Exo 3:8: So I have come down to rescue them from the hand of the Egyptians and to bring them up out of that land into a good and spacious land, a land flowing with milk and honey — the home of the Canaanites, Hittites, Amorites, Perizzites, Hivites and Jebusites.

Exo 3:17: And I have promised to bring you up out of your misery in Egypt into the land of the Canaanites, Hittites, Amorites, Perizzites, Hivites and Jebusites — a land flowing with milk and honey.’

Exo 13:5: When the LORD brings you into the land of the Canaanites, Hittites, Amorites, Hivites and Jebusites — the land he swore to your forefathers to give you, a land flowing with milk and honey — you are to observe this ceremony in this month:

Exo 33:3: Go up to the land flowing with milk and honey. But I will not go with you, because you are a stiff-necked people and I might destroy you on the way.

Lev 20:24: But I said to you, “You will possess their land; I will give it to you as an inheritance, a land flowing with milk and honey.” I am the LORD your God, who has set you apart from the nations.

Num 13:27: They gave Moses this account: “We went into the land to which you sent us, and it does flow with milk and honey! Here is its fruit.

Num 14:8: If the LORD is pleased with us, he will lead us into that land, a land flowing with milk and honey, and will give it to us.

Num 16:13: Isn’t it enough that you have brought us up out of a land flowing with milk and honey to kill us in the desert? And now you also want to lord it over us?

Num 16:14: Moreover, you haven’t brought us into a land flowing with milk and honey or given us an inheritance of fields and vineyards. Will you gouge out the eyes of [ Or you make slaves of; or you deceive ] these men? No, we will not come!”

Deu 6:3: Hear, O Israel, and be careful to obey so that it may go well with you and that you may increase greatly in a land flowing with milk and honey, just as the LORD, the God of your fathers, promised you.

Deu 11:9: and so that you may live long in the land that the LORD swore to your forefathers to give to them and their descendants, a land flowing with milk and honey.

Deu 26:9: He brought us to this place and gave us this land, a land flowing with milk and honey;

Deu 26:15: Look down from heaven, your holy dwelling place, and bless your people Israel and the land you have given us as you promised on oath to our forefathers, a land flowing with milk and honey.”

Deu 27:3: Write on them all the words of this law when you have crossed over to enter the land the LORD your God is giving you, a land flowing with milk and honey, just as the LORD, the God of your fathers, promised you.

Deu 31:20: When I have brought them into the land flowing with milk and honey, the land I promised on oath to their forefathers, and when they eat their fill and thrive, they will turn to other gods and worship them, rejecting me and breaking my covenant.

Jos 5:6: The Israelites had moved about in the desert forty years until all the men who were of military age when they left Egypt had died, since they had not obeyed the LORD. For the LORD had sworn to them that they would not see the land that he had solemnly promised their fathers to give us, a land flowing with milk and honey.

Song 4:11: Your lips drop sweetness as the honeycomb, my bride; milk and honey are under your tongue. The fragrance of your garments is like that of Lebanon.

Jer 11:5: “Then I will fulfill the oath I swore to your forefathers, to give them a land flowing with milk and honey — the land you possess today.” I answered, “Amen, LORD.”

Jer 32:22: You gave them this land you had sworn to give their forefathers, a land flowing with milk and honey.

Eze 20:6: On that day I swore to them that I would bring them out of Egypt into a land I had searched out for them, a land flowing with milk and honey, the most beautiful of all lands.

Eze 20:15: Also with uplifted hand I swore to them in the desert that I would not bring them into the land I had given them — a land flowing with milk and honey, most beautiful of all lands.

• Hosea: The LORD loves Israel despite her sin.
• Joel: Judgment precedes Israel’s future spiritual.

• Amos: God is just and must judge sin.

• Obadiah: Sure retribution must overtake merciless pride.

• Jonah: Divine grace is universal in its sweep.

• Micah: Bethlehem-born Messiah will be mankind’s Deliverer.

• Nahum: Doom is to descend on wicked Nineveh.

• Habakkuk: Justification by faith is God’s way of salvation.

• Zephaniah: The Day of the LORD must precede kingdom blessing.

• Haggai: The LORD’s Temple and interests deserve top priority.

• Zechariah: The LORD will remember His people Israel.

• Malachi: Let the wicked be warned by the certainty of judgment.

Perhaps no area in our life in the Truth is more sensitive than our attitude toward money, and what it can buy, in our materialistic society. Here certainly is one of those areas where it is very wrong for any believer to judge the motives or conduct of his fellows. But, at the same time, here especially is an area of life where each believer must examine his or her own attitudes and actions. It is in this spirit, and with a desire only to help and not to legislate or coerce, that the following is offered.

While caring for oneself and one’s family is an obligation of the Truth (1Ti 5:8; 2Th 3:8-12), there is also a need not to over-emphasize the importance of money and possessions. The “now syndrome”, so much a part of modern expectations and demands, is in conflict with the call of discipleship (2Ti 2:3,4; Mat 6:24-34; Pro 30:7-9). “A man’s life does not consist in the abundance of his possessions” (Luk 12:15). The headlong pursuit after cars, well-furnished houses, and an array of sports equipment and amusement devices does not, in itself, guarantee happiness. ‘If only I had… such-and-such, and so-and-so… things would be so much better’ is a view of the world which underlies the appeal of lotteries, TV give-away programs and advertisements. It is a mistake to think that the more one has, the better things will be. What is required is a determination to live within one’s income and to have the right perspective on this world’s goods. No less a prophet than Elisha was furnished with only a bed, lamp, table, and chair!

“Buy now, pay later” may be the attitude of the world whose citizenship is very much a part of this system of things, but the attitude of those whose citizenship is in heaven is very different:

“Godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us be therewith content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some have coveted after, they have erred from the faith, and pierced themselves through with many sorrows” (1Ti 6:6-10).

Tithing

There are numerous religious communities whose members “tithe”, that is, devote 10% of their income to the service of their church. The question inevitably arises: Should we be doing the same? Are we doing as much? And, would we not be in a much stronger position in our witness to our faith if we did tithe? (As a matter of fact, some in our own community do tithe.)

