Partial preterism makes so much sense, right up until we jump ship and refuse full preterism. I’d like to see some good exegesis around that too.

Yes, indeed marriage is a beautiful picture of the plan for those joined to Christ Jesus and no one has ever articulated it more fully, more beautifully than you did here for me--and hopefully to every other person who's listened to this. This entire series has been fantastic! ❤

May I suggest, covenantial obligations are to be fulfilled within the time restraints of the contract period.

3 days of binging the Rev series and I’m up to date!!!

We are reigning with Chirst on this earth today. Its not like the world reigns however but it is real. Why? Because we share the gospel in foreign lands. If Christ and us did not reign then that evangelism would be an act of incursion or rebellion against the powers of that nation. Since we do reign we are free to reclaim all people for Chirst. All lands are his and therefore ours. We in Christs name do not lord it over nor force however due to this legitimacy judgement by Chirst falls out different.

Doug - I had learned the John “hears” things that resemble OT things, but “sees” NT things. Like hears Lion of Judah (OT reference), but sees Lamb (NT reference). Same applies when John hears about 144,000 (Israel OT) but sees a multitude (people of all the nations NT). I’m just curious what your thoughts are…

is that only for the 7 churches ? or all christians

more and more i see why u say its important to understand the OT prophets

The reign of Christ on Earth today? Title: From Dominion Lost to Reigning in Christ: A Journey from Adam to the 24 Elders Introduction: This study traces the narrative from Adam's loss of dominion over the Earth due to the Fall to the restoration and reestablishment of that dominion through Christ, culminating in Revelation. It integrates the themes of covenant, law, priesthood, and redemption discussed throughout today's analysis to illustrate how believers now reign in Christ Jesus. Adam's Dominion and Loss: Genesis 1:26-28: Adam was given dominion over the Earth, tasked with subduing it and ruling over all creation. Hebrew Insight: כָּבַשׁ (kavash) - subdue; רָדָה (radah) - have dominion, emphasizing stewardship and authority. The Fall: With sin entering through Adam and Eve (Genesis 3), they lost access to the tree of life (Genesis 3:22-24) and communion with God, symbolizing the loss of dominion: Consequences: This resulted in a world under the influence of sin, where Satan gained a foothold, as humanity was now subject to death and separation from God. Covenantal Restoration and Redemption: Old Testament Covenant: Through the covenant with Israel, God began the work of redemption, aiming to restore humanity's relationship with Him and subdue the Earth under His rule again. Priesthood's Role: The Levitical priesthood was meant to mediate this restoration but often failed due to apostasy, as seen in Malachi. Christ's Fulfillment: Jesus, as the new Adam (1 Corinthians 15:45), not only regained but expanded this dominion through His obedience unto death: Greek Insight: ὑπήκοος (hupēkoos) - obedient; διὰ τοῦ θανάτου (dia tou thanatou) - through death, highlighting how Christ's obedience reversed the curse of Adam's disobedience. The New covenant believers and the Reign of Christ: Revelation's Vision: The believers in Revelation represent a new priesthood, one that has overcome the failures of the past. They are described as: Reigning: Revelation 5:10 states, "And you have made them a kingdom and priests to our God, and they shall reign on the earth." This reign is not a physical dominion but a spiritual one through Christ. Greek Insight: βασιλείαν (basileian) - kingdom; ἱερεῖς (hiereis) - priests; βασιλεύσουσιν (basileusousin) - they will reign, showing the dual role of rulership and priesthood. Subduing Satan: The narrative of Christ's victory over death and Satan (Hebrews 2:14-15, Revelation 20:2) parallels Adam's initial task but on a cosmic scale: Authority over the Earth: Christ's resurrection and ascension mean believers share in His victory, reigning with Him over the spiritual forces that once held sway. How They Reign in Christ Jesus: Through Spiritual Dominion: Believers reign by living out the principles of the kingdom of God, influencing the world through love, justice, and truth. Like Peter they were given the keys to the kingdom of heaven, Acts chapter 2 they gathered the Jew, Acts chapter 8 they gathered the Samaritans, Acts chapter 10 the gathered the gentiles. This reign is: In Communion: The restored access to the "tree of life" (Revelation 22:2) signifies eternal life and fellowship with God, which was lost at the Fall but regained through Christ. By Overcoming: They overcome by the blood of the Lamb and the word of their testimony (Revelation 12:11), a stark contrast to Adam's failure, indicating a reign through witness and spiritual warfare. In Worship and Intercession: The elders' act of casting crowns before God (Revelation 4:10-11) symbolizes a reign characterized by humility and acknowledgment of God's sovereignty, not self-exaltation. Through the New Covenant: The priesthood of all believers under Christ's high priesthood (Hebrews 8-10) means this reign is marked by serving God with spiritual sacrifices (Romans 12:1), in contrast to the corrupt priesthood of the Old Testament. As Kings and Priests: This dual role signifies ruling over sin within and influencing the world for righteousness, which was the original intent of Adam's dominion but now realized through Christ's redemptive work. Conclusion: From Adam's loss of dominion to the New covenant believers reign, the journey through Scripture reveals a divine plan to restore humanity to its intended role of ruling over creation under God's sovereignty. Through Christ's victory over sin, death, and Satan, believers are now positioned to reign in Christ Jesus, not by might or power but by embodying the principles of His kingdom. This reign, symbolized by the elders, is a testament to the power of redemption, where the garden of God is no longer barred but accessible through faith in Christ, who has subdued all opposition, allowing His people to reign with Him in glory

Is this a possibility? The 24 elders Title: From Apostasy to Worship: The Transition of Priesthood from Malachi to Revelation with Focus on the 24 Elders Introduction: This comprehensive study aims to synthesize the transformation of the priestly role from the Old Testament's critique in Malachi, through the New Testament's redefinition in Christ, to the heavenly vision of eternal worship by the 24 elders in Revelation. This analysis incorporates themes from previous studies on covenant, law, the defeat of sin and death, and the restoration of God's kingdom, providing a holistic view of how earthly priesthood's failures are redeemed in the heavenly realm. The Role of Priests in the Old Testament: Levitical Priesthood: Priests were ordained to serve in the tabernacle, offer sacrifices, and teach the law (Exodus 28-29, Leviticus 10:11), representing God's covenant with Israel. Hebrew Insight: כֹּהֲנִים (kohanim) - priests; תּוֹרָה (torah) - law, emphasizing their role as mediators. Malachi's Warning: Malachi 2:1-9 criticizes the priests for their apostasy, neglecting their duties, leading to divine judgment: Judgment for Unfaithfulness: The curse upon the priests for not honoring God's name or keeping the covenant reflects the broader narrative of human failure within the covenantal relationship. Priesthood in the New Testament: Christ as High Priest: Jesus is depicted as the high priest of a new order, Melchizedek, who offers Himself as the ultimate sacrifice (Hebrews 7, 9), ending the need for continual animal sacrifices. Greek Insight: ἀρχιερεύς (archiereus) - high priest; ἅπαξ (hapax) - once for all, indicating the finality of Christ's sacrifice. Universal Priesthood of Believers: All believers are now seen as priests in a spiritual sense (1 Peter 2:5, 9), offering not animal but spiritual sacrifices. The 24 Elders in Revelation: Heavenly Worship: Revelation 4:4, 10-11 describes the elders in worship, casting crowns before God, symbolizing submission and the acknowledgment of God's sovereignty: Symbolism: The 24 elders might represent the 12 tribes of Israel and the 12 apostles, suggesting the unity of God's covenant people across history. Intercessory Role: In Revelation 5:8-14, they hold harps and bowls of incense, representing the prayers of the saints, performing a priestly function in intercession: Greek Insight: πρεσβύτεροι (presbyteroi) - elders; θυμιάματα (thumiama) - incense, linking their role directly to prayer and worship. Comparative Analysis in Full Context: From Earthly to Heavenly Priesthood: The 24 elders' depiction in Revelation contrasts sharply with the apostasy of Malachi's priests, offering a vision of priesthood redeemed and perfected, where there is no disobedience or failure. Covenantal Fulfillment: The elders' worship signifies the completion of God's covenantal promises, where the barriers of law and sin are overcome, as explored in studies on Hebrews 9 and the eternal words of Christ in Matthew. Defeat of Satan's Hindrances: The heavenly scene underscores the defeat of Satan, who used the law and apostate priesthood to exclude nations from God's covenant, as discussed in relation to the destruction of Jerusalem in 70 AD. Unity and Resurrection: The elders symbolize the resurrection and unity of all God's people, both Jew and Gentile, as per the restoration themes from Hosea to Revelation, where death is defeated, and a new covenantal life in Christ is celebrated. Judgment and Mercy: The judgment on apostate priests in Malachi parallels the prophetic visions of judgment on Jerusalem, which, through Christ's work, becomes an act of mercy, establishing the new covenant where all can approach God directly. Conclusion: The narrative from Malachi's condemnation to the heavenly worship by the 24 elders in Revelation encapsulates the redemptive journey of the priestly role within God's plan. This study integrates the themes of covenant, law, the defeat of sin and death, and the ultimate establishment of God's kingdom, where the priesthood is not only restored but transformed into an eternal service of worship and intercession. The elders are the culmination of this journey, representing the perfected priesthood where all human failure is transcended through Christ, the true High Priest, fulfilling the law, defeating Satan, and bringing all of God's people into eternal worship

The seven spirits before the throne of God are: The Spirit of the Lord The Spirit of wisdom The Spirit of understanding The Spirit of counsel The Spirit of might The Spirit of knowledge The Spirit of the fear of the Lord These spirits are described in the Bible in Isaiah 11:2 and Revelation 1:4. The number seven is a sign of the Spirit's divine fullness. The seven spirits represent the God The Father's work through prophets who ministered to the seven churches. The visions reassure that God has a personal relationship with each congregation of Christ. Some Christians consider the seven gifts of the Holy Spirit to be a definitive list of attributes. Others understand them as examples of the God The Father's work through the faithful.

