GOD WITH US
(Examining the Nature and Blessings of the Presence of God)
By Ward Fenley

CHAPTER 2
(Fulfillment of the Presence of God in the New Testament)

From Zechariah we turn to the N.T. that, with abundance, overwhelmingly supports the fulfillment of each of the O.T. passages discussed. Of course, there is the text that has been the foundation of this book:

Matthew 1:21-23 And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. 22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, 23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. With simplicity the angel exclaims the result of the birth of Messiah—God with us. This is precisely what every passage we have already studied has been implying. Christ’s appearance was not a partial and separate manifestation of God: His appearance was the very glory of God revealed to His people—a New Covenant blessing that was not to be accomplished until Messiah came: John 1:4-18 In him was life; and the life was the light of men. 5 And the light shineth in darkness; and the darkness comprehended it not. 6 There was a man sent from God, whose name was John. 7 The same came for a witness, to bear witness of the Light, that all men through him might believe. 8 He was not that Light, but was sent to bear witness of that Light. 9 That was the true Light, which lighteth every man that cometh into the world. 10 He was in the world, and the world was made by him, and the world knew him not. 11 He came unto his own, and his own received him not. 12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. 15 John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. 16 And of his fulness have all we received, and grace for grace. 17 For the law was given by Moses, but grace and truth came by Jesus Christ. 18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. John the apostle explains that Jesus Christ is the fulfillment of the light promised by the prophets (vv.4,5,7-9 cf. Job 12:22; 33:28-30; Psalm4:6; 18:28; 36:9:43:3; 89:15; 112:4; 118:27; Proverbs 4:18; 16:15; Isaiah 2:5; 9:2; 10:17; 30:26; 42:6,16; 49:6; 51:4; 60; Micah 7:8,9; Zechariah 14:6,7; Matthew 4:16; Luke 2:32; John 3:19-21; 8:12; 9:5; 12:36,46; Acts 13:47; 26:23; 2 Corinthians 2:4-6; Ephesians 5:8,13,14; Colossians 1:12; 2 Timothy 1:10; 1 Peter 2:9; 1 John 1:5-7; 2:8-11; Revelation 7:16; 21:11,23,24; 22:5). Luke uses more general terms to describe this: Luke 1:68-79 Blessed be the Lord God of Israel; for he hath visited and redeemed his people, 69 And hath raised up an horn of salvation for us in the house of his servant David; 70 As he spake by the mouth of his holy prophets, which have been since the world began: 71 That we should be saved from our enemies, and from the hand of all that hate us; 72 To perform the mercy promised to our fathers, and to remember his holy covenant; 73 The oath which he sware to our father Abraham, 74 That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, 75 In holiness and righteousness before him, all the days of our life. 76 And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; 77 To give knowledge of salvation unto his people by the remission of their sins, 78 Through the tender mercy of our God; whereby the dayspring from on high hath visited us, 79 To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace. This Light came when Jesus came into the world. John associates this light with believers in Christ becoming the sons of God (John 1:12). Obviously sons have to be born—born again. Being born again is synonymous with becoming a child of God. Hosea predicted that this would not take place until the New Covenant kingdom: Hosea 1:10 Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God. Paul confirms this in the epistle to the Romans: Romans 9:24-26 Even us, whom he hath called, not of the Jews only, but also of the Gentiles? 25 As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. 26 And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God. Being a child or a son of God is inseparably related to beholding the glory and light of Christ: John 1:12-14 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John maintains that the beholding of glory and the manifestation of grace and truth was not present under the O.T. economy: John 1:16-17 And of his fulness have all we received, and grace for grace. 17 For the law was given by Moses, but grace and truth came by Jesus Christ.

1 John 1:1-2 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; 2 (For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us;)

