July 25, 2010 ©Homer Kizer

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End Notes

Endtime Sodom

 

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After this the Lord appointed seventy-two others and sent them on ahead of Him, two by two, into every town and place where He Himself was about to go. And He said to them, ďThe harvest is plentiful, but the laborers are few. Therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest. Go your way; behold, I am sending you out as lambs in the midst of wolves. Carry no moneybag, no knapsack, no sandals, and greet no one on the road. Whatever house you enter, first say, ĎPeace be to this house!í And if a son of peace is there, your peace will rest upon him. But if not, it will return to you. And remain in the same house, eating and drinking what they provide, for the laborer deserves his wages. Do not go from house to house. Whenever you enter a town and they receive you, eat what is set before you. Heal the sick in it and say to them, ĎThe kingdom of God has come near to you.í But whenever you enter a town and they do not receive you, go into its streets and say, ĎEven the dust of your town that clings to our feet we wipe off against you. Nevertheless know this, that the kingdom of God has come near.í I tell you, it will be more bearable on that day for Sodom than for that townĒ (Luke 10:1Ė12, emphasis added)

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1.

How tolerable will it be for Sodom when judgments are revealed? No one from Sodom will even be in the resurrection of firstfruits. Of all sons of Noah [sons of righteousness], between the Flood and the destruction by fire of Sodom only Abraham was selected for his faith: through Abraham shall all the families of the earth be blessed (Gen 12:3). Sodom was not a byword for faith, and without faith no one can please God. So for Jesus to say that it will be more bearable for Sodom when judgments are revealed than for those who will not accept the seventy [or seventy-two] He sent to wherever He was to goóthat proclaim the kingdom of God has come nearóis indeed a harsh condemnation. Plus, about Sodom, the prophet Ezekiel records the words of the Lord:

Behold, everyone who uses proverbs will use this proverb about you [Jerusalem]: ĎLike mother, like daughter.í You are the daughter of your mother, who loathed her husband and her children; and you are the sister of your sisters, who loathed their husbands and their children. Your mother was a Hittite and your father an Amorite. And your elder sister is Samaria, who lived with her daughters to the north of you; and your younger sister, who lived to the south of you, is Sodom with her daughters. (Ezek 16:44Ė46 emphasis added)

How can Sodom be the younger sister of Jerusalem when Sodom was erased from the face of this earth in the days of Abraham? And how is Samaria the older sister of Jerusalem when David made Jerusalem the capital of Israel before Samaria [the ten tribes under Jeroboam] split away to form the northern kingdom? The word of knowledge that Ezekiel received doesnít agree with secular history if ďSodomĒ is the ancient polis in which Lot, Abrahamís nephew, dwelt.

Long ago, ďSodomĒ became the byword for Godís wrath: when fire fell from heaven and wiped out the cities of the plains while Abraham watched from afar, and Lot and his daughters left Sodom without looking back, the people of Sodom assumed significance in Scripture; for Sodom was a city within the future parameters of the Promised Land that would be given to the children of Israel four hundred plus years after the patriarch Israel journeyed south to Egypt. And it is within the context of Sodom being a city in the Promised Land that ďSodomĒ functions as a byword for Godís wrath, and for baptism by fire.

Luke records,

For as the lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in his day. But first he must suffer many things and be rejected by this generation. Just as it was in the days of Noah, so will it be in the days of the Son of Man. They were eating and drinking and marrying and being given in marriage, until the day when Noah entered the ark, and the flood came and destroyed them all. Likewise, just as it was in the days of Lotóthey were eating and drinking, buying and selling, planting and building, but on the day when Lot went out from Sodom, fire and sulfur rained from heaven and destroyed them allóso will it be on the day when the Son of Man is revealed. (17:24Ė30)

Sudden destruction by water did not really come ďsuddenlyĒ for Noah spent years building the Ark. Likewise, the sudden destruction of Sodom was preceded by the two men telling Lot, ďĎFor we are about to destroy this place, because the outcry against its people has become great before the Lord, and the Lord has sent us to destroy itíĒ (Gen 19:13). Lot went to his future sons-in-law and warned them to flee, but they thought he was jesting (v. 14). And so it will be when the Son of Man is revealed, or disrobed: the residents of Sodom, blinded by their wickedness, were destroyed while Lot and his two daughters escaped to Zoar, a little city in the valley that was spared at Lotís bequest (vv. 18Ė22).

