If Isaiah 53 prophesies about the first coming of Jesus Christ, why do the Jews reject this understanding?

It is true that most Jews today do not consider the passage in Isaiah 53 as a prophecy pertaining to the first coming of the Messiah. We will discuss their rationale later in this Q&A. First, let us briefly point out that Jesus Christ was and is the Messiah; and that He fulfilled precisely the prophecy in Isaiah 53.

For instance, Isaiah 53:1 (“Who has believed our report?”) is quoted in John 12:37-38 in reference to Jesus.

Isaiah 53:3 (“He is despised and rejected by men”) finds its fulfillment in Jesus Christ (compare John 1:10-11; Luke 19:14; Mark 6:3).

Isaiah 53:4 (“Surely He has borne our griefs and carried our sorrows”) is quoted in Matthew 8:17 in reference to Jesus.

Isaiah 53:5 (“And by His stripes we are healed”) is quoted in 1 Peter 2:24 in reference to Jesus.

Isaiah 53:6 (“All we like sheep have gone astray”) is quoted in 1 Peter 2:25 in reference to the Sacrifice of Jesus.

Isaiah 53:7 (“He opened not His mouth”) was fulfilled in Jesus during His “trial” (Matthew 26:63; 27:12-14), and the passage is directly quoted in Acts 8:32.

Isaiah 53:7 (“He was led as a lamb to the slaughter”) is a clear reference to Jesus Christ (John 1:29, 36)–“the Lamb of God who takes away the sin of the world.”

Isaiah 53:8 was fulfilled in its entirety by Jesus Christ. It reads: “He was taken from prison and from judgment… For He was cut off from the land of the living.” It is quoted, in reference to Christ, in Acts 8:33. Our free booklet, “Jesus Christ–A Great Mystery,” explains that Jesus’ “arrest” and “trial” were illegal, even under Jewish law at the time, and it shows in what way He was taken “from prison” and from a “just” sentence.

Isaiah 53:9 (“He had done no violence. Nor was any deceit found in His mouth”) was fulfilled in Christ, and even Pilate admitted repeatedly that Jesus was innocent (Mark 15:14; John 18:38; 19:4, 6).

Isaiah 53:9 (“And they made His grave with the wicked–but with the rich at His death”) was fulfilled, even in death, by Jesus Christ, as stated in Matthew 27:57-60. He was placed in the grave of a rich man, while He was meant to be buried or disposed of like any other “criminal” (Luke 23:33) in the fire of the valley of Hinnom–“Gehenna.”

Isaiah 53:9 (“Nor was any deceit in His mouth”) is quoted in 1 Peter 2:22 in reference to Jesus.

Isaiah 53:12 (“And He was numbered with the transgressors”) was fulfilled by Christ in two different ways, compare Mark 15:28 and Luke 22:37. He was numbered with the transgressors because He was crucified as a criminal, together with two criminals, and also, because Peter used His sword to defend Christ at the time of His “arrest.”

Isaiah 53:12 (“And made intercession for the transgressors”) was fulfilled by Christ, as recorded in Luke 23:34.

In addition, there are further passages in Isaiah 53 which find their direct fulfillment in Christ’s first coming.

Isaiah 53:2 said that the “Servant” (Isaiah 52:13) did not have special beauty or comeliness in His appearance as a man. Jesus fulfilled this prophecy, looking like an ordinary Jew who had to be identified to the soldiers by Judas Iscariot.

Isaiah 53:3 also predicted that men would despise the “Servant” of God and hide their faces from Him. We read in the New Testament that when Jesus was bleeding on the cross, onlookers, as it were, hid their faces from Him and despised Him (Matthew 27:39). Likewise, even His closest disciples fled from Him (Matthew 26:56), and Peter flatly denied that he knew Him (Matthew 26:75).

As Isaiah 53:5 prophesied that His “chastisement” was for our peace, the New Testament confirms that Jesus Christ fulfilled and fulfills this prophecy (Romans 5:1).

As Isaiah 53:5, 8, 11, 12 pointed out that the Messiah suffered and died for our sins, so the New Testament confirms in various places that Jesus did just that (Romans 4:25; 2 Corinthians 5:21; Galatians 3:13).

And it is of course well known that Jesus Christ died for our sins and transgressions, and that through His death and life we obtain forgiveness and justification–as this was clearly prophesied to happen in Isaiah 53:8, 10, 11.

In its introduction to Isaiah 53, Adam Clarke’s Commentary on the Bible states:

“This chapter foretells the sufferings of the Messiah, the end for which he was to die… the Messiah was to suffer for sins not his own; but that our iniquities were laid on him, and the punishment of them exacted of him… He shows the meekness and placid submission with which he suffered a violent and unjust death, with the circumstances of his dying with the wicked… and that, in consequence of his atonement, death, resurrection, and intercession, he should procure pardon and salvation to the multitudes… and ultimately triumph over all his foes… That this chapter speaks of none but Jesus must be evident to every unprejudiced reader who has ever heard the history of his sufferings and death.”

Why, then, do Jewish commentaries reject the clear meaning of Isaiah 53?

It should be pointed out that not all Jews do or did this. In fact, in ancient times, the Jews understood the passage to apply to the Messiah. The Ryrie Study Bible explains:

“Traditional Jewish interpretation understood the passage to be speaking of the Messiah, as, of course, did the early Christians, who believed Jesus to be the Messiah (Acts 8:35). Not until the 12th century did the view emerge that the NATION ISRAEL is referred to, a view that has since become DOMINANT JUDAISM. But the servant is distinguished from the ‘people’ (Isaiah 53:8). He is an innocent victim, something that could not be said of the nation (53:9).”

Sadly, however, as stated above, Judaism today rejects Isaiah 53 as applying to the Messiah, but teaches that it refers to the JEWISH NATION.

Adam Clarke’s Commentary on the Bible states in his introduction to Isaiah 53: “The Jews have endeavored to apply it to their sufferings in captivity…”

The Jewish commentary, Soncino, states this view, as follows:

“The Babylonians, or their representatives, having known the servant, i.e. EXILED ISRAEL IDEALIZED, in his humiliation and martyrdom, and now seeing his exaltation and new dignity, describe their impressions and feelings…”

In line with this thinking, the Soncino commentary “explains away” rather obvious passages in Isaiah 53 in the following “unique” way:

Regarding verse 8 (“He was cut off from the land of the living”), the commentary says: “He was cut off from his homeland by the Babylonians.” Regarding verse 9, referring to “His grave,” the commentary says that this means “the graves of the Jews in exile.”

As the idea is that the “servant” refers to the people of Israel or Judah, passages which refer to the innocence of the “Servant” are interpreted in this way:

“[Regarding verse 9:] On account of his [the people of Israel’s] sufferings he was deemed to be a sinner, and, therefore, classed with them. He was, therefore, OFTEN put to death as a criminal… [Regarding verses 10-12:] The servant’s [the people of Israel’s] patiently borne suffering for other people’s sins will culminate in the spiritual uplift of many and in his own physical or spiritual rejuvenation. He will enjoy a glorious future, offspring, long life, prosperity and influence… [Regarding verse 11:] The servant will live to use his knowledge of God to justify his ways to man…”

These terrible misinterpretations do not only totally reject the saving work of Jesus Christ and with it Jesus Christ Himself, they even apply all what Christ would do FOR the people TO the people. According to their false understanding, it is now the PEOPLE of Israel and Judah–rather than the GOD of Israel and Judah–whom Isaiah is allegedly describing. It is the PEOPLE–NOT GOD–who will bring about the work of salvation!!!

Some who teach that the “servant” refers to the people–and not the individual Messiah–refer as proof to a passage in Isaiah 53:8, which reads, “For the transgression of My people HE was stricken.”

The Jewish Soncino commentary renders the passage as, “For he was cut off out of the land of the living, For the transgression of my people to WHOM the stroke was due.”

The highly unreliable Jewish Tanakh translation renders the English as follows, obscuring the true meaning even more: “For he was cut off from the land of the living, Through the sin of my people, who deserved the punishment.”

Albert Barnes’ Notes on the Bible explains that the phrase in Isaiah 53:8, “HE was stricken” is to be rendered, literally, as “the stroke upon HIM.” The commentary continues: “[The word for “HIM”] is properly and usually in the PLURAL FORM, and it has been seized upon by those who maintain that this whole passage refers not to one individual but to some collective body, as of the people, or the prophets… as decisive of the controversy… Aben Ezra and Abarbanel… maintain the same thing, and defend the position that it can never be applied to an individual.”

However, after a lengthy discussion, Barnes summarizes: “These considerations show that it is proper to render it in the singular number, and to regard it as referring to an individual.”

The Jamieson Fausset and Brown commentary sets forth the rationale for this conclusion, as follows:

“‘…was he stricken’ — Hebrew, ‘the stroke (was laid) upon Him.’ Gesenius says the Hebrew means ‘them’; the collective body, whether of the prophets or people, to which the Jews refer the whole prophecy. But Jerome, the Syriac, and Ethiopiac versions translate it ‘Him’; so it is singular in some passages [compare Psalm 11:7 ‘His’; Job 27:23, ‘Him’; Isaiah 44:15, ‘thereto’ (in the New King James Bible, the word is translated as “to it.’)].”

Another explanation is that, as we explained in our last Q&A on Zechariah 12:10, when Christ was stricken, so was the Father:

“Rather, we need to understand that the Father suffered when Christ suffered. Even though Jesus Christ was pierced, it was God the Father who GAVE His only begotten Son to DIE for the world (John 3:16). We read that the Father was IN the Son (2 Corinthians 5:19). He experienced the Son’s suffering as well. When the Son was pierced, the Father was pierced too in that sense–God the Father who loved the Son felt the pain and suffering of His Son; He suffered WITH Christ; He felt the piercing as Christ did. Today, in the same way, both the Father and the Son feel also our pain and suffering when we go through severe trials (compare 2 Corinthians 1:5).”

But even some of the ancient Jewish commentaries which did understand Isaiah to be speaking of the Messiah–an individual–and not the nation, terribly misunderstood the meaning of the prophecy.

Let us note the following misapplications of some Jewish and other commentaries regarding the “servant,” as described in Isaiah 53.

Adam Clarke’s Commentary on the Bible states regarding Isaiah 53:3:

“Mourners covered up the lower part of their faces, and their heads… and lepers were commanded by the law… to cover their upper lip. From which circumstance it seems that the Vulgate, Aquila, Symmachus, and the Jewish commentators have taken the word nagua, stricken, in the next verse, as meaning stricken with the leprosy.”

John Gill’s Exposition of the Entire Bible adds the following in his comments to verse 4:

“‘yet we did esteem him stricken, smitten of God, and afflicted…’ it was not for any sin of his own, as the Jews imagined, but for the sins of those for whom he was a substitute; they looked upon all his sorrows and troubles in life, and at death, as the just judgment of God upon him for some gross enormities he had been guilty of; but in this they were mistaken… the Jews call the Messiah a leper… ; they say, ‘a leper of the house of Rabbi is his name’, as it is said, ‘surely he hath borne our griefs’… which shows that the ancient Jews understood this prophecy of the Messiah, though produced to prove a wrong character of him…”

The concept that the Messiah was a sinner and that He was punished for His own sins, is, of course, blasphemous. Both Isaiah 53 and the New Testament establish that Jesus Christ was sinless (Hebrews 4:15) and that He suffered and died for OUR sins (Hebrews 9:28)–not for any sins which He had committed. The concept that the Messiah was “a leper” is equally preposterous. Isaiah 53 and the New Testament confirm that the Messiah bore OUR sicknesses; not, that He suffered Himself from sicknesses such as leprosy.