 This, of course, explains salvation in the book of Ephesians: Ephesians 2:8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: The significance of the passage pertaining to God dwelling among His people is seen in the eighteenth verse of John chapter one: John 1:18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. Under the Old Covenant no man had seen God at any time. Some professing Christians maintain that no man still has ever seen God. This would mean that we are still under the curse of the Old Covenant ministration of death. One of the blessings of the New Covenant is dwelling in the light of Messiah, i.e. dwelling with Messiah, God with us. If God is not with us then Matthew 1:23 has no meaning to us: Matthew 1:23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. There was no postponement of this promise because of a supposed failure on the part of Jesus Christ, as many dispensationalists affirm. In fact, there is not even going to be a second separated phase two thousand years far-removed from this event. Those who are Christians are dwelling with God and have seen Him. This may seem absurd to those whose hope is in earthy, physical things. However, to those who have the mind of Christ, i.e. spiritual men (1 Corinthians 2:9,10), this is one of the great blessings of the New Covenant fulfilled in Jesus Christ. John explains the fact that we have beheld His glory (John 1:14). Some would argue that John was speaking of the Son and not God. This is simply a denial of the deity of Jesus Christ. They have forgotten the well-known cross-reference: John 1:1,14 In the beginning was the Word, and the Word was with God, and the Word was God... 14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. "We," John says, "beheld His glory." Is Christ our Light? If so, then we are beholding His glory. If not, then we are not under grace and truth but still under the law. In fact, John said in reference to the ministration of death, "the darkness is passing and the true light is already shining (1 John 2:8)". It is to be assumed that for God to dwell with us is for us to "see" God. John said (referring to those under the Old Covenant), "No man hath seen God at any time." If we stop there then we have radically distorted the context of the first chapter of John. John added an enormously important statement after He said this: "the only begotten Son, which is in the bosom of the Father, he hath declared him." The word declared is defined by Strong’s concordance as 1834. exegeomai, ex-ayg-eh'-om-ahee; from G1537 and G2233; to consider out (aloud), i.e. rehearse, unfold.--declare, tell. Jesus is the manifestation or the unfolding of God to His people, thus we have seen God. Though there are several Greek words used for "seen" or "see," John chose to use the word horakane. This word is defined by Strong’s as 3708. horao, hor-ah'-o; prop. to stare at [comp. G3700], i.e. (by impl.) to discern clearly (phys. or ment.); by extens. to attend to; by Hebr. to experience; pass. to appear:--behold. The Manual Greek Lexicon of the New Testament by Abbot-Smith (1986) notes at least 5 ways horao is used: 1) of bodily vision; 2) to see with the mind; 3) to take heed or beware; 4) to experience; 5) to visit. John in his Gospel and in his epistles very frequently uses the word in reference to mental perception or seeing with the mind. One might argue that, yes, in Christ, we have seen Christ, but certainly we have not seen the Father. This sentiment is dispelled by Jesus Himself in the fourteenth chapter upon Philip’s inquiry regarding the Father: John 14:6-9 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. 7 If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. 8 Philip saith unto him, Lord, show us the Father, and it sufficeth us. 9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? Every time Jesus used the word seen in this passage it is the Greek word horakane, from horao. This is very important when considering John’s statement that until the time of Messiah no man had seen (horakane) God. Yet John’s added statement that the only begotten Son had declared God agrees perfectly with the statement of Jesus that if His people see Him, they have seen the Father. The objection might be raised that in the epistle of first John, John states the same idea that no man has seen God: 1 John 4:12 No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us. He reiterates this point in vs.20: 1 John 4:20 If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? One might conclude upon a careless glance of these two passages that God was remaining unseen even in the New Covenant. Aside from the blatant contradictions this would impose upon the Scriptures we have examined, this assumption deforms the theme John is conveying. The context of this passage and a comparison with the fourteenth chapter of John will clearly show that the statement that no man has seen God at any time refers to those who do not love God nor His children. Here is the context: 1 John 4:7-21 Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. 8 He that loveth not knoweth not God; for God is love. 9 In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. 10 Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. 11 Beloved, if God so loved us, we ought also to love one another. 12 No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us. 13 Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. 14 And we have seen and do testify that the Father sent the Son to be the Saviour of the world. 15 Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. 16 And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him. 17 Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world. 18 There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love. 19 We love him, because he first loved us. 20 If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? 21 And this commandment have we from him, That he who loveth God love his brother also. Under the bond of the New Covenant, love for God and His people is the explicit proof that a person is born of God (vs.7). It also proves that a person knows God. John recorded the words of Jesus speaking about the same topic as He prayed to the Father: John 17:3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. Once a person is in Christ, to know God is to love God. This is why Jesus spoke so forcefully regarding the necessity of love among those professing to believe in Him. In his first epistle, John teaches that the person who does not love does not know God. Verses 11,12 are very interesting to say the least: 1 John 4:11-12 Beloved, if God so loved us, we ought also to love one another. 12 No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us. It always perplexed me when I merely glanced at this passage. I wondered why John interjected what seemed to be unrelated material in saying that no man hath seen God at any time. The context before and after speak of the love of God and the love of His people. Why the sudden interjection regarding the seeing of God? If we remember John’s words in the first chapter of his Gospel it becomes apparent: John 1:18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. God is seen as Jesus Christ. This revelation of Jesus Christ is proven when we love one another. This was not the case under the law of Moses: John 1:17 For the law was given by Moses, but grace and truth came by Jesus Christ. This is exactly why John recorded the very next verse: John 1:18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. The two verses are basically proverbs explaining the same principles: the law given by Moses is synonymous with no man having ever seen God, even those who loved God and His people. Grace and truth that came by Jesus Christ are synonymous with the only begotten son in the bosom of the Father declaring God, i.e. the Father who is seen as we see Jesus. This, explains John in his epistle, is proven by our love for one another as believers in Jesus Christ. But in the first epistle John does not stop there. He associates one other element of the New Covenant kingdom directly related to our love for God and His people and our knowing God, and that is our dwelling with God, which is the subject at hand: 1 John 4:13 Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit.
1 John 4:15-16 Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. 16 And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him.
1 John 4:20-21 If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? 21 And this commandment have we from him, That he who loveth God love his brother also. The man who does not love his brother cannot love God. There must first be love for God before there can be love for our brother. There seems to be what one might call a tagma agape or an order of love. That is, God loved His people and sent His Son to be the propitiation (the sacrifice that satisfies the wrath of God) for their sins. It is because of this that we love Him. Hence, "We love Him because He first loved us." The inevitable result of God’s love for His people is that they will certainly love Him and His people. Therefore he that is born of God (a child of God) loves God and his brother, showing that God dwells in him and God is seen by Him. The man who does not love His brother has first never loved God and therefore has never seen God. 1 John 3:4-6 Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. 5 And ye know that he was manifested to take away our sins; and in him is no sin. 6 Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him. The implication is clear: just as the one who sins (proven by self-righteousness and hatred for the brethren) has never seen God, the one who loves and truly is trusting in the righteousness of Christ has seen God. In other words, under the bond of the New Covenant revelation and giving of the Spirit (vs.13 cf. 1 Corinthians 2:9-14; Ephesians 3:5,6), seeing God (looking upon things eternal cf. 2 Corinthians 4:18), and dwelling with God is proven by our love for the body of Christ. Christ seemed to make reference to this idea in the Olivet Discourse: Matthew 25:40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. The relation to the theme of God dwelling with His people is clear. The prophets predicted that God would dwell among His people. Matthew recorded the angel’s words to Joseph that Jesus Christ was Immanuel, which being interpreted is, God with us. John says nothing different: 1 John 4:12-16 No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us. 13 Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. 14 And we have seen and do testify that the Father sent the Son to be the Saviour of the world. 15 Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. 16 And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him. While John’s theme is still fresh in our minds, we must analyze the subject of God dwelling among or in His people in the Gospel of John chapter fourteen. This is another passage that has been twisted and broken apart to suit eschatological schemes. Just as Matthew 24 is the key to understanding the timing of prophetic revelation, John 14 seems to be the key to understanding the nature of prophetic resurrection. Some futurists would argue that Matthew 24 refers to the destruction of Jerusalem in A.D. 70, yet they maintain that the general resurrection of the dead could not have taken place then because we are still in our physically mortal bodies. John 14, however, explains that the resurrection cannot be separated from God dwelling with His people. We must remember that the outward visible sign of the destruction of the Old Covenant Temple was God’s sure testimony that the inward invisible New Covenant Temple had been consummated; i.e., as long as the Old Covenant Temple was still standing, the ministration of death had not completely passed away (2 Corinthians 3:11; Hebrews 8:13; 12:27). Thus, the ministration of life and righteousness had not yet been completed. Though we will not in detail delve into the nature of the resurrection, by a thorough analysis of the passage, the nature of the resurrection will become apparent as the subject of God dwelling with His people is considered. We have observed part of the chapter in reference to seeing God, now we will examine the passage within its context which actually begins in chapter thirteen: John 13:31-38 Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him. 32 If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him. 33 Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you. 34 A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. 35 By this shall all men know that ye are my disciples, if ye have love one to another. 36 Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards. 37 Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake. 38 Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice. 14:1-28 Let not your heart be troubled: ye believe in God, believe also in me. 2 In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. 3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. 4 And whither I go ye know, and the way ye know. 5 Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? 6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. 7 If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. 8 Philip saith unto him, Lord, show us the Father, and it sufficeth us. 9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? 10 Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. 11 Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake. 12 Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. 13 And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. 14 If ye shall ask any thing in my name, I will do it. 15 If ye love me, keep my commandments. 16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; 17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. 18 I will not leave you comfortless: I will come to you. 19 Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. 20 At that day ye shall know that I am in my Father, and ye in me, and I in you. 21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. 22 Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? 23 Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. 24 He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father's which sent me. 25 These things have I spoken unto you, being yet present with you. 26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. 27 Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. 28 Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I. The ultimate goal of Jesus to be glorified is clearly seen toward the end of chapter thirteen. The glory which Jesus had with the Father before the foundation of the world (John 17:1-5) was about to be regained. However, in order for Jesus to attain this glory He must leave His disciples in a little while, for a little while (John 13:33; 14:19 cf. Hebrews 10:36,37). This would naturally leave the disciples in a frantic state after having physically been with the Lord for over three years. The ensuing discussion between Jesus and Peter, Thomas, Philip, and Judas (not Iscariot) takes place. Jesus reminds the disciples of what He had spoken to the Jews regarding them not being able to follow Him; a subject upon which Jesus seemed to place peculiar emphasis: John 7:34-36 Ye shall seek me, and shall not find me: and where I am, thither ye cannot come 35 Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles? 36 What manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come?
John 8:14 Jesus answered and said unto them, Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go.
John 8:21-22 Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come. 22 Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come.
John 12:35-36 Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. 36 While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them. If the hateful Jews were perplexed by these statements of Jesus, imagine the minds of His disciples. Jesus said: John 13:33 Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you. When the rest of the context is seen it is obvious that Jesus was directing their attention to the key characteristic which proved a person to be in the kingdom of God, and that is love for Jesus Christ and His people: John 13:34-35 A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. 35 By this shall all men know that ye are my disciples, if ye have love one to another. Peter, still troubled by the woeful statement of Jesus that His disciples would not be able to follow Him, was the first to question Christ: John 13:36a Simon Peter said unto him, Lord, whither goest thou? Jesus sovereignly directed Peter’s question to create a discourse that would lead the disciples to a greater understanding of God’s presence and love: John 13:36b ...Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards. Most scholars would agree that the place to which Jesus was going was heaven. Some have argued (from Peter’s response) that Jesus is referring here to death. However, as we will see, this does not harmonize with the rest of the theme of John 14. Peter was not satisfied with Christ’s timing as to when Peter would be able to follow him: John 13:37 Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake. It is possible that Peter interpreted the words of Christ as referring to death. The thrust of Christ’s consequent response to Peter’s question was not to ask Peter to merely follow Him to death. Rather, Christ was reiterating a truth that was very prevalent in His teachings; and that is, that one must be willing to take up His cross if he is to be a follower of Christ: Matthew 10:32-39 Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. 33 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. 34 Think not that I am come to send peace on earth: I came not to send peace, but a sword. 35 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. 36 And a man's foes shall be they of his own household. 37 He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. 38 And he that taketh not his cross, and followeth after me, is not worthy of me. 39 He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.

