(Sola Fide) Justification By Faith Alone, Baptismal Regeneration, Or Both?

              (Sola Fide) Justification By Faith Alone, Baptismal Regeneration, Or Both?
                                                            by Joel Sexton

My Soteriology, for the most part, is Confessional Lutheran. That being said, both Ed Stevens and Don K. Preston are both correct in a sense. It is not either or, but faith and baptism.

The central and foundational doctrine in all of Scripture is the doctrine of, "Sola Fide." That is justification by faith alone. That the wretched sinner under God's wrath, who turns and recognizes his plight in sin, and grabs onto the righteousness of Christ imputed to his account.

There is no work that can be done since the law demands perfection [Rom 3:19-21; Gal 3:10-14; 5:3]. That's why we need a substitute on two accounts, First in providing forgiveness of sin through His propitiatory sacrifice. The sinner's sins are now forgiven. But God demands perfect obedience to His law, so Christ kept the law perfectly, in thought, word and deed in the place of mankind [Rom 8:3-4; 2 Cor 5:21].

This is Christ "Passive" obedience in his death on the cross. Experiencing the cup of God's wrath [Jn 18; 20]. This motif is found also in the prophets [Isa 51:7]. The cup of trembling. Next, we have Christ's "Active" obedience to the law. Both His active and passive obedience is imputed (logizami), which means to take into account, credit,

So when God looks at the believing sinner, He doesn't see our sin, but it is nailed to the cross [Col 2:13-14]. He also doesn't see our sin because we are ''clothed'' with the righteousness of Christ. Luther called it snow covering a dunghill. (the very first snowfall covered the ugliness of the dunghill).

We See this great doctrine hammered out mainly in Paul [Rom 3:21-26; 4:1-8; 5:1-11; 8:1-4; 33; 1 Cor 30-31; 2 Cor 5:21; Eph 2:8-9; Gal 2:11f; 3-4]

BUT. The apostle of justification by faith also emphasized the necessity for baptism to be "United to Christ" or as Paul usually puts it, to be "in Christ." [Rom 6:3f' Gal 3:28] and yet we are also "in Christ" by faith! I struggled with what I thought was a contradiction for over 5 years. But just as the act of justification is a "gift" [Rom 3:24,26; Eph 2:8-9] we also see Paul in [Titus 3] speaking of the water with the word "washing in regeneration."

I have done an unfinished 10 pt series on the doctrine of justification, as well as done some careful exegesis of such passages as [Rom 3:19-26; 8:33; Gal 3:10-14]. So I know this doctrine like the back of my hand.

But with that being said. At the end of the day, I will accept BOTH, Sola Fide AND Baptismal regeneration, since for me all I need to read is "Thus saith the Lord."

A Crux Interpretum In Understanding Israel's Second Exodus & Promises [1 Pet 1:10-12 cf. 2:4f]

                         A Crux Interpretum In Understanding Israel's
                   Second Exodus & Promises  [1 Pet 1:10-12 cf. 2:4f]
                                            by Joel Sexton

Outline
A. The importance Of [1 Pet 1:10-12]
B. [1 Pet 2:4-10]
    1) Recepitant's & Covenantal Termionolgy
     2) The Second Exodus & The Land [Ps 89:26; Isa 40:6f; 43:20; 61:6; Hos 1:10; 2:23]
     3) The Davidic Covenant / Temple Under Construction

A. The importance Of [1 Pet 1:10-12]

"As to this salvation, the prophets who prophesied of the grace that would come to you made careful searches and inquiries, seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow.  It was revealed to them that they were not serving themselves, but you, in these things which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven—things into which angels long to look. "

Esteemed O.T. scholar Walter C. Kaiser Jr. in his article, "The Eschatological Hermeneutics Of 'Epangelicalism' : Promise Theology" states in connection with the interpretative method " sensus plenior" (fuller, wider meaning of the text) that [1 Pet 1:9-11] is the crux interpetum text in the discussions on sensus plenior. [1]

This passage and what follows it shows us just how critical [1 Pet 1:10-12 cf. 2:4-10] is in any discussion of Israel's covenantal promises.

First Peter in vs 10 speaks "to this salvation."  Peter in speaking of the atonement of Christ states they were "sprinkled with His blood" [1Pet 1:2b] alluding directly to [Ex 24] and the ratifying of the Old Covenant during the first exodus (The Already) But the salvation and inheritance they were waiting for was of the soul. (The Not Yet). They were anticipating, "salvation ready to be revealed in the last time" [1 Pet 1:5b]. They then when Peter wrote were, "obtaining as the outcome of your faith the salvation of your souls." [1 Pet 1:9]

The "salvation" the prophets spoke of is the "salvation of your souls" (vs. 9), which "salvation is ready to be revealed" (vs. 5), at the "revelation of Jesus Christ" (vs. 7), and the "the grace to be brought to you at the revelation of Jesus Christ." (vs. 13). This salvation, grace, glory was to come at the revelation of Christ, i.e. the Second Coming.

Second."to this salvation the prophets...made careful searches and inquiries." The salvation was of the soul at the revelation of Christ. This is the Second Coming. This is the salvation the prophet's inquired about, eternal life in the presence of Yahweh in the kingdom.

Third. "the suffering of Christ and the glories to follow." Notice "glories" plural. The cross of Christ and His defeating of death, being exalted to the right hand full of glory. This is the first. "Who through Him are believers in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God.'' [ 1 Pet 1:21; 5:11]

The second glory as we read on in 1 Peter is eternal life, the kingdom,their land, their crowns of reward [ 1 Pet 1:7; 4:13-14; 5:1, 4. 10]

Fourth. Like Peter in [1 Pet 1:12] where he states,"It was revealed to them that they were not serving themselves, but you, in these things which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven—things into which angels long to look'' he utter's a similar tone from the temple in [Acts 3:18-26]

The "restoration of all things" vs. 21 and the promises of vs. 24-25,

''And likewise, all the prophets who have spoken, from Samuel and his successors onward, also announced these days. It is you who are the sons of the prophets and of the covenant which God made with your fathers, saying to Abraham, ‘And in your seed, all the families of the earth shall be blessed.''

First, "all the prophets...announced these days." Just some time ago Jesus defeated the grave in fulfillment of the enthronement when it comes to the Davidic covenant [2 Sam 7:7-14; Ps 2:2,7; 78; 89:4; 101:1,4; Isa 55:3; Jer 30:9; Eze 34:24; Hos 3:4; Amos 9:11-16; Zech 6:12-13]

Secondly. "all the prophets..announced these days" vs 24-25. This is easily attested to by a simple reading of the book of Acts. (More on this below) To add even more force to "these days" is that [Gen 12:8] is quoted and applied to the crowds if they repented of their evil. the land promise of [Gen 12:8] would become a reality and thus the Davidic Covenant. The Kingdom. And that is exactly what the Spirit through Peter meant when he uttered,

"Therefore repent and return, so that your sins may be wiped away, in order that times of refreshing may come from the presence of the Lord; and that He may send Jesus, the Christ appointed for you, whom heaven must receive until the period of restoration of all things about which God spoke by the mouth of His holy prophets from ancient time." [Acts 3:19-21]

The "restoration of all things" is particularly speaking of the full consummation of the Davidic Kingdom.

We have the "already but not yet" of salvation just in the one above verse.

B. [1 Pet 2:4-10]

"And coming to Him as to a living stone which has been rejected by men, but is choice and precious in the sight of God, you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. For this is contained in Scripture: “Behold, I lay in Zion a choice stone, a precious corner stone, And he who believes in Him will not be disappointed.” This precious value, then, is for you who believe; but for those who disbelieve, “The stone which the builders rejected,

This became the very cornerstone,” and, “A stone of stumbling and a rock of offense”;
for they stumble because they are disobedient to the word, and to this doom they were also appointed. But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light;  for you once were not a people, but now you are the people of God; you had not received mercy, but now you have received mercy."

This is most definitely Peter's contribution to the "sense plenior" method of interpretation. Something the dispensationalists would be assured to frown on. That the O.T. passage does not have a fuller meaning under the inspired N.T. interpreter, Peter as we have shown in the outline above, speaks of [Isa 40; 43:20; 61:6; Hos 1:10], which are four non-accidental citings by Peter. One maybe. Four, that all speak of Israel being restored to the land, Davidic Messianic Temple, the background of the book is littered with Covenantal language, as shown below.

1) Recipient's

"Peter, an apostle of Jesus Christ, To those who reside as aliens, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, who are chosen according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, to obey Jesus Christ and be sprinkled with His blood: May grace and peace be yours in the fullest measure" [1 Pet 1:1-2]

The above is taken from the NASB. It doesn't capture what Peter is saying, nor is it an explicit translation when it comes to this passage, but even a poorer translation of this passage allows us to unpack it. Then we will show a very good translation.

Top N.T. scholar's of the day, D.A. Carson, Douglas J. Moo, & Leon Morris, in their standard N.T. Introduction, "An Introduction Of The New Testament" demonstrates that among conservative and evangelical exegetes of the day, most would assign Peter's recipient's in 1 Peter as anyone but what the text actually says, "elect exiles of the dispersion'' [1 Pet 1:1] From the introduction,

"In earlier days it was often thought that the recipients were Jewish Christians (in agreement with Peter’s commitment to work among Jews [Gal. 2:9]). But there is little indication of this in the letter itself, and it cannot be held that Peter never ministered to Gentiles. That Gentiles are addressed seems clear from 1 Pet. 1:18, which speaks of the readers as having been redeemed “from the empty way of life handed down to you from your forefathers.” It is difficult to see this as a description of a way of life-based on the teachings of the Old Testament. Literally translated, the addressees are described as “elect sojourners of the dispersion” (1:1): probably words characteristically used of the Jews as the people of God are transferred to Christians. The writer envisages heaven as the home of God’s people so that while on earth they are no more than sojourners. It seems that the writer is concerned neither with Jews nor Gentiles as such, but with those who in Christ have become the people of God. We need not doubt that most who came from the provinces named were Gentiles, although there would have been some Jewish converts. But the emphasis is on what they have become, not on what they were originally" (pg 434-435) [2]

Peter first gives his title of "apostle."  He was the apostle "to the circumcised ." [Gal 2:7-8].

We see from Pentecost A.D. 30 in [Acts 2] constantly, for the most part, preached to Jews and probably stayed in Jerusalem and Antioch, Syria to the northeast. We have Peter near the temple, and being arrested until the conversion of Cornelius in [Acts 10]. The gospel being preached by Peter to the Gentiles was not a regular thing. But since Israel had fallen and was blinded the gospel went out freely to the Gentiles.

