Tuesday, September 17, 2024

God "foreknew" the - saints of old? Old Testament saints? Provisionism Interpretation? - ROMANS 8:29

There are many Christians who deny God's sovereign prerogative to save whom He will while passing over the rest of mankind for salvation according to an eternal decree. For example, in Romans 8 the Apostle Paul speaks of those of whom God foreknew. However, instead of following the authors line of intent, reasoning and argument according to the immediate surrounding context; many Christians tend to leave the text at hand altogether as to import an entirely other context from elsewhere in order to manipulate the passage as to make it say something the author never intended it to say. The goal is to refute any kind of argument within the text regarding an eternal decree by God to save a particular people unto Himself.

But simply, follow the context. Paul had already stated that "we know that for those who love God all things work together for those who are called according to His purpose" in light of our sufferings at this present time to which he spoke of previously (romans 8:18). Well, what purpose would that be?  As to be fellow heirs with Christ, provided that we SUFFER with Him (8:16-17).  So, when Paul speaks of those God foreknew; He was speaking in regards to the 'fellow heirs' with Christ. The context is in regards to their suffering (romans 8:17-27); for those who are in Christ Jesus; the Church, having been sealed by the Spirit - not the Saints of old - for the "saints of old" are not of the Church as in the "one new man" to which Paul was addressing nor did the "saints of old" obtain the "sealing of the Spirit" which is unique only to the Church of God (romans 8:1 and ephesians 1:13-14). 

This is why Paul follows up with -  "for those whom God foreknew he also predestined to be CONFORMED to the image of His Son" (vs 29). The "being conformed to the bodily resurrected image of His Son" is in relation to "provided we suffer with Him in order that we may also be GLORIFIED with Him" (vs 17). The "us being glorified" AND "being conformed to the image of God's Son" are in conjunction with one another (8:17 and 8:29). This is the context. Mind you, the fellow heirs of Christ (romans 8:17) were predestined before the foundation of the world to obtain such an inheritance (ephesians 1:11). These are the very ones that Paul speaks of regarding God having "foreknew" (8:29) NOT the "saints of old". Therefore, those whom God foreknew (in relation to the Church as to obtain this inheritance); He foreknew them before the foundation of the world! In short, God foreknew those He predestined before creation to obtain an inheritance provided that we - the Church as a body; suffer with Him in order to be likewise glorified with Him. This is the proper context.

And Lastly, those who also deny that these passages are not in reference to salvation or a "soteriological perspective" simply do not understand Paul's intent nor understand the context. The very one's "predestined" to be conformed to the image of His Son were predestined before the foundation of the world because this was at the very 'time' when God foreknew them as a people or corporate body. Therefore, the salvation of those whom God had predestined before creation to be "conformed" was inevitable; seeing that the decree was given beforehand as to sonship and/or the redemption of our bodies.

In summary; according to the immediate context - those of whom God "foreknew" (vs 29) ARE the "heirs of promise" (vs 17) provided that we suffer with Christ. Mind you, according to EPHESIANS 1:4-5 and 11; the "heirs of promise" was foreknown by the Father before the foundation of the world. The Book of Romans is not saying anything different than the Book of Ephesians has likewise stated in regards to whom exactly did God foreknow. God foreknew those whom He predestined before the foundation of the world as sons to Himself - those "in Christ" - the Church; not the saints of old.

By Aaron Fisher 

Wednesday, August 14, 2024

Questions regarding Revelation 21:9 in light of Ezekiel 40 (responding to Ricardo Escobar).

This is a short response to Ricardo Escobar a Postmill Covenantalist who suggests that in Ezekiel chapter 40; Ezekiel the Prophet of God saw in a vision the Church as the New Jerusalem due to the fact that the Church is built on the foundation of the 12 apostles. I respond to Ricardo with the help of ChatGPT with a series of questions and I agree totally with it's interpretation and conclusion. I'm simply allowing ChatGPT correct Ricardo's persistent misinterpretation and understanding as a rebuke to his faulty teaching regarding this subject; with love and respect of course.

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(1) Is the "new" Jerusalem spoken of in Ezekiel?

The "New Jerusalem" specifically mentioned in the Bible is primarily found in the Book of Revelation, particularly in Revelation 21-22, where it describes a vision of a heavenly city descending from God, symbolizing the ultimate fulfillment of God's promise of restoration and renewal.

However, the Book of Ezekiel also contains a vision of a future, restored Jerusalem. In Ezekiel 40-48, the prophet describes a new temple, the division of the land among the tribes of Israel, and a restored city. While this vision is more focused on the physical and spiritual restoration of Israel rather than the "New Jerusalem" of Revelation, it does share themes of renewal, restoration, and the presence of God dwelling with His people.