Matthew 16:24-28 Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. 25 For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. 26 For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? 27 For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. 28 Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.

Mark 10:17-31 And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life? 18 And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God. 19 Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother. 20 And he answered and said unto him, Master, all these have I observed from my youth. 21 Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me. 22 And he was sad at that saying, and went away grieved: for he had great possessions. 23 And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! 24 And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God! 25 It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. 26 And they were astonished out of measure, saying among themselves, Who then can be saved? 27 And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible. 28 Then Peter began to say unto him, Lo, we have left all, and have followed thee. 29 And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's, 30 But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life. 31 But many that are first shall be last; and the last first.

 Notice how in each of these passages Christ associates the finding of eternal life with following Him. In each passage the kingdom of God is either directly or indirectly mentioned. In order to attain the age to come (which refers to the New Covenant age in comparison to the Old Covenant age - cf. Matthew 12:32; 1 Corinthians 10:11, Hebrews 9:26), one must be willing to lose everything in order to be with Christ. This was especially manifested in the lives of the apostles: Acts 14:22 Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.

2 Corinthians 4:10-11 Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. 11 For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh.

Philippians 1:20 According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death.

 It is clear from these passages that the following to which Christ was referring (i.e. following Christ in forsaking all) would lead to following Him to the place where He was going; i.e. going to heaven to be with His Father. To say that He was referring to death is to join in the Pharisees’ misunderstanding of His words: John 8:21-23 Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come. 22 Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come. 23 And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world. Peter assumed this: John 13:37 Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake. Jesus lovingly questioned Peter’s fleshly desire and informed Him that Peter would not even be willing to follow Him in death: John 13:38 Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice. Jesus then continues His own exegesis of eternal life dwelling with Him and His Father. He first admonishes His disciples to not be troubled. If He were referring to the following of Him in mere physical death in the verses above, this admonition would be entirely pointless. Essentially, if He were referring to physical death, He would be saying, "Follow Me in life and then die with Me. Let not your heart be troubled." The disciples would have great reason to be troubled if Christ was referring to following Him in mere physical death. Christ’s words obviously disturbed the disciples: John 14:1 Let not your heart be troubled: ye believe in God, believe also in me. Here Jesus announces the proof of true faith in God—faith in Jesus Christ—the foundation of everlasting life (Habakkuk 2:4; John 3:16). The manifestation of true and saving faith in God is faith in Jesus Christ. Christ makes this clear in His reproof of the Pharisees: John 8:19 Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also. Paul taught this as well: 1 Corinthians 2:6-8 Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: 7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: 8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. If they were truly trusting God they would have trusted Christ, for He is God manifest in the flesh (1 Timothy 3:16; 1 John 4:2,3; 2 John 1:7) and is the image of the invisible God (Colossians 1:15; Hebrews 1:3).

We now come to one of the chief texts that many use to support a physical heaven:

John 14:2-3 In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. 3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. It is imperative that we remember the context continuing from chapter thirteen. Jesus explained that He was about to leave: John 13:33 Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you. He told Peter that he would follow Him later: John 13:36 Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards. He now explains in more detail the place where He is going-His Father’s house. He also explains why He is leaving. He is going to prepare a place. He then makes the promise that if He goes to prepare a place, He will certainly come again to receive them so that they could be with Him. The desire of Jesus Christ was to be with His people. This is an essential part of Christ’s High Priestly prayer: John 17:24 Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world. Jesus longed for His people to be present with Him so they would behold His glory. Jesus told Peter that Peter would follow Him later. Previously in the Gospel of John, Jesus spoke the same thing in reference to those who are under the bond of the completed New Covenant: John 12:26 If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour. Jesus explains that He would be present with those who followed Him. Was this true only of the Apostles? Most professing Christians would agree that Christ is with us wherever we are: Matthew 18:20 For where two or three are gathered together in my name, there am I in the midst of them. What is interesting is the fact that John 12:26 has a greater context related to the passages we examined dealing with the cross-bearing of believers: John 12:23-28 And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. 24 Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. 25 He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. 26 If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour. 27 Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. 28 Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. Notice also how Jesus associates His glory with the father and His presence with His people. He linked the same two elements in John 17: John 17:1 These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:
John 17:5 And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.
John 17:10 And all mine are thine, and thine are mine; and I am glorified in them.
John 17:22-24 And the glory which thou gavest me I have given them; that they may be one, even as we are one: 23 I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. 24 Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world. As we have already seen, the O.T. is filled with passages expressing God’s desire to dwell with His people. Here are just that were previously cited: Psalms 132:13-14 For the LORD hath chosen Zion; he hath desired it for his habitation. 14 This is my rest for ever: here will I dwell; for I have desired it.

Song of Songs 7:10 I am my beloved's, and his desire is toward me.

Ezekiel 37:26 Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore.