We can trace Peter's ministry further by going back to [Gal 2]

"Then after an interval of fourteen years, I went up again to Jerusalem with Barnabas, taking Titus along also" [Gal 2:1]

"But on the contrary, seeing that I had been entrusted with the gospel to the uncircumcised, just as Peter had been to the circumcised  (for He who effectually worked for Peter in his apostleship to the circumcised effectually worked for me also to the Gentiles), and recognizing the grace that had been given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, so that we might go to the Gentiles and them to the circumcised" [Gal 2:7-9]

Now there is a debate about which trip out of three to Jerusalem is he talking about. [Acts 11; 15} or another time 14 year after [Acts 15]. I lean towards the Council of Jerusalem around A.D. 49. In reading the account, it becomes clear Paul is to maintain his ministry to the Gentiles. The issue like [Gal 2] is circumcision and keeping Torah being placed upon the Gentiles. So almost 20 years after the church got started we still see Peter in Jerusalem.

We will sum this section up with a quote from Reformed scholar, Peter J. Leithart in his work, "The Promise Of His Appearing. An Exposition Of Second Peter" pg 14. Then provide a number of Lexical and grammatical sources which help shed some light on "diaspora."

"If Peter wrote both letters to the same Christians, who are these recipients? 1 Peter 1:1-2 describes them as 'those who reside as aliens, scattered' throughout Asian Minor. 'Aliens' is a literal description of their geographic and political condition, rather than a description of a spiritual condition. They are residing in an alien land rather than in their homeland. Peter also describes them as being 'scattered.' employing a Greek work related to the diaspora. By Peter's time, diaspora had become a technical term for the dispersion of the Jews from the time of the Babylonian captivity, and so it is possible that Peter is writing to the scattered Jews, living as aliens outside the land of promise. If so, these are Jewish believers, not Jews in general. They are a chosen people, as Israel was, but they are chosen to 'obey Jesus Christ and be sprinkled with His blood,' and they are awaiting the revelation of Jesus Christ (1 Pet 1:7). Peter may be writing, then to diaspora Jews who converted to Christ through the preaching of various apostles, perhaps including Paul ( 1 Pet 1:1; 2 Pet 3:15).

That the recipients are Jewish believers may be supported by Peter's use of the Old Testament terms and phrases to describe them and their relationship with Jesus. Jesus Christ is the cornerstone laid 'in Zion' (1 Pet 2:6). Those outside the community are 'Gentiles' ( 1 Pet 2:12; 4:3), and therefore the reci[ients are to think of themselves as 'Jews.' Even the description 'not being a people' (1 Pet 2:10) is drawn from Hosea's description of the adultery and restoration of Israel. According to Hosea, Yahweh treated them as not a people' but then wooed them back to become His people (Hos 1:10; 2:23) [3]

Dr. Robinson's Greek Lexicon To New Testament states concerning the word (diaspora, διασπορά),

"A by-resident, a sojourner among a people not one's own, Heb. 11.13, IPet. 1.1,2. 11.'' [4]

Bengel assert's Peter & James audience were the same, "Of the dispersion of Pontus) He addresses the dispersed Jews, James i. 1; although he afterward addresses behaviors of the Gentiles, who are mixed with them, ch. 10, note, iv. 3" [5].

Vincent, in Vol 1 of his word studies says the following concerning "diaspora."

Scatter. Lit., of the dispersion; to scatter or spread abroad; meaning, originally, to sow. The term was a familiar one for the whole body of Jews outside the Holy Land, scattered among the heathen [6]

The ESV puts [1 Pet 1:1], "Peter, an apostle of Jesus Christ, To those who are elect exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia."

Much has already been said concerning the covenantal language applied to the "scattered elect" but will finish with a quote from Rylaarsdam and Gentry to give a survey of the fulfillment of [1 Pet 2]

In his commentary on Exodus, J. Coert Rylaarsdam, in commenting on [Ex 19:5-6] states, "Israel is to be God's "own possession" (Deut 7:7; 14:2; 26:18). The term is applied to people, always refers to the elect community. This is also true of the Greek equivalent in the N.T. (Tit 2:14; 1 Pet 2:9; Eph 1:14). The freedom of God in his choice  of Israel, the pure graciousness of the act, is stressed by "for all the earth is mine." ... It will also be 'a holy nation', i.e., set apart for a peculiar task. Israel was to be the church. This is also  the interpretation of the text in the N.T., (1 Pet 2:5,9) [7]

Peter follows after Paul’s thinking, when he designates Christians as “stones” being built into a “spiritual house” (1 Peter 2:5-9). But he does more; he draws upon several Old Testament designations of Israel and applies them to the Church: “a chosen generation, a royal priesthood, a holy nation.” (1 Peter 2:9-10; Ex.19: 5-6; Deut. 7:6). He, with Paul, also calls Christians “a peculiar people” (1 Peter 2:10; Titus 2:14), which is a common Old Testament designation for Israel (Deut. 14:2; 26:18; Psalm 135:4) [8]

So this covenantal language taken from the first exodus is used and molded by the Spirit is given to Peter to make application to the first-century Jewish Christians experiencing trials and persecution. That they would look to their inheritance and Chief Shepherd as they make the march unto Zion.

2) The Second Exodus & The Land Promise [Ps 89:26 Isa 40:6f; 43:20; 61:6; Hos 1:10; 2:23]

We want to touch on two things at this juncture. The second exodus motif is woven throughout Peter's first epistle. Secondly, we will touch on the major prophetic passages that Peter intentionally calls on in making his case that their exodus was indeed prophetic, that they were experiencing it, and it was soon to come to completion. It could be that Peter has just one-second exodus theme in his letter, or by a certain reading a recapitulation of the same theme over and over with hints on almost every page

After calling the believer's "elect exiles of the dispersion" [ 1 Pet 1:1b) (ESV) which denotes their wanderings he states that they were "sprinkled with His blood" [ 1 Pet 1:2b). The sprinkling of blood is a direct allusion to Israel in the wilderness before Sinai in which the Old Covenant became ratified by the sprinkling of the bull's blood on the people [Ex 24:8]. In the same way, the New Covenant came in force.

"For this reason, He is the mediator of a new covenant, so that, since a death has taken place for the redemption of the transgressions that were committed under the first covenant, those who have been called may receive the promise of the eternal inheritance.  For where a covenant is, there must of necessity be the death of the one who made it.  For a covenant is valid only when men are dead, for it is never in force while the one who made it lives.  Therefore even the first covenant was not inaugurated without blood. For when every commandment had been spoken by Moses to all the people according to the Law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people,  saying, “This is the blood of the covenant which God commanded you.”  And in the same way, he sprinkled both the tabernacle and all the vessels of the ministry with the blood.  And according to the Law, one may almost say, all things are cleansed with, and without shedding of blood, there is no forgiveness.

Therefore it was necessary for the copies of the things in the heavens to be cleansed with these, but the heavenly things themselves with better sacrifices than these.  For Christ did not enter a holy place made with hands, a mere copy of the true one, but into heaven itself, now to appear in the presence of God for us" [Heb 9:15-24]

The anti-type of [Ex 24:8] is quoted by the Hebrew writer in showing that we enter a better covenant, better tabernacle, with a better sacrifice that can offer life.

Peter states that "salvation ready to be revealed in the last time." [1 Pet 1:5b] So we have the (Already) pilgrims receiving the law in blood. (But Not Yet) Not until the revelation of Christ would their salvation be consummated. In (vs 6) Peter speaks of various "trials." Which is a theme throughout the book. Israel, such as [Num 14] as an example of some of the trails because of her ungratefulness and unfaithfulness. Peter in exhorting them over and over about their "trials" by persecution, and assuring them that this was to soon end as they are on the verge of the Promised Land.

"But like the Holy One who called you, be holy yourselves also in all your behavior; because it is written, “You shall be holy, for I am holy.” If you address as Father the One who impartially judges according to each one’s work, conduct yourselves in fear during the time of your stay on earth" [1 Pet 1:15-17]

The first part of this passage in describing the awesome holiness of Yahweh, and the command for His people Israel to do the same in their wilderness wandering so they might find rest in the land. The first comes from [Lev 11:44 cf. 19:2] in speaking of the clean and unclean foods which represented their Ancient Near Eastern neighbors. For this reason, they are to be holy, with a total attachment from their heathen nations. The dietary laws like so many were teaching tools.

You are therefore to keep all My statutes and all My ordinances and do them so that the land to which I am bringing you to live will not spew you out. Moreover, you shall not follow the customs of the nation which I will drive out before you, for they did all these things, and therefore I have abhorred them. Hence I have said to you, “You are to possess their land, and I Myself will give it to you to possess it, a land flowing with milk and honey.” I am the Lord your God, who has separated you from the peoples.  You are therefore to make a distinction between the clean animal and the unclean, and between the unclean bird and the clean; and you shall not make yourselves detestable by animal or by bird or by anything that creeps on the ground, which I have separated for you as unclean. Thus you are to be holy to Me, for I the Lord am holy; and I have set you apart from the peoples to be Mine" [Lev 20:22-26]

Ps 89:26

The Messianic Psalms speak of everything from Christ's Incarnation [Ps 22:10], ministry [Ps 8:2] death [Ps 22] and resurrection, i.e. enthronement on David's seat to commence the kingdom [Ps 2; 72; 89; 101:1, 4] and for His Parousia to consummate the Davidic Kingdom [Ps  2; 72; 89; 101:1, 4] The enthronement {Already) has the same texts as the Parousia {But Not Yet). Like all of Israel's Covenant's and the promises spoken therein, the Abrahamic, Davidic & New Covenants have an Already-But-Not-Yet aspect to them. The work and enthronement of Christ in A.D. 30 commences the promises, which includes the kingdom, land, temple, and Zion, which are fully realized and consummate in the Parousia of our Lord in A.D. 70. Another 40-year transition period for the people of God,

In [Ps 89] there are a few themes that stick out. First, the faithfulness of Yahweh. This is something that N.T. Wright harps on a lot but unfortunately ties it in too much with his view of justification by way of his "New Perspective On Paul.[9] Be that as it may. Wright is still correct to harp on this important scriptural truth that we find that even spills over into the N.T. The faithfulness Of Yahweh. Second. The Davidic Covenant drawing from the covenant Yahweh made with David [2 Sam 7:7-14] that his seed and throne would be forever. Third. The title was given to Yahweh, "the Holy One of Israel" which in the N.T. is designated to Christ. Fourthly and lastly.the righteousness and justice of Yahweh.

The N.T. usage of Ps 89 shows a partial fulfillment with Christ as the seed of David being enthroned. Peter's first sermon in [Acts 2:30] alludes to [Ps 89:4], while Paul in his first sermon in Antioch draws from [Ps 89:2- cf. Acts 13:22]. The crowds scoffed at Christ's claims in [Jn 7] as the fulfillment of the feast of tabernacles and quoted [Ps 89:4 cf. Jn 7:42]. Again the same theme is found in [Jn 12:34 cf. Ps 89:30,37].