Albert Barnes’ Notes on the Bible sheds more light on the Jewish misconceptions regarding the Messiah, when making the following comments regarding Isaiah 53:12:

“‘And he shall divide the spoil with the strong’-… It is language derived from the conquests of the warrior, and means that his victories would be among the great ones of the earth; his conquests over conquerors. It was from language such as this that the Jews obtained the notion, that the Messiah would be a distinguished conqueror, and hence, they looked forward to one who as a warrior would carry the standard of victory around the world…

“Notwithstanding the evidence that it refers to the Messiah, yet it is certain also that the Jews expected no such personage as that here referred to. They looked for a magnificent temporal prince and conqueror; and an impostor would not have attempted to evince the character, and to go through the circumstances… here described. What impostor ever would have attempted to fulfill a prophecy by subjecting himself to a shameful death?…

“We are then prepared to ask an infidel how he will dispose of this prophecy. That it existed seven hundred years before Christ is as certain as that the poems of Homer or Hesiod had an existence before the Christian era; as certain as the existence of any ancient document whatever. It will not do to say that it was forged – for this is not only without proof, but would destroy the credibility of all ancient writings…”

The clear answer is that Isaiah 53 refers to Jesus Christ who, being God, became man to die for our sins. He was brutally tortured, murdered, buried and resurrected. He is acting today as our merciful High Priest, and He WILL return as a conquering hero, as many New Testament Scriptures confirm (compare Revelation 19:11-16).

There is no “salvation in any other, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12). The time will come when everybody will understand this, and also, that Isaiah prophesied about the true and only Messiah–Jesus Christ. Then, everyone will bow his knee “at the name of Jesus,” confessing that “Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:9-11).

Lead Writer: Norbert Link

What was the exact hour of Christ's crucifixion (compare Mark 15:33-37)?

At first glance, it might appear that the accounts of Matthew, Mark, Luke and John gave inconsistent times pertaining to Christ’s crucifixion. However, this is not the case. Apparent inconsistencies are explained when we realize that Matthew, Mark and Luke used the Jewish reckoning of time, while John gave the Roman reckoning.

(1) According to the JEWISH reckoning, a day of 24 hours duration begins at sunset and ends at sunset, and the (approximate) twelve hours of the daylight portion BEGIN WITH SUNRISE, while the (approximate) twelve hours of the night portion BEGIN WITH SUNSET.

Adam Clarke’s Commentary on the Bible states [in regard to Mark 15:25] that the Jews “divided the day into four general parts. The first began at sunrise. The second three hours after. The third at mid-day. The fourth three hours after, and continued till sunset.”

Likewise, in passing, Adam Clarke’s Commentary on the Bible also informs us [in regard to Matthew 14:25] that in New Testament times, the Jews divided the night into four watches: “The first watch began at six o’clock in the evening [or sunset], and continued till nine; the second began at nine, and continued till twelve; the third began at twelve, and continued till three next morning; and the fourth began at three, and continued till six [or sunrise].”

(2) According to the ROMAN reckoning, days were counted from MIDNIGHT and from NOON, as we commonly do today. Even though we realize that according to the Hebrew calendar, days begin and end with sunset, we would today give a commonly accepted and understood time when we want to meet someone, by using the Roman reckoning. We would not say, “I’ll meet you three hours from sunrise,” but, “I’ll meet you at 9:00 a.m.” The same is true for the Apostle John’s choice of giving time.

John wrote his account considerably later than Matthew, Mark and Luke. J.H. Blunt, The Annotated Bible, points out: “John was writing long after the destruction of Jerusalem… he used the ordinary Roman method of computing the day.”

At the same time, we need to realize that John did not approve of the Roman reckoning of time; he just used it as a point of reference. He quoted Jesus in John 11:9-10 as saying: “Are there not twelve hours in the day?… but if one walks in the night, he stumbles…” This shows that Jesus accepted and taught the Jewish reckoning, dividing the day-light portion of the day (beginning with sunrise) from the night portion (beginning with sunset).

(3) Our conclusion that John used the Roman reckoning as a point of reference is not undisputed. A case in point is his statement in John 1:39: “They came and saw where He was staying, and remained with Him that day (now it was about the tenth hour).”

Albert Barnes’ Notes on the Bible states: “The Jews divided their day into twelve equal parts, beginning at sunrise. If John used their mode of computation, this was about four o’clock p.m. The Romans divided time as we do, beginning at midnight. If John used their mode, it was about ten o’clock in the forenoon. It is not certain which he used.”

But as we will see, John clearly used the Roman reckoning when relating the account of Christ’s crucifixion. It would therefore be difficult to see why he would be switching back and forth between the Jewish and the Roman modes of computation.

J.H. Blunt, The Annotated Bible, concurs, stating regarding John 1:39: “‘… for it was about the tenth hour.’ They had been walking for four or five hours in the early morning, and it was now what the Jews would have called the fourth hour, but what… John calls the tenth, because he uses the Roman method of reckoning the time of day, a method exactly similar to our own… Jesus doubtless halted thus early in the day that there might be time for Simon Peter to be sought out by his brother and brought to Him.”

(4) Focusing on the time of Christ’s crucifixion, according to Jewish reckoning, Christ was crucified at the third hour. As mentioned, the accounts of Matthew, Mark and Luke use the Jewish reckoning of time. Mark 15:25 says: “Now it was the third hour, and they crucified Him.” His crucifixion began to take place on the third hour or three hours after sunrise, on a Wednesday morning. According to Roman reckoning and our designation of time today, this would have been Wednesday morning at 9:00 a.m.

Mark 15:33 informs us: “Now when the sixth hour had come, there was darkness over the whole land until the ninth hour” (compare also Luke 23:44 and Matthew 27:45). This darkness occurred, according to our modern reckoning of time, at midday–about noon or 12:00 p.m.– that is, six hours after sunrise. It lasted until the ninth hour, or 3:00 p.m. (that is, nine hours from sunrise according to the Jewish reckoning, or three hours from noon according to the Roman reckoning).

Adam Clarke’s Commentary on the Bible confirms this:

“The darkness began at the sixth hour, about our twelve o’clock at noon, and lasted till the ninth hour, which answered to our three o’clock in the afternoon.”

(5) Confusion might set in when considering a passage in John, which also talks about the “sixth hour” on the crucifixion day of Wednesday, but relates to events PRIOR to the actual crucifixion. We read in John 19:14-16:

“Now it was the Preparation Day of the Passover [i.e., of the First Day of Unleavened Bread, an annual Holy Day, which fell that year on a Thursday, beginning Wednesday evening, at sunset], and about the SIXTH hour. And he [Pilate] said to the Jews, ‘Behold your King!’ But they cried out, ‘Away with Him, away with Him! Crucify Him!’ Pilate said to them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar!’ So he delivered Him to them to be crucified. So they took Jesus and led Him away.”

It is obvious that this conversation took place BEFORE Christ’s actual crucifixion, but still wrote that it occurred on the “sixth hour.”

Some commentaries state that John simply made a “mistake” in numbers or that he did not mean to be “accurate.” Others suggest that a copying scribe incorrectly wrote “sixth hour” instead of “third hour.” But as mentioned, John was using the Roman reckoning of time, not the Hebrew reckoning, as is also confirmed by Scofield Reference Notes. This means that this event (in John 19:14-16) occurred about six hours past midnight–the time around SUNRISE. The Nelson Study Bible states regarding the reference in John 19:14: “The sixth hour was 6 A.M. according to the Roman system of time.”

(6) Jesus died on the NINTH HOUR according to the HEBREW or Jewish calendar (compare Matthew 27:46; Mark 15:33-37; Luke 23:44-46); that is, about 3:00 p.m. He was buried just before sunset on Wednesday late afternoon, so that His body “should not remain on the cross on the [annual] Sabbath (for that Sabbath was a high day)… Now in the place where He was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. So there they laid Jesus, because of the Jews’ Preparation Day, for the tomb was nearby” (John 19: 31, 41-42; compare also Luke 23:50-54, stating in verse 54 that the “[annual] Sabbath [of the First Day of Unleavened Bread] drew near”).

Since Jesus said that He would be in the grave for three days and three nights, or for seventy-two hours (Matthew 12:40), He left the grave on Saturday evening, just before sunset.

For more information on the exact timing of Christ’s crucifixion and resurrection, please read our free booklet, “Jesus Christ–A Great Mystery.”

Lead Writer: Norbert Link

When Christ returns to set up the Kingdom of God, will He return visibly and bodily?

This seems to be a relatively simple matter to determine from the Bible, but there are myriads of different ideas that exist about this question. Let us look at some basic Scriptures.

In Matthew 24:26-30, Jesus Himself said:

“Therefore if they say to you, ‘Look, He is in the desert!’ do not go out; or ‘Look, He is in the inner rooms!’ do not believe it. For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be. For wherever the carcass is, there the eagles will be gathered together. Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken. Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory.”

This passage clearly states that the Son of Man, Jesus Christ, will be seen by “all the tribes of the earth” at His return. Strong’s Hebrew and Greek Dictionaries state that they will “gaze – that is with wide open eyes as at something remarkable.” Indeed, it will be remarkable–a truly unique situation–when Christ returns to this earth just in time to save man from self-annihilation (compare Matthew 24:21-22), and He will be seen by “all the tribes of the earth” at that time.

We read in Acts 1:9-11: “Now when He had spoken these things, while they watched, He was taken up, and a cloud received Him out of their sight. And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel, who also said, ‘Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven.'”

One commentator made these observations: “Notice that this says ‘the same manner,’ not the same body. What was the ‘manner’ of his ascent? As verse 9 shows, he disappeared from view, his departure being observed only by his disciples. The world in general was not aware of what happened. The same would be true of Christ’s return.”

However, the flaws in these arguments or understanding are that while the world may not have been aware of this event at the time of Christ’s ascension, the world, being on the brink of cosmocide at the very end of this age, will be facing a time when Christ has to return to save us from ourselves. He will be seen as the course of action described in the book of Revelation takes place. He won’t be doing this invisibly!

In addition, since Christ ascended visibly as He did, it therefore follows that He will return in like manner, that is, visibly, so that He can be seen by “all the tribes of the earth.” Exactly how this will be done is open to conjecture, but as Scripture says that it will happen, we believe what the Word of God says.

This same commentator went on to say that “If Christ were to appear visibly in the heavens, it is obvious that not ‘every eye’ would see Him. If He appeared over Australia, for example, He would not be visible in Europe, Africa and the Americas, would He?”

The Bible says that He WILL appear visibly. It is possible that Christ will circle the earth so that all tribes can see Him. Christ declared: “For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be” (Matthew 24:27; compare also Luke 17:24). It is also possible that television cameras and other electronic equipment will show and broadcast His appearance all over the world–as the peoples and nations will see the dead bodies of the two witnesses for three-and-a-half days, apparently via electronic transmissions of some kind (compare Revelation 11:9).

We need to understand, however, that even though Christ will return visibly–not secretly–He will not appear with the same physical BODY which He had before His death. Christ is now a SPIRIT being, and He has a SPIRITUAL body. But He can, of course, manifest Himself AS a physical being, even with bones and flesh. For a full discussion of this sometimes misunderstood concept, see our Q&A on the question, “Do you teach a resurrection of the physical body?”