When Jesus said that He must be rejected by ďthis generationĒ [JH (,<,źH J"bJ0H] (Luke 17:25), does He reference His peers, the generation of His first disciples, or does He reference the generation that says, Look here or Look there (v. 23) for the returning Christ, the generation that lives when the Son of Man is revealed? His disciples expected Him to return within their lifetimes, but He knew that wouldnít be the case just as He knew that He had to die as the Passover Lamb of God long before He disclosed to His disciples that He was going to Jerusalem to die in that fourth year of His ministry. Jesus might not have known the day and the hour of His return (Matt 24:36), but He knew that not one stone of the temple would be left upon another before He returned (v. 2), with His reference to the temple including both the physical building razed by Roman soldiers in 70 CE, and the Church, the living temple of God (1 Cor 3:16Ė17; 2 Cor 6:16). So because Jesus knew that the generation of His disciples would pass before He returned, the generation that says, Look here, Look there, can only be the endtime generation. Is it not, therefore, endtime Christendom about whom Jesus speaks when He says He must be rejected by this generation?

In the days of Noah, the world was baptized in water unto death because of the wickedness of humankind (Gen 6:5Ė7), but because Noah was a righteous man, he found favor in the eyes of the Lord (v. 8), and in an Ark of his own construction, Noah passed through the water, bringing with him his sons, each a son of righteousness Ö Noah was saved because of his righteousness, but he was not saved except through much work on his part.

From the sons [descendants] of Noah, Abraham, because of his faith, was selected to be a human cultivaróbecause Abraham [then Abram] believed the Lord in the matter of his descendants, Abram had his belief [his faith] counted to him as righteousness (Gen 15:6).

       Noah was righteous before he was chosen to escape deathó

       Abraham was faithful in the matter of leaving his father Terah in Haran before he had his belief counted to him as righteousness.

The Flood was the Lord baptizing the world in water unto death, a one time event (Gen 9:15), with humankind not being utterly destroyed because of one manís righteousness. Thus, every person alive today owes his or her existence to the righteousness of Noah, who was righteous without the law for Noah believed the Lord Ö righteousness comes through believing the Lord, not through the works of hands or through strictly observing a codified set of commandments. The person who is righteous believes the Lord in all circumstances and situations. No prescriptive set of regulations can substitute for simple belief. Therefore, unbelief is sin.

Unbelief comes from an absence of faith Ö the person who believes that the world in which the person lives is real has faith that the world around him or her is real. This person cannot truly prove that the world is real; that a stone kicked is real; that anything experienced really occurred, with this absence of certainty forming the central metaphor for plot of the first Matrix movie. But on the preponderance of evidence, the person accepts that matter exists; that the stone upon which the person stubbed his or her toe is real; that the personís own birth occurred before the personís conscious memories begin. The person believes stories (not all of which are true), because the stories about parents, about grandparents, great-grandparents are presented as true. Likewise, the person believes dogmas of his or her religion because these dogmas are presented as true, which is why Sodom becomes interesting for the polis ďSodomĒ in which Lot dwelt can only be a shadow and type of endtime Sodom that is the younger sister of Jerusalem.

Noah had to construct the Ark with his hands to escape baptism unto death and Abraham would have to do ďworksĒ in the matter of sacrificing Isaac (Gen chap 22) before his faith was made complete through testing (Jas 2:22), but as Noah rode out the Flood in the Ark, Abraham viewed from a far hill the destruction of Sodom when the cities of the plain were baptized by fire (Gen 19:27Ė28).

       The Lord determined that He would destroy humankind because of its wickedness before He approached Noah, a preacher of righteousness, and told Noah to construct the Arkó

       The Lord determined that He would destroy Sodom and the cities on the plain before He disclosed to Abraham what He was about to doó

An additional element is inserted between when the Lord baptized the world in water and when the Lord baptized the cities of the plain in fire: it was Noah who was chosen for his righteousness as it is Abraham to whom righteousness is credited, but it is Abrahamís nephew Lot who is in Sodom and who has to deal with the wickedness of the city on a day by day basis and who is warned to leave by the two men who serve as witnesses against the men of Sodom and witnesses for Lot, who received these two in a manner similar to how two of the seventy [seventy-two] Jesus sent forth would have been received by a son of peace.

The convoluted structure of the preceding sentence partially conceals a truism that represents solid spiritual food: Abraham serves as a shadow and type of Christ Jesus, circumcised-of-heart Israelís high priest who intercedes with the Father on behalf of every disciple. This juxtaposition of Abraham and Jesus is central to Paulís metaphor of disciples being Isaac, the son of promise (Gal 4:28), and natural Israelites being of Hagar and earthly Jerusalem while disciples are of heavenly Jerusalem.