In summary, while Ezekiel does not specifically refer to the "New Jerusalem" as it is depicted in Revelation, his vision of a restored Jerusalem shares some thematic similarities.

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(2) Does Ezekiel chapter 48 reference the Church at any point?

Ezekiel 48 primarily focuses on the division of the land among the tribes of Israel and the layout of the city, including the temple and the surrounding areas. The chapter is a detailed description of the inheritance of the twelve tribes of Israel in the future restored land. It also outlines the dimensions and gates of the city, which are named after the twelve tribes of Israel.

The chapter does not explicitly reference the Church. Ezekiel's vision is focused on Israel and its future restoration, which is consistent with the overall theme of the book of Ezekiel. The Church, as it is understood in the New Testament, is not directly addressed in Ezekiel 48.

However, some Christian theologians interpret passages in Ezekiel, including chapter 48, in a typological or allegorical sense, seeing the restoration of Israel as a foreshadowing of the Church. But this is an interpretative approach rather than a direct reference within the text itself.

In summary, Ezekiel 48 does not explicitly reference the Church; it primarily concerns the future restoration of Israel. Interpretations that connect it to the Church are more theological or allegorical rather than based on a straightforward reading of the text.

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(3) Isn't the "bride" referenced in Revelation 21:9 a literally city with walls and how can this literal city represent as the Church?

In Revelation 21:9, the "bride" is indeed described in a way that portrays both a person and a city. The verse says:

*“One of the seven angels who had the seven bowls full of the seven last plagues came and said to me, ‘Come, I will show you the bride, the wife of the Lamb.’”* (NIV)

In the following verses, particularly in Revelation 21:10-27, the angel shows John a vision of the New Jerusalem, a city with walls, gates, and foundations. This city is described in great detail, with its measurements, materials, and glory, emphasizing its divine perfection and the presence of God.

The description of the "bride" as a city is symbolic. In biblical symbolism, cities often represent groups of people or communities rather than just physical structures. The New Jerusalem symbolizes the collective people of God, the Church, who are redeemed and made pure by Christ. The imagery of a bride is used throughout Scripture to describe the relationship between Christ and His people, emphasizing love, commitment, and union.

Here’s how this symbolic city can represent the Church:

1. **Symbol of Purity and Holiness**: Just as a bride is traditionally adorned and prepared for her husband, the Church is being made pure and holy through Christ. The New Jerusalem is described as coming down from heaven, prepared as a bride adorned for her husband (Revelation 21:2). This emphasizes the Church’s sanctification.

2. **Community of Believers**: The city represents the community of all believers, the Church, which is united with Christ. The walls, gates, and foundations symbolize the security, access, and foundation of the Church in Christ.

3. **Dwelling Place of God**: The New Jerusalem is where God dwells with His people. Similarly, the Church is described as the dwelling place of the Holy Spirit, where God is present among His people.

4. **Eternal Union**: The marriage imagery signifies the eternal union between Christ and His Church. The city being the "wife of the Lamb" emphasizes this everlasting relationship.

Thus, while the New Jerusalem is described as a literal city with walls and other features, it is also a profound metaphor for the Church—the people of God—depicting their beauty, unity, and eternal relationship with Christ.

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(4) Doesn't the scriptures portray God as married to Jerusalem?

Yes, the Scriptures do portray God as being "married" to Jerusalem, or more specifically, to His people, Israel, often symbolized by the city of Jerusalem. This metaphor is used to express the covenant relationship between God and Israel, where God is depicted as a husband and Israel (or Jerusalem) as His wife.

Here are some key examples:

1. **Isaiah 54:5-6**: 

   - *"For your Maker is your husband—the Lord Almighty is his name—the Holy One of Israel is your Redeemer; he is called the God of all the earth. The Lord will call you back as if you were a wife deserted and distressed in spirit—a wife who married young, only to be rejected,” says your God."*

   - In this passage, God is portrayed as the husband of Israel, promising to restore and take back His "wife" after a period of abandonment due to her unfaithfulness.

2. **Jeremiah 3:14**:

   - *"Return, faithless people,” declares the Lord, “for I am your husband. I will choose you—one from a town and two from a clan—and bring you to Zion."*

   - Here, God appeals to His people to return to Him, reaffirming His role as their husband, despite their unfaithfulness.

3. **Ezekiel 16**: 

   - In Ezekiel 16, God speaks of how He took Jerusalem (representing Israel) as His bride, but she was unfaithful, engaging in idolatry and other sins. This chapter uses strong language to describe Israel's unfaithfulness and God's judgment but also His enduring love and willingness to restore.