The angels said that Jesus will return in the same manner as He left. Let us note that Jesus, after His crucifixion, appeared visibly to His apostles and others on many occasions, and that He ascended to heaven “visibly.” Jesus appeared to:

— Mary Magdalene shortly after His resurrection (Mark 16:9; John 20:14-17);

— the women who held Him by the feet (Matthew 28:9);

— the two disciples “as they walked and went into the country” on their way to Emmaus (Mark 16:12; Luke 24:13-31);

— Cephas or Peter and then to the twelve (1 Corinthians 15:5);

— the original apostles (Mark 16:14; Luke 24:36-49; John 20:19-20, 24-28);

— the disciples at the Sea of Tiberias (John 21:1-25);

— over 500 brethren (1 Corinthians 15:6);

— the eleven disciples, giving them the commission to “make disciples of all nations” (Matthew 28:16-20; Mark 16:14-18);

— the disciples at the time of His ascension (Luke 24:50-51; Acts 1:4-9).

Please also note that after Christ’s resurrection, He “presented Himself alive after His suffering by many infallible proofs, being SEEN by them DURING FORTY DAYS and speaking of the things pertaining to the kingdom of God” (Acts 1:3).

This is a considerable body of Scriptural evidence proving that Jesus, after His crucifixion and resurrection, showed Himself visibly to hundreds of people, manifesting Himself as a human being. He will manifest Himself visibly at His Second Coming, in great glory and power! It should be noted that we must take Scripture for what it says; not what we think it says or how we think something may happen.

In Revelation 1:7, there is further proof: “Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him. And all the tribes of the earth will mourn because of Him. Even so, Amen.” We read that EVERY eye will see Him, even they who pierced Him. This is referring to the Jewish race and mankind in general whose sins necessitated Christ’s death on our behalf.

In Zechariah 14:4, we read: “And in that day His feet will stand on the Mount of Olives, Which faces Jerusalem on the east.” This is talking about the Day of the Lord when Christ returns visibly to this earth. He said that He would return to this earth to set up the Kingdom of God; that He will rule from Jerusalem; and that the saints will rule and reign with Him on the earth (Revelation 5:10).

Many strange ideas exist about Christ’s return–including the belief that Christ would be returning as a physical Man–being born again from a woman. Some believe that Christ will rule with the saints from heaven. Others believe that Christ has already returned to this earth!

The rapture is another wrong theory that we covered briefly in Update 54, where it was stated: “The bible is very consistent in describing Christ’s Second Coming as one and the same event. When He visibly returns, He will gather His elect – not before then (Matthew 24:27-31).” A thorough discussion of the wrong concept of the “rapture” can be found in our Q&A on 1 Thessalonians 4:13-18 and in our free booklet, “Is That in the Bible?–The Mysteries of the Book of Revelation,” on pages 52 to 54.

If we believe what the Scriptures clearly reveal, we understand that Jesus Christ will visibly return to this earth. His Second Coming will be witnessed by everyone on earth alive at that time.

Lead Writer: Brian Gale

Please explain John 7:39. Why was it necessary that Christ be glorified in order for man to receive the Holy Spirit?

In John 7:38, Christ spoke of the gift of the Holy Spirit, and the apostle John added in verse 39: “But this He spoke concerning the Spirit, whom [better: which] those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified.”

We need to understand the context. The New Testament Church would begin on the Day of Pentecost in 31 A.D., when the Holy Spirit was poured out on the early apostles and other true believers. Jesus had promised His disciples the gift of the Holy Spirit after His departure (John 16:7; 20:22). He again confirmed this promise after His resurrection, but before His ascension to heaven (Acts 1:8). When the Holy Spirit was given to His disciples on the Day of Pentecost, it was Jesus who poured out that gift from the Father, after He had been exalted to the right hand of God (Acts 2:33).

Christ’s glorification and His ascension to heaven were necessary BEFORE the Holy Spirit could be given to His disciples. While He was alive as a human being, He told His disciples that He was WITH them, but He also said that there would come the time when He would be IN them. He referred, first, to His presence as a Man who was WITH them, but in the future, to the gift of His Holy Spirit which would dwell IN them (John 14:17). But in order for Christ to dwell IN His disciples (John 14:18; Galatians 2:20), through the Holy Spirit, He had to be first glorified with the glory which He had BEFORE He became a human being (John 17:5). As a mere human being, He could not live IN somebody else. That could only happen after He became again a glorified being.

When a true disciple of Christ receives God’s Holy Spirit, it is the Spirit of the Father AND the Son which emanates from both glorified God beings, and which dwells in the disciple (John 14:23; Romans 8:11, 14-17; Romans 8:9, second part; Galatians 4:6; Philippians 1:19).

When Christ was here on earth as a Man, it was the Holy Spirit of God the FATHER that dwelled in Him. He did His mighty works because of the Father’s Spirit in Him (Acts 10:36-38; John 14:10-11). When He became a human being in the womb of Mary through the power of the Father’s Holy Spirit, He ceased to be a glorified being. He became flesh–He changed into flesh (John 1:14). With that change, His Holy Spirit–the Spirit emanating from the glorified God being called the Son, the second Member of the God Family–no longer existed! Rather, it was the Holy Spirit of the Father which was within Him, without measure, from His inception; and which was with and in Him throughout His human life. And we read that God the Father, through His Spirit, resurrected Christ from the dead (compare again Romans 8:11).

Christ was resurrected as a glorified God being, and from then on, His Holy Spirit emanated from Him again in the same way as it did prior to His human conception. That is why the apostle John said, in John 7:39, that the Holy Spirit was not yet given, because Jesus was not yet glorified. It was not only the Holy Spirit of the Father, but also of the Son, which would be given to true disciples AFTER Christ’s glorification.

We explain in more detail in our free booklet, “Is God a Trinity?”, on pages 11 and 12, that a better translation of John 7:39 is: “… for there was no Spirit yet,” or, even, “the Holy Spirit did not exist yet.” The context of that statement is the Holy Spirit OF CHRIST, and that Spirit did not exist yet, as long as Christ was a human being and not yet glorified. We explain in the above-mentioned booklet that only a GLORIFIED God being can give His Holy Spirit to others. For Christ to bestow His Holy Spirit on others, He needed to be glorified first. Christ makes this clear, when He said in John 16:7: “…if I do not go away, the Helper will not come to you; but if I depart, I will send Him [better: it] to you.”

It is correct, of course, that the disciples did mighty works with the help of the power of the Holy Spirit–but that was the Holy Spirit of the Father. Even though the Father’s Holy Spirit was not IN them, it was WITH them. John 14:17 indicates that while Christ was here on earth as a Man, His disciples had help from God’s Holy Spirit, when they healed or cast out demons. Luke 2:25-27 proves as well that at that time, some people were led by the Holy Spirit of the Father–and that the Holy Spirit was “upon” them–but it was not yet IN them.

What John’s statement in John 7:39 means, then, is that in New Testament times, nobody who was born after Christ’s conception as a human being would receive the Holy Spirit until after Christ’s glorious resurrection. We read that John the Baptist had God’s Holy Spirit from his mother’s womb–but he was conceived six months BEFORE Christ’s human conception. One might ask what happened to the Holy Spirit emanating from Christ, which was dwelling in John the Baptist, when Jesus became a human being. But we need to remember that the Holy Spirit emanates from both God the Father AND Jesus Christ, and the Bible teaches that it is ONE; that is, it is the SAME Spirit, as God the Father and Jesus Christ are ONE in mind, goal, purpose and action.

Even though, upon Christ’s becoming a Man, the Spirit of Christ ceased to exist as emanating from the glorified Son–the second member and God being within the “Godhead” or Family of God. But the Spirit of the Father continued to dwell IN John the Baptist. However, as is pointed out herein, once Christ became flesh and blood, the Holy Spirit would not be given henceforth to human beings until after Christ’s glorification.

We also read that the Holy Spirit had been given to selected individuals in Old Testament times, such as Abraham, Moses, David and others. Again, this was the case because Jesus Christ was a glorified GOD being before His conception and birth as a Man, and so the Holy Spirit emanating from the Father AND the Son could be and was given in Old Testament times (Psalm 51:11). That it was ALSO the Holy Spirit of Christ that was IN some of the ancients–and not just the Spirit of the Father–is proven in 1 Peter 1:10-11, which says that “the Spirit of Christ… was IN them…”

We would also like to point out that, beginning with the establishment of the New Testament Church on the Day of Pentecost, God usually does not give anyone of His Holy Spirit, unless the person repents; believes in Jesus Christ and His sacrifice, as well as the gospel message of the Kingdom of God; is baptized by being fully immersed under water, as an outward sign of repentance and the burial of his old carnal nature; and a minister of God places his hands on the person (“laying on of hands”), thereby sanctifying him or setting him aside for a holy purpose; and prays to the Father, in Christ’s name, for the gift of the Holy Spirit.

Even though one exception is recorded in the case of Cornelius (who received the Holy Spirit first and was subsequently baptized), there is NO PROMISE that God would grant His Holy Spirit to anyone today unless the required order, as described above, is complied with. This was not the case in Old Testament times, however. We do NOT read that any of those select few to whom God gave His Holy Spirit were first baptized in the name of Jesus Christ. But the fact that God dealt differently, procedurally speaking, with His disciples in Old Testament times should not prompt us to think that we are “free” today to ignore the requirements which God has clearly set forth for us, in order to be granted the gift of the Holy Spirit. For more information, please read our free booklet, “Baptism–A Requirement for Salvation?”

We should also emphasize that everyone who dies, while the Holy Spirit dwells within him, WILL be resurrected to immortal and eternal life, in the First Resurrection. This is true, regardless of whether he lived in Old or New Testament times. To reiterate, a person who dies “in Christ” will be in the First Resurrection, irrespective of how long the Holy Spirit has been dwelling in the person. Someone who dies after having been a true Christian for many decades, will be in the same First Resurrection to eternal life as someone who might have had the Holy Spirit for only a relatively short time. What is of decisive importance is that the Holy Spirit dwells in the person at the time of his or her death. Remember that Christ said that the first will be last and the last will be first (compare Matthew 20:1-16).

Of course, the fact that a newly converted person will be in the First Resurrection does not necessarily mean that his reward for overcoming his carnal nature, the evil world and Satan the devil will be the same as the reward for someone who overcame for many years. But both will be in the First Resurrection, and even the duration of having been “converted” might not be determinative for the greatness of the reward. Once God gives His Holy Spirit to a person, who may subsequently and shortly thereafter die as a converted true Christian, he or she HAS qualified in God’s eyes to be in the First Resurrection. Otherwise, God would not have let him or her die.

True Christians do not die because of time and chance! We must realize that God looks at the heart of a person, and when a person dies, while God’s Holy Spirit dwells in him or her, then he or she WILL BE in the First Resurrection, and God gives him or her the reward which God deems just, as He knows the end from the beginning and as He is judging the heart, zeal, desire and commitment of the person and the obedient actions flowing from a Christian attitude. This does not mean, of course, that we should delay baptism, so that we can continue for a while to “enjoy” forbidden sinful pleasures, thinking that as long as we get baptized just prior to our death, we will be “safe.” We can’t fool God, and we will reap what we sow. Playing games with God will not “get us” into His kingdom.

This brings up the question of the thief on the cross, who asked Christ to remember him when He would come into His Kingdom (Luke 23:42). The meaning of the entire episode is fully discussed in our free booklet, “Jesus Christ–a Great Mystery,” on pages 70-72, under the headline, “Did the Thief Go to Paradise on the Day of his Death?” We explain therein that Jesus promised the thief to be in Paradise when it would be established here on earth; when the city of “The New Jerusalem” would descend from heaven to this earth; after Christ’s return and after the First Resurrection to eternal life AND the Second Resurrection or the Great White Throne Judgment. For more information on the First and Second Resurrections, please read our free booklet, “Is That in the Bible? The Mysteries of the Book of Revelation!”, chapter 22, “The Resurrections,” pages 125-135.