The English words “tithe” or “tithes” occur only eight times in the NT, and not at all in a context which suggests that tithing was an obligation upon NT believers. To sum up the NT usage: The orthodox Jews paid tithes of trivial things while neglecting weightier matters, and were condemned by Jesus for doing so (Mat 23:23; Luk 11:42). The Pharisee of Jesus’ parable boasted of his tithing without receiving any blessing from the Lord for doing so (Luk 18:12). Abraham acknowledged his subordination to Melchizedek by giving him 10% of his spoils (Heb 7:6,8,9).

There is in fact no NT doctrine which speaks of the obligation of Christians to tithe their incomes, in the Lord’s service.

In the apostolic period, there were certainly men who could well have used all their time in the service of the gospel, and there may have been some who actually did so. The Lord Jesus has certainly established the right that “they that preach the gospel shall live of the gospel” (1Co 9:14). But Paul used this privilege very little because he desired to avoid any indebtedness to men who might misuse their patronage. The funds for such maintenance as was accepted, as well as for the relief of the poor, plainly came from voluntary contributions whose extent was not imposed from without. If from time to time it was very generous, it could also be very tight-fisted; its amount rested entirely with the giver (Act 2:44,45; 4:32-37; 5:1-11; 11:27-30; 1Co 16:1-4; 2Co 9:1-15).

No one has the right to demand that all members of the ecclesia should tithe; but, equally, no one has the right to criticize the decision of individuals to do so if they choose. Our basic principle should be that, though such-and-such is no longer demanded by law, the true believer from the fullness of his heart should do at least as well, or even better.

Two kinds of treasure

“Lay not up for yourselves treasures on earth” (Mat 6:19), but… “Lay up treasures in heaven” (Mat 6:20), for… “Where your treasure is, there will your heart be also” (Mat 6:21).

This is perhaps the most comprehensive and searching of all the commands of Christ, because it deals with the whole direction and motivation and purpose of life. Broadly defined, “treasures on earth” means anything related to this present mortal life.

The natural way is to accumulate “treasures” of many different kinds. “Mammon” (Mat 6:24) includes riches, material possessions, and pleasures. This desire to lay up treasures… this acquisitiveness (a nice word for simple greed!)… is so universally taken for granted that it is almost heresy to question it. It is the foundation assumption of almost all advertising. Even many “believers” consider it “foolish” and “impractical” even to try to imitate Christ in this respect, and they quote such passages as 1Ti 5:8 and Ecc 9:10 with more than usual vigor, to help set “the proper balance”!

How much impact does this command of Christ have upon us? Whether we consider job promotions, or consumer goods, or “the good life”, how many times have any of us made the conscious decision: ‘No! I will go no further. I have more than I really need already. I will not pamper myself!’ Probably, for most of us, not nearly often enough. It is in our natures (and simply learning “the Truth” does not change our natures) to want “treasures” both in heaven and on earth, to seek both salvation and present advantage. It is so easy to forget that Christ specifically said we cannot have both: “Ye cannot serve God and mammon” (Mat 6:24).

God wants us to be different from the world, with our minds on very different things. Of course, most of us must work, in one way or another, to provide for necessities. Certainly Jesus worked at a trade until the time came for his special mission. And Paul, as he moved about the ecclesias, found work from place to place so as not to be a burden to the believers. But for them these daily affairs had importance only insofar as they were related to eternal things. “Seek ye first the kingdom” (v 33) was the rule of Christ’s life, and of Paul’s life. Is it the rule of our lives?

“Do not be anxious about your life, what you shall eat or what you shall drink, nor about your body, what you shall put on” (v 25).

It is a revolutionary concept, totally foreign to our natural inclinations. But Jesus does not bid us obey him without reasons. He gives, in fact, seven good reasons why this philosophy makes sense:

• Verse 25: Life itself is more important than those things that sustain it. If our lives come from God and are held in His hand, then certainly, when we do our part faithfully in the great adventure of dedication and service, the lesser matters will be taken care of.

• Verse 26: The birds do not make frantic provision. They do not worry or scheme or plan. And you, Jesus says, are much more important than they are (Mat 10:29-31).

• Verse 27: “Which of you by being anxious can add one cubit to his span of life?”

• Verses 28-30: If God takes such care for the flowers that will soon shrivel in the heat, will He not provide much better for you, His children, made in His image?

• Verse 32a: The nations that do not know God worry and hoard riches. Surely you will not be like them!

• Verse 32b: Your Heavenly Father knows what you need. He will not forget.

• Verse 34: “One day at a time”: The world is such an evil place that we need as much of our mental resources as can be spared to face the spiritual trials of today. To borrow worries from next week is to overburden our capabilities and risk failure in spiritual pursuits.

“For thou art my God”

We recognize that the world, even the nominally Christian world, does not heed Christ’s advice. But do we do any better, or are we swept up and molded into conformity with the world around us? This is an age dedicated to getting more and yet more money, in order to spend it on more and yet more selfishness: fine houses, fine foods, expensive trips, and the worship (yes, it is “idolatry” — Col 3:5!) of car and garden and, last but not least, our own adorned, deodorized, tanned, and groomed selves! It is an age when millions succumb to the enticements of health spas and country clubs, to exercise, and diet, and build the new and improved “You”. One cannot help but draw the analogy to Isaiah’s ironic description of the idolater — who seeks out a tree trunk and cuts and shapes and polishes it into a natural beauty, finally to fall down and worship it:

“Deliver me, for thou art my god” (Isa 44:14-17).

Different? Or the Same?

What are our ambitions, our goals in life? Are they different from the world, or are they all too similar? Are our older folks eager for retirement, so they can take it easy and enjoy life? Are our middle-aged folks keen on “security”? Are our younger folks caught up in the “timetable syndrome” — get an education, get a good job, get married, get a house, “get ahead” — and each goal by a certain date, or they are falling behind? And if they — the young ones — are that way, whose example have they followed?

What sets us apart from the masses around us who have no true hope? Is it enough that we believe differently, without living differently? Do we preach separateness from the world one day a week, and then live the other six days as though we were still very much a part of that world? In our pious preaching, do we even manage to convince ourselves that we are really following Christ’s example?

“Lay not up for yourselves treasures upon earth.” The use of our money may be the touchstone, the truest indicator, of our heart’s desires. Why? Because the obtaining and the using of money makes up so great a part of our daily lives — we are always spending money! — so that our ordinary life must be much the same in nature as our ordinary ways of spending money. If we spend our money for purchases that appeal to pride or pleasure, then we are demonstrating in the most practical way possible that those characteristics have firm hold on our lives, to the exclusion of God’s truth.