Paul writes, ďBut what does the Scripture say? ĎCast out the slave woman and her son, for the son of the slave woman shall not inherit with the son of the free woman.í So, brothers, we are not children of the slave but of the free womanĒ (vv. 30Ė31).

The relationship between Noah in the Ark riding out the world being baptized in water unto death and Abraham viewing from a far hill the world of his nephew Lot being baptized in fireówhat Lot himself did not witnessótypifies the relationship between a natural Israelite being baptized by John for repentance versus the disciple being baptized by Jesus in spirit and fire. The testing of Noahís righteousness came when he, by faith, constructed the Ark after he had been selected by the Lord. The testing of Abrahamís faith came after Ishmael had been sent away and Isaac had grown into a young man Ö note the preceding: if disciples are metaphorically Isaac, then Jesus will be tested when every Christian is filled with spirit and then delivered into the hand of the Adversary for the destruction of the flesh (see 1 Cor 5:5 as an example text). These disciples will be as Isaac was when Abraham was told, ďĎTake your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I shall tell youíĒ (Gen 22:2).

The second Passover liberation of Israel is about the sacrifice of the Church, with the provided ďoutĒ [the ram caught in the ticket by its horns ó Gen 22:13] coming through disciples being filled with spirit so that there remains no indwelling sin or death in them: disciples are both Isaac and that ram, with the inner son of God being Isaac and the fleshly body being the ram.

Except for the Remnant (from Rev 12:17), every Christian will physically and/or spiritually die during the 1260 days of the Affliction. They will be sacrificed as Isaac was sacrificed, but before Abraham was commanded to sacrifice Isaac, Abraham witnessed from a far hill the destruction of Sodom as the glorified Jesus today, from heaven, witnesses the seventy [seventy-two] doing their work of going, two by two, everywhere He will go.

In both cases, Noahís and Abrahamís [water and fire], ďrighteousnessĒ was tested, with ďSodomĒ serving as the byword for the burning of human chaff.

But returning to the word Ezekiel received from the Lord:

Not only did you [Jerusalem] walk in their ways and do according to their abominations; within a very little time you were more corrupt than they in all your ways. As I live, declares the Lord God, your sister Sodom and her daughters have not done as you and your daughters have done. Behold, this was the guilt of your sister Sodom: she and her daughters had pride, excess of food, and prosperous ease, but did not aid the poor and needy. They were haughty and did an abomination before me. So I removed them, when I saw it. (Ezek 16:47Ė50 emphasis added)

When the two ďmenĒ with the Lord left Abraham for Sodom (Gen 18:22), the city wasnít seen in Scripture as prideful for the kings of Sodom had fled before Chedorlaomer king of Elam and the kings with him, and in fleeing from the battle of Siddim, they had fallen into tar pits or fled into the hill country. It was Abraham with 318 men born in his house (Gen 14:14) who defeated the four invading kings and rescued Lot, bringing back to the kings of Sodom all the possessions and all the women the four kings had taken. So ďSodomĒ hasnít been a byword in Israel for pride, excess of food, and prosperous ease. Rather Sodom has been a byword for male homosexual activity, what is seen when ďthe men of the city, the men of Sodom, both young and old, all the people to the last man, surrounded [Lotís] house. And they called to Lot, ĎWhere are the men who came to you tonight? Bring them out, that we may know themíĒ (Gen 19:4Ė5).

But continuing with the word Ezekiel received:

Samaria has not committed half your sins. You [Jerusalem] have committed more abominations than they, and have made your sisters appear righteous by all the abominations that you have committed. Bear your disgrace, you also, for you have intervened on behalf of your sisters. Because of your sins in which you acted more abominably than they, they are more in the right than you. So be ashamed, you also, and bear your disgrace, for you have made your sisters appear righteous. / I will restore their fortunes, both the fortunes of Sodom and her daughters, and the fortunes of Samaria and her daughters, and I will restore your own fortunes in their midst, that you may bear your disgrace and be ashamed of all that you have done, becoming a consolation to them. As for your sisters, Sodom and her daughters shall return to their former state, and Samaria and her daughters shall return to their former state, and you and your daughters shall return to your former state. Was not your sister Sodom a byword in your mouth in the day of your pride, before your wickedness was uncovered? Now you have become an object of reproach for the daughters of Syria and all those around her, and for the daughters of the Philistines, those all around who despise you. You bear the penalty of your lewdness and your abominations, declares the Lord. (16:51Ė58 emphasis added)