Considering what was explained in this Q&A, we conclude that the thief was not promised to be in the First Resurrection, but that he was reassured that he would be in the Second Resurrection. Christ promised him that his imminent death on the cross did not end it all for him, and that he would have an opportunity to fully accept God’s way of life in the Great White Throne Judgment–and Christ also assured him that he WOULD qualify and BE in Paradise, here on earth, in the future. That he was not promised eternal life in the First Resurrection is evident from the fact that the Holy Spirit would not be given UNTIL after Christ’s glorification. At the time of Christ’s resurrection three days and three nights after His burial, the thief who died together with Christ, was in his grave, waiting for his resurrection to physical life in the Second Resurrection.

In conclusion, God has promised that His gift of the Holy Spirit would dwell in obedient Christians. As the Holy Spirit emanates from the Father and the Son, the Man Jesus Christ had to be glorified so that the Holy Spirit of the Father AND the Son could be bestowed on human beings. ONLY in the case of Jesus Christ–the “only-begotten Son”–was it sufficient that “just” the Spirit of the Father would be given to the human Jesus Christ. In every other case, it is the Spirit of the Father AND of the Son which is bestowed on a true Christian–and this fact explains the requirement that BOTH the Father AND the Son are glorified Spirit God Beings in order for Them to give to man of Their Holy Spirit.

Lead Writer: Norbert Link

Does the Bible say anything about man's character development?

Actually, the Bible has quite a bit to say about this topic.

(1) To give a good definition of righteous character, as we want to apply this term in this Q&A, we would like to quote from several of Herbert Armstrong’s writings, the late Pastor General of the Worldwide Church of God.

In “What Science Cannot Discover About the Human Mind,” copyright 1978, he wrote about righteous character as “the ability in a single entity to come to comprehend and distinguish the true values from the false, the right way from the wrong, to choose the right and reject the wrong, and, with power of will, to do the right and resist the evil.”

In “Mystery of the Ages,” copyright 1985, he elaborated, as follows:

“Perfect, holy and righteous character is the ability in such separate entity to come to discern the true and right way from the false, to make voluntarily a full and unconditional surrender to God and his perfect way — to yield to be conquered by God — to determine even against temptation or self- desire, to live and to do the right. And even then such holy character is the gift of God. It comes by yielding to God to instill HIS LAW (God’s right way of life) within the entity who so decides and wills. Actually, this perfect character comes only from God, as instilled within the entity of his creation, upon voluntary acquiescence, even after severe trial and test…”

(2) What we have to keep in mind, then, is that godly character is a gift from God. It must also be noted that this gift must be acquired and developed over time.

In “What Science Cannot Discover About the Human Mind,” Herbert Armstrong wrote:

“God’s purpose in creating man is to reproduce Himself—with such perfect spiritual character as only God possesses—who will not and therefore cannot ever sin! (1 John 3:9). Such perfect spiritual and holy character cannot be created by fiat. It must be developed, and that requires time and experience… But if man is to become God, in the process of God reproducing Himself, then the character that is to be built in him must emanate from God—and the spirit life that is to be his also must emanate from God.”

We might pose the question why God could not create character by fiat. Is there anything that God cannot do? Absolutely. For instance, God cannot sin. The reason is, He has willed never to sin, and His Will is perfect. We are also told that we must reject sin, but due to temptations and weaknesses, we do still sin from time to time, even after we have received God’s Holy Spirit. This is not to say that it would be impossible for us to keep God’s Law. God would never command us to keep the Law if He knew that we could not do it. With the help of God’s Holy Spirit in us, we CAN keep the Law–both in the letter and even in the Spirit. Jesus Christ, when He lived in the flesh, never sinned. He overcame sin in the flesh. He lived a PERFECT life. He did it because He was ALWAYS close to God the Father. His Will never to sin was PERFECT.

The only difference is that God the Father gave Christ His Holy Spirit without measure from His inception. Today, when God’s disciples receive His Spirit, they initially receive only a small portion of it. But we are to grow in God’s Spirit. We are to become perfect. And with God’s help, we can. When we sin, it is because we are not as close to God as we should have been. And, perhaps, because our will never to sin has not yet reached perfection, either.

But that is what character development is all about. We need to learn the right, choose the right, and live the right. The more we do, the more we develop godly righteous perfect character in our lives.

When we say that God could not create perfect character by fiat, we need to go back to our definition of godly character, which requires that a free moral agent needs to choose the right and reject the wrong, and to actually do the right and refuse to do the wrong. With THAT definition, God could not have created such character by fiat. Of course, He could have created beings who would automatically do the right and refuse to do the wrong–but they would not have been free moral agents with the POWER to choose. That power and ability, leading to right character, if applied correctly, requires time; so, by necessity, it could not have been created ad hoc.

We need to understand that God is reproducing Himself through man. The purpose of man’s creation is to ultimately become God. And in order to become God, man must develop the character of God. He must become perfect, as God is perfect. (For more information on this vital subject, please read our free booklet, “The Gospel of the Kingdom of God.”).

Regarding the need of character development in man, Herbert Armstrong also wrote the following in “Mystery of the Ages”:

“But there was one super-important quality that even God’s creative powers could not create instantly by fiat — the same perfect, holy, righteous CHARACTER inherent in both God and the Word! This kind of character must be DEVELOPED, by the CHOICE and the INTENT of the one in whom it comes to exist… I repeat, such perfect character must be developed. It requires the free choice and decision of the separate entity in whom it is to be created. But, further, even then it must be instilled by and from the Holy God who, only, has such righteous character to endow.”

He went on to say:

“God is more than one single person — God is a family — God is the supreme divine family — he is the Creator of all that is, and he has an ultimate PURPOSE — the creation of perfect, holy, righteous and spiritual CHARACTER, in MAN made immortal, to become part of that God family… WHY did the Creator God put MAN on the earth? For God’s ultimate supreme purpose of reproducing himself — of recreating himself, as it were, by the supreme objective of creating the righteous divine character ultimately in millions unnumbered begotten and born children who shall become God beings, members of the God family…

“WHAT, then, is man? He is a living being made from the dust of the ground. He is CLAY, and GOD is the Master Potter, molding, shaping, forming our CHARACTER — if we respond when he calls and draws us to him. With our willingness he is infusing into us HIS VERY OWN SPIRITUAL HOLY, RIGHTEOUS and PERFECT character!”

Please also note the following comments made in our booklet, “Angels, Demons and the Spirit World“:

“God wants us to build holy, righteous, godly character. We must develop the will to never sin, as well as the ability to carry out that will to never sin. We are to prove to God that we mean business. That requires time, and it requires the help of God’s Holy Spirit in us. We have to learn to resist the downward pull of Satan and his demons. We must overcome temptations to sin, even in the face of satanic persecution. God wants to see that we will not give in to the ‘dark side.'”

(3) Does the Bible support the claim that we must develop godly righteous character in our Christian lives–that God is creating His character in His disciples?

Absolutely!

It is true, however, that we will not find the word “character” in the Authorized Version or the New King James Bible. But the concept of character development is clearly conveyed–even in annotations in the New King James Bible, as we will see. In reviewing other modern translations, we discover that they actually use the word “character” in numerous places. Although this might be more an interpretation than a literal rendering of the original, they are nevertheless correct in their understanding of the meaning of those Scriptures.

(a) In general, the need to have a good or noble character in our lives is emphasized in these passages:

“Now the Bereans were of more noble character than the Thessalonians, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true” (Acts 17:11, New International Version).

Boaz said the following about Ruth: “All my fellow townsmen know that you are a woman of noble character” (Ruth 3:11, New International Version).

Beginning with Proverbs 31:10, a “virtuous woman” is described. The New International Version translated the introductory verse as follows: “…a wife of noble character who can find?”

In addition, the New King James Bible has the following headline to Psalm 15, where David answers the question who will be accepted by God: “The Character of Those Who May Dwell with the LORD.”

Regarding Ananias who was sent by God to Paul to baptize him, we read Paul’s testimony about Ananias in Acts 22:12, that he was “a pious man who obeyed the Law and bore a good character with all the Jews of the city” (“The New Testament in Modern Speech,” by Richard Francis Weymouth; the New King James Bible says, “having a good testimony with all the Jews”).

And notice 3 John 1:12: “The character of Demetrius has the approval of all men, and of the truth itself. We also express our approval of it, and you know that we only give our approval to that which is true” (Weymouth; the New King James Bible says, “has a good testimony from all”).

2 Peter 1:5 points out:

“But for this very reason–adding, on your part, all earnestness–along with your faith, manifest also a noble character: along with a noble character, knowledge…” (Weymouth; the New King James Bible says, “virtue.” As we have seen, the “virtuous woman” of Proverbs 31 is a woman of character.).

(b) The Bible also shows that godly righteous character must be DEVELOPED in man:

Luke 1:80 tells us the following about Jesus Christ, according to Weymouth: “And the child grew and became strong in character, and lived in the Desert till the time came for him to appear publicly to Israel.” The New King James Bible says that He became strong in spirit. This would include, becoming strong in character.

As Christ grew in godly character, so must we. Of course, Christ never sinned. But He had to continue throughout His human life to choose the right and reject the wrong, and to live the right and refuse to live the wrong (compare the prophecy about Jesus in Isaiah 7:14-16).

Describing Jesus Christ as He is now, Hebrews 1:3 refers to Him as “…being the brightness of His [God the Father’s] glory and the express image of His person…” The word “image” is translated from the Greek word “charakter,” which means “engraved,” “stamped” or “carved.” Young’s Analytical Concordance to the Bible renders the Greek expression as, “impressed character.” Moffat translates Hebrews 1:3 as, “He, reflecting God’s bright glory and stamped with God’s own character, sustains the universe with his word of power…”

Christ is the image, character, imprint, stamp or exact representation of the Father’s “person,” “nature,” “being,” “substance” or “essence.” And so, Christ’s disciples are to engrave the nature of who and what God is–His righteous and holy character–into themselves through the power of the Holy Spirit.

Weymouth translates Hebrews 12:10, as follows:

“It is true that they disciplined us for a few years according as they thought fit; but He does it for our certain good, in order that we may become sharers in His own holy character.” The New King James Bible says here, “that we may be partakers of His holiness.” When we do, then we are partakers of His holy character. This is a remarkable rendering, as it shows the correct understanding that God wants to create His holy character in us.

A general description of one aspect of God’s righteous character (which we are to acquire), can be found in Hebrews 6:17: “So when God desired to show more convincingly to the heirs of the promise the unchangeable character of his purpose, he interposed with an oath, so that through two unchangeable things, in which it is impossible that God should prove false, we who have fled for refuge might have strong encouragement to seize the hope set before us” (Revised Standard Version).

Weymouth translates 2 Corinthians 13:11 as follows, showing that we need to grow in perfection regarding our righteous character:

“Finally, brethren, be joyful, secure perfection of character (the New King James Bible says here, “be complete”), take courage, be of one mind, live in peace. And then God who gives love and peace will be with you.”

Compare, too, Romans 5:3-4: “… we know that suffering produces perseverance, perseverance, character; and character, hope” (New International Version).

The Living Bible renders this phrase, as follows: “And patience develops strength of character in us…” The Revised Standard Version says: “… endurance produces character, and character produces hope…” The New American Bible states: “… affliction produces endurance, and endurance, proven character, and proven character, hope…” Lastly, the New Jerusalem Bible renders it in this way: “… perseverance DEVELOPS a tested character…”

Weymouth renders Romans 14:19 as follows: “Therefore let us aim at whatever makes for peace and mutual upbuilding of character.”