4. **Hosea**: 

   - The entire book of Hosea uses the metaphor of marriage to illustrate God’s relationship with Israel. God commands the prophet Hosea to marry an unfaithful woman to symbolize Israel’s unfaithfulness to God through idolatry, and yet God’s willingness to take her back.

These passages depict the deep, covenantal relationship between God and His people, with Jerusalem often representing the heart of Israel. This marriage metaphor is used to highlight both the intimacy and the seriousness of the relationship, emphasizing God’s faithfulness in contrast to Israel's unfaithfulness.

When it comes to Revelation 21, the imagery shifts slightly to depict the New Jerusalem as the "bride," representing the purified and redeemed people of God in the New Covenant through Christ. This is seen as the fulfillment of God's covenant relationship, now extended to include all believers in Christ (the Church), not just Israel. This continuity from the Old Covenant to the New Covenant is why the marriage metaphor is retained, but it now encompasses the universal Church as the bride of Christ.

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(5) Although, in Revelation 21 the imagery shifts slightly to depict the New Jerusalem as the "bride," representing the purified and redeemed people of God in the New Covenant through Christ; Revelation 21 is not saying that Israel as in the 12 tribes will not also make up this Heavenly Jerusalem as well correct and can you cite scripture to prove this fact?

You are correct. Revelation 21 does not exclude Israel, represented by the 12 tribes, from the New Jerusalem. In fact, the imagery used in Revelation 21 explicitly includes the 12 tribes of Israel as part of the Heavenly Jerusalem, symbolizing that the redeemed people of God include both Israel and the Church.

Here are key verses that demonstrate this:

1. **Revelation 21:12**:

   - *"It had a great, high wall with twelve gates, and with twelve angels at the gates. On the gates were written the names of the twelve tribes of Israel."*

   - This verse clearly states that the names of the twelve tribes of Israel are inscribed on the gates of the New Jerusalem. This indicates that the tribes of Israel are integral to the structure and identity of the city, symbolizing their inclusion in the redeemed people of God.

2. **Revelation 21:14**:

   - *"The wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb."*

   - The foundations of the city are inscribed with the names of the twelve apostles, who represent the Church. This, alongside the gates inscribed with the names of the twelve tribes, shows the unity of Israel and the Church in the New Jerusalem. Both the Old Covenant people of God (Israel) and the New Covenant people of God (the Church) are represented in this heavenly city.

3. **Ephesians 2:14-16**:

   - *"For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility, by setting aside in his flesh the law with its commands and regulations. His purpose was to create in himself one new humanity out of the two, thus making peace, and in one body to reconcile both of them to God through the cross, by which he put to death theme hostility."*

   - Although this passage is not in Revelation, it helps explain the theological foundation for the unity of Israel and the Church in the New Jerusalem. Through Christ, the barrier between Jews and Gentiles is broken down, and they are made into one people. This unity is symbolized in the New Jerusalem, where both Israel (the 12 tribes) and the Church (the 12 apostles) are foundational to the city.

4. **Romans 11:25-26**:

   - *"I do not want you to be ignorant of this mystery, brothers and sisters, so that you may not be conceited: Israel has experienced a hardening in part until the full number of the Gentiles has come in, and in this way all Israel will be saved. As it is written: 'The deliverer will come from Zion; he will turn godlessness away from Jacob.'"*

   - Paul emphasizes that Israel still has a place in God's redemptive plan. The mention of “all Israel will be saved” suggests that Israel, along with the Gentiles, will share in the final redemption, which is symbolized in the New Jerusalem.

In summary, Revelation 21 includes the 12 tribes of Israel as part of the Heavenly Jerusalem, demonstrating that the redeemed community in the New Covenant includes both Israel and the Church. This unity is portrayed in the city’s structure, with Israel represented by the gates and the Church by the foundations, reflecting the fulfillment of God's promises to both groups.

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(6) Can you explain Isaiah 62:5?

For as a young man marries a young woman, so shall your sons marry you, and as the bridegroom rejoices over the bride, so shall your God rejoice over you. - Isaiah 62:5?

Isaiah 62:5 is part of a prophecy in the Book of Isaiah, where God speaks through the prophet Isaiah to describe the future restoration and glory of Jerusalem (often symbolized as Zion). The verse reads:

*"For as a young man marries a young woman, so shall your sons marry you; and as the bridegroom rejoices over the bride, so shall your God rejoice over you."* (ESV)

### Explanation:

1. **Marriage Metaphor**: The verse uses the metaphor of marriage to express the deep and intimate relationship between God and His people. Just as a young man marries a young woman with love and commitment, so will the people of Israel (symbolized as sons) be deeply connected and committed to their land, Jerusalem (symbolized as the bride).

