:1). That would be an allusion back to the foundation in Genesis 1:1-2:3, and it was this septenary structure within God’s dealings with man that Peter referred to in 2 Peter 3:8 (a statement also reflecting back on what is revealed in the immediately preceding verses concerning the destruction of two worlds).
The six and seven days in Genesis foreshadow six and seven thousand years, and so do the days in Matthew 17:1. And this is exactly what Peter had in mind when he stated, “But, beloved, stop allowing this one thing to escape your attention…”
(Note that the destruction of “the world that then was” in 2 Peter 3:6 can have no reference to the destruction of the earth by water during Noah’s day. This would not be in line with either the evident parallel between past and future destructions of the earth [3:6, 7] or the septenary structure of the epistle [1:16-18; 3:5-8].
The future destruction will include the heavens as well, and, within the parallel, so must the past destruction. The only past destruction that included the heavens was the pre-Adamic destruction in Genesis 1:2a. The Noachian Flood in Genesis 6-8 had nothing to do with the heavens [apart from the canopy of water immediately above the earth coming down, providing part of the water that flooded the earth]. Also, the main emphasis in the destruction wrought by the Noachian Flood was a destruction of the people on the earth, not the earth itself. No restoration of the earth occurred afterwards, as in Genesis 1:2b-25, for such was unnecessary. The waters were simply allowed to recede over time, with the earth’s terrain then remaining essentially the same [e.g., parts of the western U.S.] or changing over time as well.
Though a destruction of the earth occurred during Noah’s day [Genesis 6:13], this was not the same type destruction that occurred in Genesis 1:2a; nor was it the same type destruction referred to in 2 Peter 3:6 [necessitated by both the septenary structure of the epistle and a parallel between past and future destructions in this section of Scripture].
The two destructions in 2 Peter 3:6, 7 are separated by a 7,000-year period. One occurred at a time prior to the 7,000 years, necessitating a restoration of both the heavens and the earth at the beginning of the 7,000 years; and the other will occur at the end of the 7,000 years, necessitating the creation of “new heavens and a new earth” [cf. Genesis 1:2b-25; 2 Peter 3:10-13].)
2) FALSE TEACHERS (PRESENT)
During the first century “the gospel of the glory of Christ,” “the word of the kingdom,” “the hope of the gospel,” Paul’s “gospel,” “the saving of the soul” (cf. Matthew 13:19; Romans 16:25; 2 Corinthians 4:3, 4; Colossians 1:23; 1 Timothy 1:11; Hebrews 10:35-39) — all referring to the same central teaching — was widely proclaimed within Christendom. In fact, Paul states in Colossians 1:23 that this message “was preached to every creature that is under heaven,” which would be to say that the message was proclaimed throughout all Christendom (for this message is to be proclaimed to the saved, not the unsaved).
Today though the situation has almost completely reversed itself. This is a message seldom heard in Christendom. The leaven that the woman hid in the three measures of meal in Matthew 13:33 has done its damaging work, and it will continue working until the whole of Christendom has been leavened; and, because of the working of the leaven, the Church will exist at the end of the dispensation in the state depicted by the Church in Laodicea — “wretched, and miserable, and poor, and blind, and naked” (Revelation 3:14ff).
Both the destructive work depicted by the leaven in Matthew chapter thirteen and the deterioration depicted in Revelation chapters two and three center around the Word of the Kingdom, not other realms of biblical doctrine (e.g., salvation by grace). Such is evident from both sections of Scripture, understood within their contextual settings. In Matthew 13:33 the matter relates to the kingdom of the heavens and the Word of the Kingdom (cf. vv. 11, 19); and in Revelation chapters two and three the matter relates to works and overcoming, with the judgment seat of Christ and the coming kingdom in view (cf. 1:10-20; 2:2, 7, 9, 11, 13, 17, 19, 26; 3:1, 5, 8, 12, 15, 21).
3) THE MESSAGE (PAST, PRESENT)
In the preceding respect, a false message concerning the Word of the Kingdom today would come more from ignorance than it would from knowledge. Christians in general today have little to no understanding of the message surrounding the Word of the Kingdom. And not understanding this message, they end up with all types of perversions of Scripture when dealing with the numerous passages having to do with this subject.
(A good example is the so-called Lordship Salvation teaching, which takes passages having to do with the Word of the Kingdom and attempts to apply these passages to the message of salvation by grace through faith. Such not only destroys one gospel [the gospel of the glory of Christ] but it corrupts the other gospel [the gospel of the grace of God]. And this type message is presently being widely proclaimed and received throughout Christendom, in both liberal and so-called fundamental circles alike.)
That’s where Christendom finds itself today. And things are not going to improve. In fact, according to Scripture, the opposite will result. Things will instead deteriorate even further. The leaven is going to continue doing its damaging work until the whole has been leavened (ref. Matthew 13:33), resulting in conditions when Christ returns being exactly as He said they would be.
When Christ was on earth the first time He asked His disciples, “Nevertheless when the Son of man comes, shall He find faith [‘the faith’] on the earth?” (Luke 18:8). The answer to the question, according to the manner in which the question is structured in the Greek text, is “No.” The Son of Man is not going to find “the faith” on the earth at the time of His return.