Common Objections

There are several common objections to giving money to help the poor. What is so attractive about these objections is that they masquerade as Scriptural, wise, and prudent — putting a “good face” on the greed that hides behind them:

(1) “Since Jesus said, ‘The poor you have with you always’ (Joh 12:8), and we cannot change the world, why should we bother trying?”: But Jesus did not say, “Forget the poor because they are always there.” He said, in effect, “You will always have opportunities to help the poor.” When Jesus was present, his followers lavished gifts upon him, and they did well. But now that he is absent, we may forget that we can give gifts to Jesus just as well by helping his poor brethren. Who would ignore the needs of the Master? But now he sits at the right hand of God, and he can no longer use the cup of cold water, the food, the clothing. But someone else can!

One of Christ’s parables was most explicit as to the grounds of rejection at his judgment. It is enlightening to note that the wicked were not rejected for holding some false doctrine. They were not rejected for failing to preach the Truth. They were not even rejected for neglecting to attend a specified number of ecclesial meetings. They were rejected because they ignored the simple, material needs of their brethren, and thereby they ignored Christ (Mat 25:41-45)!

(2) “If I am not careful and prudent (which really means selfish!) I may give charity to someone who does not deserve it, or someone who does not use it properly”: This is a common Christadelphian “worry”. And it sounds all too much like the businessman proclaiming to the board of directors the “virtue” of the preservation of capital. But in showing love for others through our material gifts, we are exemplifying the character of our Father in Heaven, who sends His rain on the just and on the unjust (Mat 5:45). God loves us whether we deserve it or not. He loves us even when we definitely do not deserve it. He loves us even when we do despite to His grace and turn our backs on His outstretched hand. He is not “careful” or “responsibly prudent” about His gifts.

(3) “By giving away my money (or the ecclesia’s money) I encourage others to be beggars and irresponsible”: But then, why should I ever forgive anyone? It will just “encourage” him to do wrong again. Or why should I give medicine to a sick person? It might just “encourage” him to get sick again.

(4) “It’s more important to use our money in preaching the Truth than to give it to the needy”: This is the only one of these four common objections to charity that can stand up to any examination at all. It is true that to give a dying man the gospel is better than to give him a crust of bread. But it can hardly be denied that both could be useful!

The only response to this objection is: If you really believe this, then do it! Do not be like the Pharisee who cried “Corban” when reminded that others could use his material help, and then when the need was past, kept his riches for himself anyway!

The only other thing to be said here is that surely there are resources lying dormant which are sufficient for sizeable efforts on both fronts. At the absolute minimum, resources are available so that our own spiritual family at home and abroad need not suffer hunger and illness, while their brethren are well-off and with goods to spare.

Christ gave everything, even life itself, for us. What can we give him? What “price-tag” do we put on our redemption?

“Where your treasure is, there will your heart be also.”

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Out of this life I shall never take The things of silver and gold I make; All that I cherish and hoard away After I die, for others will stay.

Though I call it mine, and boast its worth, I must then give it up for mother earth; All that I gather and all that I keep, I must leave behind when I fall asleep.

I wonder often just what I shall own, When I pass before the Judgment Throne; What shall I find and what shall he see In the life and character that makes up me.

Shall the Great Judge learn when I am through That my life has gathered the riches true? Or shall at last be mine to find That all I had worked for I left behind?

When dealing with the debate about whether Moses himself authored (when I say “authored” of course I mean that he was directly inspired by God), it is appropriate to begin with what the Pentateuch and the rest of the Scriptures have to say about the topic.

First, however, it is important to note that many verses which refer to the writings of Moses, particularly in the Pentateuch itself, only refer to small sections and therefore are themselves mostly irrelevant to the larger question of who authored the Pentateuch as a whole. For example, in Exo 24:4 we read of Moses writing down all the words that God had just spoken, and in verse 7 we read of Moses taking this “book of the covenant” and reading it before all the people. Verses like this do not affirm the authorship of all five books of the Pentateuch and thus, while helpful in their own way with regard to other matters, do not deal with the question of the Documentary Hypothesis. But there are a number of references which do claim authorship by Moses for the “entire” Pentateuch (I enclose “entire” in quotation marks because it is understood that these claims do not deal with the extremely small number of isolated incidents where words that are in the Pentateuch today are probably not from Moses’ own hand).

Before considering these references, there is one other matter that must be briefly attended to. According to the DH the books of Joshua, Judges-Ruth, Samuel, and Kings were written as part of the so-called “Deuteronomistic history” at the same time Deuteronomy was composed, namely during the early years of Josiah’s reign. (Allowance is made by critical scholars for Kings being finished only a couple of decades later, perhaps by the same person (even Jeremiah or Baruch, according to some) or one of his close contemporaries.) Thus, when we consider references from these books, or from Chronicles, we generally must assume for the sake of argument that these claims carry no weight of proof, being claims only and not evidence. It is beyond the scope of this short study to examine the authorship of these post-Pentateuchal historical books, although (a) this issue is not nearly as serious in its implications as the issue of the authorship of the Pentateuch is, and (b) is largely determined by resolving the question of the authorship of the Pentateuch.

Having mentioned this brief caveat, let us turn our attention to the words in Jos 1:7-8, which refer to the Mosaic authorship of not just one small section, but rather of the entire “book of the law”, which I take to refer to at least Exodus through Deuteronomy, if not Genesis as well.

Next we consider the record of Jos 8:30-35, which describes the altar that Joshua built to Yahweh Elohim of Israel upon Mount Ebal. V 31 refers to building the altar of unhewn stones just as Moses had commanded. This commandment is recorded in Deu 27, in a section that critical scholars universally attribute to the original Deuteronomist of Josiah’s day. Jos 8:32 continues by mentioning the writing of the words of the law upon the stones of the altar, and vv 34 ,35 refer to Joshua reading all the words of the law of Moses to the people, including the blessings and the cursings. The blessings and the cursings are taken from Lev 26 and Deu 28, two sections which are also universally attributed by critical scholars to authors living hundreds of years after Moses.

Still in Joshua, we come to Jos 23:6, which is very similar to the Jos 1:7-8 reference cited above. Although as I have mentioned these references do not by themselves seem to deal directly with the question of the authorship of the book of Genesis, it is conceded by all that, were Exodus through Deuteronomy written by Moses, Genesis would have been too. Thus the claim for Mosaic authorship is effectively made here even though not directly made.

