Christians should know the real story of how the Rise of Muslim began

Introductory Comments from The Christian Solution:

You may not have thought about this or even known it, but both Christianity and Islam claim to have the same origins.

Both start off with mainly Jewish converts, then later gather in an overwhelming number of converts from other religions.

Both claim Abraham as their father. Both claim to be monotheistic.

So, what’s the difference?

One set of Jews thought that:
Jesus Christ was the true Messiah,
come to bring peace on Earth.

Another set of Jews thought that:
Mohammad was the true Messiah,
come to smite the followers of the false Messiah.

For anyone who wants to read the uncensored, intact, complete and unamended edition,
you can view it in pdf form 

The Jewish Dream the Millenial Reign

William Masselink

“What is the origin of this strange doctrine?” you ask. The careful study of church history will furnish us with the conclusive answer. Premillennialism is a descent of ancient Judaism. There is a striking resemblance between the off-spring and the parent. The old Jewish conceptions of an external Messianic kingdom have found their perfect embodiment in the Chiliastic theory of the millennium. Premillennialism is a relic of Judaism. Dr. Hodge says of this, “It is a Jewish doctrine. The principles adopted by its advocates in the interpretation of prophecy are the same as have been adopted by the Jews in the time of Christ; and have led substantially to the same conclusions. The Jews expected that when the Messiah came He would establish a glorious earthly kingdom at Jerusalem; that those who had died in the faith should be raised from the dead to share the Messianic reign; that all nations and peoples on the face of the earth should be subject to them; and that any nation that would not serve them should be destroyed. All the riches and honors of the world were to be at their disposal. The event destroyed these expectations; and the principles of prophetic interpretation on which these expectations were founded were proved to be incorrect,” Hodge Systematic Theology – Eschatology.


The Judaistic features of Chiliasm can be readily seen by an examination of the Apocalyptic writings of the Jews. The genesis of this doctrine may be found in these writings which are generally dated in the pre-Christian period. The Jews divided the future into two separate periods. The first era is considered to be of a temporal nature and is designated as the kingdom of the Messiah. The second era is of eternal duration and is called the kingdom of God. The transient Messianic kingdom prepares the way for the final setting up of the eternal kingdom of God. This is exactly the position of the Premillennialists of today. Christ’s Messianic kingdom comes first and after that the kingdom of God. That the Chiliasts have incorporated a part of ancient Jewish eschatology in their scheme of the future is very evident. A general survey of the Jewish writings is all that is necessary to establish this fact. In the book of Enoch (chap. 91, 93) the entire course of the world is divided into ten weeks. At the close of the tenth period the eternal stage begins. In the third book of Sible the Messianic reign is first represented and after it has overcome its enemies, the kingdom of God begins. We find the same distinction in the Psalms of Solomon where the preliminary Messianic kingdom is described as something transitory. In Psalms 17 and 18, and in Psalm 3:12, we read of the resurrection to eternal life.

Coming down to the Christian period we meet this two-fold kingdom idea in the Slavic Enoch and in the Apocalypses of Ezra and Baruch. In these writings the duration of the Messianic period is fixed by a definite number of years. In 4 Ezra 7:28 the reign of Christ lasts four hundred years. After that time Christ with the rest of His earthly creatures, dies. Then the dead awake and the eternal judgment begins. So also in Baruch 40:3 the reign of Christ is represented as lasting till the world comes to an end.

In many of the Jewish writings, the presentation of these two stages has resulted in an orderless confusion. In the Similitudes of the book of Enoch and in the Testaments of the Twelve Patriarchs only one of the two aspects of the future hope is emphasized, whereas the other, while not denied, is nevertheless left in obscurity. For this reason scholars have thought that to bring order in the confusion the various elements were distributed over two successive periods. The Messianic was put first by the Jews as it was thought that the political hopes would first go into fulfillment and thereupon the new order of things should assume its eternal sway, cf. Pauline Eschatology, Vos.

