Psalm 12:6-7 is the clearest presentation of God’s promise to preserve His words found in the Bible. Modern objections to its translation in the KJV, that would obscure or remove this promise, are without foundation. The gender discordance between pronouns and antecedents found in the Hebrew text is not uncommon in the Psalms, especially when the subject is scripture; this is recognized even by modern translators in numerous other places. Rather, it is modern translators who violate grammatical norms, mistranslating pronouns in person and number. Finally, even apart from grammatical considerations in the original language (Hebrew), the English reader would naturally conclude from the theme and parallelism of Psalm 12 that the intended subject of God’s preservation is His “words”. The Bible-believer should continue to understand and treasure Psalm 12:6-7 as properly translated in the King James Bible.
Category Archives: Biblical Studies
“Verily I say unto you, This generation shall not pass, till all these things be fulfilled.” (Matthew 24:34)
Based on this verse, Preterists conclude that the 70th Week of Daniel must have occurred within the lifetime of those hearing this prophecy spoken by Jesus; thus, it took place in the 1st century and is a past event from our present point of view. Matthew 10:23 and 16:28 present similar challenges that are resolved within Preterism by placing the fulfillment of prophecy in the 1st century AD.
However, the tension created by Matthew 24:34 is not resolved by conceding that its prophecy was fulfilled in the past. Such a solution creates more problems than it solves, since it is self evident that the 2nd Coming of Christ (as described in the Bible) did not occur in the 1st century. Rather, the tension is revolved by the two-fold recognition of: 1) the contingent nature of the Kingdom, and 2) the mystery nature of the Church (Age).
Calvinism, as part of its Doctrine of Total Depravity, has adopted a corpse/cadaver as a metaphor for the natural man. Since a corpse is unable to believe, they argue the natural man is unable to believe apart from a preceding, supernatural, and sovereign work of regeneration by God. But is the analogy of a corpse/cadaver for the natural man accurate? Actually, the Bible uses a very different analogy.
Much misunderstanding among students of the Bible results from a failure make proper distinctions. Indeed, scripture commands the student to “rightly divide the word of truth” (2Tim2:15). C. I. Scofield, in his classic booklet Rightly Dividing the Word of Truth, highlighted ten important distinctions; the very first chapter addresses proper distinctions between the Jew, the Gentile, and the Church of God. An article (with accompanying Chart) titled Distinctions between Prophecy and Mystery has been added under Biblical Studies which explores a related, but absolutely vital, distinction between prophecy and the mystery, which is the key to seeing the proper distinctions between: 1) the nation of Israel, her Messiah, and His coming Kingdom, versus 2) the Church (which is the Body of Christ), its Head, and the present dispensation.
The term “elect” simply means chosen, and “election” means to be chosen. In the Bible, these terms are used of: 1) Messiah/Christ, 2) the holy angels, and 3) the nation of Israel. The Lord Jesus Christ is perfect and without sin, so His election by God cannot have anything to do with personal salvation. The holy angels are unfallen, such that they do not require salvation (and the fallen angels are not eligible for salvation). However, by far the most common use of elect/election relates to the nation of Israel. The nation of Israel has always been comprised of both believing and unbelieving Jews (cf. Rom3:3; 9:6), so the election of Israel cannot pertain to the salvation of individual Jewish persons.
Biblical “election” is God’s choice of a person or persons for a particular purpose in His divine plan. Christ was chosen by God to be the redeemer of believing humanity (Jn3:16). The angels were chosen by God to be His governing and ministering spirits within the creation (Heb1:14). And the nation of Israel was chosen by God for a myriad of reasons, but primarily to be His principal channel of revelation to fallen humanity, through which God brought forth both the Person of Messiah (Rom9:3-5) and the Holy Scriptures (Rom3:1-2). These purposes have nothing to do with the personal salvation of the objects of God’s election.
Reformed theology’s notion that “election” is God’s choice of who He will save and who he will not, made before His work of creation and having nothing to do with faith on the part of its objects, finds no support in the Bible.
A full length article on this subject has been added under Biblical Studies. God bless!