2. **Rejoicing**: The second part of the verse emphasizes the joy and delight that God has in His relationship with His people. Just as a bridegroom rejoices over his bride with happiness and love, God will rejoice over His people when they are restored and faithful.

3. **Restoration and Renewal**: In the context of Isaiah 62, this verse is part of a larger message of hope and restoration. God promises that Jerusalem will no longer be desolate or forsaken, but will be renewed, honored, and cherished like a bride. This is a promise of redemption and the fulfillment of God's covenant with Israel.

Overall, Isaiah 62:5 conveys a message of God's unwavering love, commitment, and joy in His relationship with His people, promising a future where they will be restored and blessed.

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(7) Why in scripture doesn't the New Jerusalem come down from Heaven prepared as a bride for Israel?

The New Jerusalem is described as coming down from Heaven "prepared as a bride adorned for her husband" in Revelation 21:2, and this imagery specifically connects the city with the Church, often referred to as the "bride of Christ." There are a few theological and biblical reasons why this imagery is used for the Church rather than directly for Israel:

1. **Fulfillment of the New Covenant:** The New Testament reveals that the Church, composed of both Jews and Gentiles, is the fulfillment of the New Covenant prophesied in the Old Testament (Jeremiah 31:31-34, Ezekiel 36:26-27). This covenant is brought to fruition through Jesus Christ, who is the bridegroom, with the Church as His bride (Ephesians 5:25-27). The imagery of the New Jerusalem as a bride underscores the fulfillment of this covenant relationship in the eschatological future.

2. **Unity of Believers in Christ:** The New Testament teaches that in Christ, there is a breaking down of the dividing wall between Jews and Gentiles, creating "one new man" (Ephesians 2:14-16). The Church, therefore, represents a unified body of believers, transcending ethnic and cultural boundaries. The New Jerusalem descending as a bride for Christ symbolizes this unity and the inclusion of all believers, both Jewish and Gentile, in God's eternal kingdom.

3. **Israel as a Distinct Yet Integral Part of God’s Plan:** While the New Testament often refers to Israel in covenantal and prophetic terms, the Church is specifically described as the "bride of Christ." Israel is also depicted as having a special relationship with God, often portrayed as His chosen people or even His wife (e.g., Hosea 2:19-20, Isaiah 54:5). However, in the eschatological vision of Revelation, the focus is on the fulfillment of God's plan through Christ, who unites all believers under one covenant. The New Jerusalem, as the bride, represents this ultimate fulfillment and unity.

4. **Continuation of Old Testament Themes:** The Old Testament prophets, such as Isaiah and Ezekiel, spoke of a future glorious city of God where His people would dwell (e.g., Isaiah 60, Ezekiel 40-48). In Revelation, this prophetic vision is expanded to include the Church, reflecting the broader fulfillment of God's promises not just to Israel, but to all who are in Christ. The imagery of the bride signifies this broader and complete fulfillment.

5. **Christ as the Bridegroom:** The New Testament presents Christ as the bridegroom who comes for His bride, the Church (Matthew 25:1-13, John 3:29, Revelation 19:7). The descent of the New Jerusalem as a bride prepared for Christ underscores the culmination of this relationship, where the Church is presented in her perfected, glorified state.

In summary, the New Jerusalem is depicted as a bride for the Church because the Church, through Christ, represents the fulfillment of God's redemptive plan, uniting both Jews and Gentiles. While Israel holds a significant and ongoing role in God's plan, the imagery of the New Jerusalem as a bride for the Church highlights the eschatological fulfillment of God's promises to all His people through the work of Christ.

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(8) Isn't it true that the New Jerusalem doesn't come down from Heaven specifically for any other group of believers rather than the Church to reveal that the Church has also been included as God's beloved people alongside Israel?

Yes, that's a valid interpretation. The New Jerusalem coming down from Heaven in Revelation 21 emphasizes the inclusion of the Church as part of God's beloved people, alongside Israel.

In Revelation 21:2, the New Jerusalem is described as "coming down out of heaven from God, prepared as a bride adorned for her husband." This imagery suggests that the New Jerusalem is prepared for a specific group of believers—the Church, which is often referred to as the "bride of Christ" in the New Testament.

However, the New Jerusalem also encompasses the fullness of God's people, including both the Church and Israel. The city is depicted with features that honor both groups:

- **Israel:** The city has twelve gates, each named after one of the twelve tribes of Israel (Revelation 21:12). This indicates the continuing significance of Israel in God's plan.