Isa 40
After [1 Pet 1:10-12] we get a very good idea of how Peter was inspired to reveal what the prophets longed for. First, in [1 Pet 1:24] Peter quotes [Isa 40:6f] and states that this was the word (gospel) that was preached to Asia Minor. The significance of quoting and directly applying [Isa 40] to his very own ministry and situation is made abundantly clear if one was to examine Isaiah.

In [Isa 40] we find the following:

1) The Second Exodus
2) Zion / Jerusalem restored
3) The Shepherd motif
4) The sovereignty of Yahweh

Isa 43:20

[Isa 43:20] like so many passages within [Isa 40-55 etc] speaks of Yahweh's hand of protection for the remnant on their exodus journey as Yahweh did in previous times in the first exodus. This is the theme of most of the chapter

Isa 61:6

This text speaks of Israel being "priests" to the Lord. The broader context of [Isa 61] is the same as [Isa 52; 62]. The marriage, and also the second exodus motif, with Zion being restored

Hos 1:10; 2:23

We will quote Dr. Don K. Preston's work, "We Shall Meet Him In The Air The Wedding Of The King of King's."

"Peter quotes verbatim from Hosea 1:9-10; 2:23 which is the prediction of the restoration of the tribes: 'who once were not a people but are now the people of God, who had not obtained mercy but now have obtained  mercy.' As Dubis cogently notes, according to Hosea and the other prophets, 'it is only when God regathers Israel and Judah to the promised land that they are once again called ' Sons of the Living God...Thus, when 1 Peter 2:10 takes up the language of Hosea 1:6, 9, 2:25 (LXX), and says that those who were formerly called 'Not pitied (ou laos) are now called ;People of God' (laos theou) and that 'Not Pitied (ouk eleemenoi) has now received pity (nun....eleethentes), this is tantamount to saying that Israel's restoration from exile had taken place." [11]

3) The Davidic Covenant / Temple Under Construction

Peter tells his audience, experiencing the restoration promised by Hosea, "you also, as living stones, are being built into a spiritual house." (1 Peter 2:4).This is parallel to Paul who said that the Ephesians were, "being built together for a habitation of God", i.e. "A holy temple in the Lord" (Ephesians 2:20-21). Also like Paul, Peter says his audience was built on the foundation– the Rejected Stone– Jesus Christ (1 Peter 2:5f, cf. Ephesians 2:20)... And, he says that his audience, as followers of Christ, was the promised Messianic Temple. They were the priesthood promised by the prophets (cf. Isaiah 66:17f). They were offering the sacrifices promised by the prophets (cf. Isaiah 56:7f;6 Ezekiel 40-47). Of course, what is so critical in consideration of our topic is that Peter says it is a spiritual temple, a spiritual priesthood and spiritual sacrifices. This virtually demands that the land promises that lie within the very promises that he says were being fulfilled was likewise a spiritual land! If the temple was spiritual, does not a temple have to "reside" somewhere? And if the temple is spiritual, does it dwell on literal dirt, or does that spiritual temple not have a spiritual land? In corroboration of this consider the spiritual priesthood that Peter mentions." [12]

1 Pet 5:4 & The Prophetic Shepherd

"And when the Chief Shepherd appears, you will receive the unfading crown of glory."

We see in [Isa 40:11; Jer 31:10; Eze 34:12, 23; 37:24: Amos 3:12] that the Shepherd had an important eschatological work, in gathering the exiled sheep / remnant of Israel. For Peter to mention this is highly suggestive of Peter's overall eschatology, which puts the icing on the cake from what we have seen so far. In the N.T. Christ is designated as the eschatological Shepherd [Mtt 25:32; 26:31; Jn 10; Heb 13:20; 1 Pet 2:25; 5:4]

Summary
In Peter's first letter one cannot help but see that Peter believed he was living on the verge of the great Day of the Lord, with the church as a whole completing the second exodus, with the promised land just in the horizon. We also have Peter speaking of the church as the Messianic temple, and fulfilling the restoration of Hosea etc by pulling out some serious "promise passages"

NOTES
[1] The Eschatological Hermeneutics Of 'Epangelicalism' : Promise Theology, Walter C. Kaiser Jr.
[2] An Introduction to the New Testament, D. A. Carson, Douglas J. Moo, Leon Morris Zondervan Publishing House, Grand Rapids, Michigan, A Division of HarperCollins Publishers, 1999, pg 434-435
[3] The Promise Of His Appearing: An Exposition Of 2 Peter 3, Leithart, Peter J. Copyright 2004 by Peter J. Leithart, Published by Canon Press, P.O. Box 8741, Moscow, ID 83843 800-488-2034,  ISBN 1-59128-026-5
[4] George Bell, London, 186 Flet Street, 1851, Dr. Robinson's Greek Lexicon To New Testament Lexicon, pg. 362
[5] Gnomon Of The New Testament, John Albert Bengel, Revised And Edited By Rev. Andrew E. Pausset, M.A. , Of Trinity College, Dublin, Sixth Edition, Edinburgh: T. & T. Clark. 38 George St, MDCCCLXVI.
[6] New York, Charkes Scribner's Sons, 1905, Copyright, 1867, Word Studies In The New Testament, Marvin Vincent, Vol l
[7]  The Interpreter's Bible Commentary, Vol 1, pgs 971-973, J. Coert Rylaarsdam, Exegesis of Exodus, (Abingdon Press, 1955)
[8] House Divided-The Break-Up Of Dispensational Theology, Dr. Greg L. Bahnsen & Dr. Kenneth L. Gentry, Jr, pg. 169, (Institute for Christian Economics, 1989)
[9] The New Interpreter's Bible Commentary, Copyright 2015, Abingdon Press. vol ix, Romans, N.T. Wright
[10]JUSTIFICATION: YESTERDAY, TODAY, AND FOREVER. N.T. Wright, JETS 54.1 (March 2011) 49–63
[11] We Shall Meet Him In The Air, The Wedding Of The King Of Kings, Dr. Don K, Preston, pg 33-34, Copyright 2009 Don K. Preston, JaDon Managment Inc. 1405 4th Ave. N.W. #109 Ardmore, OK, 73401, ISBN : 978-0-9799337-5-2
[12]  1 Peter And Israel's Land Promises, Dr. Don K. Preston

If [Mtt 24:4-34] Is Admitted To Be A.D. 70 Then ALL Prophecy Is Fulfilled!

If [Mtt 24:4-34] Is Admitted To Be A.D. 70 Then ALL Prophecy Is Fulfilled!
                                                by Joel Sexton

1) [Mtt 24:31] gathering of the elect from the four corners of the earth is a direct allusion to [Isa 11:10-12; 27:13; 43:5-7; 49:5-6 cf. Jer 30]. In Isaiah, this second exodus gathering of the tribes of Jacob is to the Land / Zion / Kingdom. In the context of these passages, we have all of the major covenantal promises being fulfilled at the same time. Zion restored. The Davidic kingdom fully restored, the resurrection etc.

2) If only ONE promise from the prophets is fulfilled then by necessity ALL of the promises (including resurrection) have been fulfilled. The Davidic and New Covenant's are extensions of the Abrahamic Covenant. One cannot have Israel and the nations gathered into Zion and the land without resurrection etc.

3) The Matthean version of the Olivet [Mtt 24-25] is the N.T. source for eschatology. Paul in [1 Cor 15] draws heavily from the Olivet. In [1-2 Thess] we see Paul making a progressive argument drawing HEAVILY from [Mtt 24-25]. This cannot be refuted.

4) John In Revelation from the beginning of the judgments under the seals draws heavily from the signs of [Mtt 24] which is recapitulated again and again throughout the book. All scholars agree on this point with the exception of the Premillennialist, who takes Revelation sequentially.

5) Even in [1Jn 2-4] I have noticed recently is drawing from [Mtt 24]

Youtube Link: https://www.youtube.com/watch?v=6FTMf7DSnB8

IO, Restoration Of Israel / Judah Into the Land WITH The Nations [Isa 11:10-12; 49:5-7]

10 Then in that day The nations will resort to the root of Jesse, Who will stand as a signal for the peoples; And His resting place will be glorious. 11 Then it will happen on that day that the Lord Will again recover the second time with His hand The remnant of His people, who will remain, From Assyria, Egypt, Pathros, Cush, Elam, Shinar, Hamath, And from the islands of the sea. 12 And He will lift up a standard for the nations And assemble the banished ones of Israel, And will gather the dispersed of Judah From the four corners of the earth. [Isa 11:10-12]

In vs 10 we see the nations "resort" (follow) the root (Messiah. In vs 12 we see both Israel and Judah are gathered back into the land. Three groups. 1) Nations 2) Israel 3) Judah experiencing the restoration.

5 And now says the Lord, who formed Me from the womb to be His Servant, To bring Jacob back to Him, so that Israel might be gathered to Him (For I am honored in the sight of the Lord, And My God is My strength),6 He says, “It is too small a thing that You should be My Servant To raise up the tribes of Jacob and to restore the preserved ones of Israel;I will also make You a light of the nations So that My salvation may reach to the end of the earth.”7 Thus says the Lord, the Redeemer of Israel and its Holy One, To the despised One, To the One abhorred by the nation, To the Servant of rulers, “Kings will see and arise, Princes will also bow down, Because of the Lord who is faithful, the Holy One of Israel who has chosen You.” [Isa 49:5-7]

Notice that Jacob was to be brought back to the land. "Israel" is said to be gathered to the Servant. "To raise up the tribes of Jacob" Israel and her tribes in [Isa 11:10-12] as we see above, for Isaiah is all 12 tribes. THEN we have this salvation reaching the ends of the earth to be a light to the nations. Kings of the nations etc are mentioned.

Why The Heavenly Tabernacle Is Not A Literal Physical Building

A couple quick points off the top of my head.

1) Jesus entered the "heavens" [Heb 4:14] (MHP) with his blood. That is the MHP. The heavens= tabernacle (MHP)

2) His "flesh" was the veil that he entered as a forerunner for believers [Heb 6:19-20]. NOT a literal tabernacle!

3) [Heb 9] we have the "outer tabernacle" (HP) and "inner tabernacle" (MHP). The "outer" and "inner" tabernacles REPRESENT i.e. symbolize the Old & New Covenants

4) Jesus is seated in a tabernacle "made without hands" [Heb 8:1-2].