Title: The Law is Good for Those Who Use it Lawfully - 1 Timothy 1:8 Passage: "But we know that the law is good if one uses it lawfully," - 1 Timothy 1:8 (NKJV) Explanation: Based on the biblical narrative explored this morning: Misuse of the Law: Satan used the law, which was inherently good, for exclusionary purposes by encouraging a legalistic approach. This misuse by apostate leaders made the covenant seem exclusive rather than inclusive, deterring Gentiles and open-hearted Jews from joining. Apostasy and Corruption: The corruption within the Jewish leadership, influenced by Satan, turned the law into a barrier. Instead of reflecting God's love and justice, it became a tool for control and separation, diminishing its true purpose of guiding people towards righteousness. Harlotry Against God: Satan led Israel into idolatry, which was a direct violation of the covenant. This spiritual unfaithfulness not only broke their relationship with God but also prevented them from fulfilling their divine mission to be a light to the nations, thus alienating potential Gentile converts. Opposition to Christ: The rejection of Jesus, who came to fulfill the law, by the religious leaders under Satan's sway, further entrenched the misuse of the law. Jesus aimed to broaden the covenant to include all people, but the resistance to His message and mission kept many from experiencing the covenant's true intent. In essence, the law was meant to lead to Christ, offering life and salvation through faith. However, through Satan's influence, it was used unlawfully, creating division and preventing the full realization of God's inclusive plan for salvation. When used lawfully, as Paul teaches in 1 Timothy, the law points to the need for a Savior, thus opening the door for all to enter into covenant with God.

Part 2 Romans 7:1-3 - The marriage analogy of covenantal law. Matthew 22:1-14 - The wedding feast parable. Hebrews 9 - Christ's role in the new covenant. Isaiah 42:21 - Christ making the law honorable. Revelation 12:7-9; 19:6-9; 21:3 - The defeat of Satan and the new covenant's celebration. This study underscores the continuity of God's plan, the legal necessity of Christ's intervention, and the ultimate triumph of His kingdom, reflecting the profound theological implications from the Old to the New Covenant.

Title: From Genesis to Revelation: The Covenant of Heaven and Earth through the Lens of Hebrews 9 Introduction: This case study explores the biblical narrative of heaven and earth, focusing on the covenantal relationship described in Hebrews 9 and throughout Scripture. The narrative spans from the initial covenant with Israel to its transformation through Christ's death, highlighting the transition from an exclusive covenant to an inclusive one where all nations could partake. This study will weave together the themes of covenantal fidelity, the legal implications of covenantal marriage, and the ultimate defeat of Satan's hindrance to universal salvation. Section 1: The Covenant and the Law - Genesis to Deuteronomy Covenantal Establishment: God's covenant with Israel included a law (Exodus 20:1-17) with commandments they were to keep, symbolizing a marriage between God and Israel: Hebrew Insight: בְּרִית (berith) - covenant, a binding agreement, here likened to marriage. Divine Promise: Before the covenant with Moses, a promise was made to Abraham (Genesis 12:3), which Galatians 3:17 states was not nullified by the later law: Greek Insight: ἐπαγγελία (epangelia) - promise, underscoring the continuity of God's plan beyond the Mosaic covenant. Section 2: Israel's Role and Failure - Prophets and Historical Books Mission of Israel: Israel was to be a light to the nations (Isaiah 49:6), bringing them into covenant with God, but they failed, often turning to idolatry: Ezekiel 16: Describes Israel's betrayal as harlotry against God, breaking the covenant as one would break a marriage vow. Isaiah 54: Speaks of Israel as a barren woman, reflecting their spiritual desolation due to covenantal unfaithfulness. Resultant Covenant Termination: Due to Israel's refusal to act as God's priests to the world, the old covenant had to end, as they were not fulfilling their divine mandate. Section 3: The Legal Framework - Death of the Husband Romans 7:1-3: Uses marriage to explain the covenant; the death of the husband (Christ) frees the wife (Israel) to marry another: Greek Insight: ἀνήρ (anēr) - husband; τελευτήσας (teleutēsas) - having died, legally dissolving the old covenant bond. Matthew 22:1-14: The parable of the wedding feast shows the invitation extended beyond Israel to all nations after the initial guests (Israel) refuse to come. Section 4: Christ's Death and Resurrection - Hebrews 9 and Beyond Hebrews 9: Christ's role as the high priest who enters the true sanctuary, not made with hands, fulfills the covenantal promises: Greek Insight: διαθήκη (diathēkē) - covenant, used here for both the old and new testaments, showing continuity and fulfillment. Legal Fulfillment: Christ's death honored the law (Isaiah 42:21), enabling a new covenant where the legal restriction of the old (marriage to the law) was overcome by His death and resurrection. Section 5: The Overthrow of Satan and the Apostate Order Satan's Hindrance: By corrupting the priestly order and promoting apostasy, Satan kept other nations from coming under God's covenant: Edomite Kings and Apostate Jews: Represented as part of the heavenly places in Jerusalem that opposed God's plan (cf. Revelation 12:7-9). The Fall of Jerusalem in 70 AD: Seen as the moment when Satan and the apostate system were cast down, clearing the way for the New Covenant: Revelation 19:6-9: The marriage supper of the Lamb signifies the consummation of this new covenant, where all believers, Jew and Gentile, are united with Christ. Section 6: The New Covenant and Universal Salvation Open Invitation: With Satan's power over the covenantal restrictions removed, all nations could now enter into God's kingdom without legal hindrance: Greek Insight: καινός (kainos) - new, indicating the fresh start and the inclusiveness of the new covenant. Eternal Kingdom: This new order, established through Christ's victory, ensures an everlasting kingdom where God dwells with His people (Revelation 21:3), fulfilling the promise of universal salvation. Conclusion: From Genesis to Revelation, the journey of the covenant from exclusivity to inclusivity is profound. The initial covenant with Israel, marred by human failure and Satan's interference, was transformed through Christ's death into a new covenant. This transformation not only honors the law but also fulfills the promise of salvation for all humanity. The destruction of Jerusalem in 70 AD, in this context, signifies the end of Satan's dominion and the establishment of God's kingdom on earth, where the marriage between Christ and His church is eternal, providing a pathway to believers for all time. Hallelujah, thank you, Jesus. Cross-references: Genesis 12:3; 20:1-17 - Promises to Abraham and the giving of the law. Exodus 20:1-17 - The Ten Commandments, part of the covenant. Ezekiel 16; Isaiah 54 - Israel's covenantal unfaithfulness. Galatians 3:17 - The promise predates the law.

Wow! What an interesting attempt to get at what it is Paul could have been talking about in these passages. I'm not sure I understand it any better but I do understand that some of this is cultural for the time Paul lived in, and the recipients of his letter. And it helps to keep in mind that these "letters" were not written to us, but for us. It is an extremely important point though to underscore that Christ Jesus is the head of man, and in marriage, the man/husband is--or should be head of the wife and household.

Part 2 The destruction of Jerusalem is not an isolated tragedy but the closing chapter of an era. It fulfills the prophecies, exposes Satan's lies, and vindicates the Messiah. 4. The Thematic Whole: Deception, Denial, and Divine Triumph The biblical narrative, from Genesis to Revelation, is a unified story of God's redemptive plan amidst Satan's rebellion: Satan's Compromise: From Eden to Jerusalem, Satan wagers that deception can overthrow truth. He sows doubt, incites rebellion, and inspires denial of the Messiah. Yet his lies are exposed, and his defeat is assured. The Antichrist Spirit: Denial of Jesus as the Christ is the ultimate rebellion, manifesting through religious leaders, false prophets, and persecutors. This spirit, though active, cannot prevail. The Fall of Jerusalem: The city's destruction is the climax of judgment, fulfilling the covenant curses and Jesus' prophecies. It marks the end of the old and the beginning of the new. a. The Spiritual Reality Revelation 12:9-10: Satan, the "deceiver of the whole world," is cast down. The fall of Jerusalem symbolizes his defeat, as the old covenant system, corrupted by deception, collapses. 1 John 4:4: "Greater is he who is in you than he who is in the world." The church, though persecuted, triumphs through the indwelling Spirit. b. The Redemptive Whole The fall of Jerusalem is not the end but a transition. The gospel, freed from the shadow of the temple, spreads to all nations. The destruction of the old covenant system reveals the permanence of the new, established in the blood of Christ (Hebrews 9:11-12). Epilogue: The Triumph of the Lamb In the end, the biblical narrative is not about Satan's compromise but God's triumph. The fall of Jerusalem, though devastating, is a moment of divine vindication: The Messiah's prophecies are fulfilled. The antichrist spirit is exposed and judged. The church, the new covenant community, rises from the ashes, bearing the light of Christ to the world. The story is whole, the victory complete. Satan's deception is unmasked, and the Lamb reigns forever (Revelation 22:5). The fall of Jerusalem, far from a mere historical event, is a thematic cornerstone, revealing the unchanging truth: God's purposes will not be thwarted, and His kingdom will endure. This thematic exposition captures the interconnectedness of Satan’s deception, the antichrist spirit, and the fall of Jerusalem, presenting them as a unified narrative of divine judgment and redemption