  - **The Church:** The city’s foundations bear the names of the twelve apostles (Revelation 21:14), representing the Church, which was built on the foundation of the apostles and prophets (Ephesians 2:20).

The descent of the New Jerusalem from Heaven thus symbolizes the fulfillment of God's promises to both Israel and the Church. It reveals the unity and inclusion of all of God's people in the eschatological kingdom. The Church's inclusion alongside Israel as God’s beloved people is a key theme here, demonstrating the completion of God's redemptive work and the unity of all believers in Christ.

In essence, while the New Jerusalem does descend for the Church, it also signifies the culmination of God’s promises to all His people—both Israel and the Church—who are brought together in this new, eternal dwelling place.

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9) Even though the "bride" is depicted as a literally city with walls in Revelation 21; however, isn't the term "bride" in verse 9 used symbolically as to represent a particular people; the Church who will also make up the New Jerusalem alongside Israel?

Yes, the term "bride" in Revelation 21:9 is used symbolically to represent the people of God, which includes both the Church and Israel. In Revelation 21, the "bride" is described as the "New Jerusalem," and this imagery is rich with symbolic meaning.

- **Bride as the Church:** The New Testament often refers to the Church as the "bride of Christ" (e.g., Ephesians 5:25-27, 2 Corinthians 11:2). This metaphor emphasizes the close, covenantal relationship between Christ and His people, marked by love, faithfulness, and unity.

- **New Jerusalem as the People of God:** In Revelation 21, the New Jerusalem is described as a city with walls, gates, and foundations, symbolizing the entirety of God's people in their glorified, eternal state. The city's walls are inscribed with the names of the twelve tribes of Israel, and its foundations with the names of the twelve apostles (Revelation 21:12-14). This signifies the inclusion of both Israel and the Church in the New Jerusalem.

- **Bride Symbolism:** The bride metaphor, therefore, represents the collective people of God who are united with Christ in the New Jerusalem. The imagery of a city, with its walls and gates, symbolizes the security, purity, and unity of God's people in their eternal dwelling place.

In summary, the "bride" in Revelation 21:9 symbolizes the people of God—both the Church and Israel—who will make up the New Jerusalem in the eschatological fulfillment of God's plan.

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(10) Isn't it true that the New Jerusalem which comes down from out of heaven was initially reserved for Israel in spite of the Church?

Yes, it's true that the New Jerusalem, as depicted in the Old Testament, was initially envisioned as a promise specifically for Israel. The Old Testament prophets, such as Isaiah and Ezekiel, envisioned a future, glorified Jerusalem where Israel would dwell with God forever. This vision was deeply rooted in God's covenant promises to Israel, including the restoration of Jerusalem as a holy city and the center of God's presence.

### **Old Testament Perspective:**

1. **Covenantal Promises to Israel:** The Old Testament is replete with promises made to Israel about their future restoration, prosperity, and the centrality of Jerusalem. These promises were grounded in the covenants God made with Abraham, Moses, and David, and they envisioned a time when Israel would be restored to its former glory, with Jerusalem as its eternal capital (Isaiah 60, Ezekiel 40-48, Zechariah 14).

2. **Jerusalem as the Dwelling Place of God:** In the Old Testament, Jerusalem is often depicted as the dwelling place of God, where He would establish His presence among His people (e.g., Psalm 132:13-14, Isaiah 2:2-4). This city was envisioned as the focal point of God’s relationship with Israel, where the nations would come to worship the God of Israel.

### **New Testament Fulfillment and Expansion:**

In the New Testament, particularly in the Book of Revelation, the vision of the New Jerusalem is expanded to include not only Israel but also the Church, comprising both Jews and Gentiles:

1. **Inclusion of the Church:** The New Testament reveals the mystery that Gentiles are fellow heirs with Israel, members of the same body, and partakers in the promises in Christ (Ephesians 3:6). Through Christ’s redemptive work, the scope of God’s promises expands beyond Israel to include the Church, which is composed of all who believe in Christ, regardless of ethnic background.

2. **The New Jerusalem as the Bride of Christ:** In Revelation 21, the New Jerusalem is described as the bride of Christ, a symbol traditionally associated with the Church (Revelation 21:2, 9-10). This depiction suggests that the New Jerusalem represents the final, eschatological fulfillment of God’s promises to both Israel and the Church. The city is adorned with elements that honor both Israel (the twelve gates inscribed with the names of the twelve tribes) and the Church (the twelve foundations inscribed with the names of the twelve apostles).

