William F. Albright, the father of American Biblical archeology, made the sweeping observation in 1968 that “only the Hebrews, so far as we know, made covenants with their . . . God.” The fact that God deals with man by means of covenants is incredibly significant and immensely practical. The ancient pagan lived a life of fear and uncertainty, never sure of how to please his gods or how they would react to his actions; his gods were by their nature capricious and, therefore, unpredictable (e.g., this continues to be true today for the Hindu gods, the Allah of Islam, and even the god of Mormonism). In contrast, the Biblical Covenants establish a stable and predictable relationship between men and Jehovah. By infallibly recording the terms of the covenant in writing, which is supernaturally preserved throughout all of history (Psalm 12:6-7; Isaiah 40:8; Matthew 24:35; 1 Peter 1:24-25), the performance of both parties (i.e., Jehovah and men) with regard to the terms of the covenants can be objectively measured. The Biblical Covenants allow Jehovah to demonstrate His attributes of faithfulness and immutability to His creation, and the stable foundation they provide for man allow him to live a life free of fear and uncertainty regarding the future.
Author Archives: The Paleofundamentalist
“But as the days of Noah were, so shall also the coming of the Son of man be.” (Matthew 24:37)
In response to His disciples’ questions regarding “the end of the age” (Matthew 24:3), Jesus delivered an extended discourse (Matthew 24, Mark 13, and Luke 21) detailing many specific signs for which they should “watch” (cf. Mark 13:32-37). Near the end of the Matthew and Luke accounts of this Olivet Discourse, Jesus gives what many have taken to be merely a summary statement of world conditions just prior to the Rapture and the subsequent start of the Tribulation (i.e., Daniel’s 70th Week; Daniel 9:27), presumed to have relatively little specific import, but what may in fact be the preeminent sign associated with the end of the Church Age. Jesus said, “But as the days of Noah were, so shall also the coming of the Son of man be” (Matthew 24:37; Cp., Luke 17:26). Jesus characterized world conditions immediately preceding the Rapture as being like those preceding the Flood of Noah. What did He mean by this?
The Days of Noah
Matthew and Luke both go on to record Jesus as saying, “For as in the days that were before the flood they were . . . marrying and giving in marriage, until the day that Noah entered into the ark” (Matthew 24:38; Cp., Luke 17:27). Most have understood these words to mean that life in the antediluvian world was entirely normal, even mundane, with people going about their lives having no idea that anything out of the ordinary was imminent, and they were taken completely by surprise at the sudden intervention of God into history. They have used this understanding to argue that what Jesus was communicating is that world conditions just before the Rapture will be normal, ordinary, mundane, with no one expecting the nearness of the end.
The problem with such an understanding is that the Genesis 6 account of the conditions that set the stage for the Flood of Noah do not describe a normal, ordinary, mundane scenario. The context found there for God judging the entire world with a Flood that destroyed all but eight persons is “that the sons of God saw the daughters of men that they were fair; and they took them wives of all whom they chose” (Genesis 6:2; note that Jesus’ words made specific mention of “marriage” and “giving in marriage”, Matthew 24:38). Ancient Jewish and early Christian commentators uniformly understood “the sons of God” to be a reference to angels (Cp., Job 1:6; 2:1; 38:6), in this case fallen angels, who through sexual intercourse with human women produced a hybrid race having superhuman abilities, referred to as the Nephilim (Genesis 6:4). So widespread was this angelic activity that it threatened to utterly corrupt the human race, making the prophesied coming of Messiah to redeem mankind moot (cf. Hebrews 2:14-16). It was for this reason that God destroyed all flesh in the Flood (Genesis 6:17), save Noah who was “perfect in his generations” (i.e., genetically uncorrupted; Genesis 6:9), and imprisoned those fallen angels that had participated in this diabolical plan. This is not speculation, as both Peter and Jude make allusion to these ancient historical facts in their prophecies of coming, worldwide apostasy (2 Peter 2:4-5; Jude 6-7).