5) The land [Heb 11], Davidic Kingdom [Heb 8; 12:18f] are spiritual but yet we are told by some the tabernacle of David is literal

6) David's tabernacle would be restored with the kingdom promised to him [2 Sam 7:7-14} and yet the N.T. is clear that the Davidic tabernacle is spiritual in nature [Acts 15; 1 Cor 3; 2 Cor 6:16; Eph 2:11f; 1 Pet 2:4f]

Only a lack of exegetical work in Hebrews would lead one to this type of radical literalism

The Doctrine Of Justification By Faith Alone Affirmed: Exegesis of [Rom 3:19-26]

                    The Doctrine Of Justification By Faith Alone Affirmed
                                          Exegesis of [Rom 3:19-26] 
                                                  by Joel Sexton
                           

(Edited from another article)

Introduction

In [Rom 3:21-26] we find as many exegetes and commentators recognize as "the center of the entire Bible."  The reason for this is because nowhere else do we find such a robust treatment of the Gospel. We have mankind's depravity, law & gospel, justification, the law of God, the righteousness and justice of God,  imputation, the atonement (as a propitiation), the act of justification as a completely monergistic act of God.

Roman's is Paul's systematic treatment of the Gospel. And as such we must adhere to the structure of the book up to our present text {Rom 3:19-26] if we are to fully grasp the argument of Paul.

[Rom 1:1-7] we have Paul's prescript or salutation. [Rom 1:8-17]. And [Rom 1:18-3:18]. The latter is especially important as Paul is making one argument up until {Rom 3:19-26] and beyond.

In [Rom 1:18-3:18] Paul builds his case for what follows and then summarizes in [Rom 3:10-18] mankind, both Jew and Gentile under sin and the wrath of God. [Rom 1:18-32] Is God's judgment on the Gentile world, while [Rom 2:1ff] Is the Jewish world. [Rom 1:18; 2:5] make it very clear that God's wrath is on all of mankind.

Exegesis [Rom 3:19-26]

19 Now we know that whatever the Law says, it speaks to those who are under the Law, so that every mouth may be closed and all the world may become accountable to God; 20 because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin.
21 But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, 22 even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; 23 for all have sinned and fall short of the glory of God, 24 being justified as a gift by His grace through the redemption which is in Christ Jesus; 25 whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness because in the forbearance of God He passed over the sins previously committed; 26 for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus. [Rom 3:19-26]

"Now we know that whatever the Law says, it speaks to those who are under the Law so that every mouth may be closed and all the world may become accountable to God;" [Rom 3:19]
"Now we know"  brings attention to something that is apparent. Paul here in vs. 19 is giving the climax to (vs. 10-18) in Paul's litany of texts quoted from the Psalms and Isaiah which condemn them especially that are "under the law" or more literally "in the law."The Jews particularly [Rom 2]. But the Gentiles are not off the hook as Paul places them in the same boat as the Jews before the litany of O.T. passages we read in vs. 9,

"What then? Are we better than they? Not at all; for we have already charged that both Jews and Greeks are all under sin;''

The next verse begins with "as it is written" [Rom 3:10a] demonstrating that (vs. 9-18) is a condemnation of the total depravity of both Jew and Gentile.

Vincent strongly states when it comes to the legal, forensic,  courtroom language of the text, "Maybe stopped. Lit. fenced up. The effect of overwhelming evidence upon an accused party in court. May become guilty before God Rev.brought under the judgment of God. ûUpo>dikov under judgment occurs only here. In classical Greek, it signifies brought to trial or liable to be tried. So Plato, "Laws," 846, of a magistrate imposing unjust penalties. "Let him be liable to pay double to the injured party." Id., 879, "The Freeman who conspired with the slave shall be liable to be made a slave." The rendering brought under judgment regards God as the judge, but He is rather to be regarded as the injured party. Not God's judgments, but His rights are referred to. The better rendering is liable to pay penalty to God. [1]

Top Roman commentator Douglas Moo sums up the awesome scene of (vs. 19)

"The terminology of this clause reflects the imagery of the courtroom. 'Shutting the mouth' connotes the situation of the defendant who has no more to say in response to the charges brought against him or her. The Greek word translated 'accountable' occurs nowhere else in the Scriptures, but it is used in the extrabiblical Greek to mean 'answerable to' or 'liable to prosecution,' 'accountable.' Paul pictures God both as the one offended and as the judge who weighs the evidence and pronounces the verdict. The image, then, is of all humanity standing before God, accountable to him for willful and inexcusable violations of His will,  awaiting the sentence of condemnation that their actions deserve." [2]

"Because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin.'' [Rom 3:20]

The phrase, "works of the law" has become a controversial phrase in the past couple of generations in Pauline studies. The predominant understanding in the New Perspective on Paul, (leading the charge being N.T. Wright) is this phrase just means "covenant badges" of Judaism. These "badges" are Jewish customs according to Torah that would make the Jew stand out in the Roman world. Sabbath, Festivals, circumcision, Kosher etc. [3][4][5]

This is one of the many problems with the New Perspective on Paul. [Gal 3:10-13] as well as this present passage refutes such a notion that "works of the law" means only part and not the law in its fullness.

Hypothetically Paul states in our present context [Rom 2:13] that one can be justified by law. That is in perfect obedience in thought, word, and deed their entire life. Of course, this is impossible. Why there is one who has kept the law perfectly in the place of mankind, in thought, word, and deed. Jesus Christ

The courtroom scene still carries on. The word "justified" (dikaioo) is a forensic, legal term. Robinson's Greek Lexicon states, "to regard as just, to declare one to be just." [6] Liddell & Scott, "to set right, amend." [7]

The law acts as a big stick. It "kills" [Rom 7:11], for "apart from the law sin is dead" ]Rom 7:8] as it produces "all manner of sin" and "wrath" [Rom 7:8; 4:15]. This is the law's job. It is to arouse sin in us so that it will work repentance in us so that we might flee to God with the empty hand of faith.
The works of the law, however, do not contribute anything to the justification of anyone; indeed, they are a great hindrance because they keep one from seeing himself as unrighteous and in need of justification. [8]

The great Lutheran Theologian C.F.W. Walther's exegesis and application of this text are most fitting. From his masterful work, "The Proper Distinction Between Law And God,"

"Here the apostle states the function of the Law: it produces, not love, but the knowledge of sin. A person can, indeed, possess that knowledge without the love of God.

Rom. 5:20 we read: The Law entered that the offense might abound. But where sin abounded, grace did much more abound. The Greek text reads: (ἵνα πλεονάσῃ τὸ παράπτωμα) that is, "that sin might be increased." Many sins are slumbering in a person who is still ignorant of the Law. Let the Law be preached to such a person forcefully, let it strike his conscience with lightning force, and the person will not become better, but worse. He begins to rear up against God and say: "What! Am I to be damned? True, I know that I am an enemy of God. But that is not my fault; I cannot help it." That is the effect of the preaching of the Law. It drives men to desperation. Blessed the person who has been brought to this point: he has taken a great step forward on the way to his salvation. Such a person will receive the Gospel with joy, while another who has never passed through an experience of this kind yawns when he hears the Gospel preached and says: "That is an easy way to get to heaven!" Only a poor sinner, on the brink of despair, realizes what a message of joy the Gospel is and joyfully receives it.

Rom. 4:15 the apostle writes: The Law worketh wrath. [Luther: wrath only.] It incites men, not to love of God, but only to hatred of Him.

Rom. 7:7-8 St. Paul says: What shall we say, then? Is the Law sin? God forbid! Nay, I had not known sin but by the Law; for I had not known lust except the Law had said, Thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the Law sin was dead. We always reach out for what has been definitely forbidden. Man is always tempted to act contrary to an injunction or a prohibition. Even filthy Ovid had made this experience when he wrote: Nitimur in vetitum semper cupimusque negata. To be sure, even a heathen could have an experience of this kind. Ovid was a genius, but a profligate person. Among other things, he turned his thought also upon himself.

Gal. 3:21 the apostle writes: Is the Law, then, against the promises of God? God forbid! For if there had been a law given which could have given life, verily, righteousness should have been by the Law. Why this question and the hypothetical clause? The apostle, no doubt, means to make the intended negation stronger. Often when a question is raised concerning something which everybody knows is not so, the intention is to bring about a very strong negation. That is the case in this text: the apostle means to say: The Law certainly cannot save a person.

2 Cor. 3:6 we read: The letter killeth, but the spirit giveth life. This precious text is horribly perverted by the Evangelical (Unierte) Church. These people argue: It is wrong to insist on the letter of Scripture. The spirit, general ideas drawn from Scripture, is what must be held fast. Luther's action at Marburg, when he wrote the words: Τοῦτό ἐστι τὸ σῶμα μου and pointed to these words, again and again, is regarded as not a Christian action by these people. Indeed, Luther's action was not unionistic, but it was genuinely Christian. The meaning of the apostle in this text, as the further study will show you, is: The Law killeth, but the Gospel giveth life.

These Bible-texts are illustrated by beautiful examples recorded in Scripture, which relate exactly the conduct of certain persons before their conversion and after they had become believers. There are not many of these instances recorded, but all of them show that contrition does not flow from the love of God. " [9]

"But now apart from the Law the righteousness of God has been  manifested, being witnessed by the Law and the Prophets" [Rom 3:21]

"But now" shows a shift of Paul's thinking from the previous section which is a time of wrath [Rom 1:18-3:18]. The "righteousness of God" [Cf. Rom 1:16-17]  God's saving work through Christ is now been disclosed. God's justice has now been fully satisfied with His Son who became "a propitiation" and a "curse" on behalf of mankind [Rom 3:25 cf. Rom 8:3; Gal 3:13]. This, Christ in His passive obedience in drinking "the cup" of God's wrath and fury [Jn 18:11} resulted in a total and complete atonement for Christ to proclaim, "It is finished.'' [Jn 19:30]. (More on this when we get to Rom 3:25),

The "righteousness of God" is witnessed in the Law and Prophets to no end! First the law (nomos). In [Ex 25-40] we see Yahweh's commandments concerning the building of the tabernacle. We have the differing "sin offerings" of [Lev 1-7], and of course, Yom Kippur, the Day of Atonement [Lev16], The "prophets" are replete with the picture of Jesus the Christ and His salvific work. In The Servant Songs [Isa 40-55], also what is sometimes called "Second Isaiah" [Isa 55-66]. The majestic prophet has Christ shining through on almost every page. The Great Shepherd [Eze 34] that gathers his flock at the end of the second exodus into Zion, the Davidic Kingdom [Isa 53]. This is not to mention the other prophets, the promises, and gospel imagery.