3. **Unity of God’s People:** The New Jerusalem represents the unity of all of God’s people in the eschatological future. While the city was initially reserved for Israel, in the fullness of God’s redemptive plan, it becomes the eternal dwelling place for both Israel and the Church. This reflects the unity of believers in Christ and the fulfillment of God’s promises to all His people.

### **Conclusion:**

The New Jerusalem, as initially envisioned in the Old Testament, was indeed reserved for Israel. However, the New Testament reveals that this city, which comes down out of Heaven, is ultimately for all of God’s people, including the Church. This expansion of the vision reflects the inclusiveness of God’s redemptive plan, where the promises made to Israel are fulfilled in a broader context that includes both Jews and Gentiles in Christ.

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(11) Doesn't Isaiah 60 and Ezekiel 40-48 speak of Jerusalem, the City of God reserved for Israel  as their everlasting dwelling place?

Yes, Isaiah 60 and Ezekiel 40-48 do indeed speak of Jerusalem as the City of God and describe it as a future, glorious, and everlasting dwelling place specifically for Israel. These passages are part of the prophetic literature in the Old Testament, and they highlight God's promises to Israel regarding their future restoration and the establishment of a holy city where they will dwell with God forever.

### **Isaiah 60:**

Isaiah 60 presents a vision of a glorified Jerusalem, often interpreted as a depiction of the Messianic age or the future restoration of Israel. Key points include:

- **Glory of Jerusalem:** The chapter describes how Jerusalem will rise and shine because the glory of the Lord will shine upon it (Isaiah 60:1-2). The city is envisioned as a center of light, peace, and prosperity, attracting the nations to its radiance.

- **Gathering of Israel:** The prophecy speaks of the gathering of the dispersed Israelites back to Jerusalem, where they will enjoy God's blessings and abundance (Isaiah 60:4-9).

- **Eternal Inheritance:** The passage also emphasizes the eternal nature of this restoration, where Jerusalem will be a place of everlasting light and joy, with God Himself as the everlasting light and the city’s glory (Isaiah 60:19-22).

### **Ezekiel 40-48:**

Ezekiel 40-48 contains a detailed vision of a restored temple and a renewed land, often interpreted as a depiction of the future, ideal state of Israel. Key elements include:

- **The New Temple:** Ezekiel describes a new temple with precise measurements, representing the restoration of true worship and God's presence among His people (Ezekiel 40-42).

- **Division of the Land:** Ezekiel 47-48 outlines the division of the land among the twelve tribes of Israel, symbolizing the full restoration of Israel's inheritance in the Promised Land.

- **The City of God:** In Ezekiel 48, the city is described as "the LORD is there" (Yahweh Shammah), emphasizing God's permanent dwelling among His people in this restored city.

### **Relationship to New Testament Revelation:**

While Isaiah 60 and Ezekiel 40-48 focus on the future glory of Jerusalem as the everlasting dwelling place for Israel, the New Testament, particularly in Revelation, expands on this theme. Revelation 21 and 22 describe the New Jerusalem, which is not only the fulfillment of the promises made to Israel but also includes the Church, symbolizing the unity of all God's people—Jews and Gentiles—under the New Covenant.

The New Testament often reinterprets Old Testament prophecies in light of the coming of Christ and the inclusion of the Gentiles into the people of God. Therefore, while Isaiah and Ezekiel highlight Israel’s restoration, Revelation shows the ultimate fulfillment of these prophecies in a broader, more inclusive context.

### **Conclusion:**

Isaiah 60 and Ezekiel 40-48 do indeed focus on the future Jerusalem as the everlasting dwelling place for Israel. However, in the New Testament, this vision is expanded to encompass all of God's people, both Israel and the Church, in the New Jerusalem. This reflects the fulfillment of God's promises to Israel while also highlighting the broader scope of God's redemptive plan through Christ.

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(12) Doesn't Revelation 21:25-26 imply that there will remain a distinction between the Gentiles and Israel in the Eternal state considering that the nations will bring their glory into the city of the New Jerusalem?

Revelation 21:25-26 says:

> "Its gates will never be shut by day—and there will be no night there. They will bring into it the glory and the honor of the nations."

This passage is part of the broader vision of the New Jerusalem, which represents the culmination of God's redemptive plan. The mention of the nations bringing their glory into the city suggests that there will still be some form of diversity or distinction among peoples in the eternal state.