And Also After That
Genesis 6:4 asserts that this phenomenon of angelic incursion upon the earth for the purpose of sexual intercourse with human women to produce the Nephilim took place in the days of Noah “and also after that”. When the Israelites spied out the Promised Land following their exodus from Egypt, they refused to enter because it was occupied by “giants” (Heb., Nephilim; Numbers 13:33). Though the details are not given, we suppose that another incursion of fallen angels had occurred, this time apparently limited to the geographical area of Canaan, to begin again a race of the Nephilim. Acting on the limited information he had before the Flood, Satan had to attempt to corrupt the genome of the entire human race in order to prevent the coming of Messiah (prophesied to be a human descendant of Adam/Eve; Genesis 3:15). By the time of Moses, Satan understood by revelation from God that Messiah would be a human descendant of Abraham, Isaac, and Jacob (i.e., a Jew; Genesis 12:3), and even more specifically a descendant of Jacob’s son Judah (Genesis 49:10), so he could focus his plan to corrupt the human genome to that of the Jewish race. Understanding this fact makes comprehensible God’s command forbidding intermarriage with, and ultimately the utter destruction of, the Canaanites, Amorites, and associated tribes dwelling in the Promised Land (cf. Deuteronomy 7:1-3), since they were Nephilim (even the women and children!). God’s command to destroy the tribes in Canaan was for the same reason, and to accomplish the same purpose, as the Flood of Noah; namely, to eradicate the race of the Nephilim and their corrupt genetic strain by which Satan attempted to prevent the coming of Messiah.
The Future Seed of the Serpent
The very first prophecy recorded in the Bible is Genesis 3:15. As a judgment on the serpent (i.e., Satan; Revelation 12:9) for his participation in the fall of humanity, God declared, “And I will put enmity between thee and the woman, and between thy seed and her seed; he shall bruise thy head, and thou shalt bruise his heel”. This verse prophesies the coming of two persons: 1) the seed of the woman, which is Christ, and 2) the seed the serpent, which will be Antichrist. When Christ came, he was genetically a unique mixture of divine seed and uncorrupted human seed, the God-man (Luke 1:35). In an analogous manner, when Antichrist comes, he will be a genetic mixture of Satan’s angelic seed with human seed, a Nephilim. It is for this reason that both Daniel and Revelation refer to Antichrist as “the beast”, for he will not be (entirely) human.
But the angelic incursion upon the earth in the last days will not be an isolated, solitary occurrence restricted to the generation of the Antichrist. For reasons that are not entirely clear, the angelic incursion will be much broader, “as it was in the days of Noah” (Luke 17:26). Daniel 2:40-44 indicates that the ten kings of the prophesied fourth Gentile kingdom, the Revived Roman Empire, “shall mingle themselves with the seed of men” (Daniel 2:43). Expanding on Daniel’s prophecies, John reveals that the “ten horns” of the fourth beast (Daniel 7:7), equivalent to the “ten toes” of the fourth kingdom (Daniel 2:40-42), “are ten kings” (Revelation 17:12). The verb translated “are” is eisin, a present tense indicative verb in Greek, meaning that these “ten kings” existed in John’s day (c. 95 AD), but “who have received no kingdom as yet, but receive power as kings one hour with the beast”. Since no human will live from the first century until the coming of Antichrist at least two thousand years later, the obvious inference is that these “ten kings” of the Revived Roman Empire will not be human, but angelic principalities (as are also in view in Daniel 10:13,20). Thus, when Daniel prophesies that these ten angelic principalities will “mingle themselves with the seed of men” (Daniel 9:43), he is talking about yet another incursion of angels upon the earth to produce Nephilim, including, but not limited to, the Antichrist.
Scripture reveals that fallen angels have come upon the earth and used human women to produce a hybrid race called the Nephilim. The first such an incursion took place before the Flood of Noah and was indeed the cause for God’s world-wide judgment at that time. At least one additional incursion occurred in the past after the Flood in the region of Canaan and was the cause for God’s call for the Israelites to utterly eradicate those peoples dwelling in the Promised Land. Satan’s objective in these previous angelic incursions appears to have been the corruption of the human (or Jewish) genome, thus preventing the coming of Messiah, He who will be the agent of his own prophesied destruction (Genesis 3:15).
When Jesus taught His disciples that, “as the days of Noah were, so shall also the coming of the Son of man be” (Matthew 24:37), He was undoubtedly asserting that the time preceding His return (i.e., the last days) would be characterized by another angelic incursion upon the earth to produce additional Nephilim, the central figure of which will be the literal seed of Satan, which Scripture most often designates as the Beast, but who is more commonly known today as the Antichrist.
 Nephilim is a transliteration of the Hebrew word used in Genesis 6:4, translated “giants” in many English versions. The Nephilim were giants (as tall as cedar trees; cf. Amos 2:9), but their superhuman characteristics included more than their physical stature. The advanced technology that has been discovered to exist in the ancient world, which modern unbelievers are ever so anxious to attribute to aliens, should probably be understood to be accomplishments of the Nephilim.
“Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead … neither is there salvation in any other; for there is no other name under heaven given among men, whereby we must be saved.” (Acts 4:10,12)
The name of Jesus, as we have it in the New Testament by way of the Greek language, or Joshua (i.e., Yeshua) in Hebrew, means “Jehovah [i.e., the Lord] is salvation”. As the angel told Joseph, the child to be born of the virgin Mary was to be named “JESUS, for He shall save His people from their sins” (Matthew 1:21). The child was also to be called “Immanuel, which, being interpreted, is God with us” (Matthew 1:23); that Jesus would be known as Immanuel (i.e., a manifestation of God Himself) is not uniquely a New Testament notion, but comes directly from the Old Testament (Isaiah 7:14).
In a similar way, the name JESUS also comes from the Old Testament. Isaiah 62:11 reveals:
“Behold, the Lord hath proclaimed unto the end of the earth, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him.”
In this verse given through the prophet Isaiah, “salvation” (Heb., Yesha) is a Person (note the masculine pronouns “his” and “him” used in the clauses that follow). A Person who will be known as “salvation” is said to be coming, bringing both his “reward” and his “work”; clearly, this is the Person of JESUS. Compare this verse with Isaiah 40:10, which reads:
“Behold, the Lord God will come … behold, his reward is with him, and his work before him.”
Isaiah 40:10 asserts exactly the same truth, using exactly the same words, as Isaiah 62:11, but in this instance the Person known as “salvation” is identified as “the Lord God”. Thus, the Person known as “salvation”, that is Jesus, is equated with Divinity; Jesus and Jehovah are one (cf. John 10:30). Such equations of “Jesus” and “Jehovah”, which are implicit assertions of the Deity of Jesus Christ, are common between the New and Old Testaments (Cp., Hebrews 1:8; Psalm 45:6).
Finally, consider the words of Jesus Himself, spoken in the closing chapter of the Bible. Revelation 22:12 records Jesus as saying:
“… behold, I come quickly, and my reward is with me …”
Jesus takes the words of “the Lord God” spoken in Isaiah 40:10, the very same words that in Isaiah 62:11 are ascribed to a Person known as “salvation”, for Himself. Jesus connects the dots for us. The name of “Jesus”, by which alone comes salvation, just like “Immanuel” comes straight out of the Old Testament!
“And what I say unto you, I say unto all, Watch.” (Mark 13:32-37)
The Lord Jesus rebuked the Pharisees and Sadducees for failing to recognize the signs of His First Coming (Matthew 16:1-3). Obvious signs they should have recognized included: 1) the virgin birth in Bethlehem (Isaiah 7:14; Micah 5:2; Matthew 2:1-12; Luke 1:26-35; 2:1-14), 2) prophesied Messianic miracles (Isaiah 61:1-2; Luke 4:16-21), and 3) Daniel’s prophecy of the 69 Weeks which gave the very day Messiah would present himself to Israel (Daniel 9:25; Luke 19:41-44).
During His ministry at His First Coming, Jesus taught there would also be signs that precede His Second Coming (Matthew 24:3ff; Luke 21:25-28). For these signs (Mark 13:4), Jesus commanded us all to “Watch” (Mark 13:32-37).
A new study titled Signs of the Second Coming has been added in the Biblical Studies area.
“There is a way that seemeth right unto a man, but the end thereof are the ways of death.” (Proverbs 16:25)
“Jesus saith unto him, I am the way, the truth, and the life . . .” (John 14:6)
Humanism is that worldview that makes man the center of all things and exalts human reason to a position of either equality with, or even superiority over, divine revelation (i.e., the Bible). Humanism exists in two forms, secular and religious. Secular humanism is the atheistic form of humanism. It rejects the existence of God, so it must be committed solely to naturalistic explanations for the origin of the universe and life. Today, it embraces the Big Bang Theory to explain the origin of the universe (which violates both the 1st and 2nd Laws of Thermodynamics) and the Theory of Evolution to explain the origin and development of life (which violates the 2nd Law of Thermodynamics). It peddles these theories as “science”, though they violate the most fundamental, well-validated laws upon which all science is founded (cf. Ps14:1; Rom1:22). Secular humanism is the dominant worldview in America today, and public education, from kindergarten through graduate school, is a taxpayer-funded system committed to indoctrinating American youth in it. Secular humanism is the clearly declared enemy of the Bible-believing Christian.