The interplay of Satan, the antichrist, and the fall of Jerusalem in 70 AD, presenting these elements as a unified narrative of spiritual conflict, divine judgment, and ultimate redemption. The focus remains on the "wholeness" of the biblical story, weaving together the threads of deception, rejection, and fulfillment in a cohesive and thematic manner. Final Draft: The Compromise of Satan, the Antichrist, and the Fall of Jerusalem: A Thematic Exposition Prologue: The Eternal Conflict The biblical narrative is, at its core, a story of conflict-a cosmic struggle between truth and deception, light and darkness, God and Satan. From the serpent's whispered lies in Eden to the fiery destruction of Jerusalem in 70 AD, the Scriptures unveil a unified drama of rebellion and redemption. This is not merely a collection of isolated events but a "whole" tapestry, intricately woven, revealing the character of Satan as the deceiver, the spirit of the antichrist as the embodiment of denial, and the fall of Jerusalem as the climactic judgment of God on covenant unfaithfulness. These events, bound by a common thread, expose the ultimate compromise of Satan: his attempt to thwart God's redemptive plan through deception and rebellion. Yet, in the ashes of Jerusalem's destruction, the triumph of God's kingdom emerges, radiant and unshakable. This exposition explores the thematic unity of these elements, revealing how the fall of Jerusalem in 70 AD serves as a historical and spiritual fulcrum, bringing to completion the old covenant while inaugurating the fullness of God's redemptive purposes. 1. The Shadow of Deception: Satan’s Eternal Compromise Satan's role as the architect of deception is foundational to the biblical narrative. From the beginning, he is the adversary (satan, שָׂטָן), the accuser, and the father of lies: Genesis 3:1-5: The serpent (nachash, נָחָשׁ), more crafty than any creature, deceives Eve with a question that strikes at the heart of God's truth: "Did God really say...?" Here, Satan plants the seed of doubt, offering false knowledge and autonomy apart from God. Job 1:6-12: As the accuser, Satan challenges the integrity of God's servant, seeking to prove that human faithfulness is a façade. John 8:44: Jesus unmasks Satan's true nature: "He was a murderer from the beginning, and does not stand in the truth... for he is a liar and the father of lies." This declaration ties Satan's primordial deception to the rejection of Jesus, the incarnate Truth. Satan's compromise is his eternal wager: that deception can overthrow divine truth, that rebellion can supplant God's sovereignty. This wager plays out across history, reaching a crescendo in the first century as Satan seeks to destroy the Messiah and His covenant people. a. The Temptation of Compromise Matthew 4:1-11: Satan's temptation of Jesus in the wilderness is a microcosm of his strategy. He offers Jesus the kingdoms of the world-power without suffering, glory without the cross. Jesus' refusal exposes Satan's lie: true authority comes not through compromise but through obedience to God's word. John 19:15: The religious leaders, rejecting Jesus, declare, "We have no king but Caesar." Here, they succumb to the very compromise Satan offered Jesus-worldly power over divine allegiance. Satan's shadow stretches over Jerusalem, as deception and denial take root in the hearts of those who should have recognized their Messiah. 2. The Spirit of Denial: The Antichrist Unveiled The New Testament introduces the antichrist as more than a future figure; it is a present spirit, a pervasive force of denial: 1 John 2:22: "Who is the liar but he who denies that Jesus is the Christ? This is the antichrist, he who denies the Father and the Son." 1 John 4:3: "Every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world already." 2 John 1:7: "For many deceivers have gone out into the world, those who do not confess the coming of Jesus Christ in the flesh. Such a one is the deceiver and the antichrist." The antichrist is not merely an individual but a principle-a spirit of deception that denies the incarnation, the sonship, and the messianic mission of Jesus. a. The Faces of Denial Matthew 23:13-36: Jesus condemns the scribes and Pharisees as "hypocrites" (hypokritēs, ὑποκριτής), blind guides who shut the kingdom of heaven in people's faces. Their rejection of Jesus as the Christ embodies the antichrist spirit. John 8:44: "You are of your father the devil," Jesus declares to those who deny Him. Their refusal to accept the truth links them to Satan's primordial lie. Revelation 2:9, 3:9: The "synagogue of Satan" represents those who claim to be God's people but slander His true followers. Their denial of Jesus aligns them with the accuser (Satanas, Σατανᾶς). The antichrist spirit is not confined to a distant future but is active in the first century, working through religious leaders, false prophets, and persecutors to oppose the gospel. b. The Deception of the Last Days Matthew 24:24-25: Jesus warns of "false christs and false prophets" who will perform signs and wonders to deceive even the elect. This deception intensifies as the covenant age draws to a close. 2 Thessalonians 2:9-10: The "lawless one" operates "by the activity of Satan with all power and false signs and wonders." Though often seen as a future figure, this description mirrors the spiritual climate of the first century, where deception and apostasy flourished. The antichrist spirit, fueled by Satan's lies, manifests in the rejection of Jesus and the persecution of His followers, setting the stage for divine judgment. 3. The Fall of Jerusalem: The Climax of Judgment The destruction of Jerusalem in 70 AD is the historical and theological climax of the old covenant age. It is the moment when Satan's compromise is exposed, the antichrist spirit is judged, and God's redemptive plan is vindicated. a. The Prophetic Foundation Deuteronomy 28:49-57: The covenant curses foretell siege, famine, and destruction for Israel's unfaithfulness. Daniel 9:24-27: The prophecy of seventy weeks culminates in the "anointed one" being "cut off" and the city being destroyed. Matthew 23:37-38: Jesus laments over Jerusalem: "Your house is left to you desolate." The city's rejection of the Messiah seals its fate. b. Jesus’ Prophecy Fulfilled Matthew 24:1-2: "There will not be left here one stone upon another." Jesus' words find their fulfillment in 70 AD, as Roman legions raze the temple. Luke 19:41-44: Jesus weeps over the city, foreseeing its destruction because it "did not know the time of [its] visitation." Luke 21:20-24: The "days of vengeance" bring the fulfillment of "all that is written." Jerusalem's fall is not random but the outworking of divine justice. c. Historical Reality The Siege of Jerusalem (70 AD): Roman forces under Titus encircle the city. Famine, infighting, and despair grip the inhabitants. The temple, the center of Jewish identity, is consumed by fire. Josephus, an eyewitness, recounts the horrors: mothers eating their children, streets flowing with blood, and survivors sold into slavery. Thematic Unity: This destruction is the culmination of Satan's deception (the rejection of the Messiah) and the antichrist spirit (the denial of Jesus as the Christ). It is the final act of judgment on the old covenant system, which had become a "synagogue of Satan" through its rejection of God's Son. d. The Wholeness of Fulfillment Hebrews 8:13: "In speaking of a new covenant, he makes the first one obsolete." The fall of Jerusalem marks the definitive end of the old covenant, as the temple sacrifices are rendered impossible. Matthew 28:18-20: The Great Commission, given before the fall, reveals the continuity of God's plan: the gospel will go forth to all nations, unhindered by the old system's collapse.

Title: The Unity of Faith and the Fulfillment of God's Mystery Introduction: The study of biblical prophecy and fulfillment, particularly in the context of the New Testament, reveals a profound unity in the narrative of God's plan for humanity. Central to this study is the concept of the unity of the faith, as discussed in Ephesians 4, and its culmination at the sounding of the seventh angel in Revelation 10, which is linked to the finishing of the mystery of God. Biblical Context: Ephesians 4:11-13: Here, Paul outlines the roles of apostles, prophets, evangelists, pastors, and teachers, given "until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ." This passage emphasizes the gifts given for the edification of the body of Christ, leading to maturity and unity. Greek Insight: The term for "unity" here is ἑνότητα (henotēta), highlighting the singular, collective nature of faith aimed at maturity. Revelation 10:5-7: The angel declares with an oath, "There will be no more delay! But in the days when the seventh angel is about to sound his trumpet, the mystery of God will be accomplished, just as he announced to his servants the prophets." This passage ties the sounding of the trumpet to the final revelation of God's plan. Greek Insight: The word for "mystery" is μυστήριον (mystērion), signifying something hidden now revealed. Revelation 11:15: With the sounding of the seventh trumpet, "The kingdom of the world has become the kingdom of our Lord and of his Messiah, and he will reign for ever and ever." This is where the prophetic voices in heaven proclaim the establishment of God's kingdom, aligning with the completion of the mystery. 1 Corinthians 15:52: "In a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed." This connects the resurrection at the last trumpet with the events described in Revelation. Greek Insight: ἐν ῥιπῇ ὀφθαλμοῦ (en ripē ophthalmou) suggests an instantaneous transformation, tying it to the eschatological event. Matthew 24:31, 34: These verses speak of gathering the elect and the promise that all these things would happen before that generation passed away, suggesting a near fulfillment in historical context. 1 Thessalonians 4:16-17: The trumpet call here is associated with the resurrection and the gathering of believers, echoing the themes of unity and completion. Theological Development: The "all" in Ephesians 4 refers to both Jews and Gentiles, indicating the breaking down of barriers to form one new humanity in Christ. This unity is not merely social but spiritual, culminating in the knowledge of Christ, leading to the maturity of the church. The process described in Ephesians corresponds with the historical narrative where Jews and Gentiles were reconciled through Christ's work on the cross, as seen in Ephesians 2:14-16. Romans 11:11-15, 25-26: Here, Paul discusses the fall and salvation of the Jews in relation to the Gentiles, suggesting that the fullness of Israel's salvation coincides with the fullness of the Gentiles coming into the faith, thus completing the mystery. Greek Insight: πλήρωμα (plērōma) in Romans 11:12, meaning "fullness," parallels with the "fullness" in Ephesians, pointing to a complete integration in God's plan. Historical Fulfillment: The prophetic texts, particularly from Deuteronomy 32, Daniel 12, and Hosea, speak of the last days of Israel, which in this interpretation, coincide with the events leading up to and including the destruction of Jerusalem in 70 AD. This period marked the end of the old covenant system and the consummation of the new covenant, where the kingdom was fully given to Christ's followers. The concept of the resurrection in this context could be seen as both spiritual (the resurrection of the faithful into eternal life with Christ) and the metaphorical resurrection of Israel through the inclusion of the Gentiles into one body of Christ. Conclusion: The scriptural threads from Ephesians, Revelation, and the Pauline epistles weave a narrative where the unity of faith, the sounding of the last trumpet, and the completion of God's mystery are interconnected events. They point to a historical moment where, in 70 AD, the old order was judged, and the new kingdom of Christ was fully established, no longer just among the Jews but encompassing all humanity. This unity, maturity, and completion are depicted as the culmination of God's redemptive plan, fulfilling promises from the Old Testament into the new era of grace under Christ.