However, interpreting this passage in terms of the relationship between Gentiles and Israel can be complex. Some key points to consider:

1. **Unity in Diversity**: While the nations are mentioned, the overall context of Revelation emphasizes the unity of all believers in Christ. Earlier in Revelation, particularly in chapters 5 and 7, we see people from every tribe, tongue, and nation worshiping together before the throne of God. This suggests that while distinctions may exist, they are united in their worship and allegiance to God.

2. **The Role of Israel**: Revelation and other New Testament passages indicate that Israel has a special place in God's redemptive plan. Some interpretations hold that Israel and the Gentiles retain distinct roles even in the eternal state, but both are part of the same redeemed community.

3. **Theological Perspectives**: Different theological traditions interpret these passages differently. For instance, dispensationalists may see a clear distinction between Israel and the Church even in the eternal state, while covenant theologians tend to view the Church as the fulfillment of God's promises to Israel, thus emphasizing the unity of all God's people.

In summary, Revelation 21:25-26 does suggest that there will be a recognition of the diversity of nations in the eternal state, but this does not necessarily imply a rigid distinction between Gentiles and Israel. The focus is on the unity of all believers in Christ, even as their unique identities or contributions are acknowledged in the New Jerusalem.

By ChatGPT and Aaron Fisher 




Wednesday, August 7, 2024

Saved Gentiles are 'not' considered as Natural Branches nor aka spiritual Jews! #ChatGPT

Does the scriptures confirm that saved Gentiles are stilled considered to be a wild olive branch and therefore excluded from ever being considered as the natural branches or Jews? #ChatGPT

In Romans 11, the metaphor of the olive tree does suggest a distinction between the natural branches (the Jews) and the wild olive branches (the Gentiles). Paul describes Gentiles as wild olive branches grafted into the cultivated olive tree, while the natural branches represent the Jews, particularly those who have faith in Christ.

Romans 11:17-24 explains this grafting process, emphasizing that while Gentiles are included in the blessings and promises of God's people through faith, they are still distinct from the natural branches. Paul does not indicate that Gentiles become natural branches or Jews; rather, they are grafted into the same tree and share in the same root and richness of God's promises.

Romans 11:24 states: "For if you were cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these, the natural branches, be grafted back into their own olive tree." This suggests that the natural branches (Jews) have a unique and original place in the olive tree, and while Gentiles are included and blessed, they are still considered grafted wild branches.

Therefore, according to Paul's metaphor, saved Gentiles are included in the people of God but remain distinct from the natural branches, maintaining their identity as grafted wild branches rather than becoming natural branches or Jews.

By ChatGPT and Aaron Fisher 


Friday, July 5, 2024

Does Regeneration Precede Faith (1 john 5:1) #ChatGPT

Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the Father loves whoever has been born of him. - 1 John 5:1

QUESTION: Does the Greek word (gennaô)  in the perfect tense, as in "has been born" denotes an action that precedes a human action regarding 1 john 5:1?

CHATGPT: In 1 John 5:1, the Greek word "γεννάω" (gennaô) in the perfect tense does denote an action that precedes and establishes the conditions for subsequent human actions. Let's look at the verse for clarity:

1 John 5:1 (ESV): "Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the Father loves whoever has been born of him."

The Greek for the first part of this verse is: Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν ὁ Χριστός, ἐκ τοῦ Θεοῦ γεγέννηται (Pas ho pisteuōn hoti Iēsous estin ho Christos, ek tou Theou gegennētai).

Here, "γεγέννηται" (gegennētai) is the perfect tense form of "γεννάω" (gennaô), meaning "has been born."

1. **Action Preceding Human Action**: The use of "γεγέννηται" in the perfect tense indicates that the action of being born of God is a completed action with an ongoing result. This divine action (being born of God) precedes and enables the human action of believing in Jesus as the Christ. In other words, the new birth from God (a divine action) precedes and results in the believer's faith in Jesus.

2. **Theological Implication**: Theologically, this means that the state of having been born of God (a completed action with continuing effects) is what enables and precedes the human response of faith. This supports the idea that divine regeneration (spiritual rebirth) is the basis for a person’s faith in Christ.

Therefore, in 1 John 5:1, "γεννάω" in the perfect tense indeed denotes an action that precedes and establishes the conditions for subsequent human action, specifically the action of believing in Jesus as the Christ.

By ChatGPT / Aaron Fisher 

Friday, June 14, 2024

The Children of Promise have already been appointed beforehand as in before faith and salvation as evident in John 8 #ChatGPT

Isn't it true, according to the context surrounding verse 35 of John chapter 8, that Jesus was telling the Jews that they were not the children of promise?

Yes, that's correct. In the broader context of John chapter 8, Jesus is indeed challenging the Jews' claim to being Abraham's descendants and, by extension, children of promise. He points out that their actions—seeking to kill Him—demonstrate that they are not living as true children of Abraham would, who would embrace His message and God's truth.