Whether the Jews borrowed their materialistic conception in regard to the future kingdom from ancient Babylonian eschatology as is maintained by Dr. Bavinck, Hoekstra, and others, or whether Dr. Vos is correct in ascribing this Jewish view to their own carnal interpretation of Old Testament prophecy, is a question of minor importance for our present purpose. We believe with Dr. Vos that the charge of Babylonianism need not be laid against Chiliasm. It is not difficult for us to understand that Judaism with its external legalism and carnal expectation would come to such a materialistic conception of the Messianic reign. We do not believe that the Jews borrowed their views from heathen eschatology.

The later Jewish eschatology which was written during the time of the apostles and the early church is far more sensualistic than that which precedes. Baruch is especially typical of this sensualistic coloring. He speaks of the destruction of the enemies at Christ’s coming. After the evil forces are subdued there will follow a period of prosperity and great joy. It is said that a vine will then have a thousand branches, every branch a thousand clusters and every cluster a thousand grapes, etc. We also read, “In those days reapers will not have to exert themselves, and those that build will not have to toil, for of themselves all work will have progress together with those who labor thereon.”

The Jewish Talmud, which is of later origin, tells us that the promised Messiah will destroy the fourth world kingdom which is predicted by Daniel. Israel will be redeemed from the bondage and be gathered from the dispersion to their own land. The Messiah will raise the dead. Jerusalem and the temple will be rebuilt, law and ceremony restored and the kingdom of glory established. During this time the Gentiles shall live in servitude to Israel and the kings of the world will honor the Messiah with costly gifts and sacrifices.


This expectation of an earthly Messianic kingdom is also spoken of in the New Testament. The Jews were then suffering under the yoke of the Roman Empire as a conquered people. The loss of their independence and the high taxes that had to be paid to the Roman government at this time filled every true Israelite with sadness. They longed intensely for delivery from the yoke of Rome. In former years, the children of Jacob had suffered under the cruel bondage of the Egyptians. The oppression was hard and long but God came to their rescue and delivered them by supernatural power. In like manner, they expected a divine deliverance. The great Deliverer was promised in the Old Testament prophecies. With the coming of the Messiah, they looked forward to the emancipation from Caesar’s Yoke. The Jews could no longer be described as truly spiritual minded. From idolatry, they had turned to legalism and externalism. After the Babylonian exile, their whole religious life had lost its spirituality. They considered an outward obedience to the law sufficient to bring them temporal and eternal reward. Instead of seeking God first in their lives, they lived for themselves. Their thoughts were self-centered instead of God-centered. The sense of sin and guilt before a just God was almost entirely forgotten. That the promised Messiah should bring about the great ransom for sin through His substitutionary sacrifice as Isaiah and the prophets had foretold, was no longer remembered. Their whole religious life had reached too low an ebb for such an exalted hope. They were only concerned about themselves in their present bondage. That the promised Messiah would usher in the eternal heavenly kingdom as their prophet Daniel had predicted, was far from their thoughts. They were absorbed with the things of this world and entertained no such spiritual expectation. They could only be satisfied with the prospect of a kingdom in which the Jews could rule over their enemies. They looked for a redeemer from the tyranny of a temporal monarch rather than a Redeemer from sin and Satan. With feverish longing they were looking for a speedy coming of their earthly Messiah. The anticipation of Christ’s coming was a matter of general knowledge among all those who dwelt in Palestine. Even Herod had heard of it and at the time of Jesus’ birth enquired eagerly from the high priest in regard to the place where Christ was to be born. The announcement of the newborn king had filled him with anxiety. He looked upon the Babe that was born as an earthly rival to his throne. The necessary information was soon received from the chief priests and the scribes, Matt. 2: 4 ff.

The apostle John informs us in the sixth chapter of his gospel that the Jews were ready to take Jesus and make Him king by force after the miracle of the Loaves and Fishes. Jesus, however, withdrew into the mountain. The people had seen the sign and became convinced that He was indeed the prophet that should come into the world. They were, however, only looking for an earthly kingdom. This carnal expectation becomes very evident at the close of the chapter when they murmured because He said He was the Bread of Life. The inspired writer tells us that this caused many of His disciples to go back and walk no more with Him. Jesus failed to satisfy their longing for an earthly king.