Any thoughts my brother? Lord God bless your Doug 🙏🙏

Part 2 Section 4: Scattering and Restoration as Death and Resurrection Israel’s scattering was a consequence of sin, particularly idolatry (cf. Hosea 13:2). Their return, therefore, symbolizes resurrection. Deuteronomy 32:39, the Song of Moses, foreshadows this: ἐγὼ θανατῶ καὶ ζῆν ποιήσω ("I kill and I make alive"). Israel’s death was not merely physical but covenantal-separation from God due to sin. Ezekiel 37:11-12 illustrates this with the vision of dry bones: ἰδοὺ ἐγὼ ἀνοίγω τὰ μνήματα ὑμῶν καὶ ἀνάξω ὑμᾶς ἐκ τῶν μνημάτων ὑμῶν ("Behold, I will open your graves and bring you out of your graves"). Peter applies this restoration to the first-century church in 1 Peter 2:9-10, quoting Hosea: ὑμεῖς δὲ γένος ἐκλεκτόν... οἱ ποτὲ οὐ λαὸς νῦν δὲ λαὸς θεοῦ ("You are a chosen generation... who once were not a people but are now the people of God"). This fulfillment, occurring in their generation, demonstrates the spiritual nature of the resurrection-a reconciliation with God through Christ. Section 5: The Defeat of Death in Christ Paul concludes 1 Corinthians 15 with the triumphant declaration: τῷ δὲ θεῷ χάρις τῷ διδόντι ἡμῖν τὸ νῖκος διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ("Thanks be to God, who gives us the victory through our Lord Jesus Christ," 1 Corinthians 15:57). This victory is the culmination of Christ’s work, fulfilling Hosea 13:14 and defeating sin and death. The resurrection is not merely physical but covenantal-a restoration of fellowship with God. The time frame for this restoration is the first century, as evidenced by the apostolic witness (cf. Acts 3:19-21, 1 Thessalonians 4:16-17). The destruction of Jerusalem in 70 AD marked the consummation of the old covenant and the full establishment of the new, fulfilling the promises of restoration and resurrection. Conclusion The resurrection and the defeat of death, as articulated in 1 Corinthians 15, represent the fulfillment of God’s covenantal promises to Israel. Through Christ’s death and resurrection, sin and death were overcome, and the way was opened for humanity to be reconciled to God. This was not a physical return to the land but a spiritual restoration-a gathering of God’s people into eternal fellowship with Him. The Hebrew festivals, the marriage covenant, and the priesthood of Christ all find their ultimate meaning in this redemptive act, achieving the hope of Israel and the defeat of the last enemy, death. Cross-references: Genesis 3:15, Deuteronomy 32, Isaiah 26:19, Ezekiel 37, Daniel 9, Hosea 1-13, Romans 5-8, Galatians 3, Hebrews 9, 1 Peter 2, Revelation 17. Greek and Hebrew terms: νόμος (law), ἁμαρτία (sin), θάνατος (death), ᾅδης (Hades), ἀνάστασις (resurrection), חֵטְא (sin), מָוֶת (death), שְׁאוֹל (Sheol). This case study integrates the scriptural narrative, emphasizing the historical and covenantal context of Paul’s argument while maintaining the audience relevance of the first-century Church.

Case Study: The Resurrection and the Defeat of Death A Historical Analysis of 1 Corinthians 15 Introduction The thesis of this case study is that Christ died for our sins, as Paul articulates in 1 Corinthians 15, and that this act of redemption culminates in the resurrection and the defeat of death. Written to the Church of Corinth in the first century, Paul's epistle addresses a community grappling with theological and practical issues in light of the Gospel. The audience, therefore, is a group of early Christians living in a Greco-Roman context, yet deeply influenced by Jewish theological traditions. This study explores the historical and covenantal context of 1 Corinthians 15, tracing its themes from Adam in the Garden to the priesthood of Christ. It examines the marriage covenant, the true meaning of the Hebrew festivals, and the ultimate fulfillment of God's promises through the resurrection. Three primary obstacles had to be overcome in this redemptive narrative: sin, the law, and death. Sin derived its power through the law, which, though holy, became a barrier to humanity's reconciliation with God due to man's inherent weakness. Death, the final enemy, represented the ultimate separation from God. Through Christ’s death and resurrection, these obstacles were decisively addressed, fulfilling the promises made to Israel and bringing about their restoration and resurrection. This study will integrate Old Testament background, particularly from Hosea, to demonstrate how Paul’s argument in 1 Corinthians 15 is rooted in the restoration of Israel, which is synonymous with their resurrection. The analysis will also emphasize the covenantal framework, showing how Israel's scattering and subsequent restoration symbolize death and resurrection, respectively. Section 1: The Problem of Sin and the Law Sin, as Paul explains, received its power through the law. The law was not inherently flawed; rather, the fault lay with humanity. As Paul writes in Romans 5:20 (Greek: νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα), "the law entered that the offense might abound." The law, intended to bring life, instead magnified sin and brought death. Paul elaborates in Romans 7:11, quoting: ἡ γὰρ ἁμαρτία ἀφορμὴν λαβοῦσα διὰ τῆς ἐντολῆς ἐξηπάτησέν με καὶ δι’ αὐτῆς ἀπέκτεινεν ("For sin, taking occasion by the commandment, deceived me, and by it killed me"). The law became a barrier because of humanity's carnal nature. Paul confesses in Romans 7:14, ἐγὼ δὲ σάρκινός εἰμι, πεπραμένος ὑπὸ τὴν ἁμαρτίαν ("I am carnal, sold under sin"). Romans 5:14 further emphasizes the reign of death from Adam to Moses: ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωϋσέως ("Nevertheless, death reigned from Adam to Moses"). The law, rather than resolving the problem, exacerbated it, as Galatians 3:21 states: εἰ γὰρ ἐδόθη νόμος ὁ δυνάμενος ζωοποιῆσαι, ὄντως ἐκ νόμου ἂν ἦν ἡ δικαιοσύνη ("For if a law had been given that could impart life, then righteousness would certainly have come by the law"). The old creation, bound by the law, was subjected to futility (ματαιότης, Romans 8:20). Hebrews 9:11 contrasts this with the new tabernacle, οὐ χειροποίητος, τοῦτ’ ἔστιν οὐ ταύτης τῆς κτίσεως ("not made with hands, that is, not of this creation"). The law, while pointing to righteousness, could not achieve it, as it was never intended for salvation (cf. Deuteronomy 6:25). Section 2: Death as the Final Enemy Death, the ultimate consequence of sin, is described in 1 Corinthians 15:55: ποῦ σου, θάνατε, τὸ κέντρον; ποῦ σου, ᾅδη, τὸ νῖκος; ("O death, where is your sting? O Hades, where is your victory?"). This echoes Hosea 13:14, where God promises to ransom His people from death and the grave: ἐκ χειρὸς ᾅδου ῥύσομαι αὐτοὺς καὶ ἐκ θανάτου λυτρώσομαι αὐτούς (Septuagint: "I will ransom them from the hand of Hades and redeem them from death"). Hades, in the Old Testament, often symbolizes the realm of the dead, a temporary abode for souls separated from God (cf. Psalm 6:5, Isaiah 38:18). Death and Hades are personified as enemies defeated by Christ, who frees humanity from their power. Hosea’s prophecy, quoted by Paul, underscores the restoration of Israel as a resurrection from death-a national and spiritual renewal rather than a mere physical return to the land. Section 3: The Old Testament Context of Hosea and Israel’s Restoration Paul’s argument in 1 Corinthians 15 draws heavily from Hosea, particularly chapters 6 and 13. Hosea 6:1-2 declares: δεῦτε καὶ ἐπιστρέψωμεν πρὸς κύριον... μετὰ δύο ἡμέρας ἀναστήσει ἡμᾶς, καὶ τῇ ἡμέρᾳ τῇ τρίτῃ ἀναστησόμεθα καὶ ζησόμεθα ἐνώπιον αὐτοῦ ("Come, let us return to the Lord... After two days He will revive us; on the third day He will raise us up, that we may live in His sight"). This passage, focused on Israel’s restoration, is foundational to Paul’s thesis: ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς... καὶ ὅτι ἠγέρθη τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς γραφάς ("Christ died for our sins according to the Scriptures... and was raised on the third day according to the Scriptures," 1 Corinthians 15:3-4). Hosea 1:2-10 provides further context for Israel’s death and restoration. Israel’s sin-described as πορνεία (harlotry)-led to their separation from God: ὅτι ἐκπορνεύουσα ἐξεπόρνευσεν ἡ γῆ ἀπὸ ὄπισθεν τοῦ κυρίου ("The land has committed great harlotry by departing from the Lord"). God declares in Hosea 1:6, οὐκέτι μὴ ἐλεήσω τὸν οἶκον Ἰσραήλ ("I will no longer have mercy on the house of Israel"), and in Hosea 1:9, ὑμεῖς οὐ λαός μου, καὶ ἐγὼ οὐκ εἰμί ὑμῶν ("You are not My people, and I am not your God"). This scattering was emblematic of death, as Israel was cut off from the covenant. Yet, Hosea 1:10-11 promises restoration: ἐν τῷ τόπῳ οὗ ἐρρέθη αὐτοῖς οὐ λαός μου ὑμεῖς, κληθήσονται υἱοὶ θεοῦ ζῶντος ("In the place where it was said to them, ‘You are not My people,’ they will be called ‘sons of the living God’"). This gathering, as Hosea 3:5 states, involves seeking κύριον τὸν θεὸν αὐτῶν καὶ Δαυὶδ τὸν βασιλέα αὐτῶν ("the Lord their God and David their king") in the latter days (ἐν ταῖς ἐσχάταις ἡμέραις).