In John 8:34, Jesus says, "Everyone who practices sin is a slave to sin." This sets up His statement in verse 35 about the slave not remaining in the house forever. He contrasts the temporary status of a slave with the permanent status of a son. By implication, Jesus is indicating that those who live in sin are not truly part of God's family, despite their physical descent from Abraham.

In verses 37-39, Jesus acknowledges their physical descent from Abraham but challenges them by saying, "If you were Abraham's children, you would be doing the works Abraham did." He goes further in verse 44, stating that they are of their "father the devil," because they are doing the works of evil, not of God.

So, in essence, Jesus is telling them that being true children of promise, like Abraham's spiritual descendants, involves more than just lineage; it requires living according to God's will and accepting the truth He brings.

ChatGPT / Aaron Fisher 

Why Did the Apostle Paul introduce the examples of Issac and Jacob regarding Romans 9? #ChatGPT

According to the context of Romans 9, doesn't the Apostle Paul give the examples of Isaac and Jacob as to explain why the Word of God has not failed in regard to the Jews?

Yes, in Romans 9, the Apostle Paul uses the examples of Isaac and Jacob to explain why the Word of God has not failed in regard to the Jews. He argues that God's promises were never meant for all descendants of Abraham, but for those chosen by God.

Paul points out that not all of Abraham's children were chosen to carry forward the promise. For instance, Ishmael was also a son of Abraham, but Isaac was the one through whom the promise would be fulfilled. Similarly, even within Isaac's family, God chose Jacob over Esau, demonstrating that God's election is not based on human desire or effort but on His own purpose and choice.

By highlighting these examples, Paul shows that God's word has not failed because it was never intended that every physical descendant of Abraham would be part of the chosen people, but rather those whom God elected according to His purpose. This helps explain the current state of Israel and the inclusion of Gentiles in the salvation plan.


ChatGPT / Aaron Fisher 

Thursday, March 21, 2024

NO ONE has the "ability" to "libertarianly" come to the Father based upon "free will".

Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through Me ~ John 14:6

The mere fact that no one can come to Son unless they have been given to Him by the Father (john 6:39) coupled with the fact that no one can come to the Father except through the Son (john 14:6) implies an "inability" on the one "coming" to either the Father or the Son; seeing that the one coming "cannot" come to either (john 14:1) apart from those belonging to the Father having been given to the Son beforehand as in prior to faith in both the Father or the Son from before the foundation of the world (ephesians 1:4).

In other words, seeing that no one can come to the Father without having been beforehand been given to the Son or prior to faith in the Son implies that those given to the Son were given to Him likewise prior to faith in the Father or else how could the Son say - "no one can come to the Father except through me?" This biblical truth eliminates the idea of "free will". No one can come to the Father, let alone the Son based upon libertarian free will. 

If there lies an inability as to come to the Son, in so far as prior to faith in the Son, one must be given to the Son; then there also lies an inability as to come to the Father seeing that the very same one's who belong to the Son prior to faith in the Son likewise belong to Father prior to faith in the Father (john 17:10).

The reason why the Son can say "no one can come to the Father except through me" is because those who come to the Son "belong" to the Son prior to demonstrating faith in the Son in the very same manner that those who come to the Father; likewise "belong" to the Father prior to demonstrating faith in the Father. They are the same group of particular people. 

In fact, the scriptures teach that those who belong to the Father have belonged to Him before the foundation of the world. This is why ephesians 1:4 speaks of those foreordained unto salvation as being "chose" by God before creation unto holiness and blameworthiness. Those who eventually come to the Father as to believe upon the Son were already the Father's since before creation. Likewise, those who belonged to the Father also belonged to the Son before creation as well. The Father chose His elect "in" the Son as belonging to the Son before creation unto holiness and blameworthiness. 

Those who come to the Father as to believe in Him will have done so because God will have solely and unilaterally circumcised their heart; taking out the heart of stone and replacing it with a heart of flesh in order for the sinner to respond and comply to God's command as to repent and believe. However, the only individual whom God will circumcise the heart of is a chosen remnant according to His grace; those who have been elected prior to birth of having done neither good or evil as of yet NOR according to the will of the individual as to rob God of the glory that's due Him alone in the salvation of sinful man.

In short, no one can libertarianly freely come to the Father apart from having been given to the Son before the foundation of the world. In order to believe in the Father, one must have already been given to the Son prior to belief in the Father; this is why Jesus can say - "no one can come to the Father except through me".

By Aaron Fisher