The expression, “the faith,” has a peculiar reference to teachings surrounding the Word of the Kingdom (cf. 2 Timothy 6:11-15, 19; 2 Timothy 4:7, 8; Jude 3; see also the contextual setting of Luke 18:8). And this is the message Christ will not find being proclaimed in the churches at the time of His return — the central message universally proclaimed to Christians during the first century, and the central message that should have been proclaimed throughout Christendom during the whole of the dispensation.
Matters though have become so far removed from reality in Christendom today that Christianity, from a biblical perspective, is hardly recognizable. The Word of the Kingdom is ignored, despised, rejected, etc. Christians have done about everything with the message but proclaim it.
In this respect, false teaching surrounding the Word of the Kingdom at the end of the leavening process is being accomplished after an entirely different fashion than it was at the beginning of this process. At the beginning there were numerous Christians who understood this message. Thus, a false message pertaining to the kingdom was necessary (e.g., 2 Peter 2:1ff; Jude 4ff). Today, though, very few Christians have any comprehension of the message surrounding the kingdom at all. Consequently, the present silence on the subject renders a false message, for the most part, unnecessary.
And both antagonism toward the message at the beginning of the dispensation and mainly silence concerning the message at the end of the dispensation will, together, serve to bring about the same end. The Son of Man will not find “the faith” on the earth at the time of His return.
4) BUT NOTHING HAS CHANGED . . . .
All of that which has occurred throughout the dispensation changes nothing insofar as God’s plans and purposes are concerned. It changes nothing insofar as the structure of Scripture is concerned, that which God has revealed is concerned, etc.
Nothing has changed. Everything surrounding God’s revelation to man remains the same.
In this respect, it matters not whether man sees or doesn’t see foundational teachings concerning the saving of the spirit and the soul in Genesis 1:2b-25; and it doesn’t matter whether man sees the purpose for restoration having to do with the seventh day in Genesis 2:1-3. The Word of God has forever been “settled in heaven” (Psalm 119:89). The teaching is there, it’s not going to change, and it’s not going to go away.
Thus, everything within the six days is still moving out toward that seventh day ahead, first spoken of in Genesis 2:1-3, referred to throughout Scripture, and climactically referred to with respect to a future realization in Revelation 20:1-6. Whether man talks about it or doesn’t talk about it, whether man believes it or doesn’t believe it, whether man cares about it or doesn’t care about it is of no consequence whatsoever insofar as the finality — the bringing to pass — of that set forth at the beginning is concerned.
And viewing the matter from another perspective, contrary to popular teaching, and for those who have eyes to see otherwise, it should be easy to understand that Revelation 20:1-6 is not the first mention of the thousand years in Scripture, providing the length of the coming Messianic Era. Contrariwise, this is the capstone to all previous revelation on the subject, a subject beginning with the seventh day in Genesis 2:1-3 and spoken of throughout Scripture.
Then viewing another perspective of the matter: Can man place too much emphasis on events surrounding Christ’s return and the establishment of His kingdom? Can he, so to speak, “go to seed” on these things, as often expressed by those seeking to cast reproach upon this message?
The questions can be easily answered by simply seeing where the triune Godhead in the eternal council chambers of God placed the emphasis (Acts 15:14-18; Hebrews 1:2), where the writers of Scripture placed the emphasis within that which they wrote as “they were moved [‘borne along’] by the Holy Spirit” (2 Peter 1:21), where Christ placed the emphasis during His earthly ministry (Matthew 4:17-Acts 1:9), and where the emphasis is placed within His present ministry in the heavenly sanctuary on behalf of Christians (Hebrews 10:19-39).
Everything in Scripture moves toward this one goal, beginning with that which was foreknown and predetermined in the eternal council chambers of God at a time before man was even created.
Peter stated the matter after this fashion:
For this reason I will not be negligent to remind you always of these things [things having to do with Christian preparedness in view of Christ’s return and the coming kingdom], though you know and are established in the present truth. Yes, I think it is right, as long as I am in this tent, to stir you up by reminding you; knowing that shortly I must put off my tent, just as our Lord Jesus Christ showed me. Moreover I will be careful to ensure that you always have a reminder of these things after my decease. (2 Peter 1:12-15; cf. 2 Peter 3:1, 2)
It is man who has turned Scriptural matters around, resulting from the working of the leaven. There is a goal connected with the salvation that Christians presently possess (the salvation of the spirit [John 3:6], foreshadowed by events on day one in Genesis 1:2b-5); there is a goal connected with the present working out of one’s salvation (the salvation of the soul [Philippians 2:12-16; Hebrews 10:35-39], foreshadowed by events on days two through six in Genesis 1:6-25); and that goal is occupying a position with Christ during the coming day of His power (a realization of the salvation of the soul [Hebrews 1:13-2:10], foreshadowed by events on day seven in Genesis 2:1-3).
CONCLUDING REMARKS:
Thus, apart from a brief mention of the eternal ages beyond the Messianic Era in Revelation 21, 22, Scripture ends where it began. Scripture began with a Sabbath rest following six days of restorative work, and Scripture ends with a subsequent Sabbath rest following six subsequent days of restorative work. It is God’s revelation to man concerning His plans and purposes, covering two ages — 7,000 years of time — and set between the eternal ages past and the eternal ages future.
The whole of God’s revelation has a divine structure, it is spiritual, and it must be spiritually discerned.
And though,
Eye has not seen, nor ear heard, neither have entered into the heart of man, the things that God has prepared for them that love Him,
. . . God has revealed them to us by His Spirit: for the Spirit searches all things, yes the deep things of God. (1 Corinthians 2:9, 10) |