Similar Weymouth’s rendering of 1 Corinthians 14:26: “What then, brethren? Whenever you assemble, there is not one of you who is not ready either with a song of praise, a sermon, a revelation, a ‘tongue,’ or an interpretation. Let everything be done with a view to the building up of faith and character.”

Note, too, Colossians 4:12: “Epaphras, who is one of yourselves, a bondservant of Jesus Christ, sends greetings to you, always wrestling on your behalf in his prayers, that you may stand firm–Christians of ripe character and of clear conviction as to everything which is God’s will” (Weymouth).

Take also note of James 3:2: “For we often stumble and fall, all of us. If there is any one who never stumbles in speech, that man has reached maturity of character and is able to curb his whole nature” (Weymouth).

Notice also the following requirement for a minister of God:

“He [a minister, overseer, elder] must have a good report of them which are without. Have an established character which speaks well for the church among the unconverted” (1 Timothy 3:7, People’s New Testament).

1 Corinthians 15:33 warns us not to allow the hindrance of the development of our good character, by associating ourselves with those whose standards and life style are ungodly and detrimental to our spiritual growth: “Do not be misled: ‘Bad company corrupts good character'” (New International Version).

And 1 Corinthians 3:13 adds: “… the true character of each individual’s work will become manifest. For the day of Christ will disclose it, because that day is soon to come upon us clothed in fire, and as for the quality of every one’s work– the fire is the thing which will test it” (Weymouth).

As mentioned, even though the word “character” is not used by the Authorized Version or the New King James Bible in the above-quoted Scriptures, they do describe the different aspects of godly character in those passages.

In conclusion, the Bible teaches the concept that we must develop godly and righteous character in our lives–and that it is God who creates His character in His disciples–over time–and with their ascent and cooperation.

Lead Writer: Norbert Link

Is there any validity to the claim that we can only be saved if we accept Jesus Christ as our Savior?

Although the biblical answer to this question is highly controversial, the Bible teaches very clearly that there is no other way to eternal salvation than through Jesus Christ. Non-christian religions reject this claim outright, and even many Christian organizations and denominations feel uncomfortable about this and think that they must apologize for the Scriptures and offer “alternatives,” such as, “as long as we follow our conscience,” or, “as long as we believe in someone or something,” we are or will be saved.

Since we are not interested in humanly devised fables and interpretations, let us focus strictly on the clear teaching of the Bible.

First of all, we are taught that salvation belongs to the God of the BIBLE, and that we can only receive salvation FROM HIM (Revelation 7:9-10; 19:1). It is God the Father who is the “SAVIOR of ALL MEN, especially of those who believe” (1 Timothy 4:10).

The biblical teaching is equally clear that God the Father saves us THROUGH HIS SON, JESUS CHRIST, and that no one can come to Christ unless the Father calls and draws such a person to Jesus (compare John 6:44, 65).

We read Christ’s own words in John 3:16-17–including the famous golden verse of the Bible: “For God [the Father] so loved the world that He gave His only begotten Son, that whoever believes IN HIM should not perish but have everlasting life. For God did not send His Son into the world to condemn the world, but that the world THROUGH HIM might be SAVED.”

Notice, too, this passage in 1 John 4:14: “And we have seen and testify that the Father has sent the Son AS SAVIOR of the world.” Titus 2:13 confirms that Jesus Christ is “our great God and Savior.”

But don’t all of these passages only mean that Jesus is just ONE OF SEVERAL Saviors? Couldn’t there be additional “saviors” as well, such as Mohammed, Buddha, Krishna, or any of the other human beings who are considered as “saviors” by millions of people all over the world?

The biblical answer is that Jesus is the ONLY (potential) Savior for ALL of mankind. However, if and as long as we don’t accept Him as our Savior, we CANNOT be saved!

Notice the inspired words of Peter, as recorded in Acts 4:12: “NOR IS THERE SALVATION IN ANY OTHER, for there is NO OTHER NAME UNDER HEAVEN GIVEN AMONG MEN BY WHICH WE MUST BE SAVED.” Peter is clearly referring in this context to Jesus Christ of Nazareth, who was crucified and whom God the Father raised from the dead (compare Acts 4:10).

Jesus Himself confirmed that salvation can only be obtained through Him ALONE. He said in John 10:1, 9: “Most assuredly, I say to you, he who does not enter the sheepfold by the door, but climbs up some other way, the same is a thief and a robber… I am the door. If anyone enters BY ME, HE WILL BE SAVED, and will go in and out and find pasture.”

He reiterated the same teaching in John 14:6: “Jesus said to him, ‘I am the way, the truth, and the life. No one comes to the Father EXCEPT THROUGH ME.'”

According to the Bible, there is only ONE Mediator between God and men. This Mediator is not Moses, nor the “Virgin Mary,” nor Mohammed nor any other human being (whether still alive or dead and in the grave), but this Mediator is Jesus Christ. He is the ONLY Personage who has died and was resurrected to eternal life; who went to heaven; and who functions now as our LIVING and merciful High Priest.

1 Timothy 2:5 explains: “For there is one God and one Mediator between God and men, the Man Jesus Christ.”

Hebrews 7:24-25 adds: “But He, because He continues forever, has an unchangeable priesthood. Therefore He is also able to SAVE to the uttermost those who come to God THROUGH HIM, since He always lives to make intercession for them.”

It is therefore absolutely necessary to believe in Jesus as our ONLY Savior, in order to be saved. Notice Acts 16:30-31: “And he brought them out [the Philippian jailer brought Paul and Silas out of prison] and said, ‘Sirs, what must I do to be saved?’ So they said, ‘Believe on the Lord Jesus Christ, and you will be saved, you and your household.'”

But just theoretically and intellectually “believing” on or in Christ is not enough. We cannot expect to inherit salvation if we “believe” in Christ, but continue to disobey Him. What is required is obedient or living faith, not dead faith (compare James 2:14-17).

We read in Hebrews 5:9: “And having been perfected, He became the AUTHOR of eternal salvation to all who OBEY HIM.”

We also read in John 3:36, in the Revised Standard Version: “He who believes in the Son has eternal life; he who does not OBEY the Son shall not see life, but the wrath of God rests upon him.”

But what about those who died, without ever having heard of Jesus Christ, let alone having embraced the Christian faith and Jesus as their only Savior? Are they lost? Absolutely not! The surprising answer, giving real hope and meaning to the plan of God for ALL of mankind, is discussed in chapter 22 (“The Resurrections”) of our free booklet, “Is That in the Bible?–The Mysteries of the Book of Revelation!”

The Bible is clear on the issue of how to obtain salvation. However unpopular, controversial, explosive and “offensive” that teaching may be to some, we must not apologize for it or be ashamed of it, by choosing not to speak of it, when asked, or by trying to alter it in any way.

Luke 9:26 quotes Christ’s words, as follows: “For whoever is ashamed of ME AND MY WORDS, of him the Son of Man will be ashamed when He comes in His own glory, and in His Father’s, and of the holy angels.”

Paul was not ashamed of the gospel of Christ. He knew that part and parcel of the good news, which Jesus Christ brought and taught, was the truth that it is ONLY through Christ that man can have salvation and eternal life. Paul wrote in Romans 1:16: “For I am not ashamed of the gospel of Christ, for it is the power of God TO SALVATION for everyone who believes…”

If the true biblical teaching offends others –including those who teach that “their” particular god is a way or even the only way to salvation–and if it prompts them to persecute true Christians for what they believe, then so be it. It is better to suffer for righteousness’ sake than to be ashamed of God’s words and to deny the Father and Jesus Christ (2 Peter 2:1; 1 John 2:22-23; Jude 4; Revelation 3:8)

Lead Writer: Norbert Link

Would you please explain Mark 13:27?

Some have used this passage to teach a secret rapture just before or at the beginning of the Great Tribulation. However, that is not what Christ was referring to in this Scripture.

Mark 13:24-27 discusses the VISIBLE return of Jesus Christ (verse 26), AFTER the Great Tribulation and the heavenly signs (verse 24). Verse 27 reads: “And then He will send His angels, and gather together His elect from the four winds, from the farthest part of the earth to the farthest part of heaven.”

In the past, we discussed at length the false teaching of a secret rapture. For more information, please re-read our Q&A on 1 Thessalonians 4:13-18.

In that Q&A, we also wrote regarding Mark 13:27:

“The Bible does not teach a secret rapture. Rather, God’s Word reveals that Christ will return ONCE, NOT TWICE (Hebrews 9:28). He will come openly, not in secret (Matthew 24:21-31; Revelation 1:7; Acts 1:10-11), and He will END the Great Tribulation at the time of His Coming by establishing the Kingdom of God here on earth (Revelation 11:15-18). Mark 13:24-27 specifically states: ‘But in those days, AFTER that tribulation, the sun will be darkened, and the moon will not give its light; the stars of heaven will fall, and the powers in the heavens will be shaken. THEN they will SEE the Son of Man COMING in the clouds with great power and glory. And THEN [not before then] He will send His angels, and GATHER TOGETHER HIS ELECT…’

“Christ will come at the time of the LAST TRUMPET when His elect will be resurrected from the dead or changed to immortality (1 Thessalonians 4:15-17; 1 Corinthians 15:50-52). There can only be ONE last trumpet, which means, there can only be ONE return of Christ… He says in Matthew 24:26-27: ‘Therefore if they say to you, “Look, He is in the desert!” do not go out… For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be.’ His return will be clear and obvious and visible for all alive. Revelation 1:7 says: ‘Behold, He is coming with clouds, AND EVERY EYE WILL SEE HIM…’

“We read in 1 Thessalonians 4:17 that we will meet the returning Christ, at His coming, in the air. This is not referring to the third heaven, but to the atmosphere of our earth, which has air and clouds. We read that we will be with Christ from that time on. We read that Christ will descend on that same day to the Mount of Olives (Zechariah 14:4), and we will be with Him (Zechariah 14:5)… Christ’s disciples will meet Christ in the air and will accompany Him back to earth. The angels had told the apostles that Christ would come back in the same manner as He had left them. They were on the Mount of Olives, and He left them visibly on a cloud (Acts 1:9-11)… Christ GATHERS His elect when He returns VISIBLY (compare again Mark 13:24-27).”

But what is meant, then, by Christ’s statement in Mark 13:27 that the angels will gather the elect “from the four winds, from the farthest part of earth to the farthest part of heaven”? Literally, it says: “… from the end of earth to the end of heaven.” Notice the wording of Christ’s statement in the parallel passage, in Matthew 24:31: “And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other.”

The reference to the “four winds” (as in Mark 13:27) can be found throughout the Bible. In Daniel 7:2 we read that Daniel saw in a vision that “the four winds of heaven were stirring up the Great Sea.” In Daniel 8:8, he describes a vision of four notable horns or generals, coming up “toward the four winds of heaven.” In Zechariah 2:6, we read that the inhabitants of Jerusalem who were scattered into the “land of the north” had been “spread abroad like the four winds of heaven,” and in Jeremiah 49:36 we read that God will punish Elam or modern Persia (Iran) by bringing “the four winds From the four quarters of heaven, And scatter them toward all those winds; There shall be no nations where the outcasts of Elam will not go.” Finally, we read in Revelation 7:1 that John sees in a vision “four angels standing at the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, on the sea, or on any tree.”

The reference to the four winds, then, is meant to convey global effects and dimensions. The same is true regarding the additional emphasis that the elect would be gathered from “the farthest part of earth to the farthest part of heaven.”

A similar wording is used in Deuteronomy 4:32, where we read: “For ask now concerning the days that are past, which were before you, since the day that God created man on the earth, and ask from one end of heaven to the other, whether any great thing like this has happened, or anything like it has been heard.”