 A question that might be asked is: Did Christ come to dwell among His people as God with us only to be disappointed and disappoint us, forcing us to wait thousands of years for the fulfillment? Also, is Christ still waiting for part of His High Priestly prayer to be answered concerning His be people beholding His glory? Just as Jesus said He would be with the disciples a little while longer, He also said that He would return in a little while. There was much confusion among the disciples concerning this little while: John 16:16-19 A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. 17 Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? 18 They said therefore, What is this that he saith, A little while? we cannot tell what he saith. 19 Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Frequently the disciples forgot the words of Jesus concerning things of which He spoke. Jesus spoke concerning this little while in John 13: John 13:33 Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you. In John 14, by explaining the place where He was going, Jesus answered the apostles’ question regarding the little while of John 16. After telling the disciples that He was going to prepare a place for them in His Father’s house, and that He would come again to receive them to Himself so they could be with Him, Jesus says: John 14:4 And whither I go ye know, and the way ye know. Jesus seems certain that the disciples knew the place where He was going and the way to get there. We must therefore conclude that either this information was mentioned in the O.T., or Jesus was speaking of Himself. Thomas, still clouded by fleshly thinking, asks the question: John 14:5 Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? Who is correct, Thomas or Jesus? Jesus said the disciples knew where Christ was going. Thomas said that they did not know where Christ was going. Jesus said that they knew the way to get there. Thomas implied that they did not know the way. Obviously Jesus was correct. However, the question we must ask is, what is the where, and what is the way? In order to answer the where, we must examine vv.4,5 with the verses immediately preceding: John 14:2-5 In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. 3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. 4 And whither I go ye know, and the way ye know. 5 Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? The where to which Jesus and Thomas were referring has many mansions (vs.2), will be prepared (vv.2,3), and will be the place where Jesus receives His people and resides with them (vs.3). Before we examine the Way, an extremely important factor must be realized which, in most commentaries, is completely disregarded. Jesus first said that He would go to prepare a place. He then said He would come to receive His people to Himself. No where does He speak about going again after He comes to His people. A prominent eschatological error (to which the author used to adhere) is the pre-tribulation rapture theory. This theory teaches that Christ came as Messiah, resorted to plan B (since Israel would not have Him as king), had to go back to heaven where He will wait until He receives (raptures) His people, who compose a parenthetical (temporary-Gentile) church; then, seven years later (after physical Israel opts to have Him as King) Jesus comes to the physical earth for exactly one thousand years, after which He then goes again and takes His people with Him. As Christ speaks with His disciples, however, He seems to have something different in mind. He taught the disciples that He would, very simply, go and come. This is in accord with all the passages which teach that God would set His tabernacle among men, the most well-known of which is found in the book of Revelation: Revelation 21:2-11 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. 3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. 4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. 5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. 6 And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. 7 He that overcometh shall inherit all things; and I will be his God, and he shall be my son. 8 But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. 9 And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb's wife. 10 And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God, 11 Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal; Here in Revelation we see the New Jerusalem (the church vv.9,10) coming down from God out of heaven prepared as a bride adorned for her Husband, which explains what Jesus said in John 14:2,3: John 14:2-3 In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. 3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. It is the bride whom Jesus was to prepare for her eternal residence. This preparation was the transforming work of the Holy Spirit building the New Covenant Temple of God (2 Corinthians 3:18; Galatians 3:3; Ephesians 2:15,22; 4:13,24; Philippians 1:6; Colossians 3:10; 1 Peter 2:5). This bride is seen again as descending out of heaven from God (vs.10). This explains vs.3: Revelation 21:3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. The tabernacle of God is with men. God will dwell with them. This coincides with the answer Jesus gave to the Pharisees regarding their question concerning the coming of the kingdom of God: Luke 17:20-21 And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: 21 Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. Clearly, Jesus taught the invisibility of His coming (2 Corinthians 4:18; 1 Timothy 1:17), and that the kingdom of God would be within them, or, as Paul says, the glory that was about to be revealed in them (Romans 8:18).

At this point, another question should be raised: why would the Pharisees ask when the kingdom of God would come? Why did they not ask when they would go to the kingdom of God? Remember, Jesus said, "I will come again and receive you to myself," not "I will come again receive you to Myself, and then we will all go." It is to be noted that frequently the Pharisees were wrong in their understanding of Scripture. But how were they wrong? Usually their misinterpretation of Scripture had to do with nature rather than timing. This seems to be the chief problem that the Pharisees and the Sadducees had. As we shall see, this comes from not knowing the Scriptures or the power of God. An example of this is the Sadducees’ inquiry into the resurrection. Even though they denied the resurrection, they assumed that the Pharisees’ interpretation of the resurrection as a physical resurrection was the correct interpretation. They inquired of Jesus regarding the physicality of marriage in the kingdom of God. Jesus told them that in the kingdom of God there was neither male nor female, for in the kingdom all live unto God. Here was a religious sect which was misinformed regarding the word and power of God. Even Martha expected a physical resurrection of Lazarus at the last day. Yet Jesus responded, "I am the resurrection and the life." Like many throughout church history, and especially in the twentieth century, the Pharisees were expecting a Messiah whose kingdom would be physical and earthly. They expected Messiah to come and conquer the dreaded fourth beast of Daniel, the Roman Empire. Why not? It seems clear that Messiah would perform this:

Daniel 2:39-45 And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. 40 And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. 41 And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. 42 And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken. 43 And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. 44 And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. 45 Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure.

Daniel 7:7-27 After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. 8 I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. 9 I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. 10 A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. 11 I beheld then because of the voice of the great words which the horn spake: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame. 12 As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time. 13 I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. 14 And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. 15 I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. 16 I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. 17 These great beasts, which are four, are four kings, which shall arise out of the earth. 18 But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever. 19 Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; 20 And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. 21 I beheld, and the same horn made war with the saints, and prevailed against them; 22 Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom. 23 Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. 24 And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. 25 And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. 26 But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. 27 And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.

 It is clear that during the time of the Roman Empire, Messiah was to set up His kingdom. The question is: did Christ fail? Did He have to resort to plan B; a plan for which we must still wait? There are some who say (as this author once said) that there will be a revived Roman Empire. Where in the passages from Daniel is this mentioned? One must search in vain to find it not only in Daniel but in the whole Bible as well. It is only when considering the words of Jesus Christ that we realize He was speaking of an unseen kingdom not of this world: John 18:33-37 Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews? 34 Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me? 35 Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done? 36 Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. 37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Beyond any reasonable doubt Jesus clarifies the geography of His kingdom—not of this world. Yet the Pharisees, with their fleshly works-salvation outlook, assumed (as do most futurists) that this kingdom to which Daniel referred was a fleshly kingdom to be established on planet earth. They were very aware of the promises of God to set up His kingdom. It is likely that the passages they remembered had to do with God setting up His tabernacle among men: Isaiah 33:20 Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken.

Ezekiel 37:27-28 My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. 28 And the heathen shall know that I the LORD do sanctify Israel, when my sanctuary shall be in the midst of them for evermore.

 Once again, these passages speak of God’s tabernacle being among men, coming to men. It was prophesied that Messiah would come to men: Genesis 49:10 The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. This gathering of the people unto Him would be when Shiloh came, which seems directly related to the prophecy given to Caiaphas: John 11:51-52 And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation; 52 And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad. When these passages are taken into consideration, Christ’s words to the disciples become rich with prophetic realization: John 14:2-3 In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. 3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. The words of Jesus here are directly connected to His words to the Pharisees: Luke 17:20-21 And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: 21 Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. "The kingdom of God is within you" is referring to none other than Christ coming and receiving His people to Himself. As we mentioned before, the Pharisees were frequently in error concerning the Scriptures. However, we have observed some of the Scriptures from which they derived their information. Regarding Christ’s coming they were correct. Jesus did not correct them regarding their interpretation of the coming of the kingdom. Instead, He corrected them concerning the nature of the kingdom. Christ knew that their interpretation of the kingdom was a physical and earthly interpretation (Philippians 3:19). Christ did not say, "The kingdom of God cometh not." He said, "The kingdom of God cometh not with observation," or as Strong’s Concordance defines, 3907. parateresis, par-at-ay'-ray-sis; from G3906; inspection, i.e. ocular evidence:--observation. In other words, the kingdom of God does not come with ocular evidence. The timing of the "coming" of the kingdom is evident in the Gospel of Mark: Mark 8:38 Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. 9: 1 And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. The kingdom coming with power refers to the presence of Christ, or the Parousia, the presence from which God’s enemies would be cast away: 2 Thessalonians 1:4-11 So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure: 5 Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: 6 Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; 7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, 8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: 9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; 10 When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day. 11 Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power: Christ coming to dwell with His people was the "fullness of the blessing of the Gospel" (Romans 15:29), a blessing which, as we will see, would not be given to those who did not love the Lord Jesus Christ.