The next significant reference is in 1Ki 2:3, where it is recorded that as David charged his son Solomon, reference was made to the written Law of Moses. This clearly restates our basic claim.

The last two claims in the OT that we shall consider both concern events during the time of Joash, roughly eighty years before the time of Hezekiah, and thus at least that many years before the writing of either the P or D material, according to the critical scholars. In 2KI 14:5-6 we read of Joash refraining from executing the children of the murderers, and of holding this policy precisely because of the words of Moses recorded in Deu 24:16, part of the D material according to the DH. And in 2Ch 23 we read of Jehoiada making arrangements in accordance with what was written in the book of the Law of Moses. Significantly, these two references both claim to be verifiable in the exilic days, as reference is made to “the book of the chronicles of the kings of Israel” in 2Ki 14:15 and to “the story of the book of the kings” in 2Ch 24:27. These both refer to court documents that we know for certain must have existed, as demonstrated by the accuracy of the regnal lengths of the kings of Israel and Judah as shown by Edwin Thiele in his book “The Mysterious Numbers of the Hebrew Kings.” If in fact these claims in both Kings and Chronicles are demonstrably false, the authors of these records must have been quite bold in not only these two verses, but in others as well, in challenging their contemporaries to examine the facts when the facts were demonstrably different.

In the NT we begin by considering the clear claims of Jesus with regard to the Mosaic authorship of all sections of the Pentateuch. In Mar 10:3-5 Jesus asks a question regarding “what did Moses command” with regard to divorce. In Mar 12:26 he refers to the burning bush recorded in Exo 3, as being in the book of Moses. According to the DH, the account of the burning bush was not written down until at least the time of Solomon. In Luk 5:14 Jesus commanded the cleansed leper to go and make his offering “just as Moses commanded”. According to critical scholars, the relevant section of the Law was not written until at least the time of Hezekiah. In Luk 24 there are two references to the Pentateuch as being the words of Moses, once by Luke in v 27 and once by Jesus in v 44. In Joh 7:19 we read of Jesus castigating the Jews for not obeying the law which Moses gave.

And in Joh 5 we come to a very important reference. In vv 45-47 we read: “Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words?” (KJV) Clearly in none of these refs is there even the slightest hint that Jesus allowed for the possibility of most of the Pentateuch being written during or after the time of Hezekiah, or of it being put into the form that we now have sometime after the return from exile. For believers in Christ like ourselves, these claims by Jesus carry enough weight to carry the argument by themselves. For skeptics and for critical scholars, they are claims only but the fact remains that these are still clear claims. Jesus did not believe in anything even remotely like the DH. (DB)

“And now David, being freed from wars and dangers, and enjoying for the future a profound peace, composed songs and hymns to God, of several sorts of metre… He also made instruments of music, and taught the Levites to sing hymns to God, both on that called the Sabbath-day, and on the other festivals. Now the construction of the instruments was thus: the viol was an instrument of ten strings, it was played upon with a bow; the psaltery had 12 musical notes, and was played upon by the singers; the cymbals were broad and large instruments, and were made of brass” (Josephus, quoted by Ern Wilson in “Psalms” 21-26).

We’ve travelled together, My Bible and I, Through all kinds of weather, With smile or with sigh! In sorrow or sunshine, In tempest or calm! Thy friendship unchanging, My lamp and my psalm.

We’ve travelled together, My Bible and I, When life has grown weary, And death e’en was nigh! But all through the darkness Of mist or of wrong, I found there a solace, A prayer and a song.

So now who shall part us, My Bible and I? Shall “isms” or “schisms” Or “new lights” who try? Shall shadow for substance, Or stone for good bread, Supplant thy sound wisdom, Give folly instead?

Ah, no, my dear Bible, Exponent of light! Thou sword of the spirit, Put error to flight! And still through life’s journey, Until my last sigh, We’ll travel together, My Bible and I.

This chapter presents ideas very far removed from traditional Judaism. It speaks of “seeking the Lord” when the “pious” Jews of Christ’s time claimed the right to special benefits — simply because they were natural descendants of Abraham. It speaks of faith, humility, and repentance as the only proper basis of approach to the Supreme Being. These traits, and nothing else, are the essentials of true religion. Any services done only mechanically or with the idea of impressing others are worse than no service at all. God gave warnings against such false, hypocritical religion in Hos 6:6: “For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.” This was quoted by Jesus once as he spoke to his countrymen.

In Jer 6:19,20, God said,

“Hear, O earth: behold, I will bring evil upon this people, even the fruits of their thoughts, because they have not hearkened unto My words, nor to My law, but rejected it. To what purpose cometh there to Me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto Me.”

And here is a lesson for us today: As a community of believers of the gospel, Christadelphians have flourished for more than 100 years. As we get further and further from our “roots”, there may be the tendency to forget the reasons we separated ourselves in the beginning. There may be tendencies to join in worship automatically, with lip-service but not heart-service!

We have before us the example of the Christian ecclesias of the first and second centuries. With the apostles all deceased by the year 100 or so, the early Christians were left to find their own leaders. They began to forget their original objectives. They came to see more and more in the pleasures of the Gentiles around them and gradually forgot their role as strangers and pilgrims in the earth. They tried to make themselves and their curious practices more palatable to a heathen world in which they should have had no part.

And so, as the years passed, first one vital doctrine and then another was dropped from the Faith, just as parts of a mighty building are allowed slowly to crumble away. Pagan ideas of heaven-going, immortal-soulism, and the Trinity crept in to fill the void. Such materialistic and worldly ideas were questioned at first, but gradually any barriers that existed fell away. True faith in and reliance upon the Scriptures were submerged and finally drowned in the elaborate rituals and pretensions of a church fast growing into Catholicism.

Truly this Is a frightful picture, and we are tempted to say that this can never happen to us. But let us remember that the believers of the first century were more privileged than us in knowing of Christ through men who had seen and lived with him. Our only link with the beginnings of Christianity and our only source of true faith is the Bible. We should always revere the Bible as God’s word and use it to ensure that our faith is steadfast and living within us, and not only in external ceremonies.

“Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price” (Isa 55:1).