Notice how modern translators render the phraseology in Matthew 24:31:

Richard Francis Weymouth, The New Testament in Modern Speech, writes: “…from north, south, east and west, from one extremity of the earth to the other.” Charles B. Williams, The New Testament: A Translation in the Language of the People, states: “…from the four points of the compass, from one end of the sky to the other…” E.V. Rieu, The Four Gospels, renders it this way: “…from one horizon to the other…”

Commentaries seem to agree that Christ’s reference to “the four winds” and “from the farthest part of earth to the farthest part of heaven” describes a worldwide, all-encompassing gathering of the elect.

The New Bible Commentary:Revised states that the elect will be gathered “from all over.” The commentary quotes Deuteronomy 30:4, stating: “If any of you are driven out to the farthest parts under heaven, from there the LORD your God will gather you, and from there He will bring you.”

The Broadman Bible Commentary adds in volume 8, page 220, that Christ’s coming is “in judgment… [and] to gather his elect from all parts of the world.” It adds on page 377 that “‘the four winds’ here means simply the four directions or points of the compass. Similarly, ‘from the ends of the earth to the ends of heaven’ must mean ‘from everywhere,’ though the first phrase may refer particularly to all the land mass east of Palestine, and the second to the horizons of the west, where lay the blue waters of the Mediterranean.”

Albert Barnes’ Notes on the Bible gives the following additional explanation to Matthew 24:31:

“‘From the four winds’ – That is, from the four quarters of the globe – east, west, north, and south. The Jews expressed those quarters by the winds blowing from them… ‘From one end of heaven, etc.’ – Mark says [in Mark 13:27], from the uttermost part of the earth to the uttermost part of heaven. The expression denotes that they shall be gathered from all parts of the earth… The word ‘heaven’ is used here to denote the ‘visible’ heavens or the sky, meaning that through ‘the whole world’ he would gather them.”

How and why will the angels gather Christ’s elect from “everywhere”?

Consider that some converted Christians will be at the place of safety when Christ returns (compare Revelation 12:14; 3:10). But this is not true for everybody. Others will have survived the Great Tribulation in their respective localities, but some, if not many, will have been, as captives, brought to all kinds of places all over the world (compare Deuteronomy 28:64-68). Others, over the millennia, died in Christ, and they were buried in diverse places. When Christ returns, they will hear His voice and be resurrected to immortality, coming out of their graves (John 5:28-29), or they will be changed to immortality (if they are still alive and Christ’s Spirit dwells in them, 1 Corinthians 15:50-52). Then, the angels of God will gather all of them (Psalm 50:5) and bring them to Christ to meet Him in the air (1 Thessalonians 4:16-17). Christ and His saints will then descend together to the Mount of Olives to begin to rule in the KINGDOM OF GOD here on earth (Zechariah 14:4-5; 1 Thessalonians 3:13; Jude 14-15; Daniel 7:14, 22, 27; Revelation 5:10; 20:4).

Lead Writer: Norbert Link

Would you please explain the meaning of the coronation of the High Priest Joshua, as reported in Zechariah 6:9-15.

We mentioned in a prior Update, when discussing the vision of the High Priest Joshua in Zechariah 3:1-10, that Joshua is a type of Jesus Christ. This fact becomes even more obvious in the passage, which describes the coronation of Joshua.

Zechariah 6:9-15 reads:

“(9) Then the word of the LORD came to me, saying: (10) ‘Receive the gift from the captives–from Heldai, Tobijah, and Jedaiah, who have come from Babylon–and go the same day and enter the house of Josiah the son of Zephaniah. (11) Take the silver and gold, make elaborate crowns [according to the literal text, see margin of the New King James Bible], and set [them] on the head of Joshua the son of Jehozadak, the high priest. (12) Then speak to him, saying, “Thus says the LORD of hosts, saying: ‘Behold, the Man whose name is the BRANCH! From His place He shall branch out, and He shall build the temple of the LORD; (13) Yes, He shall build the temple of the LORD. He shall bear the glory, And shall sit and rule on His throne; So He shall be a priest on His throne, And the counsel of peace shall be between them both.'” (14) Now the elaborate crowns [not “crown,” see comment above] shall be for a memorial in the temple of the LORD for Helem, Tobijah, Jedaiah, and Hen the son of Zephaniah. (15) Even those from afar shall come and build IN [as it should say, compare the Authorized Version] the temple of the LORD. Then you shall know that the LORD of hosts has sent Me to you. And this shall come to pass if you diligently obey the voice of the LORD your God.”‘”

1) Symbolic Names

The passage, although describing a real event at the time of Joshua, nevertheless foreshadows a much more important event which will take place at the time of Christ’s return. The passage is filled with symbolic references to the end time.

For instance, even the names listed in verse 10 are of deep symbolic significance. As the Jamieson, Fausset and Brown Commentary explains, Heldai means “robust” (or, according to Albert Barnes’ Notes on the Bible, “The Lord’s World”–which would refer to the Millennium, as today, this is NOT God’s world); Tobijah means, “the goodness of God”; and Jedaiah means, “God knows” (or, “God cares for,” according to Albert Barnes).

In addition, several commentaries point out that Heldai was also called Helem (in verse 14), and that Joshua (which means, “God founds” or “God supports”) was also called Hen (meaning “favor”), as the same person often had two names. Also, the meaning of “Zephaniah” (in verse 14) is, “The LORD hides.”

2) The BRANCH

It is obvious that the reference to the “BRANCH” in verse 12 describes Jesus Christ, the Messiah, the God of the Old Testament. This shows that the entire passage is millennial.

Albert Barnes’ Notes on the Bible states to verse 12: “‘Not for himself, but for Christ, whose name Joshua bare, and whose Priesthood and Princedom he represented,’ was the crown given him. The prophet had already foretold the Messiah, under the name of the Branch.”

The correct understanding of the identity of “the BRANCH” as the Messiah (compare Jeremiah 33:15)–and not as Zerubbabel, as the Broadman Bible Commentary erroneously concludes–has consequences for the correct understanding of the remainder of the entire passage.

3) The Building of the Temple

We are told in verse 12 that it is the BRANCH–Jesus Christ–who will build the temple. Verse 15 says that some from afar will come to build IN the temple.

Albert Barnes explains verse 15 in this way: “And build in – or upon, the temple of the Lord… Not ‘build it’ for it was to be built by ‘the Branch,’ but ‘build on,’ labor on, it. It was a building, which should continually be enlarged…”

We find a similar explanation in the Jamieson, Fausset and Brown Commentary: “Christ ‘builds the temple’… His people ‘build in the temple.'”

a) The New Testament Church

Some commentaries understand the temple to refer to the New Testament Church, which Jesus Christ promised to build.

Albert Barnes’ Notes on the Bible writes:

“The material temple was soon to be finished, and that by Zerubbabel, to whom this had been promised [Zechariah 4:10], not by Joshua. It was then a new temple, to be built from the foundation, of which He Himself was to be ‘the foundation’… as He said, ‘On this rock I will build My Church’… and in Him ‘all the building, fitly framed together, groweth unto an holy temple to the Lord’ [Ephesians 2:21].”

John Gill’s Exposition of the Entire Bible concurs: “… and [He] shall build the temple of the Lord; not a material temple, but the spiritual temple, the Church…”

b) The Millennial Physical Temple

Others conclude that the reference to the temple to be built by the BRANCH refers also–or primarily–to a physical temple in the Millennium.

The Jamieson, Fausset and Brown Commentary states:

“The promise of the future true building of the spiritual temple by Messiah… is an earnest to assure the Jews, that the material temple will be built by Joshua and Zerubbabel, in spite of all seeming obstacles. It also raises their thoughts beyond the material to the spiritual temple, and also to the future glorious temple, to be reared in Israel under Messiah’s superintendence… The repetition of the same clause [compare Zechariah 6:12 and 13] gives emphasis to the statement as to Messiah’s work.”

The Ryrie Study Bible adds: “The crowning of Joshua foreshadowed the crowning of Messiah, who at His second coming will build the (millennial) temple.”

The Nelson Study Bible agrees, stating:

“The Messiah Himself will build the temple of the Lord. Since the restoration temple (the second temple) was already being built and would be completed by Zerubbabel (see 4:9), the temple referred to here may be the future temple of the messianic kingdom… The temple of Zerubbabel was a prophetic symbol of the temple that is still to come…”

c) A Physical Temple Just Prior to Christ’s Return

It is also possible that the reference to a future temple, which will be built by the BRANCH, could relate to a physical temple still to be built in Jerusalem–just prior to the return of Christ. We know from Scripture that the Jews will bring sacrifices in Jerusalem. If there is a physical temple, then these sacrifices would be brought in that temple, until they are –temporarily–abolished by a European power.

As we discussed in our free booklet, “Is That in the Bible?–The Mysteries of the Book of Revelation!”, strong biblical evidence exists for the rebuilding of a temple in the modern Jewish nation of Israel.

It would also be possible that it is THAT temple which will survive the partial end-time destruction of the city of Jerusalem, which is described as the millennial temple in the book of Ezekiel.

4) Crowns on Joshua’s Head

We also read in verses 11 and 14 that crowns were placed on Joshua’s head. Even though the New King James Bible speaks of only one crown, the literal text says, “crowns,” but uses a SINGULAR, not a plural VERB, in relationship to the crowns, signifying unity and harmony.

John Gill’s Exposition of the Entire Bible states:

“… both the crown of the priesthood and the crown of the kingdom should meet in [Joshua’s] antitype Christ, who is said to have on [His] head many crowns [Revelation 19:12]… The double crown is placed on Joshua’s head, symbolizing that the true priesthood and the kingdom shall be conferred on the one Messiah… It was a thing before unknown in the Levitical priesthood that the same person should wear at once the crown of a king and that of a high priest…”

The Nelson Study Bible adds: “… In the Messiah the two offices of king and priest will be united…”

Albert Barnes’ Notes on the Bible emphasizes this important additional aspect in his comment to verse 13: “He shall be at once king and priest, as it is said, ‘Thou art a priest forever after the order of Melchizedec.’ When the Christ should reign, He should not cease to be our Priest…”

5) Crowns for a Memorial

We should also take note of the fact that certain named individuals from Babylon brought gifts of silver and gold (verses 10 and 11) to be used for the construction of elaborate crowns for Joshua. These crowns were URGENTLY made “the same day” “for a memorial” (compare verse 14).

Albert Barnes’ Notes on the Bible states in this context:

“They brought a passing gift, but it should be for a lasting memorial in their behalf… When Midian had been smitten before Israel, and not one of Israel had been slain, they brought all the gold which had accrued to them, and ‘Moses and Eleazar took the gold, and brought it into the tabernacle, a memorial for the children of Israel before the Lord’ [Numbers 31:50, 54]. So the angel said to Cornelius, ‘thy prayers and thy alms are come up for a memorial before God’ [Acts 10:4, 31].”

The Jamieson, Fausset and Brown Commentary adds: “… a memorial — deposited in the temple, to the honor of the donors; a memorial, too, of the coronation of Joshua, to remind all of Messiah, the promised antitypical king-priest, soon to come.”

Our work for God is never in vain (Revelation 14:13)–even though it might sometimes seem to us that way (compare Isaiah 49:4). God does remember our hard labor and diligent service (Malachi 3:16-18). They are in God’s memory–a memorial! He will not forget that we are “doers of the work” (James 1:25), and that through our work, we accelerate and HASTEN the coming of the LORD (2 Peter 3:12).

6) “Counsel of Peace Between Them Both”

We also read in verse 13 that Christ shall be a priest on His throne and that “the counsel of peace shall be between them both.”