Jesus spoke of the place where He was going (His Father’s house), and He spoke of the Way by which one could reach this house (Himself):

John 14:6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. This passage is frequently quoted outside of its original context. It is generally agreed that this verse is referring to salvation in Jesus Christ. That is, when one believes on the Lord Jesus Christ (the Way) they have come to the Father. We must contend for the truth that coming to the Father is one and the same with coming to the Father’s house, a place which Jesus went to prepare (vv.2,3). This house is the place where Jesus is (vs.3); a place which all believers are: Hebrews 3:6 But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Once this is understood, then it becomes obvious that where Jesus is there also are His people: John 14:3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. Again, Jesus uses this same language in His High Priestly prayer for those who follow Him under the bond of the New Covenant: John 17:24 Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.
John 12:26 If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour. In light of these passages, we must conclude that if we have come to the Father (the Father’s house, where there are many mansions) through Jesus (the Way to the Father’s house), then we have come to the place where Jesus was going. Therefore, we are with Him where He is. This is one of the chief objectives for which Christ died; the objective of bringing His people to the Father who dwells in the Holiest of holies: 1 Peter 3:18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:

Hebrews 7:19 For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.

Hebrews 10:18-22 Now where remission of these is, there is no more offering for sin. 19 Having therefore, brethren, boldness to enter into the Holiest by the blood of Jesus, 20 By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; 21 And having an high priest over the house of God; 22 Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

 The significance of Christ’s phrase, "I will come again" (John 14:3), is understood when His office of High Priest is considered. Under the Old Covenant, once the high priest had finished making atonement in the Temple, the congregation was outside the Temple eagerly awaiting his presence with them: Leviticus 16:17 And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel. No man could enter the tabernacle until the high priest came out of the Temple. The coming again of Christ is the substance of the shadow of the Old Covenant high priest coming out of the Temple, which is precisely what Hebrews 9:28 is implying: Hebrews 9:28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. If, as the futurist affirms, we are saved and our sins are completely removed as far as the east is from the west (Psalm 103:12), then why are the terms, "without sin" and "salvation" mentioned within this verse? Unless one is familiar with Old Covenant types, the significant meaning of this verse remains concealed. Christ’s coming again does not refer to a separated, distant future salvation and removal of sin; rather, it refers to Christ’s High Priestly ministry to fulfill the day of salvation, which was consummated with His Parousia or presence. This presence refers to the complete communion with God at the mercy seat. There is a clear type of this in the O.T.: Exodus 25:22 And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.

Exodus 30:6 And thou shalt put it before the veil that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee.

 At this point a brief description of the mercy seat is necessary for a broader understanding of the presence of God. In Exodus 25:17-22, God gave the instruction regarding the construction of the mercy seat. God ordained Bezaleel to construct the mercy seat. It is fascinating to note that Bezaleel’s name means in the shadow (i.e. protection of God). For surely he needed this protection as he would construct the mercy seat; an object to be approached only by the high priest. God described Bezaleel’s ordination in Exodus 31: Exodus 31:1-5 And the LORD spake unto Moses, saying, 2 See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: 3 And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, 4 To devise cunning works, to work in gold, and in silver, and in brass, 5 And in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship. In Exodus 37 Bezaleel constructs the mercy seat: Exodus 37:6-9 And he made the mercy seat of pure gold: two cubits and a half was the length thereof, and one cubit and a half the breadth thereof. 7 And he made two cherubims of gold, beaten out of one piece made he them, on the two ends of the mercy seat; 8 One cherub on the end on this side, and another cherub on the other end on that side: out of the mercy seat made he the cherubims on the two ends thereof. 9 And the cherubims spread out their wings on high, and covered with their wings over the mercy seat, with their faces one to another; even to the mercy seatward were the faces of the cherubims. Notice the positioning of the angels in regard to the mercy seat. They were placed on either side looking toward the mercy seat facing each other. In Exodus 25:22; 30:6 we observed that God would commune at the mercy seat. The mercy seat is said to have been on top of the testimony which contained the law. Romans speaks very clearly regarding the purpose of the law: Romans 3:20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
Romans 4:15 because the law brings about wrath; for where there is no law there is no transgression. It is very evident that a mercy seat was needed in order to approach the almighty God whose law worked wrath against His people. Through the mercy seat, however, God would commune with Moses in the worldly Holiest of holies. Tragically, the devastating reality was, that as long as the first temple was still standing, the people of God could not enter the Holiest. Hebrews explains this in more detail: Hebrews 9:1-8 Now even the first covenant had regulations for worship and an earthly sanctuary. 2 For a tent was constructed, the first one, in which were the lampstand, the table, and the bread of the Presence; this is called the Holy Place. 3 Behind the second curtain was a tent called the Holy of Holies. 4 In it stood the golden altar of incense and the ark of the covenant overlaid on all sides with gold, in which there were a golden urn holding the manna, and Aaron's rod that budded, and the tablets of the covenant; 5 above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot speak now in detail. 6 Such preparations having been made, the priests go continually into the first tent to carry out their ritual duties; 7 but only the high priest goes into the second, and he but once a year, and not without taking the blood that he offers for himself and for the sins committed unintentionally by the people. 8 By this the Holy Spirit indicates that the way into the sanctuary has not yet been disclosed as long as the first tent is still standing. (NRSV) The positioning of the angels was toward the mercy seat signifying their awaiting the presence of God. The well-known vision of Isaiah sheds much light on the subject: Isaiah 6:1-7 In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. 2 Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. 3 And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory. 4 And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. 5 Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts. 6 Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: 7 And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. There are several things to be noted as we consider the coming again of Christ: first, the angels were present in the Temple and crying to one another, "Holy, holy, holy." They obviously were in the heavenly Holiest of holies, for it is clear from the Scriptures that God does not dwell in temples made with hands: Acts 7:48 Howbeit the most High dwelleth not in temples made with hands; as saith the prophet,
Acts 17:24 God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; Second, God’s glory is present in this Temple and filling the whole earth, which represents Gentiles coming to faith in Jesus Christ (Romans 15:8-12). Third, a picture of Christ’s cleansing is seen as the angel took the coals from the fire and purged the sin of Isaiah. The representation is unmistakable: the coals represent the sacrifice of Christ upon the altar of the cross. The earth being filled with the glory of the Lord signifies God’s tabernacle dwelling among men, as we have already seen (Isaiah 33.20; Ezekiel 37:26-28). This was the New Covenant glory that would never fade (2 Corinthians 3:8-11); a glory into which the first-century believers were being transformed (2 Corinthians 3:18).