im still confused is the book of life first century believers only? or all time believers

It's truly fascinating brother, I rejoice that every day we have an opportunity to grow and study and because of your studies mine to have grown exponentially and I just want to say thank you, and thank you Jesus

Part 2 Section 5: The Defeat of Death in Christ Paul concludes 1 Corinthians 15 with the triumphant declaration: τῷ δὲ θεῷ χάρις τῷ διδόντι ἡμῖν τὸ νῖκος διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ("Thanks be to God, who gives us the victory through our Lord Jesus Christ," 1 Corinthians 15:57). This victory is the culmination of Christ’s work, fulfilling Hosea 13:14 and defeating sin and death. The resurrection is not merely physical but covenantal-a restoration of fellowship with God. The time frame for this restoration is the first century, as evidenced by the apostolic witness (cf. Acts 3:19-21, 1 Thessalonians 4:16-17). The destruction of Jerusalem in 70 AD marked the consummation of the old covenant and the full establishment of the new, fulfilling the promises of restoration and resurrection. Conclusion The resurrection and the defeat of death, as articulated in 1 Corinthians 15, represent the fulfillment of God’s covenantal promises to Israel. Through Christ’s death and resurrection, sin and death were overcome, and the way was opened for humanity to be reconciled to God. This was not a physical return to the land but a spiritual restoration-a gathering of God’s people into eternal fellowship with Him. The Hebrew festivals, the marriage covenant, and the priesthood of Christ all find their ultimate meaning in this redemptive act, achieving the hope of Israel and the defeat of the last enemy, death. Cross-references: Genesis 3:15, Deuteronomy 32, Isaiah 26:19, Ezekiel 37, Daniel 9, Hosea 1-13, Romans 5-8, Galatians 3, Hebrews 9, 1 Peter 2, Revelation 17. Greek and Hebrew terms: νόμος (law), ἁμαρτία (sin), θάνατος (death), ᾅδης (Hades), ἀνάστασις (resurrection), חֵטְא (sin), מָוֶת (death), שְׁאוֹל (Sheol). This case study integrates the scriptural narrative, emphasizing the historical and covenantal context of Paul’s argument while maintaining the audience relevance of the first-century Church.

Case Study: The Resurrection and the Defeat of Death A Historical Analysis of 1 Corinthians 15 Introduction The thesis of this case study is that Christ died for our sins, as Paul articulates in 1 Corinthians 15, and that this act of redemption culminates in the resurrection and the defeat of death. Written to the Church of Corinth in the first century, Paul's epistle addresses a community grappling with theological and practical issues in light of the Gospel. The audience, therefore, is a group of early Christians living in a Greco-Roman context, yet deeply influenced by Jewish theological traditions. This study explores the historical and covenantal context of 1 Corinthians 15, tracing its themes from Adam in the Garden to the priesthood of Christ. It examines the marriage covenant, the true meaning of the Hebrew festivals, and the ultimate fulfillment of God's promises through the resurrection. Three primary obstacles had to be overcome in this redemptive narrative: sin, the law, and death. Sin derived its power through the law, which, though holy, became a barrier to humanity's reconciliation with God due to man's inherent weakness. Death, the final enemy, represented the ultimate separation from God. Through Christ’s death and resurrection, these obstacles were decisively addressed, fulfilling the promises made to Israel and bringing about their restoration and resurrection. This study will integrate Old Testament background, particularly from Hosea, to demonstrate how Paul’s argument in 1 Corinthians 15 is rooted in the restoration of Israel, which is synonymous with their resurrection. The analysis will also emphasize the covenantal framework, showing how Israel's scattering and subsequent restoration symbolize death and resurrection, respectively. Section 1: The Problem of Sin and the Law Sin, as Paul explains, received its power through the law. The law was not inherently flawed; rather, the fault lay with humanity. As Paul writes in Romans 5:20 (Greek: νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα), "the law entered that the offense might abound." The law, intended to bring life, instead magnified sin and brought death. Paul elaborates in Romans 7:11, quoting: ἡ γὰρ ἁμαρτία ἀφορμὴν λαβοῦσα διὰ τῆς ἐντολῆς ἐξηπάτησέν με καὶ δι’ αὐτῆς ἀπέκτεινεν ("For sin, taking occasion by the commandment, deceived me, and by it killed me"). The law became a barrier because of humanity's carnal nature. Paul confesses in Romans 7:14, ἐγὼ δὲ σάρκινός εἰμι, πεπραμένος ὑπὸ τὴν ἁμαρτίαν ("I am carnal, sold under sin"). Romans 5:14 further emphasizes the reign of death from Adam to Moses: ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωϋσέως ("Nevertheless, death reigned from Adam to Moses"). The law, rather than resolving the problem, exacerbated it, as Galatians 3:21 states: εἰ γὰρ ἐδόθη νόμος ὁ δυνάμενος ζωοποιῆσαι, ὄντως ἐκ νόμου ἂν ἦν ἡ δικαιοσύνη ("For if a law had been given that could impart life, then righteousness would certainly have come by the law"). The old creation, bound by the law, was subjected to futility (ματαιότης, Romans 8:20). Hebrews 9:11 contrasts this with the new tabernacle, οὐ χειροποίητος, τοῦτ’ ἔστιν οὐ ταύτης τῆς κτίσεως ("not made with hands, that is, not of this creation"). The law, while pointing to righteousness, could not achieve it, as it was never intended for salvation (cf. Deuteronomy 6:25). Section 2: Death as the Final Enemy Death, the ultimate consequence of sin, is described in 1 Corinthians 15:55: ποῦ σου, θάνατε, τὸ κέντρον; ποῦ σου, ᾅδη, τὸ νῖκος; ("O death, where is your sting? O Hades, where is your victory?"). This echoes Hosea 13:14, where God promises to ransom His people from death and the grave: ἐκ χειρὸς ᾅδου ῥύσομαι αὐτοὺς καὶ ἐκ θανάτου λυτρώσομαι αὐτούς (Septuagint: "I will ransom them from the hand of Hades and redeem them from death"). Hades, in the Old Testament, often symbolizes the realm of the dead, a temporary abode for souls separated from God (cf. Psalm 6:5, Isaiah 38:18). Death and Hades are personified as enemies defeated by Christ, who frees humanity from their power. Hosea’s prophecy, quoted by Paul, underscores the restoration of Israel as a resurrection from death-a national and spiritual renewal rather than a mere physical return to the land. Section 3: The Old Testament Context of Hosea and Israel’s Restoration Paul’s argument in 1 Corinthians 15 draws heavily from Hosea, particularly chapters 6 and 13. Hosea 6:1-2 declares: δεῦτε καὶ ἐπιστρέψωμεν πρὸς κύριον... μετὰ δύο ἡμέρας ἀναστήσει ἡμᾶς, καὶ τῇ ἡμέρᾳ τῇ τρίτῃ ἀναστησόμεθα καὶ ζησόμεθα ἐνώπιον αὐτοῦ ("Come, let us return to the Lord... After two days He will revive us; on the third day He will raise us up, that we may live in His sight"). This passage, focused on Israel’s restoration, is foundational to Paul’s thesis: ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς... καὶ ὅτι ἠγέρθη τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς γραφάς ("Christ died for our sins according to the Scriptures... and was raised on the third day according to the Scriptures," 1 Corinthians 15:3-4). Hosea 1:2-10 provides further context for Israel’s death and restoration. Israel’s sin-described as πορνεία (harlotry)-led to their separation from God: ὅτι ἐκπορνεύουσα ἐξεπόρνευσεν ἡ γῆ ἀπὸ ὄπισθεν τοῦ κυρίου ("The land has committed great harlotry by departing from the Lord"). God declares in Hosea 1:6, οὐκέτι μὴ ἐλεήσω τὸν οἶκον Ἰσραήλ ("I will no longer have mercy on the house of Israel"), and in Hosea 1:9, ὑμεῖς οὐ λαός μου, καὶ ἐγὼ οὐκ εἰμί ὑμῶν ("You are not My people, and I am not your God"). This scattering was emblematic of death, as Israel was cut off from the covenant. Yet, Hosea 1:10-11 promises restoration: ἐν τῷ τόπῳ οὗ ἐρρέθη αὐτοῖς οὐ λαός μου ὑμεῖς, κληθήσονται υἱοὶ θεοῦ ζῶντος ("In the place where it was said to them, ‘You are not My people,’ they will be called ‘sons of the living God’"). This gathering, as Hosea 3:5 states, involves seeking κύριον τὸν θεὸν αὐτῶν καὶ Δαυὶδ τὸν βασιλέα αὐτῶν ("the Lord their God and David their king") in the latter days (ἐν ταῖς ἐσχάταις ἡμέραις). Section 4: Scattering and Restoration as Death and Resurrection Israel’s scattering was a consequence of sin, particularly idolatry (cf. Hosea 13:2). Their return, therefore, symbolizes resurrection. Deuteronomy 32:39, the Song of Moses, foreshadows this: ἐγὼ θανατῶ καὶ ζῆν ποιήσω ("I kill and I make alive"). Israel’s death was not merely physical but covenantal-separation from God due to sin. Ezekiel 37:11-12 illustrates this with the vision of dry bones: ἰδοὺ ἐγὼ ἀνοίγω τὰ μνήματα ὑμῶν καὶ ἀνάξω ὑμᾶς ἐκ τῶν μνημάτων ὑμῶν ("Behold, I will open your graves and bring you out of your graves"). Peter applies this restoration to the first-century church in 1 Peter 2:9-10, quoting Hosea: ὑμεῖς δὲ γένος ἐκλεκτόν... οἱ ποτὲ οὐ λαὸς νῦν δὲ λαὸς θεοῦ ("You are a chosen generation... who once were not a people but are now the people of God"). This fulfillment, occurring in their generation, demonstrates the spiritual nature of the resurrection-a reconciliation with God through Christ.