But humanism also exists in a religious form. Religious humanism has a veneer that can appear religious, even Christian, and it can even profess to believe the Bible to be the Word of God, but behind the façade is an absolute commitment to naturalistic explanations in the arena of science. Religious humanism accepts the Big Bang and Evolution as proven by “science” (i.e., these are the instruments God used to “create”), so it embraces non-literal ways of interpreting the Bible in order to accommodate them. As a contemporary example of this, consider the quote from Dr. Francis Collins, current Director of the National Institutes of Heath, and founder of the BioLogos Foundation:
Foundational to the BioLogos vision is the belief that the Bible is the inspired and authoritative Word of God… We have found that the methods of the natural sciences provide the most reliable guide to understanding the material world, and the current evidence from science indicates that the diversity of life is best explained as a result of an evolutionary process. Thus we affirm that evolution is a means by which God providentially achieves His purposes. 
Here, “evolution” should be understood in its broadest sense as the naturalistic explanation for the origin of the universe as well as all life in it. Thus, despite Dr. Collins’ claim to believe the Bible to be the “inspired and authoritative Word of God”, in the arena of the “natural sciences” he clearly subordinates divine revelation to human reason.
Similarly, Dr. Hugh Ross is an astronomer who founded the Reasons to Believe ministry for the purpose of “integrating science and faith”. His statement of faith published on the ministry’s web site affirms:
We believe the Bible (the 66 books of the Old and New Testaments) is the Word of God, written. As a “God-breathed” revelation, it is thus verbally inspired and completely without error (historically, scientifically, morally, and spiritually) in its original writings… The Bible is therefore our supreme and final authority in all matters that it addresses. 
And yet, based on the conclusions of modern science Dr. Ross and his ministry teach that: 1) God used the Big Bang to create the universe, 2) the days of the Creation Week are really millions/billions of years in duration, 3) a pre-Fall race of hominids existed before Adam, and 4) that the Flood of Noah was not global in extent. The Bible-believer must ask, “How are these beliefs consistent with his assertion that the Bible is the supreme and final authority in all matters that it addresses?” This is equivocation in the extreme, which is the only way that religious humanism can maintain its façade of an authoritative Bible.
Religious humanism, therefore, is not only bad science, it’s also bad religion (Prov14:12; Jn17:17). Religious humanism is a more subtle enemy of the Bible-believing Christian than secular humanism, but for that reason it’s probably the more dangerous one.
 BioLogos Foundation Website, http://biologos.org/about, accessed October 19, 2011.
 Reasons to Believe Website, http://www.reasons.org/about-us/our-beliefs, accessed October 19, 2011.
“And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, who built his house upon the sand. And the rain descended, and the floods came, and the winds blew and beat upon that house, and it fell; and great was the fall of it.” (Matthew 7:26-27)
The issue of the correct Biblical text (in the original languages) is not a trivial or peripheral matter; since it involves the very words of God, it is a matter of supreme importance (cf. Psalm 138:2). For this reason, the Bible-believing Christian needs to be aware of the tenets and presuppositions being employed by scholars today under the scientific banner of modern textual criticism, which has resulted in a seemingly never-ending process of continually revising the text of Scripture. It is yet another example of men practicing “science falsely so called” (1Timothy 5:20), “ever learning, and never able to come to the knowledge of the truth” (2 Timothy 3:7).
Many of the tenets of modern textual criticism are simply unreasonable. For example, brevior lectio potior—the shorter reading is to be preferred; isn’t it more reasonable to believe a textual variant was introduced by a copyist who inadvertently left out a phrase or a verse of Scripture, rather than to believe he inserted additional text? Or proclivi lectioni praestat ardua—the harder reading is to be preferred; but isn’t it more reasonable to believe that God, who is the author of language and who inspired the words of Scripture for the purpose of communication, is capable of communicating clearly?
Unreasonable tenets such as these are confusing to the Bible believer, but much more disturbing is the fact that the most central among them are outright unbiblical. By this is meant the foundational presupposition (along with its immediate corollary), from which modern textual critics reason their way to a conclusion about which reading among multiple variants is most likely to be authentic, is in conflict with the clear and infallible testimony of God in His Word. This major presupposition of modern textual criticism, and its corollary, are: 1) the transmission of the text of Scripture, from the original autographs to the manuscript copies extant today, was an entirely naturalistic process; and 2) textual variants evident in the manuscript copies are a result of unintended copyist errors and not deliberate corruption introduced for theological reasons.