Even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction" [Rom 3:22]

This is Paul beginning to unpack his thematic statement of Romans, [Rom 1:16-17]. In "the righteousness of God" as stated above, is His salvific act in Justification. So the text with that in mind would read, "Even the salvific act of justification through faith in Jesus Christ...". This echoes back again to (vs.9), "What then? Are we better than they? Not at all; for we have already charged that both Jews and Greeks are all under sin."  The ground is level at the foot of the cross!
For all have sinned and fall short of the glory of God, [Rom 3:23]

The conjunction, for" (gar) ties in [vs.22) which give us, "For there is no distinction for all have sinned and fall short of the glory of God." [Rom 3:22b, 23]  The "glory" (doxa) here in context would be the presence of God that was lost in Adam. Because of the fall and original sin we have been guarded against this presence ever since, except for the High Priest's work on the Day of Atonement once a year. [Lev 16]. This, of course, has been fulfilled with Christ at His ascension. He brought us into the "presence behind the veil" [Heb 10:20] as a "forerunner" on our behalf with His blood." [Heb 6:19-20].

Believer's in the act of faith and baptism are translated from the "outer tabernacle" [Heb 9] into the Most Holy Place, the "inner tabernacle" by the blood of Christ [Eph 2:6; Col 2:12

This has been retained by those who have been justified by faith in that we now have that hope, [Rom 5:1-2]. This reality is expounded by Paul latter in Romans [Rom 8:18-24}.

Being justified as a gift by His grace through the redemption which is in Christ Jesus [Rom 3:24]
Here in (vs. 24-26), we get to the meat of this rich and awesome passage of Scripture [Rom 3:21-26]
Freely Gift (NASB)

Siopedv, adv. (SleptA), gratis, gratuitously, a) pr. i. e. freely, without requital, Matt. 10. 8. b) in the sense of groundlessly, without cause, John 15. 25; Gal. 2. 21 apa Xpiorrbs Swgeavairedave, i. e. ' then there was no cause why Christ should suffer.'  [10]

 We are d..e.., justified that is gratuitous, without anything, even the least thing, is required of us. Accordingly, we poor sinners praise God for the place of refuge He has prepared for us, where we can flee even when we have to come to Him as utterly lost, insolvent beggars, who have not the least ability to offer to God something that they have achieved. All that we can offer Him is our sins, nothing else. But for that very reason, Jesus regards us as His proper clients. We honor Him as our faithful Savior by making His Gospel our refuge, but we deny Him if we come to Him offering Him something for what He gives us. [11]

From Robert H, Mounce's standard commentary on Romans,

We underestimate the hopelessness of our sinful state, At best, any righteousness by works would be desperately inadequate. By God's grace, we are granted a right standing with him. The basis for this redemptive process us Christ Jesus, The gospel centers in the atoning work of God's unique and only Son. Redemption is found in him and him alone. [12]

In confronting justification, we encounter the leading doctrinal contribution of Romans. To get the meaning of the doctrine, some attention must be given to terminology,... In classical Greek dikaioō, was sometimes used in the sense to mean "do right by a person, give him justice." As a result, it could be used in the sense of "condemn.'' But in its biblical setting it is used in the opposite sense, namely to "acquit" (Exod 23:7; Deut 25:1).  It is clear both from the OT and the NT that dikaioō is a forensic term: it is the language of the law court. But to settle on ''acquittal'' as the meaning of justification is to express only a part of the range of the word, even though an important part (Acts 13:39).

There is a positive side that is even more prominent in the NT usage-"to consider, or declare to be righteous." The word does not mean "to make righteous," that is, to effect a change of character. Because he considered it ethically deplorable that God should account righteous those who have been and to some extent continue to be sinful, Good-speed defied the linguistic evidence and rendered dikaioo "to make upright."He failed to realize that the question of character and conduct belongs to a different area, namely sanctification and is taken up by Paul in due course, whereas justification relates to status and not to condition. [13]

It should also be noted the same Greek word used here for redemption is also found in [Eph 1:7; Col 11:14] where Paul used it in connection to the blood of Christ.

Whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness because in the forbearance of God He passed over the sins previously committed [Rom 3:25]

The understanding of the word "displayed" (NASB) or "set forth" (KJV) is similar to Paul in [Eph 1:9], " He made known to us the mystery of His will, according to His kind intention which He purposed in Him.

We notice concerning "displayed" that this means to foreordain or to predestine. Peter writes, "For He was foreknown before the foundation of the world, but has appeared in these last times for the sake of you" [1Pet 1:20].

"Publicly denotes something that is done in the open for all to witness. Unlike the ark of the covenant which was hidden behind the veil in the Holy of Holies, Jesus the true " word" (logos) [Jn 1:1, 14) is not hidden away in an ark to be seen once a year by the High Priest only, but has been publicly displayed in His ministry and atoning death on the cross. It pleased God for Him to bear our sins in the presence of ungodly men [Isa 52:13-53:13].

The forensic atonement of Christ tied into justification is also clearly stated by Paul in 2 Corinthians;
Namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation. Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God.  He made Him who knew no sin to be sin on our behalf so that we might become the righteousness of God in Him [2 Cor 5:19-21]

We see here a picture of Objective Justification and Subjective Justification [cf. Rom 5:12-19].
In vs. 24 we see redemption or ransom as a forensic act. Man is being ransomed from God's wrath. Even more explicit in showing that the atonement is a forensic penal substitutionary one, Paul used the word propitiation (hilasterion)

Douglas Moo asserts,  ''When to the linguistic evidence we add the evidence of the context of Rom . 1-3 where the wrath of God is an overarching theme (1:18; cf. 2:5), the conclusion that hilastērion includes reference to the turning away of God's wrath is inescapable'' [14]

For the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus. [Rom 3:26]

"His righteousness" would be that of Yahweh. It was to be demonstrated at the present time in Christ. God did not overlook sin at all but has dealt with it in Christ. Him drinking the cup of fury willingly for mankind. This was to show that Yahweh is righteous and just. He has his justice met in His broken law by the vicarious satisfaction of His Son.

That way He is just and the justifier of the one who trusts in Christ. God is the justifier! Just like faith is a "gift" vs. 24. The whole act of justification is a Divine Monergetic act where the sinner simply opens up the empty hand of faith.

Forensic, Courtroom Language In Justification Found Again In [Rom 8:33-34]

[Rom 8:33-34]

Who will bring a charge against God’s elect? God is the one who justifies;  who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us. [Rom 8:33-34]

At this juncture, we will quote the Greek scholar's and lexicon to first establish the courtroom language behind the greek which is also apparent in the English translation

Who shall lay anything to the charge of God's elect? (τις εγκαλεσε κατα εκλεκτωνθεου?). Future active indicative of εγκαλεω, old verb, to come forward as accuser (forensic term) in a case in court, to impeach, as in Ac 19:40; 23:29; 26:2 , the only N.T. examples. Satan is the great Accuser of the brethren.accordingto his plan for justification ( 3:21-31). The Accuser must face the Judge with his charges. ]Rom 8:34]

Shall condemn (κατακρινων). Can be either present active participle (condemns) or the future (shall condemn). It is a bold accuser who can face God with false charges or with true ones for that matter for we have an "Advocate" at God's Court (1Jo 2:1 ), "who is at the right hand of God" (ος εστιν εν δεξια του θεου) "who also maketh intercession for us" (οςκα εντυγχανε υπερ ημων) [15]

Robinson in his greek English lexicon states; to call in, i. e. to demand; in N. T. to call in question, i.e. to accuse, arraign, bring a charge against, foil, [15] pg 129

In this passage we have 1) the "accuser'' or the one bringing "a charge" against "God's elect." We also have 2) the accused party, "the elect" believer,  3)the Judge, God who is the "one who justifies." 4) And finally, we have a lawyer present. Our High Priest making intercession with the blood of His atonement. We have a similar passage in 1 Jn 2:1-2.

Condemn means to establish or prove guilt, not merely affirm it. [16]

My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous;  and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world. [1 Jn 2:1-2]

N.T. Wright from his massive commentary on Romans concerning our present text;

"Whatever we think about that, with vv33-34 we are back to the lawcourt, as in the middle of chapter 3. In 2:1-16 the whole family faced the judgment of God: in 3:19-20 the whole world was on the dock, with no defense to offer against massive changes.Now we look around for possible accusers and find none. Any that may appear have to face that fact that God, the judge, is the justifier, in other words,  that the verdict has already  been pronounced by the judge whose righteousness has been fully displayed, And that verdict -  that those  in the Messian, marked, out by faith, are already seen as " righteous''' even ahead of the final vindication- is precisely what the law court dimension of ''justification'' is all about. We should note at this point Paul is once again speaking of the final day of judgment, as in 2:1-16 and 8:1. As he looks ahead to the future moment, he puts his confidence in the past event of justification and hence the present  standing of God's people that results from it, knowing that God "those that God justified, God also glorified" The logic of justification comes full circle [17]

The Greek word for charge "egkaleō" {to bring a charge) is a legal technical term for bringing a charge against someone in the court of law (BAGD, 215). Used here in the future tense it points to the final judgment. [18]

Greek scholar and apologist Dr. James R. White has written this generation's most important work on the doctrine of justification in, "The God Who Justifies." Dr. White also beside the above also shows the power of the Greek text in [Rom 8:33-34]

The phrase  "bring a charge" (ἐγκαλέω0) is a legal term. It is used in numerous ancient texts in this very context. At this point, Paul put this conversation squarely in the court of law. To bring a charge against God's elect is to engage in formal legal proceedings. Paul's question is rhetorical, meant to indicate the impossibility of the proposed action [19]

Notes

[1] New York, Charkes Scribner's Sons, 1905, Copyright, 1890, Word Studies In The New Testament, Marvin Vincent, Vol lll
[2] The Epistle To The Romans (NICNT) Moo, Douglas, 1996, Wm. B. Eerdmans Publishing Co. 2140 Oak Industrial Srive N.E., Grand Rapids, Michigan 49505, pg. 205
[3] The New Interpreter's Bible Commentary, Copyright 2015, Abingdon Press. vol ix, Romans, N.T. Wright, pgs 375, 404, 554
[4] The New Interpreter's Bible Commentary, Copyright 2015, Abingdon Press vol ix, Galatians, Richard B. Hays, pgs 1068-1069
[5] Studies in the New Perspective on Paul Essays and Reviews, Don Garlington, pgs 138-141
[6] George Bell, London, 186 Flet Street, 1851, Dr. Robinson's Greek Lexicon To New Testament Lexicon, pg. 104
[7]H.G. Liddell, R. Scott, H.S. Jones R, McKenzie - A Greek and English Lexicon (1940), A Simplified Edition, by Didier Fontaine pg. 154
[8] Luther Lectures On Romans, Luther Martin, 1961 The Westminster Press, reissued 2006 by Westminster John Knox Press, Louisville, Kentucky. 40202-1396. pg. 101
[9] ]Walther, W.F.C.The Proper Distinction of Law And Gospel, Copyright 2014, Just and Sinner, pg.262-263
[10] George Bell, London, 186 Flet Street, 1851, Dr. Robinson's Greek Lexicon To New Testament Lexicon, pg. 112
[11]Walther, W.F.C.The Proper Distinction of Law And Gospel, Copyright 2014, Just and Sinner, pg.297-298
[12] B & H Publishing Group, 1995, Nashville, Tennessee, The New American Commentary (NAC), An Exegetical And Theological Exposition of Holy Scripture, Vol. 27, pg. 116
[13] General Editor, Gabelein, E. Frank, The Expositor's Bible Commentary, Romans, Everett H. Harrison, Vol.10, C, Zondervan Corporation, Grand Rapids, Michigan copyright 1976
[14] The Epistle To The Romans (NICNT) Moo, Douglas, 1996, Wm. B. Eerdmans Publishing Co. 2140 Oak Industrial Srive N.E., Grand Rapids, Michigan 49505, pg. 235
[15] A.T. Robertson, Word Pictures, pg 1200
[16] Gerald R. Cragg, Romans, pg 529, The Interpreter's Bible Commentary, Vol. IX, Abingdon Press, New York, 1954
[17]  The New Interpreter's Bible Commentary, Copyright 2015, Abingdon Press. vol ix, Romans, N.T. Wright, pgs. 520-521
[18] The New American Commentary, Vol. 27, Romans, Robert H. Mounce, 1995, B & H Publishing Group, pg. 190

The Second Exodus Motif In Hebrews

                              The Second Exodus Motif In Hebrews
                                                   By Joel Sexton

(Currently being revised. Taken from an old mss.)