The mercy seat of Exodus 37 is a manifest type of Jesus Christ. Romans is explicitly clear concerning this ministry of the heavenly High Priest:

Romans 3:23-26 For all have sinned, and come short of the glory of God; 24 Being justified freely by his grace through the redemption that is in Christ Jesus: 25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; 26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. The word "propitiation" is defined as a mercy seat. That is, Christ is the mercy seat by which (or Whom) we approach, and commune with, God; hence, the words of Jesus: John 14:6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. Enjoying the full presence of God was a blessing unattainable under the curse of the Old Covenant. Hebrews is explicitly clear concerning this: Hebrews 10:1 For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect. It was only after the abolition of the first tabernacle that the full presence of God would be experienced by His people, which is exactly what Hebrews 9 is implying, especially vs.8: Hebrews 9:8 By this the Holy Spirit indicates that the way into the sanctuary has not yet been disclosed as long as the first tent is still standing. Revelation speaks of the heavenly temple not being opened until God’s wrath was accomplished upon His enemies, the Jews. This wrath was consummated with the destruction of the earthly Temple: Revelation 11:18-19 And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. 19 And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. It is important to see the relationship between the reward of the servants, prophets, and saints, and the judging of the dead with the opening of the temple (Daniel 7:7-14; Revelation 20:11-15). Later in Revelation, John makes reference to the same event: Revelation 15:2-8 And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. 3 And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. 4 Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest. 5 And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: 6 And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. 7 And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. 8 And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. Here we see the relationship between the opening of the Temple with the victory over the beast (vs.2), all nations coming and worshiping before God (vs.4), God’s judgments made manifest (vs.4), the vials with plagues of the wrath of God to be poured out upon Israel (vv.6,7), and the Temple filled with the glory of God (vs.8 cf. Isaiah 6:1-7).

Christ’s coming again or second appearing (which involved the destruction of Jerusalem (Matthew 24:1-3,34) is elucidated by the rest of the passage immediately preceding Hebrews 9:28:

Hebrews 9:8-28 By this the Holy Spirit indicates that the way into the sanctuary has not yet been disclosed as long as the first tent is still standing. 9 This is a symbol of the present time, during which gifts and sacrifices are offered that cannot perfect the conscience of the worshiper, 10 but deal only with food and drink and various baptisms, regulations for the body imposed until the time comes to set things right. 11 But when Christ came as a high priest of the good things that have come, then through the greater and perfect tent (not made with hands, that is, not of this creation), 12 he entered once for all into the Holy Place, not with the blood of goats and calves, but with his own blood, thus obtaining eternal redemption. 13 For if the blood of goats and bulls, with the sprinkling of the ashes of a heifer, sanctifies those who have been defiled so that their flesh is purified, 14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to worship the living God! 15 For this reason he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, because a death has occurred that redeems them from the transgressions under the first covenant. 16 Where a will is involved, the death of the one who made it must be established. 17 For a will takes effect only at death, since it is not in force as long as the one who made it is alive. 18 Hence not even the first covenant was inaugurated without blood. 19 For when every commandment had been told to all the people by Moses in accordance with the law, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the scroll itself and all the people, 20 saying, "This is the blood of the covenant that God has ordained for you." 21 And in the same way he sprinkled with the blood both the tent and all the vessels used in worship. 22 Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins. 23 Thus it was necessary for the sketches of the heavenly things to be purified with these rites, but the heavenly things themselves need better sacrifices than these. 24 For Christ did not enter a sanctuary made by human hands, a mere copy of the true one, but he entered into heaven itself, now to appear in the presence of God on our behalf. 25 Nor was it to offer himself again and again, as the high priest enters the Holy Place year after year with blood that is not his own; 26 for then he would have had to suffer again and again since the foundation of the world. But as it is, he has appeared once for all at the end of the age to remove sin by the sacrifice of himself. 27 And just as it is appointed for mortals to die once, and after that the judgment, 28 so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin, but to save those who are eagerly waiting for him. (NRSV) In vs.9, it is evident that the conscience needed purging. Under the Old Covenant this could not have taken place, because, under that inferior Covenant (Hebrews 7:22; 8:6; 12:24), everlasting life was impossible: Galatians 3:21 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. By the law was the knowledge of sin. Therefore, under the Old Covenant there was never any purging of the conscience. In fact, the opposite was true. The purpose of the day of Atonement under the Old Covenant was not to take away sin. Rather, its purpose was to remind the sinner that his conscience had not been purged, showing him that he was still in need of salvation and under the curse of the law of sin and death: Hebrews 10:1-3 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. 2 For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. 3 But in those sacrifices there is a remembrance again made of sins every year. A remembrance of what? Of sins. Through Christ’s sacrifice the conscience was purged forever: Hebrews 9:13-14 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: 14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? This purging of the conscience was entirely unknown to those under the Old Covenant, which is why the Psalmist exclaimed: Psalms 14:7 Oh that the salvation of Israel were come out of Zion! when the LORD bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad. They had not yet obtained the salvation that came with Jesus Christ. Peter even admonished his readers regarding this salvation by grace: 1 Peter 1:5 Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.

1 Peter 1:9-13 Receiving the end of your faith, even the salvation of your souls. 10 Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: 11 Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. 12 Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. 13 Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;

 In examining Hebrews 9 it is apparent that this salvation which was to be fully consummated at the revelation of Jesus Christ is inseparable from dwelling in the Holiest of holies in the presence of God. The Old Covenant believers were waiting for the time of reformation, i.e. the time when Messiah would bring in everlasting life and righteousness: Daniel 9:24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. The writer of Hebrews then continues to show the contrast between New Covenant heavenly things and Old Covenant carnal things: Hebrews 9:10-11 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. 11 But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; The Greek phrase ton mellonton agathon is used to show the imminence of the fullness of the New Covenant kingdom. By using the word mellonton translated as it should be (about to), the passage reads: Hebrews 9:11 But Christ being come an high priest of good things about to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; What good things were about to come? Hebrews 8 clarifies that the good things about to come were the promises of the consummated New Covenant: Hebrews 8:10-13 For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: 11 And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest 12 For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. 13 In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away. During the apostolic era the Old Covenant and its curse upon the people of God was in the process of decaying and waxing old. The end was so imminent that the writer of Hebrews could declare with certainty that it (the Old Covenant) was ready to vanish away. Hebrews 9 simply explains the details of the contrasts between the two covenants as does the rest of the book.

Hebrews 9:11 says that Christ is the High Priest by a greater and more perfect Tabernacle. This tabernacle is none other than that mentioned in Ezekiel and Revelation:

Ezekiel 37:26-28 Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. 27 My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. 28 And the heathen shall know that I the LORD do sanctify Israel, when my sanctuary shall be in the midst of them for evermore.

Revelation 21:3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.

 The Old Covenant produced no eternal redemption, i.e. forgiveness, for the people of God. However, the New Covenant in the blood of Christ obtained eternal redemption once for all: Hebrews 9:12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. A similar statement is made in chapter ten: Hebrews 10:9-10 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. 10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all. Through purging the consciences of His people, proclaims the writer of Hebrews, Jesus Christ is the Mediator of the New Covenant: Hebrews 9:14-15 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? 15 And for this cause he is the mediator of the New Testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. The phrase, "Mediator of the New Testament" should bring to our remembrance what we have already studied regarding Jesus as the Way to the Father: John 14:6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. Simply stated, there was enmity between God and His people, and the Old Covenant sacrifices could not abolish that enmity. However, Jesus Christ, the Mediator of the New Covenant, could: Ephesians 2:13-16 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; 16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: Ephesians does not stop there. Paul continues the very theme we are examining: through Christ we have direct access to the Father: Ephesians 2:17-22 And came and preached peace to you which were afar off, and to them that were nigh. 18 For through him we both have access by one Spirit unto the Father. 19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; 20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; 21 In whom all the building fitly framed together groweth unto an holy temple in the Lord: 22 In whom ye also are builded together for an habitation of God through the Spirit. All the elements are there: sacrifice, access to the Father, the household of God, the holy Temple, and God dwelling with us. This makes the phrase, "Mediator of the New Covenant" so much more significant. As we have seen, this mediation to bring peace between God the Father and His people was accomplished through the blood of Christ; the new and living Way that brought His people into the Holiest of holies (Hebrews 10:19,20). Verse 14 continues to explain why this was done: Hebrews 9:15 And for this cause he is the mediator of the New Testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. The promise of eternal inheritance was that to which Christ so frequently alluded, i.e. eternal life: John 4:14 But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.
John 5:24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.
John 5:29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.
John 6:27 Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed. These promises of Christ were speaking of nothing less than Himself: John 11:25 Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: These same promises of the inheritance or the reward are throughout the Old and New Testaments: Genesis 15:1 After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.