In Psa 42:1,2: “As the hart panteth after the water brooks, so panteth my soul after Thee, O God. My soul thirsteth for God, for the living God…”

The thirst to which the prophet alludes is a thirst for God, for the knowledge of His ways and the assurance He can bring to us while we live in the midst of spiritual desolation:

“O God, Thou art my God; early will I seek Thee: my soul thirsteth for Thee, my flesh longeth for Thee in a dry and thirsty land, where no water is; to see Thy power and Thy glory, so as I have seen Thee in the sanctuary. Because Thy lovingkindness is better than life, my lips shall praise Thee” (Psa 63:1-3).

Because water is something which naturally brings life, to plants and animals alike, it is a fitting symbol of the teachings of Christ, the only means whereby we may be brought to eternal life:

In John 4:14, Jesus says, “Whosoever drinketh of this water shall thirst again: But whosoever drinketh of the water that I shall give him shall be in him a well of water springing up into everlasting life.”

We are told that we may come to these waters and buy, although we have no money. The woman of Samaria did just this merely by asking that Jesus give her the water. But, although the teachings of Jesus cannot be bought with money, they are by no means easy to obtain. Jesus’ parable of the merchant who gave up all he possessed for the one pearl of great price is a good picture of what we must do to buy those “living waters”.

But what we pay to God is… our time, our energy and our devotion, not our wealth. This is quite apparent when we read the words of David. After the people had brought great riches for God’s temple, he said:

“But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of Thee, and of Thine own have we given Thee. For we are strangers before Thee, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none abiding” (1Ch 29:14,15).

Our money and our other worldly possessions are of no use to God. The importance of any gift to God is the sentiment behind it. It must represent a voluntary, loving submission of our desires to God’s wishes.

Jesus told men to forsake father or mother or whatever hindered them, and to take up their crosses and follow him. This is part of that “price” we do pay — something in many ways much more difficult to give than mere money. The truth is free for the taking, but there are no promises that it will be easy or that it will require something less than an all-out effort.

Both the “wine” and “milk” are also fitting symbols of Christ in one respect or another. To the Jews, wine showed God’s love for His people in providing them with abundant harvests, indeed with everything necessary for their daily well-being. In return, the Jews were to dedicate a substantial part of what they gathered to God, for it all belonged to Him in the first place.

We find the same significance in Jesus’ crucifixion and indeed throughout his life. More than anything else, JESUS shows God’s love for us in providing us with an acceptable sacrifice to cover our sins. “For God so loved the world, that He gave his only begotten son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16).

We are “justified freely by His grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood” (Rom 3:24,25).

In our memorial service, the wine represents Christ’s blood, or life (the comparison between the two being made in Lev 17:11). Throughout his life (and by his death), Jesus showed a complete dedication to God that should always accompany a knowledge of the truth. Consequently, we are told to present our bodies as living sacrifices. As Paul did, we are to strive to know the “fellowship of his sufferings, being made conformable to his death”.

Wine in symbol thus shows God’s love for us, shown through Christ, and reminds us of the need to reciprocate God’s love through a life of holiness and obedience. We remember this each Sunday as we partake of the wine “in remembrance of” Christ.

Milk is the simplest, most nutritious food. It represents the basic teachings of Christ’s gospel (1Pe 2:2). In studying and attempting to teach our brethren and others, we should show a humility before God’s word. It is not something to be cleverly manipulated to demonstrate our own intelligence, but rather something to handle with caution and reverence.

Verse 2

“Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto Me, and eat ye that which is good, and let your soul delight itself in fatness” (Isa 55:2).

There is nothing sadder than God’s words about His people in Jeremiah 2:13: “For My people have committed two evils; they have forsaken Me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.” Israel’s omissions hold warnings for us today. There are goals connected with the gospel which are always the same, goals which we are likely to put aside and forget. We should continually evaluate our position to see that our labor is in the right direction. In Jer 6:16: “Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein.”

Verse 3

“Incline your ear, and come unto me.”

Jesus said much the same thing in Mat 11:28-30:

“Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.”

It might seem to us that our burden is not light. But we are forgetting to rely upon God for strength, to ask His help. “If God be for us, who can be against us?”

We are told that, if we hear, our soul shall live; that is, live eternally. This, therefore, involves immortality, as seen in 2Sa 23:5, in which David says that God “hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire…”

It is a sure, or certain, promise, as seen in Jer 33:25,26:

“Thus saith the Lord: If My covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth; Then will I cast away the seed of Jacob, and David My servant, so that I will not take any of his seed to be rulers over the seed of Abraham, Isaac, and Jacob: for I will cause their captivity to return, and have mercy on them.”

Verse 4

In verse 4, God has given him (that is, David) for a witness. Here is a direct reference to Christ. As “David” means “beloved”, and as David was “a man after God’s own heart”, so he represents Christ, “a leader and a commander to the people”. “And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious” (Isa 11:10).

Verse 5

Verse 5 brings all the Gentiles into the picture, as “nations that knew not Thee”. In his letter to the Galatians, Paul explains how God’s sure mercies and covenants apply to the Gentiles as well as to the Jews:

“Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Gal 3:16,27-29).

There is then no reason that the Gentiles cannot be fellow-heirs of the Kingdom of God. Here is a basic part of the gospel, hidden (we might say) in the Old Testament.

Here is the mystery: “Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles: Which is Christ in you, the hope of glory…” (Col 1:26-27).

For the Old Testament view, we might refer also to Isaiah 60:5: “Then thou shall see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee.”

And especially might we read Zec 8:21-23: “And the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord of Hosts: I will go also. Yea, many people and strong nations shall come to seek the Lord of Hosts in Jerusalem, and to pray before the Lord. Thus saith the Lord of Hosts: In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, we will go with you: for we have heard that God is with you.”

Here is something the Jews never accepted: that the Gentiles could be God’s people also. This is quite an unhealthy attitude: We should never question God’s motives nor judge Him as we would a mere man — but only submit meekly to the majesty and authority of His revealed word. For us, there is Christ’s injunction in Mat 7:1,2: “Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again.”

Verses 6,7

“Seek ye the Lord while He may be found, call ye upon Him while He is near; Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and He will have mercy upon him; and to our God, for He will abundantly pardon.”