ALREADY BUT NOT YET

We see the already and not yet when it comes to the Davidic King/Second Exodus most clearly propounded in the great book of Hebrews. In Heb 1:3ff we see Christ enthroned on David's seat according to Ps 110:1, then at the end of the book we have the writer stating "For here we have no abiding city, but we are seeking the city to come" (Heb 13:14) (or lit, "about to-mello come", then near the end of the book we are told the believers "have come to Zion" and were "receiving a kingdom" The question should be asked, what kingdom comes at the coming of Zion? Of course it's none other than the Davidic Kingdom. Notice they have come to Zion" Heb 12   past tense. And were "receiving a kingdom" (Heb 12:   ) present tense. And just like Paul in 1 Cor 10 and Peter in 1 Peter 1:4-12, the Hebrew writer states the Day of the Lord, that is to say the full consummation was near. We read

"For yet in a very little while, He who is coming will come, and will not delay." (Heb 10:37)

So the completion of the exodus would be in "a very little while" for he "will not delay." And unlike dispensationalists and postmillennial partial preterists who see two different comings happening all the time throughout 1 & 2 Thessalonians, we believe that the Hebrew writer was consistent with himself and there is no two comings within two back to back chapters within the same book. In the previous chapter of 10:37, we have Heb 9:28 the writer states, "So Christ..will appear a second time."

To show the second exodus really was to be "in a very little while" we will get the context of Heb 10:37 and show it is clearly speaking of the vindication of the martyrs (cf. 1 Thess 2:14-16), that were being persecuted for their obedience to the gospel by the Jews, and templed to give up the faith entirely to Judaism and their temple cult. This is the point of the whole letter, "we have no lasting city." Jerusalem was about to be taken out like "a flood" (Dan9:26) when the Roman armies would come into Judea and destroy them.

CONTEXT OF HEB 10:37-FALL OF JERUSALEM IN A.D. 70

Hebrews 10, in a nutshell, is speaking of the inferiority of the temple ritual compared to the work of Christ. The sacrifices of the Day of Atonement which Israel offered "year by year" (Heb 10:1) never premeditately took away sin since they had to repeat the sacrifices for the Priest and the people every year. Christ in comparison "offered one sacrifice for sins for all time" (Heb 10:12).

Not only that, but those tempted to go back to the Judaism in general, and the temple cult in particular were overlooking the fact that after Christ's "one sacrifice" (Heb 10:12) he "sat down at the right hand of God, waiting from that time onward until His enemies be made a footstool for His feet" (Heb 10:12-13). The writer quotes from Ps 110:1 twice, which of course shows the believers that the promises were being fulfilled in Jesus of Nazareth, who is seated on David's seat. Then the writer quotes Jer 31:31-34 and applies it, that is the New Covenant to the work of Christ (Heb 10:14-18). So since the Covenants of David and the New were commenced by the blood and resurrection of Christ, there is no reason to go back to Judaism, for in it there is no true forgiveness, no salvation, and no life.

The writer goes on to state since Christ has entered into the Presence of Yahweh, the Shekinah glory of the Most Holies, they should, " draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.  Let us hold fast the confession of our hope without wavering, for He who promised is faithful;  and let us consider how to stimulate one another to love and good deeds,  not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near" (Heb 10:22-25).

They are told to "hold fast" (Heb 10:23) as they "see the day drawing near" (Heb 10:25). There was nothing to go back to. No salvation but only "a terrifying expectation of judgment" (Heb 10:27). Notice he states as they "see the day drawing near." This is the same day as the preceding chapter, "so Christ also, having been offered once to bear the sins of many, will appear a second time for salvation without reference to sin, to those who eagerly await Him." (Heb 9:28). Hebrews 9, like ch. 10 is speaking specifically of the Day of Atonement, Christ would come out of the heavenly Zion, temple, for salvation to those "who eagerly await Him."

The Parousia mentioned in Heb 9:28 and 10:25 are said to be near, and have reference to those whom the writer is writings too, first-century believers experiencing persecution by their brethren the Jews, much like those at Thessalonica (1 Thess 2:14-16). When we compare Heb 9-10 we see the three references to the Parousia have near expectations attached to them.

"So Christ also, having been offered once to bear the sins of many, will appear a second time for salvation without reference to sin, to those who eagerly await Him." (Heb 9:28)

"Not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near." (Heb 10:25)

"For yet in a very little while, He who is coming will come, and will not delay." (Heb 10:37)

There are two common themes in these texts. First, the Parousia, that is, the Second Coming was very near when Hebrews was written, and second, the Parousia was for them, their deliverance, retribution on their enemies, and their salvation.

HEB 10:23

" Let us hold fast the confession of our hope without wavering, for He who promised is faithful;"

As commentator J. Barmby notes, "Let not the recurrence of Jewish prejudices, or either influence or persecution from their Jewish compatriots, or any delay of the Parousia, induce them to waver in maintaining it. Some among them did, it could not be denied, show signs of such wavering, notably in their remiss attendance at Christian worship; let the faithful give heed to keeping faith alive in themselves and others, and especially through the means of the regular Church assemblies" [1].

HEB 10:25

"Not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near."

The great 16th-century exegete, John Calvin sees A.D. 70 in view of this text, although he holds out of course for a future coming,

"The word “day” is applied to both. The day of judgment is called “that day,” (Jude 1:6;) and the destruction of Jerusalem is called the Son of man’s day, “his day,” (Luke 17:24) And both these days must have been well known to the Hebrews to whom Paul was writing. The reference, then, might have been well thus made to either without any addition. But the sentence itself seems to favor the opinion that the day of Jerusalem is intended; “as ye see,” he says; which denotes that there were things in the circumstances of the times which clearly betokened the approaching ruin of that city and nation." [2]

At this point, we feel it necessary to quote the famous commentator Albert Barnes at length as we feel his words ring true when it comes to the overall message of this chapter in particular, and the epistle as a whole,

"But exhort one another - That is, in your assembling together a direction which proves that it is proper for Christians to exhort one another when they are gathered together for public worship. Indeed there is the reason to believe that the preaching in the early Christian assemblies partook much of the character of mutual exhortation.

And so much the more as ye see the day approaching - The term “day” here refers to some event which was certainly anticipated, and which was so well understood by them that no particular explanation was necessary. It was also some event that was expected soon to occur, and in relation to which there were indications then of its speedily arriving. If it had not been something which was expected soon to happen, the apostle would have gone into a more full explanation of it and would have stated at length what these indications were. There has been some diversity of opinion about what is here referred to, many commentators supposing that the reference is to the anticipated second coming of the Lord Jesus to set up a visible kingdom on the earth; and others to the fact that the period was approaching when Jerusalem was to be destroyed, and when the services of the temple were to cease. So far as the language is concerned, the reference might be to either event, for the word a “day” is applied to both in the New Testament. The word would properly be understood as referring to an expected period when something remarkable was to happen which ought to have an important influence on their character and conduct. In support of the opinion that it refers to the approaching destruction of Jerusalem, and not to the coming of the Lord Jesus to set up a visible kingdom, we may adduce the following considerations:

(1) The term used - “day” - will as properly refer to that event as to any other. It is a word which would be likely to suggest the idea of distress, calamity, or judgment of some kind, for so it is often used in the Scriptures; comp Psalm 27:13; 1 Samuel 26:10; Jeremiah 30:7; Ezekiel 21:5; notes Isaiah 2:12.

(2) such a period was distinctly predicted by the Saviour, and the indications which would precede it were clearly pointed out; see Matthew 24:34. (3) The destruction of Jerusalem was an event of great importance to the Hebrews, and to the Hebrew Christians to whom this Epistle was directed, and it might be reasonable to suppose that the apostle Paul would refer to it.

(4) it is not improbable that at the time of writing this Epistle there were indications that that day was approaching. Those indications were of so marked a character that when the time approached they could not well be mistaken (see Matthew 24:6-12, Matthew 24:24, Matthew 24:26), and it is probable that they had already begun to appear.

(5) there were no such indications that the Lord Jesus was about to appear to set up a visible kingdom. It was not a fact that that was about to occur, as the result has shown; nor is there any positive proof that the mass of Christians was expecting it, and no reason to believe that the apostle Paul had any such expectation; see 2 Thessalonians 2:1-5.

(6) the expectation that the destruction of Jerusalem was referred to, and was about to occur, was just what might be expected to produce the effect on the minds of the Hebrew Christians which the apostle here refers to. It was to be a solemn and fearful event. It would be a remarkable manifestation of God. It would break up the civil and ecclesiastical polity of the nation and would scatter them abroad. It would require all the exercise of their patience and faith in passing through these scenes. It might be expected to be a time when many would be tempted to apostatize, and it was proper, therefore, to exhort them to meet together and to strengthen and encourage each other as they saw that that event was drawing near. The argument then would be this. The danger against which the apostle desired to guard those to whom he was writing was, that of apostasy from Christianity to Judaism. To preserve them from this, he urges the fact that the downfall of Judaism was near, and that every indication which they saw of its approach ought to be allowed to influence them, and to guard them against that danger." [3]

HEB 10:26

"For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins,"

The warning passage thus begun closely resembles the former interposed one, Hebrews 6:4-9. Both have been similarly misapplied (see notes on Hebrews 6:4-9); but both have the same real meaning, which is further confirmed by comparing them together. The purport of both is the hopelessness of a state of apostasy from the faith after full knowledge and full enjoyment of privilege; both are led up to by cautions against remissness, of which the final issue might be such apostasy; both are followed by the expression of a confident hope, founded on past faithfulness, that no such apostasy will really follow [4].