Psalms 16:5 The LORD is the portion of mine inheritance and of my cup: thou maintainest my lot.

Isaiah 28:5 In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people,
Isaiah 62:3 Thou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God.

1 Peter 5:4 And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.

2 Corinthians 1:20 For all the promises of God in him are yea, and in him Amen, unto the glory of God by us.

Colossians 1:27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

 The reward, the crown of glory, the promise, and the inheritance are all contained in the Name above all names, Jesus Christ. The promise of eternal inheritance would be Christ in His people. The hope of glory was just that for the first-century saints—a hope. This explains Paul’s words to Titus: Titus 2:13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; The first-century believers were hoping for His presence, i.e. the unseen kingdom of God that would not come with observation: Luke 17:20 And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: They were waiting for the fullness of God to dwell in them. This may sound foreign if one is not familiar with N.T. language regarding the necessary transforming work of the Holy Spirit before Christ and the Father would dwell in believers.

Verses 16,17 of Hebrews 9 explain the necessity of the death of the Testator in order for the inheritance to become effectual:

Hebrews 9:16-17 For where a testament is, there must also of necessity be the death of the testator 17 For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth. Even in the twentieth century we understand this type of language. If a father wills his estate to his son, in essence the promise is, when he (the father) dies then the benefits of the estate become the son’s, but only after he dies. Hebrews exclaims the same principle. The word testament simply means a contract (espec. a devisory will):--covenant, testament (Strong’s). Testator is from the same root word. Literally, Jesus is the will-writer and the contractor who promised to give the inheritance (Himself) to His people after He died. The outpouring of the Spirit was essential in accomplishing the application of the inheritance. Both Jesus and Paul make clear references to this: John 7:38-39 He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. 39 (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)
John 14:16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;
John 14:18-20 I will not leave you comfortless: I will come to you. 19 Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. 20 At that day ye shall know that I am in my Father, and ye in me, and I in you.
John 14:23 Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.

Ephesians 1:13-14 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, 14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

 The purpose of the indwelling Spirit was to guarantee that the inheritance (Christ) would be given to all believers (Galatians 4:19). It would be at this point that the fulfillment of 2 Corinthians 1:20 would be accomplished: 2 Corinthians 1:20 For all the promises of God in him are yea, and in him Amen, unto the glory of God by us. Hebrews makes very clear the status of O.T. believers before the death of Christ: Hebrews 9:17 For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth. As long as Christ was living, the N.T. was of no strength at all. Therefore, O.T. believers could not have passed into heaven before Christ died. To affirm this would be to deny the necessity of the death of Christ for forgiveness of sins and entrance into heaven: Hebrews 8:1 Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;
Hebrews 4:14 Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.
Hebrews 9:24 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:
Hebrews 10:19-20 Having therefore, brethren, boldness to enter into the Holiest by the blood of Jesus, 20 By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; We must conclude, therefore, that it would be a grave error to affirm heavenly status for anyone before the death of Christ. Heavenly status and presence with Christ are inseparable. We must remember that the way into the Holiest would only be completed after the dissolution of the Temple: Hebrews 9:8 By this the Holy Spirit indicates that the way into the sanctuary has not yet been disclosed as long as the first tent is still standing.
Hebrews 10:19 Having therefore, brethren, boldness to enter into the Holiest by the blood of Jesus, Why would the writer of Hebrews tell them to have boldness? Primarily, because they were about to enter the Holiest at the destruction of the first tabernacle. Other writers allude to this same idea: Ephesians 3:11-12 According to the eternal purpose which he purposed in Christ Jesus our Lord: 12 In whom we have boldness and access with confidence by the faith of him.

1 John 4:17 Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world.

 The boldness here refers to, as Paul makes evident, approaching the Father. This boldness necessarily was absent from O.T. believers because Christ had not yet paid the penalty for sin in order for them to enter into the Holiest. Yet under the consummated N.T. (or promise) the writer of Hebrews states otherwise: Hebrews 10:21-22 And having an high priest over the house of God; 22 Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Notice that the performance of the High Priest was essential in order for believers to have confidence to approach God the Father. A similar assertion is made in chapter four where the writer speaks of entering into the eternal rest of God: Hebrews 4:14-16 Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. 15 For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. 16 Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. Through the High Priestly ministry of Jesus Christ believers have come to the throne of God the Father in heaven: Hebrews 12:22-23 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, This status is in direct opposition to that in which all believers remained under the Covenant from Sinai: Hebrews 12:18-21 For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, 19 And the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more: 20 (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: 21 And so terrible was the sight, that Moses said, I exceedingly fear and quake:) This entrance into heaven would only be granted by the work and intercession of the High Priest who had already passed into heaven: Hebrews 9:24 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: In expounding upon the presence of God with His people by the blood of Christ, the writer of Hebrews shows the O.T. type: Hebrews 9:18-23 Whereupon neither the first testament was dedicated without blood. 19 For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, 20 Saying, This is the blood of the testament which God hath enjoined unto you. 21 Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry. 22 And almost all things are by the law purged with blood; and without shedding of blood is no remission. 23 It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. A popular theme among professing Christians who are somewhat familiar with the relationship between the O.T. types and the N.T. reality in Christ, is the fact that without the shedding of blood, there is no remission or forgiveness of sins. The writer of Hebrews said that any vessels associated with the Temple and its various ministries had to be sprinkled with the blood of calves and goats. Once this is understood, it is evident that the vessels in the O.T. Temple are patterns or representations of believers purged by the blood of Christ. Paul uses language with which first-century believers (especially Jewish believers) were well acquainted: Romans 9:21-23 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? 22 What if God, willing to show his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: 23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,

1 Thessalonians 4:4 That every one of you should know how to possess his vessel in sanctification and honour;

2 Timothy 2:20-21 But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. 21 If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work.

 The physical vessels of ministry under the Old Covenant represent the spiritual vessels of ministry under the New Covenant. This gives a little more light on Paul’s identification of believers and ministers: 2 Corinthians 3:5-6 Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; 6 Who also hath made us able ministers of the New Testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. Just as the vessels in the earthly Temple pertained to earthly service under the Old Covenant, likewise, the vessels in the heavenly Temple pertain to heavenly service under the New Covenant. It is vital to understand that as long as the first inferior Covenant was instituted, there was no true remission of sins as we have already learned: Hebrews 10:4 For it is not possible that the blood of bulls and of goats should take away sins. Therefore, all those believers were still under the Old Covenant. Under the New Covenant, however, the writer of Hebrews shows the reality in Christ: Hebrews 9:23 It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. The patterns or representations of things in the heavens had to be purified with the blood of bulls and goats. On the contrary, or rather, the reality of the substance of the shadow, heavenly things are purified with better things than these. Consider these related passages: Colossians 2:16-17 Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: 17 Which are a shadow of things to come; but the body is of Christ.