Albert Barnes’ Notes on the Bible points out:

“There is a counsel of peace between [Christ] and the Father whose temple He builds. The Will of the Father and the Son is one. Both had one Will of love toward us, the salvation of the world, bringing forth peace through our redemption.

“God the Father ‘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]; and God the Son ‘is our peace, who hath made both one, that He might reconcile both unto God in one body by the Cross, and came and preached peace to them which were afar off and to them that were nigh’ [Ephesians 2:14, 16-17].”

Matthew Henry’s Commentary on the Whole Bible offers an additional explanation:

“… the counsel of peace shall be between… the Father and the Son… Or, rather,… Between… [the] priestly and kingly office of Jesus Christ…”

A similar explanation is given by the Jamieson, Fausset and Brown Commentary:

“Peace between the kingly and priestly attributes of Messiah implies the harmonizing of the [seemingly] conflicting claims of God’s justice as a King, and His love as a Father and Priest. Hence is produced peace to man… It is only by being pardoned through His atonement and ruled by His laws, that we can find ‘peace.'”

7) “Those From Afar Shall Build in the Temple”

We are also told that “Even those from afar shall come and build [in] the temple of the LORD” (compare verse 15).

The Ryrie Study Bible explains that this is a reference to the Millennium, when Gentiles will join in building the millennial temple.

However, Albert Barnes’ Notes on the Bible applies this reference to the spiritual temple, the New Testament church, stating:

“They who came from Babylon with offerings to God, became types of the Gentiles, of whom the Apostle says, ‘Now in Christ Jesus ye who sometimes were far off have become nigh through the blood of Christ’ [Ephesians 2:13];… and ‘the promise is to you and to your children, and to all that are far off, as many as the Lord our God shall call’ [Acts 2:39].”

A similar explanation is given by John Gill’s Exposition of the Entire Bible:

“And they that are afar off shall come… Into the temple; not the material temple… but into the spiritual temple, the church; and [it] is a prophecy of the calling of the Gentiles, who are said to be ‘afar off’…”

However, since the possibility of the building of a physical temple remains on the immediate horizon of prophetic events, occurrences may well happen that will lead to a more literal application of this prophecy. Indeed, the construction of the new Temple may be accomplished through the support of powerful groups outside of modern Israel. As it was in the time of Ezra and Nehemiah, there might be great opposition to the Jews when they were to undertake the rebuilding of such a symbolic representation of the Jewish claims to the city of Jerusalem and the land of Israel.

8) “And This Shall Come to Pass…”

As mentioned in previous Q&A’s on the Book of Zechariah, the phrase in verse 15, “Then you shall know that the LORD of hosts has sent Me to you…” refers to the Messiah, Jesus Christ. Ultimately, people will know that God the Father sent His Son to die for the world, and that it is He who will return as the all-powerful and glorious King of kings and Lord of lords. The remainder of verse 15 is also quite interesting. It says:

“And this shall come to pass if you diligently obey the voice of the LORD your God.”

Albert Barnes’ Notes on the Bible explains this phrase in this way:

“Not as though the coming of Christ depended upon their faithfulness, but their share in it. ‘Ye shall know (he had said) that the Lord of hosts hath sent me unto you;’ but whether this knowledge should reach to individuals, depends upon their obedience and their willingness to know…

“‘For none of the wicked,’ Daniel says, ‘shall understand’ [Daniel 12:10]… So our Lord said, ‘If any man will do His will, he shall know of the doctrine, whether it be of God or whether I speak of Myself’ [John 7:17]…”

9) Conclusion

The coronation of the High Priest Joshua is a remarkable prophecy for the return of the Messiah and the beginning of His millennial rule here on earth. Then, true justice and mercy, as well as peace, will become known to and experienced by all men, and the time of man’s misrule, under the inspiration of Satan, will have ended.

Christ is still building His spiritual temple today, allowing fallible human beings to build IN His temple, under His guidance and leadership. He will soon return to this earth and especially to His spiritual temple “for salvation” (Hebrews 9:28).

He will be ruling as THE King and THE Priest–but He will be assisted by His spiritual temple, the–by then–immortal glorified members of the Church of God. At that time, true physical sacrifices will be brought “in righteousness” at a physical millennial temple in Jerusalem–a temple, which might have already been built just prior to Christ’s return.

Lead Writer: Norbert Link

Would you please explain the "Vision of the High Priest," as recorded in Zechariah 3:1-10?

As is the case with all the visions given to Zechariah, the vision of the high priest relates foremost to our days–even though it might also refer to an initial and preliminary fulfillment at the time of Zechariah.

Zechariah 3:1-10 reads as follows:

“(1) Then he showed me Joshua the high priest standing before the [angel] of the LORD, and Satan standing at his right hand to oppose him. (2) And the LORD said to Satan, ‘The LORD rebuke you, Satan! The LORD who has chosen Jerusalem rebuke you! Is this not a brand plucked from the fire?’ (3) Now Joshua was clothed with filthy garments, and was standing before the [angel]. (4) Then He answered and spoke to those who stood before Him, saying, ‘Take away the filthy garments from him.’ And to him He said, ‘See, I have removed your iniquity from you, and I will clothe you with rich robes.’ (5) And I said, ‘Let them put a clean turban on his head.’ So they put a clean turban on his head, and they put clothes on him. And the [angel] of the LORD stood by.

“(6) Then the [angel] of the LORD admonished Joshua, saying, (7) ‘Thus says the LORD of hosts: “If you will walk in My ways, And if you will keep My command, then you shall also judge My house, And likewise have charge of My courts; I will give you places to walk Among those who stand here. (8) Hear, O Joshua, the high priest, You and your companions who sit before you, For they are a wondrous sign; For behold I am bringing forth My Servant the BRANCH. (9) For behold, the stone That I have laid before Joshua: Upon the stone are seven eyes. Behold, I will engrave its inscription,’ Says the LORD of hosts, ‘And I will remove the iniquity of that land in one day. (10) In that day,’ says the LORD of hosts, ‘Everyone will invite his neighbor Under the vine and under his fig tree.'”‘”

1) A Glimpse of the Millennium

As we explained in recent Updates, the visions of Zechariah are clearly pointing at the last days and the Millennium. Regarding the vision at issue, we find obvious millennial descriptions. First, we read in Zechariah 3:2 that the LORD has chosen Jerusalem–which will occur when Christ returns (compare Zechariah 2:12). Verse 10 uses the phrase, “in that day”–an expression describing the time just prior to and subsequent to Christ’s return. That verse says that “in that day,” everyone will invite his neighbor under his vine and fig tree. This is a clear reference to the Millennium.

Describing the “latter days” and the beginning of the Millennium, Micah says in Micah 4:4: “But everyone shall sit under his vine and under his fig tree…” This expression also points at a time of peace and security; the latter half of verse 4 continues: “And no one shall make them afraid.” As a temporary forerunner of certain millennial conditions, 1 Kings 4:25 describes peace and security under King Solomon in this way: “And Judah and Israel dwelt safely, each man under his vine and his fig tree… all the days of Solomon.”

The commentary of Jamieson, Fausset and Brown adds: “‘under … vine …[and] fig tree’ — [an] emblem of tranquil prosperity… Type of spiritual peace with God through Christ… and of millennial blessedness.”

2) “In One Day”

Verse 9 quotes the LORD as saying that He will remove the iniquity of the land “in one day.” Again, this is a reference to the time of Jesus Christ’s return (1 Thessalonians 5:2, 4). He is the “BRANCH,” mentioned in Zechariah 3:8 (compare also Zechariah 6:12, as well as Isaiah 4:2; 11:1; and Jeremiah 23:5; 33:15).

We read, in Zechariah 14:4, that “in that day His feet will stand on the Mount of Olives.” We are also told, in Zechariah 14:6-7, that “It shall come to pass in that day That there will be no light; The lights will diminish. It shall be ONE DAY Which is known to the LORD [God the Father]–neither day nor night. But at evening time it shall happen That it will be light.”

During this one day of 24 hours in length, Christ will “fight against those nations” which battled against Jerusalem (Zechariah 14:2-3), and the plague inflicted on them will be terrible (compare Zechariah 14:12-15). Christ will remove the iniquity of the land in one day (Zechariah 3:9) by destroying those who act wickedly.

We are also told, in Isaiah 66:7-9, that the Church of God will “deliver” her children in “one day.” Spirit begotten Christians will then be born again–they will be immortal Spirit beings. At the moment of their resurrection or change to immortality, they will be totally sinless–incapable of sinning. Whatever iniquity they still had will be forgiven, washed away and extinguished.

3) The end-time “Joshua”

Since the context of Zechariah’s vision of the “high priest” Joshua deals with the time of Christ’s return and the Millennium, God’s dealings with Joshua himself must also have prophetic and future application. Even though Joshua was a literal high priest at the time of Zechariah, the vision addresses foremost an end-time religious figure who obtains forgiveness of sins and who is given clean clothes–representing godly righteousness. “Filthy clothes,” on the other hand, describe sinful conduct, compare Isaiah 64:6 and Proverbs 30:12.

a) Clean Clothes

We read in Revelation 19:7-8:

“Let us be glad and rejoice and give Him glory, for the marriage of the Lamb has come, and His wife has made herself ready. And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints.”

We read in the book of Revelation about a great multitude “of all nations, tribes, peoples, and tongues, standing before the throne and before the Lamb, clothed with white robes, with palm branches in their hands” (Revelation 7:9). These are those “who come out of the great tribulation, and WASHED THEIR ROBES AND MADE THEM WHITE IN THE BLOOD OF THE LAMB” (verse 14). In other words, they repented of their sins, accepted the Sacrifice of Jesus Christ, obtained forgiveness and were clothed with clean garments, symbolizing God’s righteousness.

Christ also tells the angel or leader of the endtime church of the Laodiceans to buy from Him “white garments, that you may be clothed, that the shame of your nakedness may not be revealed; and anoint your eyes with eye salve, that you may see” (Revelation 3:14, 18). As the leader of the church of Laodicea reflects the attitude of the entire church of Laodicea, so Joshua’s unclean clothes reflect not just his own unrighteousness, but also the attitude and condition of the people whom he, as “high priest,” represents before God.

We can therefore conclude that the end-time “Joshua”–a spiritual leader in the Church of God–as well as many members of the end-time Church of God, will be spiritually cleansed. This might perhaps occur during the time of the Great Tribulation.

“Joshua” is described as “a brand plucked from the fire” (Zechariah 3:2); that is, he will be saved from Gehenna fire which will burn up the incorrigible wicked. Satan, the accuser of the brethren (Revelation 12:10), will try to “object” to the role and function which God will bestow on “Joshua.” Satan will try to remind God of Joshua’s former sinful conduct. But God will respond by telling the devil that Joshua has received forgiveness, and that his former sins will be remembered “no more.”

b) Inscription on the Stone

At the same time, Joshua is reminded (compare Zechariah 3:7), to continue walking in the commandments of God–indicating that he might not have been that diligent before in doing so. If he proves faithful, God will engrave an inscription on the stone that He has laid before Joshua (compare Zechariah 3:9). This reminds us of Christ’s promise to His faithful disciples, as recorded in Revelation 2:17: “To him who overcomes I will give… a white stone, and on the stone a new name written which no one knows except him who receives it.”

c) The Seven Eyes

In addition, we read in Zechariah 3:9 that there are “seven eyes” on the stone. These seven eyes are identified as seven angels or powerful spirit beings. We read in Zechariah 4:10: “… for these seven rejoice to see The plumb line in the hand of Zerubbabel. They are the eyes of the LORD, Which scan to and fro throughout the whole earth.” That God refers in the vision of the high priest to these seven angels shows their role in guiding and protecting Joshua, since they are “ministering spirits sent forth to minister for those who will inherit salvation” (Hebrews 1:14).

d) A Wondrous Sign

Zechariah 3:8 identifies Joshua and his companions as a wondrous sign. The Nelson Study Bible writes: “Joshua and his companions were a sign because the reinstitution of the priesthood made public God’s continuing intention to fulfill His promises to His people”–including the promise of the First Coming of the “Branch”–the Messiah.