HEB 10:27

"But a terrifying expectation of judgment and the fury of a fire which will consume the adversaries."

The language of this verse is taken from the book of Isaiah. In particular Isa 29:6-7; 30:27-33; 33:10-14, which are speaking of Yahweh thwarting the Assyrian attempts at besieging Jerusalem, which was fulfilled when Yahweh struck down 185, 000 of Sennacherib's army found in Isa 37. So the graphic language we see in Isaiah is poetical, but speaking of Divine judgment. Also, the writer is drawing from Isa 64:1-4 which along with Isa 65-66 speaks of the Second Coming as in judgment of National Israel, but a remnant would be saved and experience the blessings of the restoration of Zion and the completion of the second exodus when they enter into the land, the new Jerusalem.

HEB 10:28-29

" Anyone who has set aside the Law of Moses dies without mercy on the testimony of two or three witnesses. How much severer punishment do you think he will deserve who has trampled under foot the Son of God and has regarded as unclean the blood of the covenant by which he was sanctified, and has insulted the Spirit of grace? "

To "trample under foot" is a military conquering term (Lk 21:24), used metaphorically it is to treat with contempt. This is the same as Heb 6:6 to crucify Christ again. The punishment given to those who completely forsake Christ, and reject His sacrifice will receive worse punishment than under Moses, which the Jews experienced in A.D. 70.

HEB 10:30

"For we know Him who said, “Vengeance is Mine, I will repay.” And again, “The Lord will judge His people.”

The prophetic background of this verse is Deut 32, the Song of Moses, which speaks of Israel's "last days" (Deut 31:29; 32:29 cf. 4:30). We quote,
"‘Vengeance is Mine, and retribution, In due time their foot will slip; For the day of their calamity is near, And the impending things are hastening upon them.’ 36 “For the Lord will vindicate His people, And will have compassion on His servants, When He sees that their [n]strength is gone, And there is none remaining, bond or free.'' (Deut 32:25-26)

Dispensationalism teaches that Deut 4; 30-34, speaks of Israel's last days is very significant. Ice and also Charles Clough states,

"As significant as Deuteronomy 4 is in establishing the tribulation and its purpose, an expanded narrative of Israel future history is provided in Deuteronomy 28—32. “The last seven chapter of Deuteronomy (28–34),” says David Larsen, “is really the matrix out of which the great prophecies of the Old Testament regarding Israel emerge.” [5]

"Extra-covenant announcements were also included in the prophet-mediated lawsuit indictments. The Song of Moses concludes with a warning to the Gentiles whom God will have used to chastise His nation to be aware that He can likewise judge them (Deut 32:41-43). In it, Yahweh promises to "provide atonement for His land and His people." That promise was not a part of the conditional Mosaic covenant's stipulations. The later prophets repeatedly shared Yahweh's extra-covenant assurances of the eventual permanent restoration of Israel--a restoration founded upon a yet-to-be-revealed new covenant (e.g., Jer 31; Ezek 16, 36). None of these extra covenants assurances would have been possible were it not for the ongoing Yahweh-Israel relationship and the sharing of that relationship with the nation through Israel's prophetic line. This is a supernatural feature that is unique to Israel and must be accepted in any historical interpretation of the Old Testament." [6].

This hurts their position severely since Deut 32 is also applied by Peter to that then "perverse generation" (Acts 2:40 cf. Deut 32:5) and by Paul in speaking of the Israel of His day that would not enter into God's righteousness by faith (Rom 10:19 cf. Deut 32:21). It must be demonstrated why, since Dispensationalists admit, that Deut 32 is for Israel's last days, and Peter and Paul elsewhere apply Deut 32 to Israel of their day, why this isn't the case in Heb 10:30. If they admit Heb 10:30 is speaking of A.D. 70, then they admit the day of the Lord of Heb 10:37 took place then, and the second exodus was completed at that time.

HEB 10:31-36

"It is a terrifying thing to fall into the hands of the living God. But remember the former days, when, after being enlightened, you endured a great conflict of sufferings,  partly by being made a public spectacle through reproaches and tribulations, and partly by becoming sharers with those who were so treated.  For you showed sympathy to the prisoners and accepted joyfully the seizure of your property, knowing that you have for yourselves a better possession and a lasting one. Therefore, do not throw away your confidence, which has a great reward.  For you have need of endurance, so that when you have done the will of God, you may receive what was promised."

Verse 31 is tied to vs. 30 which is speaking of the coming wrath in A.D. 70. Concerning vs. 32-33 Clarke states, "It appears from this, and indeed from some parts of the Gospel history, that the first believers in Judea were greatly persecuted; our Lord's crucifixion, Stephen's martyrdom, the persecution that arose after the death of Stephen, Acts 8:1, Herod's persecution, Acts 12:1, in which James was killed, and the various persecutions of St. Paul, sufficiently show that this disposition was predominant among that bad people. Companions of them that were so used - It appears, from 1 Thessalonians 2:14, 1 Thessalonians 2:15, that the Churches of God in Judea were greatly persecuted, and that they believed with courage and constancy in their persecutions. When any victim of persecuting rage was marked out, the rest were prompt to take his part, and acknowledge themselves believers in the same doctrine for which he suffered. This was a noble spirit; many would have sunk into a corner, and put off the marks of Christ, that they might not be exposed to affliction on this account.'' [7]

The persecutions of vs.34-35 could be the persecution of the early church at the hands of the Jews. Peter, James, and John experienced such early on in Acts (Acts 3-5), Stephen being stoned (Acts 7), James the Just being put to death (Acts 12) and finally Paul throughout the book suffered at the hands of the Jews (Acts 13-28). They are exhorted that though they lost their earthly property, they have a heavenly inheritance which they would receive at the near coming Parousia (Heb 10:25, 37). The same encouragement is given in vs 36.

HEB 10:37-39

"For yet in a very little while, He who is coming will come, and will not delay. But My righteous one shall live by faith; And if he shrinks back, My soul has no pleasure in him. But we are not of those who shrink back to destruction, but of those who have faith to the preserving of the soul."

We will again quote from Clarke, Gill, and Calvin, to show that before Dispensationalism came to be in the early 19th century, and came to America in the middle of the 19th century, commentators took passages like these as referring to the destruction of Jerusalem in A.D. 70. Clarke again, "For yet a little while - Ετι γαρ μικρον ὁσον· For yet a very little time. In a very short space of time, the Messiah will come, and execute judgment upon your rebellious country. This is determined, because they have filled up the measure of their iniquity, and their destruction slumbereth not...It is very remarkable, and I have more than once called the reader's attention to it, that not one Christian life was lost in the siege and destruction of Jerusalem. Every Jew perished, or was taken captive; all those who had apostatized, and slunk away from Christianity, perished with them: all the genuine Christians escaped with their lives. This very important information, which casts light on many passages in the New Testament." [8]

Gill states concerning vs. 37, " his coming in his kingdom and power to destroy Jerusalem, and take vengeance on the Jews, for their rejection of him: the kingdom of Christ was at hand, when he began to preach; upon his ascension to heaven, it began to appear more visible; but still the temple was standing, and that worship continued, which stood in the way of the glory of his kingdom; during which time the saints suffered much: but in a little while from the writing of this epistle, he, who was to come, did come, even within about ten years after this, and showed his power and his glory, in delivering his people, and destroying his enemies; see Matthew 16:28" [9].

And finally, John Calvin again, "The coming of Christ mentioned here, according to Mede, was his coming to destroy Jerusalem, and to put an end to the Jewish polity. If “the approaching day,” in Hebrews 10:25, be considered to be that event then the same event is most probably referred to here. Besides, he speaks here of the enmity of the unbelieving Jews; and as our Savior represented the destruction of Jerusalem as a blessing to his people, it becomes still more probable that Christ’s coming to destroy that nation is intended" [10].

HEB 10:25-39 CF. HEB 13:11-14

We feel contextual that Heb 13:11-14 is very important in understanding Heb 10, and the book as a whole. The writer is giving the same exhortation as Heb 10 but is much more explicit when the Parousia of Heb 10:37 would take place.

" For the bodies of those animals whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside the camp. Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate.  So, let us go out to Him outside the camp, bearing His reproach.  For here we do not have a lasting city, but we are seeking the city which is to come." (Heb 13:11-14).

The key to this text in my estimation is the phrase found in vs. 14 "here we do not have a lasting city." Much like Heb 8:13 which reads,

"When He said, “A new covenant,” He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear."

Here we find the already and not yet in one verse. The New Covenant of Jer 31:31-34 has been ratified by the blood of Christ. It is said in Heb 8:6,

"But now He has obtained a more excellent ministry, by as much as He is also the mediator of a better covenant, which has been enacted on better promises"

Jesus currently is mediating as High Priest of the new covenant, and yet the covenant was "becoming obsolete and growing old is ready to disappear" (Heb 8:13). The new covenant came with the cross of Christ and His ascension to the right hand, but wouldn't fully be established till the Old Covenant temple services spoken of in context of Heb 8:13 (8:1-5), which would take place in the fall of Jerusalem and the burning of the temple, which would negate obviously the temple services. This would take place in A.D. 70. So again and throughout Hebrews, we see the already and not yet of the new covenant and exodus which is from 30-70 A.D. The same "forty years" (Heb 3:9).as the first exodus. Below the chart will demonstrate we believe that the coming of Heb 10:37 is the same as those who had "no abiding city" of Heb 13:14.