Here is repentance and humility, traits which are all too uncommon to modern man — to natural man of any time. In Ecclesiastes 7:29, there is a true-to-life picture of natural man: “Lo, this only have I found, that God hath made man upright; but they have sought out many inventions.” This has been true since the time of Adam. Virtually everything God has given to man has been polluted and corrupted, in disregard for his obligations to God.

If we are to approach to God, we must abandon all our previous life and all our misdirected ambitions. This is true Biblical “repentance” — not simply feeling sorry for wrong deeds, but actively determining to correct them. This is difficult: but if we have the determination, then we have the assurance that God will abundantly pardon.

Verses 8,9

“For My thoughts are not your thoughts, neither are your ways My ways, saith the Lord. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts”.

Mankind is inherently evil. This is the plain teaching of numerous passages of Scripture: “The heart is deceitful above all things, and desperately wicked: who can know it?” (Jer 17:9). “The heart of the sons of men is fully set in them to do evil” (Ecc 8:11).

Even more plain is the truth that God is inherently good: “Why callest thou me good? there is none good but one, that is, God…” (Mat 19:17). “The Lord is righteous…” (Psalm 129:4).

One of the principal fallacies of popular religion is the idea that man is by nature an immortal being living only temporarily in a body of flesh, and that he is entitled without question to special privileges from his Creator. For believers in such a theory, it is quite impossible to understand the true positions of God and man in respect to one another — the best possible relation being that of a benevolent master to an humble servant.

There is never a question of “human rights”, but only of God’s rights “Shall the clay say to him that fashioned it, What makest thou? or thy work, He hath no hands?” (Isa 45:9).

Between the two, God and man, is a vast chasm, steadily growing wider since the first sin of man. The preaching of the gospel is an invitation from God, leaving man the free choice — once he realizes the consequences — of accepting or rejecting it. It is for us to make the move to close the gap. Only if we draw nigh unto God will He draw nigh to us.

Verses 10,11

“For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater; So shall My word be that goeth forth out of My mouth: it shall not return unto Me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.”

God’s purpose cannot fail, no matter how men feel or what they do to prevent it. God will not be frustrated. As we read in Rev 1:9, the kingdom of Jesus Christ may suffer tribulation — for a time, but not forever. God’s word is backed up with all the power in the universe. All we can do finally is to find ourselves rightly associated with God. “For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord” (Rom 8:38,39).

Verses 12,13

The last two verses of Isaiah 55 are among the most beautiful in the Bible:

“For ye shall go out with joy, and be led forth with peace; the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands. Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree: and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off”.

This reminds us of many wonderful passages detailing the blessings which, as a natural consequence, follow an earnest belief in God’s truth and acceptance of His invitation:

“I will sing of the mercies of the Lord for ever: with my mouth will I make known Thy faithfulness to all generations. For I have said, Mercy shall be built up for ever: Thy faithfulness shalt Thou establish in the very heavens. ‘I have made a covenant with My chosen, I have sworn unto David My servant, thy seed will I establish for ever, and build up thy throne to all generations'” (Psa 89:1-4).

And in special relation to the life-giving waters of Isaiah 55:1 are the promises of Psa 1 and Rev 22:

“Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord: and in His law doth he meditate day and night. And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.”

“And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.”

In Pro 9, wisdom is personified as a woman crying through the streets, offering the way of righteousness to the foolish. May we only stop to realize our positions unless God stoops to help us, and may we always be thankful for His loving invitation to us through the Gospel of the Kingdom.

“O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments, and His ways past finding out! For who hath known the mind of the Lord? or who hath been His counselor? Or who hath first given to Him, and it shall be recompensed unto him again? For of Him, and through Him, and to Him, are all things: to whom be glory for ever. Amen.”

A first-century Man of sin (as outlined in Lesson, Man of sin, first century) can scarcely be the complete fulfillment of the words of Paul. The letters to Thessalonica are so dominated by the theme of Christ’s second coming; and the Judeo-Christian “man of sin” of Paul’s day has long passed from the scene (along with his adherents). So it is reasonable to expect that another “man of sin” will be a dominant element in the prophetic framework of the last days. There is one system, the Papacy, that is eminently “qualified” to fill this role, as the Notes on the Text which follow should demonstrate. The question remains, however: Is there a transition, and a discernible link, between the first-century “man of sin” and the Roman Catholic apostasy?

Zechariah 5 offers such a link: Some of its connections with 2Th 2 are set out below:

Zechariah 5	2 Thessalonians 2
“This is their iniquity in all the land” (v 6, RV mg).	“The mystery of iniquity doth already work” (v 7)… “with all deceivableness of unrighteousness” (v 10).
“A woman that sitteth in the midst of the ephah (v 7).	“Sitteth in the temple of God” (v 4).
“He cast her down into the midst of the ephah: and he cast the weight of lead upon the mouth thereof” (v 8, RV).	“That which restraineth” (v 6, RV)…”there is one that restraineth now” (v 7, RV).
“This is Wickedness” (v 8, RV).	“Then shall that Wicked be revealed” (v 8).

Zec 5 appears to be a prophecy of the evils of Judaism which were manifested in New Testament times, corrupting the early ecclesias, and which eventually became firmly established in the Roman Catholic church, along with many pagan ideas.

In its immediate context, Zec 5 presents a false worship in a detailed contrast to the true worship depicted in Zec 4. Zec 5 has the house of wicked women and unclean birds in the land of Shinar (Babylon) (vv 9,11), whereas Zechariah 4 has the true house of God, the true temple (v 9), wherein are the anointed ones (v 14) and the lampstand (v 12). In the picture of the false worship, the flying roll or scroll (v 3) is a “curse” which “declares innocent” (“naqah” — not “cut off” as in AV) those who steal and swear falsely. The dimensions of this scroll of wickedness (20 cubits by 10 cubits) (v 2) are the precise dimensions of the holy place of the temple and tabernacle, indicating again the nature of this worship: a deliberate parody of that which is true.

The scroll, then, represents wicked teaching, which releases men and women from their obligation to obey God’s laws. Such teaching, with a Jewish flavor, may be traced in the Pharisees’ use of “Corban” — a legal fiction that effectively released a man of his obligation to his parents (Mark 7:6-12). By some similar misapplication of law Pharisees enriched themselves by “devouring widows’ houses” (Mat 23:14) and swearing falsely (v 16). This same attitude was carried forward into the early church and became part of the Roman Catholic apostasy. So-called saints are alleged to have accumulated large excesses of virtue which could be transferred, at a price, to sinners. The clerics, from the pope down to the parish priest, claimed the power to excuse on God’s behalf sins of lying, stealing and so on at the confessional. Hence the links between Zec 5 and the Man of Sin.