These presuppositions were introduced into the science of textual criticism by Fenton John Anthony Hort, the father of the modern theory. He asserted that, “The principles of criticism explained in the foregoing section [of his book, B. F. Wescott and F. J. A. Hort, The New Testament in the Original Greek] hold good for all ancient texts preserved in a plurality of documents. In dealing with the text of the New Testament no new principle whatever is needed or legitimate”. That is, the presupposition of godless naturalism is to be applied to the transmission of the text of Scripture, such that it is to be treated like any other book of antiquity. However, no other book of antiquity was inspired by God, and no other book has His promise of preservation. “The words of the Lord are pure words, like silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O Lord, thou shalt preserve them from this generation forever” (Psalm 12:6-7).
Hort went on to conclude that “there are no signs of deliberate falsification of the text for dogmatic purposes”. This conclusion it laughable. It flies in the face of the testimony of Scripture itself, for the Apostle Paul asserted that “many . . . corrupt the word of God” (2 Corinthians 2:17), which occurs in a passage of Scripture in which the “devices” of “Satan” are the subject of discussion (2 Corinthians 2:11). If “many” were corrupting the text of the New Testament in the middle of the 1st century, the presupposition that manuscripts allegedly dated to the 4th century (e.g., Codices Sinaiticus and Vaticanus) contain readings that are closer to the original autographs solely because of their supposed antiquity is shown to be not only without merit, but unbiblical at its core.
The testimony of Scripture is that Satanically-motivated men began to corrupt the text of the New Testament from the very time it was recorded, but that the promise of God ensures that “[His] words shall not pass away” (Matthew 25:35). Since modern textual criticism at its foundation rejects this testimony of Scripture, it is like a house built upon the sand by a foolish man, and great will be the fall of it (Matthew 7:26-27).
“. . . for we are not ignorant of [Satan’s] devices.” (2 Corinthians 2:11)
Introduction. Each year as part of the Christmas season, believers traditionally read the gospel accounts from Matthew and Luke which record the events associated with the birth of Christ: the supernatural conception of Jesus by the Holy Spirit in the womb of the virgin Mary (Matthew 1:18-25; Luke 1:26-38), the decree of Caesar Augustus that providentially caused Joseph and the very pregnant Mary to travel to Bethlehem (Luke 2:1-5), the unlikely birth of Jesus in a stable (Luke 2:6-7), and the appearance of a host of angels to a group of shepherds leading them to visit the newborn babe and find him lying in a manger (Luke 2:8-20). Although most Christians are somewhat aware that the visit of the wise men (i.e., Magi) did not occur on the night of Christ’s birth, nor did their visit take place at the stable, the Biblical record of it is usually included in these Christmas readings (Matthew 2:1-12). In most cases the Christmas readings are concluded at this point, for the record immediately turns very dark if continued: Joseph is warned by an angel to flee into Egypt with Mary and the young Jesus to escape King Herod’s slaughter of all the babies up to two years old in Bethlehem (Matthew 1:13-18).
A wicked King Herod was the human instrument in the slaughter of the babies in Bethlehem, but Revelation 12:3 reveals that this event was diabolical in origin, being planned and perpetrated by the “dragon”, who is Satan himself (cf. Revelation 12:9). Apparently Satan believed that if he could murder Jesus, he could thwart the plan of God and perhaps somehow escape his own prophesied destruction by the Messiah (Genesis 3:15). Although this was Satan’s first direct attempt to destroy the Messiah, it was not his first attempt to prevent His coming—nor would it be his last attempt to prevent His coming again.
Satan’s Strategy. Immediately following God’s primeval prophecy of the destruction of the Serpent (i.e., Satan; cf. Revelation 12:6) by the seed of the woman (i.e., Messiah; Genesis 3:15), Satan began working to thwart the fulfillment of this prophecy. Initially, he worked to prevent the coming of Messiah; when Messiah came, he worked to destroy Him; and after Messiah’s death, resurrection and ascension, he worked (and continues to work) to prevent His return. Initially, Satan’s work was necessarily very broad in scope, since he had little information on which to act. However, as God progressively revealed more and more information regarding the nature of Messiah’s origin and coming, Satan’s attack became more narrowly focused. In the following sections, a few highlights from some of Satan’s activities undertaken in his attempt to thwart the plan of God and his own prophesied destruction are briefly surveyed in: 1) the Old Testament, 2) the New Testament, 3) the Church Age following the close of the canon of Scripture, and 4) the future Tribulation. As will be seen, the broad-based activities of Satan very quickly devolve into a narrow, focused persecution of Israel. The annihilation of the nation of Israel and extermination of all Jews is Satan’s only hope to avert his own destruction.