Have you noticed in Ezekiel 10 and 11:22-23 the glory of God leaves the temple and moves to the mountain to the East (Mount of Olives) before destroying Jerusalem. Jesus leaves the temple and goes to the Mount of Olives with his disciples and pronounced destruction of the temple….

It seems to be the Resurrection questions that separates preterists from partial preterists. It will be interesting to see where this goes but as the new covenant was promised to the Jews in Jeremiah 31, I guess the Resurrection was also promised to the Jews in Daniel.

Every jot and tittle of Daniel was completely fulfilled by 164bc.

Part 2 Thus, the "should be called" (κληθῶμεν) in 1 John 3:1 reflects the consummation of God's plan in AD 70, when the saints fully inherited their identity as His children, just as Israel inherited the Promised Land. The Identity of the Sons of God "What Manner of Love" John marvels at the love of the Father: "Behold, what manner of love (ποταπὴν ἀγάπην, potapēn agapēn-what kind of love) the Father hath bestowed upon us." The Greek word ποταπὴν conveys astonishment, emphasizing the extraordinary nature of God's love. This love was fully manifested in the events of AD 70, when the old covenant system, with its apostasy (Greek: ἀποστασία, apostasia-rebellion or falling away) and corruption, was destroyed, and the new covenant community was vindicated. The "sons of God" (τέκνα θεοῦ) were no longer defined by ethnic Israel but by faith in Christ (cf. Galatians 3:26-29). The World’s Ignorance and the Judgment of AD 70 John adds, "therefore the world knoweth us not, because it knew him not." The first-century world, particularly apostate Israel, failed to recognize Christ and His followers. This ignorance (Greek: ἄγνοια, agnoia-lack of knowledge) led to the crucifixion of Christ and the persecution of the church. However, Christ's return in judgment in AD 70 vindicated His identity and the identity of His people. The World Knew Christ Superficially: The world knew Jesus as the son of a carpenter (Matthew 13:55), from Nazareth, with a known family. They recognized His miracles (Greek: σημεῖα, sēmeia-signs) and teachings, marveling at His authority (cf. Matthew 7:28-29; John 7:46). Yet, they failed to grasp His true identity as the Son of God and the Lord of Glory (Greek: κύριος τῆς δόξης, kyrios tēs doxēs). Christ’s True Identity and Vindication: Acts 3:13-15 reveals that the Jewish leaders acted in ignorance (ἄγνοια) when they crucified Jesus, choosing a murderer (Barabbas) over the "Holy One" (Greek: ἅγιος, hagios), the "Just," and the "Prince of Life" (Greek: ἀρχηγός τῆς ζωῆς, archēgos tēs zōēs). Similarly, 1 Corinthians 2:7-8 states that the rulers of this age did not understand the hidden wisdom (Greek: σοφία, sophia) of God, for "had they known it, they would not have crucified the Lord of glory." Jesus was the eternal Word (Greek: λόγος, logos) made flesh (John 1:1, 14), who emptied Himself to become a servant (Philippians 2:5-8). His return in AD 70, as foretold in Matthew 24 and Luke 21, was the divine vindication of His identity. The Roman destruction of Jerusalem fulfilled the "abomination of desolation" (Hebrew: שִׁקּוּץ מְשׁוֹמֵם, shikkutz meshomem) (Daniel 12:11; Matthew 24:15) and the "great tribulation" (Greek: θλῖψις μεγάλη, thlipsis megalē) (Matthew 24:21), marking the end of the apostate system. Implications for Believers: Just as the world misunderstood Christ, it misunderstood believers. The world saw only the external; it could not comprehend the spiritual reality of being "sons of God" (τέκνα θεοῦ). This reality was fully revealed in AD 70, when the saints were gathered into the eternal kingdom (cf. Matthew 24:31). The Eschaton: Seeing Him as He Is The climactic hope of 1 John 3:2-"we know that, when he shall appear, we shall be like him; for we shall see him as he is"-was fulfilled in AD 70. This "appearance" (φανερωθῇ, phanerōthē) refers to Christ's coming in judgment, as promised in Revelation. The saints, both living and dead, were "caught up" (Greek: ἁρπαγησόμεθα, harpagēsometha-snatched away) (cf. 1 Thessalonians 4:17) into the fullness of the kingdom, forever dwelling in God's presence. Transformation into Christ’s Likeness: The promise of being "like him" (Greek: ὅμοιοι αὐτῷ, homoioi autō-similar to Him) was realized as the believers of that generation experienced the consummation of their inheritance. This was not a physical transformation but a spiritual vindication, as the old covenant system was destroyed and the new covenant fully established. Seeing Him as He Is: The phrase "we shall see him as he is" (Greek: ὀψόμεθα αὐτὸν καθώς ἐστιν, opsometha auton kathōs estin) refers to the revelation of Christ's glory in His return. For the first-century believers, this occurred in the divine judgment of AD 70, when the "man of sin" (Greek: ἄνθρωπος τῆς ἁμαρτίας, anthrōpos tēs hamartias) (2 Thessalonians 2:3-8), representing the apostate system, was destroyed. The saints now dwell in the eternal kingdom, partaking of the "eternal bread" (Greek: ἄρτος τῆς ζωῆς, artos tēs zōēs) and the "water that flows from the throne of God" (cf. Revelation 22:1-5). Theological Implications The Already/Not Yet Framework Fulfilled 1 John 3:1-2 encapsulates the tension of living between the first and second comings of Christ. For the original audience, this tension was resolved in AD 70, as Christ returned in judgment (παρουσία), the apostate system was destroyed, and the saints inherited the eternal kingdom. The Second Exodus and the Eternal Kingdom The typology of the Exodus highlights the progressive nature of salvation. Just as Israel's deliverance culminated in the Promised Land (ארץ ישראל), the second Exodus culminated in the events of AD 70, when the kingdom was fully transferred to the "sons of God" (τέκνα θεοῦ) (cf. Daniel 7:22). Ignorance and Revelation The world's ignorance (ἄγνοια) of Christ's identity reflects a broader spiritual truth: without divine revelation, humanity cannot comprehend the things of God (cf. 1 Corinthians 2:14). The events of AD 70 revealed Christ's glory and the believers' identity, fulfilling the promises of Scripture. Conclusion 1 John 3:1-2 is a profound passage that speaks to the eschatological fulfillment of God's redemptive plan. The tension of the "already but not yet" was resolved in AD 70, when Christ returned in judgment (παρουσία), the apostate system was destroyed, and the saints inherited the eternal kingdom. This event, foretold in Deuteronomy 32, Daniel 12, Matthew 24, Luke 21, and Revelation, marked the consummation of the second Exodus (יציאת מצרים) and the full realization of the believers' identity as "sons of God" (τέκνα θεοῦ). The kingdom, as promised in Daniel 2:44, now stands as an eternal reality, where the children of God dwell forever in His presence. The very reason we are able to hear him and commune with him daily, Hallelujah

Brother Doug, I pray you find this interesting! We Shall See Him as He Is": An Exposition of 1 John 3 Introduction The epistle of 1 John is a profound theological reflection on the nature of God, the identity of Christ, and the believer's relationship with both. In 1 John 3, the apostle addresses the transformative reality of being called "sons of God" (Greek: τέκνα θεοῦ, tekna theou-children of God) while pointing to the consummation of this identity in the eschatological fulfillment of God's redemptive plan. This passage is marked by a significant tension, often described as the "already but not yet" paradigm, which captures the believer's present status and the ultimate realization of their hope. The text reads: "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God (τέκνα θεοῦ): therefore the world knoweth us not, because it knew him not. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is." (1 John 3:1-2, KJV) This paper will examine the eschatological tension in these verses, focusing on the identity of believers as "sons of God," the "already but not yet" framework, and the broader biblical context. It will explore how this tension was resolved in the events of AD 70, when Christ returned in judgment (Greek: παρουσία, parousia-presence or coming), fulfilling the promises of Deuteronomy 32, Daniel 12, Matthew 24, Luke 21, and Revelation. This return, akin to the divine warfare of the first Exodus, culminated in the transfer of the kingdom from apostate Israel and the Herodian dynasty to the true "sons of God," who inherited the eternal kingdom promised in Daniel 2:44. Eschatological Tension in 1 John 3:1-2 The Tension of "Already" and "Not Yet" The opening verse of 1 John 3 emphasizes the extraordinary love (Greek: ἀγάπη, agapē-selfless, divine love) of God: "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God." The phrase "should be called" (Greek: κληθῶμεν, klēthōmen-subjunctive mood, indicating potentiality) highlights the eschatological tension: while believers are already recipients of God's love and are called His children, the full consummation (Greek: τελείωσις, teleiōsis-completion or perfection) of this identity was realized in the events of AD 70, when Christ returned in judgment. Already: John declares, "Beloved, now are we the sons of God (τέκνα θεοῦ)." This was a present reality for the original audience. Believers, through faith (Greek: πίστις, pistis-trust or belief) in Christ, had been adopted into God's family (cf. John 1:12-13), even as they awaited the imminent fulfillment of His promises. Not Yet: John adds, "it doth not yet appear what we shall be." For the first-century believers, this "not yet" pointed to the soon-to-be-realized consummation of their identity. This occurred in AD 70, when Christ "appeared" (Greek: φανερωθῇ, phanerōthē-made manifest) in judgment, fulfilling the prophecies of Deuteronomy 32, Daniel 12, and the Olivet Discourse (Matthew 24; Luke 21). As John states, "we know that, when he shall appear, we shall be like him; for we shall see him as he is." This "appearance" was not a physical return but a divine intervention, paralleling God's acts of judgment in the Old Testament (e.g., Isaiah 19:1). The "already but not yet" framework was thus resolved in the lifetime of John's audience. The events of AD 70-when the Roman armies destroyed Jerusalem and the temple-marked the culmination of the age (Hebrew: עולם, olam-age or world), as foretold by Christ and the prophets. Believers, both living and dead, were gathered into the eternal kingdom, fulfilling the promise of Daniel 2:44: a kingdom that would never pass away. The Consummation in Context: A Second Exodus The concept of believers being called "sons of God" must be understood in light of the broader biblical narrative, particularly the Exodus (Hebrew: יציאת מצרים, Yetziat Mitzrayim-the going out of Egypt). The first Exodus, where God delivered Israel from Egypt, serves as a typology for the believer's spiritual journey and the ultimate consummation of God's plan in AD 70. The First Exodus: God brought Israel out of Egypt through the Red Sea, where they were "baptized" (Greek: βαπτίζω, baptizō-to immerse) (cf. 1 Corinthians 10:1-2), and led them into the Promised Land (Hebrew: ארץ ישראל, Eretz Yisrael). This process was not instantaneous; it began with the sacrifice of the Passover lamb (Hebrew: פסח, Pesach) and continued over 40 years until they crossed the Jordan River. Throughout this journey, Israel was already God's covenant people, yet they had not fully entered the rest (Hebrew: מנוחה, menuchah) He promised (cf. Hebrews 4:1-11). Divine warfare, such as the battles under Joshua, marked their inheritance of the land. The Second Exodus: In Christ, believers experienced a greater exodus. Through His sacrificial death (the ultimate Passover Lamb, cf. 1 Corinthians 5:7), they were delivered from the bondage of sin and the old covenant system. The 40-year period from Christ's ascension to AD 70 mirrors Israel's wilderness journey. During this time, the gospel (Greek: εὐαγγέλιον, euangelion-good news) was preached, and the remnant of Israel and the Gentiles were gathered into the new covenant community. The destruction of Jerusalem, foretold in Deuteronomy 32:20-22 and Daniel 12:1-7, marked the consummation of this second Exodus. The kingdom was taken from the apostate Jews and the Herodian dynasty (cf. Matthew 21:43) and given to the true "sons of God"-the church.