Then there is the ephah (v 6), a unit of measure. This aptly portrays Judaism in New Testament times, where everything became a matter of measure, of keeping rules and regulations, rather than of developing a character pleasing in God’s sight. Again this entered the early ecclesias and became fully developed in the Roman Catholic church. Col 2:20-22 warns against making religion a matter of rules and regulations which results only in fleshly pride when they are kept. In 1Ti 4:3 Paul prophesied of the time to come when apostasy would make rules about “forbidding to marry, and commanding to abstain from meats”, these are examples of the kinds of rules and regulations which Roman Catholicism invented so that the keepers of those rules might be considered as especially virtuous. The idea of a religion of “measure” comes out in other ways too: the idea that, after attending church, the rest of one’s time is one’s own; and the idea that after a fixed sum of money has been handed over, the rest is one’s own to use exactly as one pleases.

Zec 5 is thus a portrayal of apostasy, not so much in its false doctrines as in its iniquitous practices. Hence its use in 2Th as the background for the Man of Sin prophecy. It is noteworthy that in Zec 5 it is a woman who goes to Babylon (Shinar) and builds a house there. The connection with the woman of Rev 17 is obvious. Note also the stork, the unclean bird; the “Babylon” of the Apocalypse is “a cage of every unclean and hateful bird” (Rev 18:2).

Indeed, without trying to trace actual historical links, the essential unity of the two false systems (apostate Judaism of Christ’s day and modern Roman Catholicism) is perfectly evident:

• Both are heavily dependent upon the sanctity (or presumed sanctity) of special places and special, “holy” buildings.

• Both appeal to tradition and antiquity.

• Both encourage the ideal of a spiritual “elite”, set apart and elevated above the mass of ordinary believers.

• Both teach the doctrine of “Salvation by works.”

• Both have specially consecrated priests, dressed in distinctive garments, offering incense and “sacrifices.”

• Both have well-developed machinery for extorting vast amounts of wealth under religious pretence.

As the great false religious system of the first century was destroyed by divine edict (in AD 70) so the great false religious system of the Last Days will be destroyed — by Christ in his coming in power and glory.

The Lord Jesus never raised a finger to hurt any human being, however great the provocation. The provocations he received would have led a lesser man to fight back, but it was not so with Jesus. When Samaritans denied him hospitality, his disciples spoke of vengeance:

“Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elijah did? But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. For the Son of Man is not come to destroy men’s lives, but to save them” (Luk 9:54-56).

Again, when the officers of the High Priest, led by a traitorous disciple, came to arrest him, the Lord could reveal his power and still refuse to take advantage of it: “Judas then, having received the band of soldiers, and officers from the chief priests and the Pharisees, came thither with lanterns and torches and weapons. Jesus therefore, knowing all the things that were coming upon him, went forth, and saith unto them, Whom seek ye? They answered him, Jesus of Nazareth. Jesus saith to them, I am he… They went backward, and fell to the ground” (Joh 18:3-6).

He allowed his enemies to rise from the ground and arrest him. When Peter sought to defend him with his courageous but misguided use of a sword which he should not even have been carrying, the Lord resisted that temptation also and rebuked his disciple:

“Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?” (v 11).

“All they that take the sword shall perish with the sword” (Mat 26:52).

Long before, he had withstood the temptation to accept kingship from the multitudes (Joh 6:15). Now, at his trial before Pilate, he declares his resistance in principle to the thought: “My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence” (Joh 18:36).

It was at the very time when they were crucifying him that the Lord Jesus revealed how deep and sincere was his desire that no one should needlessly be made to suffer on his account, for in his terrible agony he could cry out: “Father, forgive them; for they know not what they do” (Luk 23:34).

This was a prayer which certainly extended beyond the Roman soldiers who were merely doing their duty, to embrace the Jews who had conspired to bring about his crucifixion. In fact Peter puts before us for our imitation the entire manner of life displayed by the Lord Jesus during the period before his death:

“This is acceptable, if for conscience toward God a man endureth griefs, suffering wrongfully. For what glory is it, if, when ye sin, and are buffeted for it, ye shall take it patiently? But if, when ye do well, and suffer for it, ye shall take it patiently, this is acceptable with God. For to this were ye called: because Christ also suffered for you, leaving you an example, that ye should follow in his steps: who did no sin, neither was guile found in his mouth: who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously” (1Pe 2:19-23).

The Lord’s teaching

The very things that Jesus did in his own life, he commends to his disciples in theirs. In the Sermon on the Mount, for example, he said:

“Blessed are the poor in spirit… they that mourn… the meek… the merciful… the peacemakers… they that are persecuted for righteousness’ sake… when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake” (Mat 5:3-12).

He took the commandment “Thou shalt not kill” and extended it to cover even hard words and unwarranted rage (vv 21-26). He also taught: “Resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also. And if any man would go to law with thee, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go one mile, go with him two” (Mat 5:39-41). “Love your enemies, and bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you: that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust” (Mat 5:43-45).

The Apostles’ teaching

The apostles certainly took the Lord’s words to heart, and under the guidance of the Holy Spirit they recalled for the instruction of the ecclesias what the Lord had said to them (1Pe 3:14; 4:14; Rom 12:14-22). Nowhere is this more plainly taught than in Paul’s words:

“The Lord’s servant must not strive, but be gentle towards all, apt to teach, forbearing, in meekness correcting them that oppose themselves; if perhaps God may give them repentance unto the knowledge of the truth” (2Ti 2:24,25).

There is much more evidence of the same kind in the writings of the Apostles. The Lord’s sufferings, his restraint, his teaching of his disciples, and their own counsel to one another, all create an atmosphere in which anything pertaining to war or bloodshed has no place. If we summarize the impression created by the evidence, it is that, on grounds of principle, the believer is forbidden to participate in war and other acts of violence against others.

What is the “mark of the beast”?

The answers to such a question depend, of course, on who or what is first identified as the “beast”. In the aftermath of the Protestant Reformation, many Protestant expositors so identified the Pope of Rome. This led, more or less logically, to the identification of the beast’s “mark” as the cross or crucifix, which figured so prominently in Roman Catholic worship.