Geographically, Samaria is north of Jerusalem and Sodom is south; Samaria isnít as far north as Assyria and Sodom isnít as far south as Egypt. Both Samaria and Sodom are inside of Canaan, the Promised Land. And herein is where understanding must begin: Egypt forms the geographical representation of Sin, and Assyria forms the representation of Death. Christians escaped Sin in the days of Moses when Israel left Egypt and the law was given; for with the giving of the law, Israel had a definition of sin, with sin being lawlessness (1 John 3:4) originating in unbelief.

If the mother of disciples is the Jerusalem above (Gal 4:26), and if Sodom cannot be the younger sister of earthly Jerusalem, then Sodom can only be the younger sister of heavenly Jerusalem Ö if Samaria is Jerusalemís older sister then Samaria ought to be the earlier Congregation of Israel, but any such reading works against Paulís allegory when he references casting out the slave woman and her son. Thus, of necessity, Samaria is the early Church [the 1st-Century Church] and Sodom is the endtime Christian Church [post Second Passover], with Jerusalem being Sabbatarian Churches that includes all who have been born of God between when the last Elijah initially lay over this dead Jonah and when this Corpse of Christ again breathes on its own. Only through the Jerusalem described by Ezekiel being Sabbatarian Christendom does the detail given about Jerusalemís whoring that would seem to describe the earthly city pertain to Christianity.

Consider, Ezekiel receives his vision after he has been taken captive, but the Lord says to Jerusalem,

Therefore, O prostitute, hear the word of the Lord: Thus says the Lord God, Because your lust was poured out and your nakedness uncovered in your whorings with your lovers, and with all your abominable idols, and because of the blood of your children that you gave to them, therefore, behold, I will gather all your lovers with whom you took pleasure, all those you loved and all those you hated. I will gather them against you from every side and will uncover your nakedness to them, that they may see all your nakedness. And I will judge you as women who commit adultery and shed blood are judged, and bring upon you the blood of wrath and jealousy. And I will give you into their hands, and they shall throw down your vaulted chamber and break down your lofty places. They shall strip you of your clothes and take your beautiful jewels and leave you naked and bare. They shall bring up a crowd against you, and they shall stone you and cut you to pieces with their swords. And they shall burn your houses and execute judgments upon you in the sight of many women. I will make you stop playing the whore, and you shall also give payment no more. So will I satisfy my wrath on you, and my jealousy shall depart from you. I will be calm and will no more be angry. Because you have not remembered the days of your youth, but have enraged me with all these things, therefore, behold, I have returned your deeds upon your head, declares the Lord God. Have you not committed lewdness in addition to all your abominations? (Ezek 16:35Ė43 emphasis added)

Certainly the razing of earthly Jerusalem by Nebuzaradan (2 Kings 25:8Ė9) represents burning the houses of Jerusalem; however, the penalty for adultery wasnít slavery but death [i.e., they shall stone you and cut you to pieces with their swords]. So Jerusalem under King Zedekiah doesnít satisfy Ezekielís prophecy, but only serves as a type and shadow of a future Jerusalem Ö only if ďJerusalemĒ represents heavenly Jerusalem), the daughter of earthly Jerusalem, will Ezekielís vision work. Sodom would then be a portion of the lawless Christian Church that coexists with Jerusalem and with Samaria.

If the Christian Church is one body with many members, all made to drink of one spirit (1 Cor 12:12Ė13), then both Sodom and Samaria, when the fortunes are restored, will be members of this one body.

But what portion of the Christian Church had pride, excess of food, and prosperous ease, but did not aid the poor and needy? Pride, excess of food, prosperous easeóall apply to the American Church, or to the endtime Church. But has not the American Church aided the poor and the needy? Certainly as a nation, the United States of America has contributed perhaps more than any other nation towards the needs of the poor, but before God, does it matter how much the nation does in relationship to other nations or does it matter how much the nation does in comparison to what it is capable of doing?

There is a concealed political agenda about which American Christians know little Ö today, an ideological division between social justice and equal justice threatens the American Church, with social justice debuting as secular Marxism robed in the garments of Christ. Social justice is espoused or denounced by individual Christians, with those espousing social justice believing that Jesus was a social revolutionary who came to right wrongs and protect the oppressed. Those Christians denouncing social justice focus on the self and on personal salvation, with getting to heaven being of more importance than repairing this world that is passing away (see 1 John 2:17).