Dale’s quips are the topping on the cake. Henry Kissinger… LoL

Thank you brother Doug, Lol, listening while driving later! Great message

Fascinating study

The first resurrection

In Acts 15:5 the Apostles are confronted by the Pharisee's accusation that Gentile believers must be required to be both circumcised and to keep the Law of Moses, which is where the Sabbath command comes from. Their written answer to THAT issue is found in Acts 15:28,29: "For it has seemed good to the Holy Spirit and to us to impose on you no further burden than these essentials: 29 that you abstain from what has been sacrificed to idols and from blood and from what is strangled and from fornication. If you keep yourselves from these, you will do well. Farewell.’" That's it! No circumcision! No Sabbath observance! No Law of Moses observance! So simple a 3rd grader can understand that! Full well you reject the truth of God's word FOR YOUR TRADITIONS!

Not a day goes by that I don’t grow in truth and knowledge of the true preterist doctrine.

I'm not a dispensationalist but that was quite a misrepresentation of dispensationalism and their view of the Old testament

In actual fact, Jesus was referring to the illegitimate amelekite king and priesthood

NW FLORIDA 6" (OR MORE IN PLACES) ON GROUND 4.5 DAYS

Have you watched “The 7 Churches of Revelation” on KZbin by Our Daily Bread Ministries? They do a good job illustrating how Jesus knew each city intimately by his letter to the messenger of each church. I found the watch a blessing.

Is Isaiah prophesying of the 586 or 70 ad destruction? If the 586 crew, I feel the shoot is the reigniting the covenant they gave with the Lord and the ones surviving are of the tribes?

Is it possible that the 24 elders could be the sort of "who's who" of OT faithful? (Like Abraham, David, Daniel, Elijah, etc.)They received crowns, symbolic of reward, because of their faithfulness. Just another thought. Feel free to shoot it down. :)

I love the way you teach, your patient demeanor... I'm truly enjoying being TREMENDOUSLY blessed by you, brother!

I love the way you teach, your patient demeanor... I'm truly enjoying being TREMENDOUSLY blessed by you, brother!

kzbin.info/www/bejne/o5WuYYOhed97ftksi=yYj1wEpYsyzYQZgU

You are correct. But does this also not demonstrate the character of God and His judgement that applies universally to evil and will ultimately be fulfilled in the Great and Final tribulation before the second coming when Jesus visibly returns to the earth?

Translation Comparison of Isaiah 9:6 Literal Standard Version (LSV) The LSV, which closely follows the Masoretic Text (MT), translates Isaiah 9:6 as: "For a Child has been born to us, || A Son has been given to us, || And the dominion is on His shoulder, || And His Name is called Wonderful Counselor, || Mighty God, || Father of Eternity, || Prince of Peace." This translation reflects the traditional Hebrew text (Masoretic Text) and is consistent with most English translations. The key titles given to the child (the Messiah) are: Wonderful Counselor Mighty God Father of Eternity (or Everlasting Father) Prince of Peace These titles emphasize the divine and messianic nature of the child, with "Wonderful Counselor" and "Mighty God" being particularly significant in theological discussions about the Messiah's divinity. Greek Septuagint (LXX) The Septuagint (LXX), the ancient Greek translation of the Hebrew Scriptures, renders Isaiah 9:6 quite differently: "ὅτι παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη ἡμῖν, οὗ ἡ ἀρχὴ ἐγενήθη ἐπὶ τοῦ ὤμου αὐτοῦ, καὶ καλεῖται τὸ ὄνομα αὐτοῦ μεγάλης βουλῆς ἄγγελος· ἐγὼ γὰρ ἄξω εἰρήνην ἐπὶ τοὺς ἄρχοντας, εἰρήνην καὶ ὑγίειαν αὐτῷ." Translation (based on Brenton’s Septuagint): "For a child is born to us, and a son is given to us, whose government is upon his shoulder: and his name is called the Angel of Great Counsel (μεγάλης βουλῆς ἄγγελος): for I will bring peace upon the rulers, and health to him." In the LXX: The phrase "Wonderful Counselor, Mighty God, Father of Eternity, Prince of Peace" from the MT is replaced with "Angel of Great Counsel" (ἄγγελος μεγάλης βουλῆς). The Greek word ἄγγελος (angelos) can mean "messenger" or "angel," and "great counsel" (μεγάλης βουλῆς) replaces the multiple titles found in the Hebrew. The LXX also adds a clause ("for I will bring peace upon the rulers, and health to him") that is not present in the MT. Analysis of "Mighty Counselor" vs. "Angel of Council of God" Now, let's directly address your question: Does the Greek Septuagint (LXX) of Isaiah 9:6 show "angel of council of God" instead of "mighty counselor"? Key Differences in the Texts Masoretic Text (MT): The Hebrew text gives the Messiah four (or five, depending on interpretation) distinct titles: Wonderful Counselor (פֶלֶא יוֹעֵץ, Pele Yoetz) Mighty God (אֵל גִּבּוֹר, El Gibbor) Father of Eternity (אֲבִי עַד, Avi Ad) Prince of Peace (שַׂר שָׁלוֹם, Sar Shalom) These titles emphasize both the Messiah's divine nature and his role as a ruler and bringer of peace. Septuagint (LXX): The Greek translation condenses these titles into a single phrase: Angel of Great Counsel (ἄγγελος μεγάλης βουλῆς, Angelos Megales Boules) Here, the LXX does not list "Wonderful Counselor" or "Mighty God" explicitly. Instead, it uses "Angel of Great Counsel," which can be understood as: Angel (ἄγγελος): A messenger or divine being. In Jewish tradition, angels often served as intermediaries between God and humanity. Some scholars suggest this term might reflect an early Jewish understanding of the Messiah as a divine or angelic figure. Great Counsel (μεγάλης βουλῆς): This phrase emphasizes wisdom or divine counsel, somewhat echoing the "Wonderful Counselor" title in the MT but without the other divine attributes like "Mighty God." Does the LXX Say "Angel of Council of God"? The phrase "Angel of Great Counsel" (ἄγγελος μεγάλης βουλῆς) in the LXX does not explicitly include "of God." However: The word "counsel" (βουλῆς) implies divine counsel, as the context is a messianic prophecy. Some English translations of the LXX (e.g., older ones like Brenton) may render it as "Angel of Great Counsel," which could be paraphrased as "angel of the counsel of God" in a theological sense. However, the exact phrase "angel of council of God" is not a direct quote from the LXX but rather an interpretive expansion. Why the Difference? The LXX's rendering of Isaiah 9:6 as "Angel of Great Counsel" instead of the MT's "Wonderful Counselor, Mighty God, Father of Eternity, Prince of Peace" has been the subject of much scholarly debate. Some possible explanations include: Theological Interpretation: The LXX translators may have been influenced by Jewish theological traditions that emphasized the Messiah as a divine messenger or angelic figure rather than directly ascribing divine titles like "Mighty God" to him. This could reflect early Jewish binitarianism (a belief in two divine figures: God and a secondary divine being, such as the Angel of the Lord). Textual Variants: The LXX translators might have been working from a Hebrew text that differed slightly from the MT. While the MT is the standard Hebrew text today, there were other Hebrew textual traditions in antiquity (e.g., those reflected in the Dead Sea Scrolls). Translation Choices: The LXX often paraphrases or reinterprets difficult Hebrew phrases. The translators might have chosen "Angel of Great Counsel" as a way to convey the Messiah's role in a manner more understandable to a Greek-speaking audience. Avoidance of Anthropomorphism: Jewish translators of the LXX sometimes avoided direct attributions of divinity to figures other than God to maintain strict monotheism. "Angel of Great Counsel" could be a way to describe the Messiah's divine role without equating him directly with God. Critical Examination of Sources The MT and LXX represent two ancient textual traditions, each with its own interpretive lens. Neither is inherently "more correct"; they simply reflect different historical and theological contexts. Some early Christian writers (e.g., Justin Martyr) preferred the LXX's "Angel of Great Counsel" because it aligned with their understanding of Christ as a preexistent divine messenger. However, this does not mean the LXX is more "accurate" than the MT; it simply reflects a different tradition. Modern critical scholarship often views the MT's titles ("Wonderful Counselor, Mighty God") as more original, with the LXX reflecting later interpretive developments. Summary Isaiah 9:6 in LSV (based on MT): "For a Child has been born to us, || A Son has been given to us, || And the dominion is on His shoulder, || And His Name is called Wonderful Counselor, || Mighty God, || Father of Eternity, || Prince of Peace." Isaiah 9:6 in LXX: "For a child is born to us, and a son is given to us, whose government is upon his shoulder: and his name is called the Angel of Great Counsel (ἄγγελος μεγάλης βουλῆς): for I will bring peace upon the rulers, and health to him." "Angel of Council of God": The LXX uses "Angel of Great Counsel" (ἄγγελος μεγάλης βουλῆς), which does not explicitly say "of God" but implies divine counsel. The phrase "angel of council of God" is a reasonable interpretive expansion but not a direct translation of the Greek. The difference between the MT and LXX reflects broader theological and textual traditions. The LXX's "Angel of Great Counsel" emphasizes the Messiah's role as a divine messenger, while the MT's titles highlight his divine and eternal nature more explicitly. Both versions have been influential in Jewish and Christian theology, but they represent distinct interpretive approaches.