                                        HEB 8                                        HEB 10                              HEB 13
1.Heavenly Tabernacle (vs.1-3)                               (vs. 19-21)                        (vs. 10)
2. Day of Atonement (High Priest) (vss. 1-3)              (vss. 1-5, 19-22)                (vs. 11)
3.Jerusalem/Temple Cult soon destroyed (vs. 13)       (vss. 23-39)                        (vss. 13-14)
4.Sanctified by the blood (vss. 6, 12)                          (vs. 10)                               (vs. 12)
5.Seated at right hand (David's throne) (vs. 1)             (vss. 12-13)                        (vss. 10, 14)   
6.Suffering Persecution                                               (vss. 22-39)                        (vss. 3, 13)
7.The New Covenant (vss.6-13)                                (vss. 10, 15-19)                   (vs. 20) 
8. Entered behind the veil/MHP (vss.1-3)                   (vss. 19-22)                         (vss. 10-12)
9. Exhorted to hold fast to the faith (vss. 1-6)           (vss. 19-39)                         (vss. 7-15)
10.Day of the Lord near (vs. 13)                                (vs. 37)                                (vss. 13-14)     

At this point we think it is reasonable to quote commentator at length, Adam Clarke, then John Gill on Heb 13:14, to show they also believe Heb 13 is referring to the same events as Heb 10, thus we are not the only ones that see the connection. What follows is Clarke in length on Heb 13:11-14,

"For the bodies of those beasts - Though in making covenants, and in some victims offered according to the law, the flesh of the sacrifice was eaten by the offerers; yet the flesh of the sin-offering might no man eat: when the blood was sprinkled before the holy place to make an atonement for their souls, the skins, flesh, entrails, etc., were carried without the camp, and there entirely consumed by fire; and this entire consumption...That he might consecrate them to God, and make an atonement for their sins, he suffered without the gate at Jerusalem, as the sin-offering was consumed without the camp when the tabernacle abode in the wilderness. Perhaps all this was typical of the abolition of the Jewish sacrifices, and the termination of the whole Levitical system of worship. He left the city, denounced its final destruction, and abandoned it to its fate; and suffered without the gate to bring the Gentiles to God. Let us go forth therefore unto him - Let us leave this city and system, devoted to destruction, and take refuge in Jesus alone, bearing his reproach-being willing to be accounted the refuse of all things, and the worst of men, for his sake who bore the contradiction of sinners against himself, and was put to death as a malefactor. For here have we no continuing city - Here is an elegant and forcible allusion to the approaching destruction of Jerusalem. The Jerusalem that was below was about to be burnt with fire, and erased to the ground; the Jerusalem that was from above was that alone which could be considered to be μενουσαν, permanent. The words seem to say: "Arise, and depart; for this is not your rest: it is polluted:" About seven or eight years after this, Jerusalem was wholly destroyed." [11]

Concerning Heb 13:14, Gill adds,

"For here have we no continuing city,... Neither for religious worship, the city of Jerusalem being quick to be destroyed, nor for civil life to dwell in; and so may have a peculiar regard to the Hebrews, whose temple and the city would, in a short time, become desolate" [12].

HEB 10:37 THE CONSUMMATION OF THE SECOND EXODUS OF HEB 3-4

Next, we come to the most emphatic passage of NT. scripture concerning the second exodus theme, Heb 3:7-4:11. The consummation of this exodus is, of course, the passages we just looked at (Heb 10:37; 13:11-14 cf. Heb 12:18ff). This is a vital passage when it comes to dealing with Dispensationalism as a whole since the second exodus of Isa 40-55 is for Israel, and according to them, the church is a mystery not spoken of by the prophets, and Israel's promises have nothing to do with the church, being postponed.

The Exodus theme opens with a comparison of Jesus and Moses, Moses lead the first exodus, Jesus now the second (Heb 3:1-6). Jesus exceeds in glory to Moses because of the cross and resurrection (Heb 2:9). He was "crowned with glory." Thus, He's a king that entered his kingdom, "glory." This is similar to Paul's argument in 2 Cor 3. In vs. 7 we will again quote commentator J. Gamby, as it's amazing to see non preterist see the second exodus period between A.D. 30-A.D. 70.

"It is possible that the writer of the Epistle intended a reference to the corresponding forty years from the manifestation of Christ to the destruction of Jerusalem, which were drawing to their close at the time of writing, and during which the Israelites of his day were trying God by their rejection of the gospel, or, in the case of some the believers addressed, by their wavering allegiance to it." [13].

We feel Gamby is on the mark, not only contextually in the book of Hebrews has this been shown to be the case but besides Heb 3:7, the writer in Heb 3:17 the writer quotes from Num 14:33 instead on his main passage of Ps 95 in stating for the second time "for forty years."

In vs. 8 the writer speaks of those that hardened their hearts, became callous to Yahweh and His deliverance, murmuring the whole time (Ex 16-17ff). They wouldn't enter Yahweh's "rest" because of their sin, that is the land of Cannan promised to their fathers. Five times the Hebrew writer in quoting Ps 95 says to enter this rest by belief "Today." Do not be like those during the first exodus doubting Yahweh to do as He promised, for the inheritance they would receive would be great. The rest they are exhorted to keep and that remains is "sabbaitsmos" only used here in the N.T. while sabbaton for sabbath is used sixty times. This sabbatismos-rest was a heavenly rest, i.e. the rest of Cannan. These Christians were on the verge of the promised land that is called a "better country," a "heavenly" one (Heb 11:16) for they had "no lasting city..but are seeking the one about to come" (Heb 13:14)

Heb 4:14 states Jesus as our High Priest in the heavenly Most Holy Place of the heavenly tabernacle (Heb 8), if he is High Priest and seated on David's throne according to Ps 2; 101 (Heb 1; 5-8; 10), then the tabernacle must be situated in a land, as find its a "heavenly country"(Heb 11), the heavenly "city" (Heb 13:14), the heavenly Zion (Heb 12:22ff). This is the "rest" of Heb 3-4, the land of Cannan.

We have seen well-known commentators, Adam Clake & John Lightfoot state that the exodus of 1 Cor 10 as fulfilled in A.D. 70. Then we saw Calvin, Clarke, Barnes admit the day of the Lord of Heb 10:25, 37, and now J.J Gamby who likewise is not a preterist admit the exodus of Heb 3-4 as A.D. 70. These admissions lead to one conclusion logically. That is, the Second Coming took place in the judgment of the Jewish Nation in A.D. 70. If the Second Exodus of Isa 40-55 (more broadly speaking 40-66) has been fulfilled then all prophecy including the Second Coming was fulfilled by A.D. 70. So we see passages like 1 Cor 10:1-11; Heb 3-4; 10:22ff is very damaging to futurism in general.


HEB 3-4                                                                            HEB 10
1.Christ High Priest (3:1; 4:14-15)                                       1.(10:13-14)
2.Boldness To Approach Throne (4:16)                               2.(10:19,20-22 cf, 10:12-13)
3.Entered Holiest-Day Of Atonement (4:14)                         3.(10:19-20)
4.Consummation Of The Exodus Near (3:14; 4:1,6,11,14)   4.(10:25, 37)
5.Hold Fast The Confession Of Their Faith (3:14; 4:14)        5.(10:23, 35-36) 
6.God's Wrath On Those That Turn Back (3:12; 4:11-12)     6.(10:26-31, 38-39)   
7. Exhortated To Enter The Rest(Heavely Land-Behind Veil)  7 (10:19-22)       
(3:7-4:11, 14)

THE DAVIDIC KINGDOM CONSUMMATED IN A.D. 70 (ENDING EXODUS)

The beginning of this exodus, as shown above, was already underway when the NT writers lived (Rom 6; 1 Cor 10; Heb 3:7-4:11; 11; 12:22ff). We believe the exodus ends at the Parousia as Heb 12:22ff speaks of. In Heb 9:26 the writer speaks of Christ coming a second time out of the heavenly MHP, with Heb 10:37 showing He would not tarry would become in a very very little while. Since the Second Coming was near and would take place in the fall of Jerusalem because of her persecution (Heb 10:32ff).of the church, this shows we believe that they would enter the "heavenly land" (Heb 11) and the kingdom/Zion at this coming in A.D.70 (Heb 12:18ff.) Heb 12:26 says they were presented back then "receiving a kingdom."

Notice the setting for the coming of the kingdom in Heb 12:18-29. In the context of the shaking and removing of Mt. Sinai creation and the coming of the New Covenant creation into its place the writer said, ' Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear' (v. 28). Notice the already but not yet in the scripture, 'we receiving a kingdom which cannot be moved.' It ties in with the already but not yet of the Old Covenant's passing away (8:13; 2 Cor 3:11-12)." [14]

Jesus and John the Baptist both speak that "The time is fulfilled, and the kingdom of God [j]is at hand; repent and [k]believe in the gospel." (Matt 3-4; Mk 1:14). The kingdom would come according to John in A.D. 70 (Matt 3) as does Jesus (Matt 16:27-28; 21:33ff; 22:1-14; 24-25:46; Lk 17-19). In Matthew 3, Isa 40 is applied to Johns mission which is a second exodus text. In Rev 19:2, 11-19 we see Christ come in avenging the saints on Babylon and in His kingdom. In Rev 19:5 Ps 2:9 is alluded to, this is the consummation of the Davidic Kingdom in the fall of Babylon, i.e. Jerusalem.

Even though much space has been given to the commencement, the initiation (the already) of the Davidic Kingdom, and not near as much to its ultimate fulfillment in A.D. 70,we feel this enough and should suffice when it comes to the consummation of the kingdom (the not yet) since below (Lk 19; Matt 21; 22) we will be covering those parables which are parables of Christ coming to vindicate the martyrs (Cf. 1 Thess 2:14-16) in His kingdom in the fall of Jerusalem in A.D. 70, just as Christ said in His parable in Lk 18:1-8 which we covered earlier.

NOTES
[1] John Calvin, (ad. loc)
[2] Albert Barnes Commentary On The Bible-Hebrews (ad loc.)
[3] The Pulpit Commentary-Hebrews, vol. 21, pg. 267-268, J. Barmby, (Edited by H.D. M. Spence & Joseph S. Excell, Hendrickson Publishers Marketing, LLC, Third Printing-2011).
[4] Bible Prophecy In Deuteronomy, Dr. Thomas Ice, pg. 2, (http://www.pre-trib.org/data/pdf/Ice-BibleProphecyinDeute.pdf)
[5] The Prophetic Promise of the Land in the Land Covenant of Deuteronomy, Charles A. Clough, pg. 13 (http://www.pre-trib.org/data/pdf/Clough-ThePropheticPromiseo.pdf)
[6] Adam Clarke, (ad. loc)
[7] Ibid.
[8] John Gill (ad. loc)
[9] John Calvin (ad. loc)
[10] Adam Clarke, (ad. loc)
[11] John Gil, (ad. loc)
[12] (ad. loc)
[13] 1 PETER 2 AND REPLACEMENT THEOLOGY, Dr. Thomas Ice, pg. 3 (http://www.pre-trib.org/data/pdf/Ice-1Peter2andReplacemen.pdf)
[14] Ibid. pg. 4     
[15] Ibid. 476.
[16] Old Testament Israel And New Testament Salvation, Max R. King, ps. 20-21,(Eschatology Publications, Warren Ohio, 1990)
[17] Ibid. pg. 23
[18] The Truth Behind Left Behind-A Biblical View Of The End Times, Dr. Mark Hichcock & Dr. Thomas Ice, pg. 23, (Multnomah Publishers, Inc. 2004
[19] Ibid, pgs 24-25.