Neither those Christians who advocate for social justice nor those who deny this Marxist gospel believe the words Jesus left with His disciples: if His kingdom is not of this world or from this world (John 18:36), why is this world and governance of this world the focus of mainstream Christendom? Why not let Marxists or Multinational Corporations rule what is passing away? Why not let them prove that every form of government except a theocracy headed by Christ Jesus will ultimately fail? Why try to save Satan from the consequences of his rebellion?

What individual and/or collective responsibility do Christians and the Christian Church have to care for the poor?

In Critique of the Gotha Program (1875), Karl Marx popularized a common Socialist jingle: From each according to his ability, to each according to his needs. The slogan is believed to have been first used by Louis Blanc in 1842, but may go back to Morellyís Code of Nature (1755). Regardless, Marx gets credit for the phrase that prevents real thought from being extended as to what it means to be your brotherís keeper. Ö The slogan assumes that in a developed communist society, there will be such an abundance of goods and services after labor has become not only a means of life but lifeís prime want (Marx ó same paragraph as ďFrom each according to his abilityĒ), that this abundance will be sufficient to satisfy everyone's needs. But this is directly counter to Jesus saying, ďĎThe poor you will always have with you, but you do not always have meíĒ (John 12:8). Mark records Jesus saying at this time, ďĎFor you always have the poor with you, and whenever you want, you can do good for them. But you will not always have meíĒ (14:7).

Whenever a person of Israel wants to good for the poor, he or she can do good; for according to Jesus, the poor will always exist Ö were there ďpoorĒ in the former Soviet Union? Are there ďpoorĒ in the Peopleís Republic of China? Are there ďpoorĒ in every Marxist country? What is to be done for these poor? Without the production of goods and services typified by ďdevelopedĒ societies, the poor are destitute, not merely poor. Thus, in order for Marxism to provide for the poor, it cannot begin with the poor; for when it begins with the poor, the impoverished have no incentive to escape their circumstances through labor becoming a means of lifeóand more than a means, but the very reason a person lives. In other words, when a person lives to work and will work because the person wants nothing more than to work, then such an abundance of goods will be produced that both the one who works and the one who doesnít work can live together without evident need.

The downside of the above is that the one who doesnít live to work has no right to live in Marxist societies. Thus, the one who isnít willing to work must be enslaved and taught the value of work. But the existence of history suggests that the enslaved never really develop good ďwork habits,Ē but must always have overseers able to force slaves to work. And for this reason, Marxism enslaves entire populations under the guise of acting in the peopleís best interests Ö Pharaoh did not express such a noble reason for enslaving Israel: the Egyptians were simply afraid of the Hebrews. But this might also be the real reason why Marxist regimes enslave their citizens: they simply fear the people, as well they should if their citizens remain armed, the reason why totalitarian regimes disarm their citizens as quickly as possible.

European nations have been politically governed by Christian Socialists, with their versions of Marxism ďliteĒ used as political vaccinations against International Socialism [Communism] and National Socialism [Fascism]. Christian Socialism functions politically as cowpox functioned biologically when smallpox remained an international threat. But with the demise of smallpox, a generation has matured without being vaccinated against smallpox.

Since the demise of Fascism and the economic collapse of the Soviet Union, a generation of Americans has come to their majority: this generation has not been vaccinated with Christian Socialism; hence, conservatism is on the rise in Western Europe and Marxism in the United States, which seems odd. The residual effect of Christian Socialism hinders (but doesnít prevent) the emergence of Marxism in Europe. Where Christian Socialism never took root [such as in the United States of America], there is no residual immunity against Marxist dogma. Hence, Americans voted for fundamental change in 2008 as the nation natively embraced a Marxist president.

If Sodom is a byword Jerusalem uses, and a byword not used for its present homosexual connotations but for Sodom not aiding the poor and needy, then the Church individually and collectively has an obligation to remember the poor and provide for them. Salvation is individual, but providing for the poor and needy extends beyond what the individual can do: the third tithe [tithe of the third and sixth years of a seven year cycle] did not go to the temple, but to those without an inheritance in Israel; i.e., to the local Levite, to the sojourner, and to widows and orphans (Deut 26:12). So there is, within the Churchís basic financial structure, the means for assisting those without inheritances in Israel. And in the preceding is an element that doesnít translate well: when Moses mediates the Moab covenant between the children of Israel and the Lord (Deut chap 29Ė32), the ďCovenanteeĒ is collective Israel, not individual Israelites:

And when all of these things come upon you, the blessing and the curse, which I have set before you, and you call to mind among all the nations where the Lord your God has driven you, and return to the Lord your God, you and your children, and obey His voice in all that I [Moses] command you today, with all your heart and with all your [nephesh], then the Lord your God will restore your fortunes and have compassion on you, and He will gather you again from all the peoples where the Lord your God has scattered you. (Deut 30:1Ė3)

You is not used as a second-person singular pronoun, but is used for the collective that represents all Israelites. This Moab covenant is made with the children of Israel, not with Moses, and included within the collective, children of Israel, wwere those persons present at the time, male and female, natural born and sojourner, plus those who were not then present [i.e., future generations] (Deut 29:14Ė15).

When Jesus sent out the seventy [seventy-two], He told them, ďĎThe harvest is plentiful, but the laborers are few. Therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest. Go your way; behold, I am sending you out as lambs in the midst of wolves. Carry no moneybag, no knapsack, no sandals, and greet no one on the roadíĒ (Luke 10:2Ė4) Ö if two people traveling together carry no moneybag, no knapsack, no sandals, and greets no one on the road, the pair would appear mighty suspicious. The pair would certainly not be allowed to board an airline flight from Europe to America, for what are the pairís intentions?

When Jesus turned the mocking of Pharisees back upon themselves by telling them a Greek Cynic narrative in which He places Himself in the position of being a Greek master tutoring Greek students [young boys ó the Pharisees] in the Lazarus/Dives story, Luke presents the story without commentary whereas the other Gospel writers apparently didnít understand the importance of what Jesus did. So Luke seems to pick up on Greek nuances more readily than Matthew, Mark, or Johnóand the numeral [in Latin] LXX has specific meaning to Greek speakers.

The Seventy [LXX] is the Septuagint, or the translation of the seventy interpreters, the translation of the Torah into Greek commissioned by Ptolemy II Philadelphus in the 3rd-Century BCE. The story of the Septuagint as told by Philo of Alexandria has seventy-two Jewish translators in separate chambers producing identical versions of the text in seventy-two days. So in the Septuagint going forth into the Greek-speaking world in the 1st and 2nd Centuries BCE, Ptolemy II Philadelphus sent the Seventy out to wherever Jesus would go Ö Jesus simply transformed the Seventy into real disciples and sent them out.

At the end of the age, the role Ptolemy II Philadelphus played in sending forth the LXX is mirrored by The Philadelphia Church as it keeps the word [message] of the Endurance in Jesus, with Philadelphia sending forth to the world the endtime gospel that all who endure to the end shall be saved (Matt 24:13Ė14). It has sent forth to everywhere Jesus will go the message that the Kingdom of God has come near to the person. This is especially true concerning the endtime American Churchófor seven years, Philadelphia has developed knowledge of the coming Second Passover liberation of Israel to American and to world Christians; to everywhere Jesus will go when spiritual Isaac is sacrificed.

The faith that Abraham had and that was counted to him as righteousness was not sufficient to prevent Abraham from being tested in the matter of sacrificing Isaac. The indwelling of Jesusí righteousness in the form of Grace isnít sufficient to prevent endtime disciples from being tested through the disrobing of the Son of Man. But the Father will provide the ďout,Ē the ram, through filling every Christian with spirit so that the Christian who endures in faith to the end will live spiritually, with this ďendĒ coming for most Christians in the Affliction, the first 1260 days of the seven endtime years. Only the Remnant, Christians who keep the commandments and who have the spirit of prophesy (Rev 12:17 with Rev 19:10), will live physically into the Endurance where they will serve as witnesses for Christ Jesus to the third part of humankind. They are to the LXX as the seventy [seventy-two] disciples were. They are to the message Philadelphia now delivers to the world as seventy [seventy-two] disciples were to the Septuagint.

The message that Philadelphia takes to the world is that the Sabbatarian Church is today ďpayingĒ her demonic lovers with the gifts God has presented to her Ö Sodom will not live until the greater Christian Church is given ďlifeĒ through being filled with spirit at the Second Passover; hence Sodom is Jerusalemís younger sister. And it will be better for Sodom when judgments are revealed than for todayís Sabbatarian Christians whose mother is heavenly Jerusalem, a reality that no-love Sabbatarians will not accept.

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"Scripture quotations are from The Holy Bible, English Standard Version, copyright © 2001 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved."

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