Hey, Doug! Just watching this on 2/1/25. At 26:43, you nailed it - over 2 years in advance!

Case Study: How Satan's Identity Supports the Early Date of the Book of Revelation Abstract The Book of Revelation, with its vivid apocalyptic imagery and theological depth, has long been a focal point of scholarly debate regarding its date of composition. This case study argues for an early date of authorship-prior to the destruction of the Jerusalem temple in 70 AD-by examining the identity of Satan as portrayed in the text. In Revelation, Satan is depicted not merely as an individual adversary but as a corporate entity, often manifested through the corrupt Jewish religious system and its leaders. This system, rooted in the Levitical priesthood and temple worship, played a central role in persecuting the early Christian Church. By analyzing key passages in Revelation alongside historical and biblical evidence, this study demonstrates that the specific forms of persecution attributed to Satan in the text are tied to the pre-70 AD Jewish religious system. The destruction of the temple on the 9th of Av (August 4, 70 AD) effectively ended this system, thereby eliminating the institutional mechanism through which Satan, as a collective force, could persecute the Church. This historical shift supports the conclusion that Revelation was written before 70 AD, as the book's depiction of Satan reflects a context that ceased to exist after the temple's destruction. Introduction The dating of the Book of Revelation has significant implications for its interpretation and theological message. Two primary views dominate the debate: the early date (pre-70 AD, during the reign of Nero) and the late date (circa 95 AD, during the reign of Domitian). This case study supports the early date by focusing on the identity of Satan in Revelation, particularly the portrayal of Satan as a corporate entity tied to the Jewish religious system. Revelation's references to the "synagogue of Satan" (Revelation 2:9, 3:9), "Satan's throne" (Revelation 2:13), and the "depths of Satan" (Revelation 2:24) reflect the historical reality of the pre-70 AD period, when the Jewish temple system actively opposed the early Church. The temple's destruction in 70 AD marked the end of this system and its ability to function as Satan's agent of persecution. By examining Satan's identity in Revelation and its connection to the Jewish religious system, this study provides compelling evidence for the early date of the book's composition. 1. Satan's Identity in Revelation: A Corporate Entity Revelation's portrayal of Satan extends beyond a singular, personal devil to encompass a collective force of opposition, often manifested through human agents and institutions. 1.1. The Synagogue of Satan Key Passages: Revelation 2:9 (Church of Smyrna) and 3:9 (Church of Philadelphia) identify the "synagogue of Satan" as groups within the Jewish community who opposed the early Christians. Historical Context: These references likely point to judaizers-Jewish religious leaders who sought to enforce Jewish customs on Gentile believers and collaborated with Roman authorities to persecute the Church. This is consistent with the pre-70 AD context, when the temple system wielded significant influence and actively opposed Christianity (e.g., Acts 12:1-3, Acts 18:12-17). Corporate Nature: The term "synagogue" implies a collective group, emphasizing Satan's identity as a body of people rather than an individual. 1.2. Satan's Throne Revelation 2:13 (Church of Pergamos): Pergamos is described as the location of "Satan's throne," symbolizing the convergence of pagan worship and Jewish opposition. The city's role as a center of Roman imperial power and its Jewish community’s influence reflect the dual forces of persecution faced by early Christians. Historical Parallel: The "throne" represents the institutional power of the Jewish religious system, which, in collaboration with Rome, opposed the Church. 1.3. The Depths of Satan Revelation 2:24 (Church of Thyatira): The "depths of Satan" refers to deceptive teachings infiltrating the Church, likely spread by judaizers and false apostles (cf. 2 Corinthians 11:13-15). This reflects the internal struggle within the early Church against those seeking to reimpose Jewish customs. 1.4. Old Testament Roots of Corporate Corruption The Old Testament frequently depicts the Levitical priesthood as a source of corruption: Sons of Aaron: Nadab and Abihu’s rebellion (Leviticus 10:1-2). Sons of Eli: Sexual immorality and exploitation (1 Samuel 2:12-17). Idolatry and Immorality: Male temple prostitutes and widespread idolatry (1 Kings 14:24, 15:12). This legacy of corruption continued into the New Testament, where the Jewish religious system, centered on the temple, opposed Christ and the apostles (e.g., Matthew 23:29-31). 2. The Jewish Religious System as Satan's Instrument The Jewish temple system, with its corrupt leadership and collaboration with Rome, functioned as Satan's primary mechanism of persecution against the early Church. 2.1. The Temple's Role in Pre-70 AD Persecution Institutional Power: The temple was the heart of Jewish religious and social life, controlled by the Levitical priesthood and overseen by leaders like the Pharisees and Sadducees. These groups wielded significant influence, often collaborating with Roman authorities to suppress Christianity (e.g., Acts 7:58-60, Acts 12:1-3). Judaizers' Influence: The judaizers derived their authority from the temple system, using it to challenge the apostles and impose Jewish customs on Gentile believers (e.g., Acts 15:1-5, Galatians 2:4). 2.2. Persecution in Revelation Revelation 2:10 (Smyrna): The "devil" (judaizers) would imprison believers, reflecting the historical collaboration between Jewish leaders and Roman officials. Revelation 3:9 (Philadelphia): The "synagogue of Satan" symbolizes the judaizers’ opposition, rooted in their allegiance to the temple system. 2.3. The Temple's Destruction (70 AD) Historical Event: On the 9th of Av (August 4, 70 AD), the Roman army destroyed the Jerusalem temple, ending the Levitical system and dismantling the centralized authority of Judaism. Impact on Persecution: The temple's destruction eliminated the institutional power of the judaizers and the Jewish religious system, significantly reducing their ability to persecute Christians. The specific forms of persecution described in Revelation-rooted in the Jewish system-could no longer occur. 3. Satan's Identity and the Early Date of Revelation The portrayal of Satan in Revelation as a corporate entity tied to the Jewish religious system provides strong evidence for the book's composition before 70 AD. 3.1. Satan's Role Reflects a Pre-70 AD Context Active Jewish Opposition: Revelation’s references to the "synagogue of Satan" and persecution by the "devil" align with the historical reality of the pre-70 AD period, when the temple system actively opposed Christianity. Collaboration with Rome: The Jewish leaders’ collaboration with Roman authorities (e.g., Acts 18:12-17) mirrors Revelation’s depiction of Satan as a collective force working through human institutions. 3.2. The Temple's Destruction Ended Satan's Institutional Power Post-70 AD Shift: After the temple's destruction, Judaism lost its centralized authority, and the judaizers could no longer function as a significant force of opposition. The absence of this institutional mechanism aligns with Revelation’s portrayal of Satan as a defeated foe (Revelation 20:10). No Further Persecution from Judaism: The specific forms of persecution described in Revelation-imprisonment and religious opposition by Jewish leaders-diminished after 70 AD, supporting the early date. 3.3. Historical and Biblical Corroboration Jesus’ Prophecy: The temple's destruction fulfilled Jesus’ prediction in Matthew 24:1-2, marking the end of the old covenant system. Paul’s Writings: In 2 Corinthians 11:13-15, Paul identifies false apostles as "servants of Satan," reflecting the judaizers’ role in opposing the Church-a role that depended on the temple system’s authority. 4. Theological Implications of Satan's Defeat Revelation’s depiction of Satan’s defeat (Revelation 20:10) symbolizes the end of the corrupt religious system that opposed God’s purposes: End of the Levitical System: The temple’s destruction marked the culmination of the old covenant and the defeat of the system that had persecuted God’s people. Establishment of God’s Kingdom: Revelation 21-22 envisions the New Jerusalem, symbolizing the triumph of Christ and the restoration of true worship. Conclusion The identity of Satan in the Book of Revelation as a corporate entity-manifested through the Jewish religious system-provides compelling evidence for an early date of authorship before 70 AD. The temple system, with its corrupt leadership and collaboration with Rome, functioned as Satan’s primary agent of persecution against the early Church. The destruction of the temple on the 9th of Av in 70 AD dismantled this system, ending the specific forms of persecution described in Revelation. Thus, the book’s portrayal of Satan reflects the historical context of the pre-70 AD period, when the Jewish religious system actively opposed Christianity. After the temple’s destruction, this opposition could no longer occur, supporting the argument that Revelation was written before this pivotal event. The defeat of Satan in Revelation symbolizes the triumph of Christ over the corrupt systems of religious and political power, affirming the ultimate victory of God’s kingdom.

do you think Jesus made Paul write theological papers like you do me lol hahaha JK