Hebrews 10:1 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.
Hebrews 10:34-37 For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. 35 Cast not away therefore your confidence, which hath great recompense of reward. 36 For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. 37 For yet a little while, and he that shall come will come, and will not tarry.

 In these passages we see the comparison between the shadow and the substance. Hebrews 9:23 tells us that the heavenly things are purified with better sacrifices, i.e. the sacrifice of Christ. This explains the adjective better concerning the New Covenant: Hebrews 7:19 For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.
Hebrews 7:22 By so much was Jesus made a surety of a better testament.
Hebrews 8:6 But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises. What is important to understand is position of those things purified by the sacrifice of Christ. The writer of Hebrews says "the heavenly things." In other words, under the New Covenant those who have been purified with the blood of Christ are considered heavenly or heavenly things. This purification is seen throughout the N.T. Ephesians 5:25-27 Husbands, love your wives, even as Christ also loved the church, and gave himself for it; 26 That he might sanctify and cleanse it with the washing of water by the word, 27 That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.

Titus 2:14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

Hebrews 9:14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?
Hebrews 9:22 And almost all things are by the law purged with blood; and without shedding of blood is no remission.

1 John 1:7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.
1 John 1:9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

 Each of these verses contains the element of purging, all of which use some form of the Greek word katharizo. Hebrews tells us that it is through this purging that we are made heavenly, which fits perfectly with the rest of the book: Hebrews 10:19-20 Having therefore, brethren, boldness to enter into the Holiest by the blood of Jesus, 20 By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; The heavenly things dwell in the Holiest which is not a temple made with hands. This presence of those purified by the blood of Christ in the Holiest is identical to the place which the writer of Hebrews says believers have come; a place directly associated with the presence of the Father and the Son: Hebrews 12:22-24 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, 24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. Notice the various facets related to this presence with God: first we see the element of Mount Zion, an element which was predicted frequently in the prophets: Psalms 2:6 Yet have I set my king upon my holy hill of Zion.
Psalms 14:7 Oh that the salvation of Israel were come out of Zion! when the LORD bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad.
Psalms 50:2 Out of Zion, the perfection of beauty, God hath shined.
Psalms 69:35 For God will save Zion, and will build the cities of Judah: that they may dwell there, and have it in possession.
Psalms 132:13 For the LORD hath chosen Zion; he hath desired it for his habitation.

Isaiah 1:27 Zion shall be redeemed with judgment, and her converts with righteousness.
Isaiah 2:3 And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.
Isaiah 4:4-5 When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. 5 And the LORD will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence.
Isaiah 12:6 Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee.

 The city of the living God is also associated with His presence: Psalms 42:2 My soul thirsteth for God, for the living God: when shall I come and appear before God?
Psalms 46:4 There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High.
Psalms 84:2 My soul longeth, yea, even fainteth for the courts of the LORD: my heart and my flesh crieth out for the living God.
Psalms 87:3 Glorious things are spoken of thee, O city of God. Selah.

Daniel 6:26 I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel: for he is the living God, and stedfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end.

Hosea 1:10 Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.

Romans 9:24-26 Even us, whom he hath called, not of the Jews only, but also of the Gentiles? 25 As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. 26 And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.

 The heavenly Jerusalem is also the place to which believers have come to be in the presence of God: Psalms 51:18 Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem.
Psalms 68:29 Because of thy temple at Jerusalem shall kings bring presents unto thee.
Psalms 128:5 The LORD shall bless thee out of Zion: and thou shalt see the good of Jerusalem all the days of thy life.
Psalms 135:21 Blessed be the LORD out of Zion, which dwelleth at Jerusalem. Praise ye the LORD.
Psalms 147:2 The LORD doth build up Jerusalem: he gathereth together the outcasts of Israel.

Isaiah 2:3 And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.
Isaiah 27:13 And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the LORD in the holy mount at Jerusalem.
Isaiah 30:19 For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee.
Isaiah 33:20 Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken.
Isaiah 52:1 Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean.
Isaiah 52:9 Break forth into joy, sing together, ye waste places of Jerusalem: for the LORD hath comforted his people, he hath redeemed Jerusalem.
Isaiah 62:6-7 I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the LORD, keep not silence. 7 And give him no rest, till he establish, and till he make Jerusalem a praise in the earth.
Isaiah 65:18-19 But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy. 19 And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying.
Isaiah 66:10 Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her:
Isaiah 66:13 As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem.
Isaiah 66:20 And they shall bring all your brethren for an offering unto the LORD out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the LORD, as the children of Israel bring an offering in a clean vessel into the house of the LORD.

 "To an innumerable company of angels" is the phrase used to show the heavenly quality of believers. This corresponds with several other passages that involve the presence of angels or describe the nature of heaven: Isaiah 6:1-3 In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. 2 Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. 3 And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.

Genesis 28:12 And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.

John 1:50-51 Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these. 51 And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

Matthew 16:27-28 For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. 28 Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.
Matthew 25:31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:
Matthew 18:10 Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.

Luke 12:8-9 Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God: 9 But he that denieth me before men shall be denied before the angels of God.
Luke 16:22 And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried;
Luke 20:34-38 And Jesus answering said unto them, The children of this world marry, and are given in marriage: 35 But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: 36 Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection. 37 Now that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. 38 For he is not a God of the dead, but of the living: for all live unto him.

 This should remind us of that place in Scripture (where God communed or made His presence with Moses: between the cherubim or angels): Exodus 25:21-22 And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee. 22 And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel. They signify God’s presence through the mercy seat. Cited earlier was Romans 3:25 which declares Christ to be that mercy seat: Romans 3:25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; If we have come to Christ, then we have come to the presence of the Father where the angels dwell. We commune with God in His presence and in the presence of the holy angels. Isaiah saw this picture in his vision. He was in the Holiest in the presence of God and the angels. But he could not endure it, for even he spoke: "Woe is me, for I am undone. I am a man of unclean lips and I dwell in the midst of a people of unclean lips." But what was the solution to Isaiah’s problem? That is, what would enable Isaiah to have a clear conscience in the presence of God? The passage tells us that the angel took the tongs and one of the coals of the altar (representing the sacrifice and bloodshed of Christ) and cleansed the unholy lips of Isaiah. It was at this time that Isaiah would be able to respond with a clear conscience to God’s request for an evangelist to reach the people. Hence, Isaiah says: "Here am I. Send me."

From the passage in John (1:50-51) where Jesus is seen speaking with Nathaniel, Jesus says that Nathaniel will the see the fulfillment of the dream Jacob had regarding the ladder. The ladder represents Jesus Christ, the Mediator between the Father and His people. The angels are the ministers which carry believers, as they did Lazarus, into the presence of the Father. This is what the writer of Hebrews implies in the first chapter:

Hebrews 1:13-14 But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? 14 Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? This of course is related to Jacob’s dream: Genesis 28:12 And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. And its fulfillment: John 1:51 And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man. What is so significant is that the context in Genesis concludes with Jacob identifying the blessing of what he had just seen: Genesis 28:12-17 And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. 13 And, behold, the LORD stood above it, and said, I am the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed; 14 And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the