In the O.T. At first, Satan had to act on very little information. He only knew that his prophesied protagonist (hereafter referred to as the Messiah) would be a male descendent of Eve (Genesis 3:15). When Eve gave birth to Cain, she actually (albeit incorrectly) believed he was the Messiah (Genesis 4:1). Satan worked to sow discord between Cain and his brother Abel, resulting in Cain committing the first murder; apparently Satan believed the sin of murder would disqualify Cain as the Messiah—but Cain was not the Messiah.
A thousand years later, in the days of Noah, a new tactic of Satan surfaces. Satan had been working, apparently for centuries, to corrupt the human gene pool by the interbreeding of human women with his demonic horde (Genesis 6:1-2), which produced a race of “giants” (i.e., Nephilim; Genesis 6:4). As human-demon hybrids, the offspring of such giants would be unqualified to be a kinsman-redeemer for the human race (cf. Hebrews 2:14-16). So widespread was the scope of this Satanic attack, it required the destruction of the entire human race in the global flood of Noah in order to frustrate (Genesis 6:17); only Noah and his family were preserved through the flood in order to repopulate the earth, for Noah was “perfect in his generations” (i.e., his family’s genetic code was free of Nephilim corruption; Genesis 6:9).
Satan employed this same tactic again (note Genesis 6:4, “and also after that”), but on a much more limited scope. When the children of Israel first arrived at the Promised Land (i.e., Canaan), they found dwelling there the “sons of Anak”, a new race of “giants” (Numbers 13:33). Now knowing that God had chosen Abraham to be the progenitor of the Messiah (Genesis 12:3), and that four generations after Abraham God would give Abraham’s seed the land of Canaan as their inheritance (Genesis 15:16,18-21), Satan again began his work of corrupting the human gene pool from which Messiah must come. The elimination of all vestiges of Anakim genetic corruption from the Promised Land was at least one reason God commanded Joshua and the Israelites to “utterly destroy” all the indigenous people they found dwelling in Canaan (Deuteronomy 7:1-3).
The preparation of the Anakim in the Promised Land was a long-term (contingency) project of Satan while Jacob’s family was sojourning in Egypt for four generations, but he also engineered more direct attacks on the Hebrews using Pharaoh as his diabolical instrument. These included Pharaoh’s early command to the Hebrew midwives to kill all sons born to the Hebrew women (Exodus 1:15-16) as well as his ultimate attempt to destroy the fleeing Hebrews with the armies of Egypt (Exodus 14:5-9). In order to preserve the seed of Abraham, God destroyed Pharaoh and the armies of Egypt, to the very last man, in the Red Sea (Exodus 14:28).
As time went on, and as the nation of Israel became established in their own land, God revealed that the Messiah would come from the line of King David (1 Chronicles 17:11-14). At this point, Satan could further focus his attacks on David and his family. Although Scripture records a myriad of such attacks, some subtle and some not so subtle, the most direct was Queen Athaliah’s attempt to completely exterminate the royal seed (2 Chronicles 22:10). In that instance, the only member of the royal seed to escape death was the infant Joash, being hidden for six years and installed as king at the age of seven after the death of Athaliah (2 Chronicles 22:11; 24:1).
Attention is called to a final instance from late in the Old Testament period. With the nation of Israel still in exile, dispersed throughout the Medo-Persian empire, Satan raises up an influential Amalekite named Haman in the court of the Persian King Ahasuerus (i.e., Xerxes; Esther 3:1). Because of his hatred for Mordecai the Jew, “Haman sought to destroy all the Jews that were throughout the whole kingdom of Ahasuerus” (Esther 3:6). God foiled this diabolical attempt at Jewish genocide by providentially installing Esther as Xerxes’ queen, whose Jewish identity had been kept secret until after Haman’s plan was revealed (Esther 2:10; 7:3-6).
In the N.T. Satan’s many attempts recorded throughout the Old Testament to prevent the coming of Messiah all failed. The New Testament opens with the record of the prophesied birth of Messiah to the virgin Mary in Bethlehem (Matthew 1:16-25; Luke 2:1-20). The Messiah having been born, Satan moves King Herod to slaughter all the babies born in Bethlehem over a two year period in a desperate attempt to murder the Messiah (Matthew 2:13-18). When Jesus the Messiah begins His ministry, Satan immediately and directly confronts Him with multiple temptations to sin (Matthew 4:1-11; Luke 4:1-14), since a sinful Messiah would be disqualified as “the Lamb of God, who taketh away the sin of the world” (John 1:29; cf. 1 Peter 1:18-19). Finally, Satan personally indwells Judas (John 13:26-27) in order to betray Jesus and move the Jewish people to demand His crucifixion (Matthew 27:22-26). Like Jesus’ own disciples on the road to Emmaus, Satan mistakenly believed that the crucifixion of Jesus meant the mission of Messiah had been thwarted (Luke 24:21).