In modern times, as attention turned to a possible Last Days “beast” yet to be revealed, much has been made in certain circles of computer-generated “bar codes”, or Universal Product Codes, variants of which can now be imprinted on or even implanted in people.

Perhaps a latter-day Arab/Moslem “beast” will arise in the Middle East, to defeat Israel and to subjugate the Jews, and to be in turn destroyed by the coming of Christ. Assuming this, then can we determine a Biblical basis for identifying the “mark” of such a “beast”?

“Marks” in the OT

• Gen 4:15: Was this a visible mark for all to see, or merely a divine pronouncement, to all, of vengeance to come upon anyone who harmed Cain?

• Exo 13:9.

• Deu 6:6,8; cp Deu 11:18: These were highly figurative commandments of God, to the people of Israel. His Laws were, symbolically, to be written upon their hearts (cp Pro 3:3; 6:21; 7:3; Song 8:6), but not necessarily literally upon their hands and foreheads. That is, they were to remember and do all that He had said! However, the ritually-inclined Hebrews soon proceeded to write certain passages upon little scraps of parchment and place them in leather boxes called “phylacteries” (Mat 23:5), which were strapped to their arm and around their forehead before morning prayers.

• Eze 9:3-6: This divine marking (reminiscent of Cain’s) was a mark of favor or protection. As such, its purpose ties together with the “sign” or “symbol” of God’s Law figuratively placed upon the forehead and arm of the faithful Jew. That is, those who truly kept God’s Law, and were thus “grieved” for the detestable things done by wicked men in God’s Temple, would be specially marked out by God and preserved through the coming divine judgments. Was this “mark” literal and visible? Not likely, as it was put upon certain individuals by angels, and angels would be the only ones who needed to “see” it.

The “Mark” of the Saints in Revelation

• Rev 7:3,4; cp Rev 9:4.
• Rev 14:1.

(3)         Rev 22:3,4.

The mark, or seal, upon the foreheads of God’s servants is the name of God and His Son. In other words, these servants who kept God’s Law would be marked out by Him: His Name would be upon them, and they would belong to Him, and be safe. So this Revelation usage corresponds to the OT passages cited previously.

The “Mark” of the “Beast”

With the foregoing Biblical evidence, we can reasonably expect that the “mark” of the “Beast” will be a crude parody of the true divine mark. It will be a sign (not necessarily literal and visible) by which those who worship the Beast and keep his laws will be “guaranteed” his protection!

• “He also forced everyone, small and great, rich and poor, free and slave, to receive a mark (charagma: a scratch or etching) on his right hand or on his forehead, so that no one could buy or sell unless he had the mark (charagma), which is the name of the beast or the number of his name” (Rev 13:16,17). There is certainly a religious significance to this “mark” (see Rev 13:15), but there is also a commercial significance: Today wealthy Arab nations have organized economic monopolies and even boycotts against other nations who have financial dealings with Israel. Is this the shape of things to come?

• Rev 14:9-11.

• Rev 20:4: In addition to economic boycotts, oppressive laws are being reported in Muslim nations against those who disregard the Koran and seek to hold to and practice other beliefs, such as Judaism and various forms of Christianity. Saudi Arabia is the home of Islam’s most sacred shrines. That country now executes “criminals”, those “guilty” of any of a long list of offences against Islamic law, by beheading!

Thus Arab oil-producing cartels and the uncompromising practice of Islam are two possibilities for the “mark” of the beast. Note that Islam is enforced upon all subjects as a way of life, as a political code, and not just as a “religion” in the more liberal Western sense. Where it has the power, Islam is a system which permeates every part of society.

Last Days Persecution by the Beast

In the Last Days, when the Beast overruns Israel and tramples down Jerusalem, he will probably make every effort to force his religion upon the Jews — in short, to make his “mark” (Rev 13:18; 14:9-11; 20:4) upon them in place of God’s “mark” (Exo 13:9; Deu 6:8; 11:18; Eze 9:3-6; Rev 7:3,4; 9:4; 14:1). It is not hard to envision the brutal measures — such as economic boycotts, threats and, in the extreme, beheadings — by which the practices of Islam could be forced upon all their subjects. There is, in fact, the hint that such public executions will be carried out in the great public square of Jerusalem, in front of the “Wailing Wall” adjacent to the Temple Mount (cp the “street” or “wide place”, the one great open square, of “the great city… where also their Lord was crucified”: Rev 11:7,8).

It is possible that a resurgence in the practice of Judaism (which may include the rebuilding of a Jewish temple) will precede the last and successful Arab invasion of Israel. If this proves to be the case, then the Arab defeat of Israel might lead to one of two things:

• An Arab attempt to totally destroy and demolish every vestige of Judaism by the most brutal means, or

• A more insidious Arab effort, to infiltrate and undermine the worship of the Jewish Temple by an amalgamation, in its precincts, of Judaism and Muslim principles and practices.

Either approach will spell trouble for the Jewish Christian remnant that will be developed by the Last Days preaching of “Elijah” (Rev 11:3-6). These new believers may find themselves squeezed between two systems (“orthodox” Judaism and militant Islam), both antagonistic toward the religion of Jesus. The dual persecutions of the Jewish followers of Jesus Christ in that day may, in fact, parallel (and exceed!) the dual persecutions of the Jewish believers in the first century, who were caught in a vise between the “orthodox” Judaism of Caiaphas and Annas, and the political oppression of the Roman overlords like Pilate (cp Heb 10:32-34).

Jezebel (a Zidonian, and an Arab!) and Ahab (an apostate Jewish “puppet” king) joined forces in an unholy “mixed marriage” to persecute Elijah and the righteous remnant in Israel in his day. So it is possible that a latter-day Arab “Jezebel” (Rev 2:20; cp Rev 17;18) and a latter-day Israeli “Ahab” will similarly join in persecuting the Jewish converts of the latter-day “Elijah” in the Land.

In such a time and place, it will be extremely difficult for a faithful remnant to maintain their faith in the One true God and in His Son. But such a fierce oppression as will be their lot will last no more than 3 1/2 years (Rev 11:2,3; cp Rev 12:6; 13:5; Dan 7:25; 12:7). And those who maintain their faith, their godly “mark” on the forehead, even to the point of death, will rise from the dead to receive a crown of life.