But since Zechariah’s prophecy deals foremost with end-time events, the activities of a future Joshua and his companions, will be a public sign–a witness or proof–for the return of Jesus Christ.

e) Judge God’s House

We are also told that Joshua is destined to judge God’s house and to have charge of His courts; and God will give him places to walk among his companions (Zechariah 3:6). This seems to imply a high position in God’s Kingdom, mainly in a priestly function. We are all promised to become kings and priests in the Kingdom (Revelation 5:10), ruling in the Millennium under the King of kings and the High Priest–Jesus Christ. But some may have a more predominant role as kings (compare Christ’s statements to the early apostles in Matthew 20:28), while others may fulfill primarily responsibilities as priests (which is apparently a task set aside for the end-time Joshua).
< br />Joshua might be given an important role during the Millennium to judge “God’s house”–which could refer to the physical descendants of the house of Israel and of the house of Judah. The Bible identifies the people of Israel and Judah as God’s people; therefore, the house of Israel could likewise be designated, in that sense, as “God’s house,” which is in need of God’s judgment (compare Amos 9:8-10; notice also Micah 4:1-2).

That Joshua will also have charge of “God’s courts” might refer to an important priestly position in the millennial temple–perhaps in a supervising capacity of physical Levites who will administer the temple service.

It is more likely, however, that God’s invitation to the end-time Joshua to judge God’s house and to have charge of His courts refers to a leadership position within the end-time Church of God, just prior to Christ’s return. We read that “the time has come for judgment to begin at the house of God”–the Church (1 Peter 4:17). Also, Paul wrote that the Church should judge those who are inside (1 Corinthians 5:12; compare 1 Corinthians 6:2-3).

Further, the Church is called the temple of God (1 Corinthians 3:16-17; 2 Corinthians 6:16; Ephesians 2:21). The physical temple included courts (Psalm 65:4; 84:2, 10). Psalm 116:18-19 states: “I will pay my vows to the LORD Now in the presence of all His people, In the courts of the LORD’s house, In the midst of you, O Jerusalem…”

4) Joshua Points Towards Jesus

In an ultimate fulfillment, the events surrounding an end-time “Joshua” point at, and are symbolic for, the role of THE High Priest, Jesus Christ.

As the commentary of Jamieson, Fausset and Brown points out: “The restoration of the glory of the priesthood is implied: first, partially, at the completion of the second temple; fully realized in the great High Priest Jesus, whose name is identical with Joshua [Hebrews 4:8], the Representative of Israel, the ‘kingdom of priests’ [Exodus 19:6]; once clad in the filthy garments of our vileness, but being the chosen of the Father… He hath by death ceased from sin, and in garments of glory entered the heavenly holy place as our High Priest [Hebrews 8:1; 9:24].”

Adam Clarke’s Commentary on the Bible adds: “‘Clothed him with garments’… [is] Referring to the vestments of the high priest. The true high priest, who is over the house of God, will establish his office among them [the people of Israel and Judah], when they shall acknowledge him as their Messiah, and seek redemption in the blood of the sacrifice which he has offered for their sins; and not for theirs only, but for the sins of the whole world.”

The stone, mentioned in Zechariah 3:9, which is placed before Joshua, also points towards Jesus Christ. Adam Clarke’s Commentary on the Bible writes:

“Alluding no doubt to the foundation stone of the temple: but this represented Christ Jesus: ‘Behold, I lay in Zion for a foundation a Stone, a tried stone, a precious Corner Stone, a Sure Foundation,’ [Isaiah] 28:16. This means Christ, and none other; on him his whole Church rests, as a building does on its foundation.” Compare also Ephesians 2:20-21.

On the other hand, Zechariah’s prophecy cannot be understood as speaking exclusively of Jesus Christ. Certain statements just do not apply to Christ at all (compare Zechariah 3:6-7). In addition, Joshua is pictured as a SIGN for the coming BRANCH (the Messiah), showing that foremost, a human being is addressed who will arise in the end time.

In conclusion, Zechariah’s vision of the high priest has great prophetic significance for us today and our future, since it addresses the time of Christ’s return and the establishment of God’s Kingdom on earth, when the Millennium begins. May God speed those days.

Lead Writer: Norbert Link

Did Jesus violate His own words, when He first said to His disciples before His crucifixion that He would drink no more wine, and when He later drank wine before His death?

Actually, this question has puzzled quite a few people. It is important to read all the relevant passages in context.

We read in Matthew 26:27-29 that Jesus gave wine to the disciples, symbolizing His shed blood for the forgiveness of sins. The entire passage reads (Authorized Version throughout, unless otherwise mentioned):

“And He took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; For this is my blood of the new testament [covenant], which is shed for many for the remission of sins. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.”

In the parallel passage in Mark 14:25, He is quoted as saying: “Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.” Compare, too, the wording in Luke 22:18.

These passages do not only refer to wine per se, but also to any product or “fruit” of the vine–including grape juice or vinegar.

Later, during the crucifixion, we read indeed that Jesus first refused to drink of the fruit of the vine which was offered to Him.

Matthew 27:34 tells us:

“They gave Him vinegar to drink mingled with gall; and when he tasted thereof, he would not drink.” The parallel passage in Mark 15:23 clarifies that the “vinegar” was actually cheap or “sour wine.” We read: “And they gave him to drink wine [New King James Bible: “sour wine”] mingled with myrrh: but he received it not.” The passage in Luke 23:36 explains further that the soldiers offered Him vinegar or sour wine, at least in part, to mock Him.

W.E.Vine explains in his “Expository Dictionary of New Testament Words,” that the Greek word for “vinegar,” i.e., “oxos,” “denotes sour wine, the ordinary drink of labourers and common soldiers.”

But then, just before His death, we read that Jesus partook of some fruit of the vine. This occurred, in part, in fulfillment of the Old Testament prophecy in Psalm 69:21 (“… in my thirst they gave me vinegar to drink”). During biblical times, vinegar was usually produced from grapes (compare the reference of “vinegar made from wine,” in Numbers 6:3). So, the Old Testament prophesied that Jesus would drink vinegar or sour wine just before His death.

We read in Matthew 27:48:

“And straightway one of them ran, and took a spunge, and filled it with vinegar [New King James Bible: “sour wine”], and put it on a reed, and gave him to drink.” Compare the parallel account in Mark 15:36.

John informs us in his account that at that time, Jesus DID drink from the vinegar or sour wine. We read in John 19:28-30:

“After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst. Now there was set a vessel full of vinegar [New King James Bible: “sour wine”]: and they filled a spunge with vinegar [“sour wine”], and put it upon hyssop, and put it to his mouth. When Jesus therefore had RECEIVED the vinegar [“sour wine”], he said, It is finished: and he bowed his head, and gave up the ghost.”

Many commentaries explain why Jesus did not drink from the “sour wine” earlier, but why He drank from it now. For instance, the Nelson Study Bible writes:

“‘Sour wine’ was not the same as the drugged wine that had been offered to Jesus earlier (‘wine mingled with myrrh’; see Mark 15:23). Jesus did not take that wine because He wanted to die fully conscious. He did take a sip of this wine; one of the agonies of crucifixion was incredible thirst, added to the terrible pain.”

Adam Clarke’s Commentary on the Bible states to John 19:29:

“This was probably that tart small wine which we are assured was the common drink of the Roman soldiers. Our word vinegar comes from the French vin aigre, sour or tart wine… This vinegar must not be confounded with the vinegar and gall mentioned [in Matthew 27:34], and [in Mark 15:23]. That, being a stupefying potion, intended to alleviate his pain, he refused to drink; but of this he took a little, and then expired…”

The commentary of Jamieson, Fausset and Brown agrees, stating:

“The vinegar mingled with gall [Matthew 27:34], or the wine mingled with myrrh [Mark 15:23] was offered to Jesus before his crucifixion as a stupefying draught… The vinegar in this case was offered in order to revive Christ. John does not mention the stupefying draught.”

The Broadman Bible Commentary adds: “… because this drink [in John 19:29] was not drugged (as in Mark 15:23; Matt. 27:34) but acutely produced a refreshing effect, Jesus willingly received it.”

To summarize, most commentaries agree that the “vinegar,” or “sour wine,” which Christ refused, was a mixture of vinegar and a narcotic herb which had pain-killing effects, while the second, which He accepted, was the common drink of workers and soldiers known as posca, which was a mixture of vinegar, water and eggs.

What most commentaries fail to explain, however, as far as we can see, is HOW and WHY Jesus COULD drink from the sour or tart wine–the “vinegar”–even though He had said earlier that He would not drink from the fruit of the vine until He would do so WITH HIS DISCIPLES in His Father’s Kingdom. When He drank vinegar or sour wine–which was “fruit of the vine”–, He was not yet in His Father’s Kingdom–nor did the disciples drink with Him, either.

To repeat, it is important to realize that the “vinegar” that Jesus drank just before His death, was “wine vinegar” or “sour wine.”
According to Easton’s Bible Dictionary, the “vinegar” mentioned in John 19:29-30, “… was the common sour wine… daily made use of by the Roman soldiers.” Both Nave’s and Strong’s Greek Dictionary agree that this was sour wine.

The question still remains: How could He drink wine vinegar–a product or fruit of the vine–even though He had said that He would NOT drink of the fruit of the vine until His return to earth at the time of His Second Coming?

It is important to read Jesus’ statements in context. Returning to Luke 22:14-16, we see that Jesus, when saying that He would not eat or drink THEREOF, referred to the symbols of the New Testament PASSOVER. The entire account reads as follows:

“And when the hour was come, he sat down, and the twelve apostles with him. And he said unto them, With desire I have desired to eat THIS PASSOVER with you before I suffer: For I say unto you, I will not any more eat THEREOF, until it be fulfilled in the kingdom of God.”

He went on to say, in verse 18, that He would not drink of the fruit of the vine “until the kingdom of God shall come,” and He distributed the bread–symbolizing His broken body–to be eaten by His disciples (verse 19).

Christ did NOT say that He would not drink any more of any fruit of the vine–vinegar, sour wine, grape juice, etc.–and He did not say that He would not eat anymore any bread, until His return to establish and set up the Kingdom of God. He ONLY made reference to the symbols of bread and wine as part of the New Testament Passover of which He would NOT partake UNTIL He had established the Kingdom of God here on earth.

On the other hand, we read that Christ apparently DID eat bread with two of His disciples after His resurrection, but before His ascension, and, of course, before His return to establish the Kingdom on earth, which has not happened yet. Luke 24:30-31 reports that “… it came to pass, as he sat AT MEAT with them, he took bread, and blessed it, and brake, and gave it to them. And their eyes were opened, and they knew him; and he vanished out of their sight.”

In addition, John 21:9, 12, 15 reports that the resurrected Jesus had breakfast with His disciples–eating bread and fish (as they had done on previous occasions, compare Matthew 14:13-21; 15:32-37).

In any event, Jesus did not say that He would not eat bread or drink wine until His return. He only spoke of the symbols of bread and wine in the context of the annual New Testament Passover celebration. The Bible does not contradict itself in any way–but it sometimes requires diligent research of the Scriptures to see why and how “the things are so.”

Lead Writer: Norbert Link

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