During the Church Age. The close of the New Testament canon has not meant an end to Satan’s work. Indeed, throughout the Church Age, Satan has continued his work to destroy Israel and completely exterminate the Jewish race. Consider just two examples, one that began early in the Church Age and one that has occurred late: 1) the origin and ascendancy of Islam, a religion dogmatically devoted to the destruction of Israel (cf. Psalm 83), and whose consummation on earth cannot be accomplished until every last Jew has been killed; 2) Hitler’s holocaust, in which one out of every three Jews on earth was killed, and which required World War II (the greatest of all wars) to stop. But why, if Jesus (the Messiah) has already come and successfully completed His work of redemption, is Satan still working incessantly to destroy Israel? Because Scripture makes clear that it is only after Jesus’ return that He will destroy Satan (Revelation 20:1-10), and Jesus Himself revealed that He will not return until the nation of Israel repents of their rejection of Him and petitions His return (Matthew 23:37-39; cf. Hosea 5:15). Thus, even today, Satan believes that by exterminating the Jews he can prevent the return of Jesus (not the Rapture, but the second advent) and his own prophesied destruction.
In the Future Tribulation. Satan’s final and futile attempt to exterminate the Jews (and prevent the return of Jesus) will take place during the Tribulation (i.e., Daniel’s 70th Week; defined in Daniel 9:27 and detailed in Revelation 6-19). It is during this period of time that Satan will be allowed (by God) to raise up his own seed, the seed of the Serpent (Genesis 3:15), which the Apostle John calls the “antichrist” in his epistles (1 John 2:18,22; 4:3; 2 John 7) and the “beast” in Revelation (e.g., Revelation 11:7; 13:1). “And the dragon [Satan] was wroth with the woman [Israel], and went to make war with the remnant of her seed, who keep the commandments of God, and have the testimony of Jesus Christ [Jewish believers]” (Revelation 12:17).
Conclusion. What on Earth is Satan doing? The Apostle Paul testified that believers “are not ignorant of his devices” (2 Corinthians 2:11). It is clear from the inspired and inerrant historical record preserved in the Bible that Satan worked throughout the Old Testament to prevent the coming of Messiah. Once God revealed that Messiah would come from Israel, Satan’s tactics centered on the destruction of the nation of Israel and the complete eradication of the Jewish race. Throughout the Church Age, even to this very day, Satan continues his work to destroy Israel and the Jews in the desperate hope of preventing the return of Messiah. The Word of God, however, is clear, and its promises are sure: all Israel will be saved (Romans 11:25-27), Jesus will return (Revelation 19:11-16), and Satan will be cast forever into the Lake of Fire (Revelation 20:10).
“The LORD of hosts is with us; the God of Jacob is our refuge.” (Psalm 46:7,11)
Psalm 46 was the inspiration for Martin Luther’s most famous hymn, A Mighty Fortress is Our God. Although Luther cast his hymn from the perspective of the Church under assault by the Devil, Psalm 46 is written from the perspective of the believing Jewish remnant during the time of the Tribulation (i.e., Daniel’s 70th Week). It appears to have been composed in the days of King Hezekiah when an attack by the Assyrian army on Jerusalem was imminent (Isaiah 36-37), at which time the city was miraculously delivered by divine intervention (Isaiah 37:36-37). The message of the psalm is that the omnipotent and omnipresent God will be present with His people (Israel) during their time of greatest peril; He is their refuge and strength, so they need not fear.
A repeated refrain in the Psalm (vv. 7, 11) is that the “LORD” (i.e., the God whose personal name is Yahweh) commands the “host” of heaven, an army of innumerable angelic warriors, a single one of which delivered Jerusalem from the army of Assyria in the days of King Hezekiah by destroying 185,000 soldiers on one night (Isaiah 37:36). The LORD, while being the one true God over all of creation, is uniquely “the God of Jacob”, the sure “refuge” of Israel. The thought impressed upon Israel in this psalm is also impressed upon the Church, which is promised persecution throughout the Church Age (John 15:18-20; 16:33; Romans 8:35-39; 2 Timothy 3:12); namely, “If God be for us, who can be against us?” (Romans 8:31).