The identification and etymology (and as a result the proper pronunciation) of the name of the one true God, Who has revealed Himself in the text of the Bible and in the Person of Jesus Christ, has long been disputed. The controversy appears to be shrouded in mystery, cloaked in myths and traditions, and largely propagated by various Jewish sects and a multitude of pseudo-Christian cults. However, when the Biblical record is consulted as the final authority on this matter (Isa8:20), the issue is not at all as ambiguous as many suggest. The identification and etymology of the name of God is clearly revealed in the Hebrew scriptures, and it’s proper pronunciation can be reliably inferred from their testimony.
A full length article on this subject has been added under Textual Studies. God bless!
“THEREFORE, leaving the principles of the doctrine of Christ, let us go on unto perfection . . .” (Hebrews 6:1)
The first generation of Hebrew Christians living in and around Jerusalem increasingly faced persecution from their unbelieving families, friends, and countrymen, tempting them to return to their former lives of Judaism, including adherence to Mosaic law and worship/sacrifice at the Temple. The Epistle to the Hebrews is a polemical tour-de-force expounding on why such a return is both logically and spiritually impossible. Because of the supremacy of the Person of Christ and the finality of His sacrificial work on man’s behalf that fully propitiated God, it is impossible for Jewish believers to return to the Mosaic system of worship (cf. Gal2:18; Heb10:38); but to do so would diminish the Person of Christ and make His unique, once-and-for-all sacrifice appear ineffectual (Heb10:9-10,18). Thus, the only course available for the believer is to press on to spiritual maturity in Christ (Heb6:1; 10:32-39; 12:1-2; Cp., Gal3:23-25). In that light, it is even more inconsistent for Gentile Christianity, for whom the Old (i.e., Mosaic) Covenant never applied (cf. Eph2:11-12), to embrace elements of that now obsolete Jewish system (Heb8:13).
I began teaching a weekly class on the Epistle to the Hebrews in September 2018. The notes and audio 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!
Paul’s second epistle to the Thessalonians was written as a response to a query that church had sent to the Apostle. The Thessalonians were troubled by a letter they had received, purportedly from Paul (but actually a forgery), alleging that they had entered into “the day of the LORD” (2Thess2:2). They were troubled by this since Paul had previously taught them that the rapture of the Church would happen before the outpouring of God’s wrath during the Tribulation period (1Thess4:13-5:9); if this allegation were true, and the day of the LORD had indeed begun, that meant the believers in Thessalonica had been left behind! It should be noted that the believers in Thessalonica were undergoing intense (albeit local) persecution (1Thess3:2-4), so that it was no doubt tempting for them to believe that the Tribulation had begun.
Paul’s reply was to immediately remind them of what he had previously taught them (2Thess2:5); namely, that the Antichrist cannot even be “revealed”, which begins the Tribulation (Dan9:27), until after an event he calls “the falling away” (2Thess2:3). The Greek noun translated “falling away” is apostasia, transliterated as ‘apostasy’ in some English versions. The correct translation of apostasia is ‘departure’; exactly what kind of departure is in view depends upon context, and can just as likely mean a physical departure as it does a departure from the faith (i.e., apostasy). It is interesting that all English translations before the KJV rendered apostasia in 2 Thessalonians 2:3 as “departure”, whereas the KJV and most subsequent translations render it “falling away” or something which similarly implies the ‘departure’ is religious in nature. There is nothing in the context of 2 Thessalonians 2, however, that demands (or even suggests) that the departure to which Paul refers be non-physical.
Furthermore, in the Greek text there is the definite article in conjunction with apostasia, so that the best translation is not “a falling away”, but “the departure”. The use of the definite article means that Paul is referring to a specific event that he expects is already known to the Thessalonians. Since Paul’s first epistle to them included the most detailed revelation of the rapture of the Church in the N.T., and in fact mentions the rapture in every chapter (1Thess1:9-10; 2:19; 3:13; 4:13-17; 5:1-11), while not one reference to a religious apostasy or departure from the faith occurs, context demands that the specific departure to which Paul refers is the rapture. The context of 2 Thessalonians 2 also supports this, since the rapture, referred to as “the coming of our Lord Jesus Christ, and our gathering together unto him”, introduces the chapter (2Thess2:1). Thus, the evidence is overwhelming that the departure Paul holds out as necessarily taking place before “the day of the LORD” and the revealing of the Antichrist is the rapture of the Church. Thus, 2 Thessalonians 2:3 is the most explicit teaching of the Pre-Trib rapture in the Bible.
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.
“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.