A new set of notes commenting on Psalm 46 has been added under the Biblical Studies menu.
“For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith; as it is written, The just shall live by faith.” (Romans 1:16-17)
The importance of the Book of Romans cannot be overstated. Perhaps the oldest question recorded in the Bible, and the most important, was asked by Job, “How should man be just with God?” (Job 9:2); Romans gives a clear answer to that ancient question, “The just shall live by faith” (Romans 1:17, a quote from Habakkuk 2:4). The theme throughout Romans is the grace of God in general, with justification of the sinner by grace through faith emphasized in particular. In Paul’s Epistle to the Romans, the apostle presents a systematic and exhaustive treatment of the theology that undergirds the gospel of grace, which allows God to save believing sinners without compromising His own righteousness (Romans 3:26).
I began teaching a weekly class on Paul’s Epistle to the Romans in September 2014. The notes for this study are updated regularly. You can find them under the Biblical Studies menu; check periodically to follow the study as it progresses. God bless!
“. . . God . . . hath begotten us again . . . who are kept by the power of God through faith unto salvation ready to be revealed in the last time.” (1 Peter 1:3-5)
The Bible reveals that a person is saved by the grace of God, through personal faith in Jesus Christ, entirely without any works on his part (Ephesians 2:8-9; John 20:31; Romans 4:5), and that the saved believer is given by God the gift of eternal life (Romans 6:23; 1 John 5:13). This is part and parcel of the gospel itself. The teaching of the Bible on this issue is clear and unequivocal, against which no Christian would argue.
Argument arises among Christians, however, over the question of whether a genuine believer can ever lose his salvation, which (at least at a particular time) he actually possessed. Arminians answer this question, “Yes”. They argue that salvation is conditioned on personal faith, and that once a person ceases to believe he is no longer saved, nor is he in possession of eternal life, though at one time he may have been in actual possession of it . In their view, a “believer” who commits heinous and/or habitual sin is one who has ceased believing and has, as a consequence, lost his salvation. Thus, in Arminian theology, the maintenance of a believer’s salvation is the responsibility of the believer.
Calvinists answer the question, “No”. They argue that the salvation of an individual is a sovereign work of God that is unconditional and immutable. God even supplies as a sovereign gift the personal faith upon which salvation would appear to be conditioned. In Calvinistic theology, there is no possibility of ever reversing God’s sovereign work that bestows upon an individual the entire package of personal faith, regeneration, salvation, and eternal life. In their view, since personal faith is part of an unconditional and immutable work of God on behalf of an elect person, a genuine believer will necessarily persevere in faith to the very end of his life. Any “believer” who commits heinous and/or habitual sin is one who was never actually in possession of salvation, even though at one time he may have professed personal faith and even appeared to manifest behaviors associated with salvation.
Both of these theological positions result in scenarios in which a genuine believer can never find rest, having an unshakeable confidence that he is saved and can never lose his salvation. The Arminian believes he can, through a lapse in faith or temptation into sin, lose his salvation and the eternal life he once possessed. The Calvinist believes that, in order to be assured he is one of God’s elect who has been sovereignly regenerated, saved, and granted eternal life, he must persevere in his faith and good works without significant lapse until death or the rapture . In practice, neither Arminianism nor Calvinism afford a believer the confidence one finds revealed in the New Testament (John 10:27-29; 20:31; 1 John 5:13).
The New Testament answers the question, “No”. A genuine believer who has been born again and received from God the gift of eternal life can never lose his salvation. The reason for this conclusion, however, is different than that offered by Calvinism, and it undergirds the basis of a believer’s assurance, peace, and rest. The security of the believer in his salvation is a gracious and certain work of God. This is clearly seen in 1 Peter 1:3-5. The “who” of the relative clause in 1 Peter 1:5 hearkens back to the “us” in 1 Peter 3:3 (i.e., believers, recipients of the new birth). Believers are said to be “kept” (a present passive participle, ‘[are] continually being guarded’), that is preserved. The believer’s preservation is “by the power of God” (the efficient agency), “through faith” (the secondary cause), “unto salvation” (the result); for this reason it is sure, depending on the promised work of God alone. This is perhaps the strongest assertion of the eternal security of the believer in his salvation to be found in the New Testament.
 One does have to wonder how something described in the New Testament as eternal life could endure for only a finite, and perhaps very short, period of time.
 Most Reformed theologians, of course, would not make a distinction between the rapture and the second coming of Christ.