When at a later date the Pharisees asked Him concerning the time of the coming of the kingdom of God, the Lord replied, “The kingdom of God cometh not with observation: neither shall they say, Lo, here! or, There! for lo, the kingdom of God is within you.” The Pharisees were thinking of an earthly Messianic kingdom which was to come with observation and power. Jesus corrects their mistake by telling them the true spiritual nature of the kingdom. This could not be perceived by the unregenerate mind because the whole nature of that kingdom was elevated far above their realm of thought.

Jesus instructed His disciples by parables in order that they might know the “mysteries of the kingdom of heaven.” The contrast is sharply drawn between His true followers and the Scribes and Pharisees. The mysteries of the kingdom were hidden from the Pharisees and Scribes because of their carnal-mindedness. The great Dr. Warfield once said, “Had Jesus immediately disclosed Himself as the Messiah of that spiritual kingdom He would not have lived another three weeks. The hatred of His enemies increased in the same proportion as it became more and more evident that He was the promised Christ. The resurrection of Lazarus from the dead was the climax. His Messianic mission then became so evident that immediately steps were taken against Him. That He came to seek and to save the lost and to establish that spiritual kingdom, in which God would be all in all, went against the very grain of their reasoning. The disciples, however, were given to understand the mysteries of the kingdom through His parables. The superlative mystery of that kingdom was contained in its deep spirituality in contrast with the materialistic hopes of the Jews of that time.

The thought of an earthly kingdom was also predominant with Judas Iscariot. He followed Jesus with a purely selfish motive. Judas expected to reap great honor and temporal advantage from the Lord. When he sees that his earthly anticipation would never be attained he turns against his Master and betrays Him for thirty pieces of silver.

The expectation of an earthly kingdom is expressed strongly at the time of Jesus’ crucifixion. The rulers together with the people that stood by reproached Him by saying, “If thou art the king of the Jews, save thyself.” Their crude conception of Jesus’ kingship could not be harmonized with His agonizing pain at Golgotha. This was so because they expected a different Messiah. His death on the cross was to them a convincing argument that Jesus was not the promised king of the Jews. They protested against the superscription of Pilate, “This is the King of the Jews,” because they felt ashamed to acknowledge such a one as their king.

Even the disciples of Jesus were not entirely free from this mistaken earthly conception of His kingdom. The mother of the Sons of Zebedee came with the foolish request that one of her sons might sit at His right and another at His left hand when He came in His kingdom. Jesus rebuked her by saying, “Ye know not what ye ask.” The disciples still clung to this hope after the resurrection of the Lord. Luke informs us in Acts that their last question to Him just before the ascension was, “Lord wilt thou at this time restore the kingdom to Israel?” Jesus again corrects their mistaken conception by reminding them of the true spiritual nature of this kingdom. It would be realized through the preaching of the gospel after the Holy Spirit had qualified them for that supreme task. They should be His witnesses both in Jerusalem and Judea and Samaria and to the uttermost parts of the earth. It was not for them to know the times and the seasons of the final consummation of that heavenly kingdom because the Father had set that in His own authority.

The Chiliastic hope of an earthly kingdom is an importation of the eschatology of the Jews. This, we believe, has been made plain by the foregoing references to the Apocalyptic writings of Judaism as well as from the current expectations among the Jews that prevailed during the ministry of Jesus on earth. Jesus’ teaching in regard to the nature and development of His kingdom can only be understood in the light of this fact. This relic of Judaism was still in the subconscious mind of the followers of Jesus before the outpouring of the Holy Spirit. It touches our hearts with pain to think that this Judaistic expectation which was repeatedly corrected and even severely rebuked by our Master, should again thrive within the present day Christian church.


The Chiliastic conception immediately found acceptance in the Christian church. To give a detailed historic account of this doctrine would be going far beyond the bounds of this book, therefore in our discussion we shall limit ourselves to what we consider the most important historical developments of this doctrine.


The Apostolic history shows us that many of the old church fathers were leaning toward this view. So for example Corinthes, who is thought to have been a contemporary of the Apostle John, believed that Christ would have an earthly reign lasting a thousand years with His seat in Jerusalem. Papias in the middle of the second century holds the same view. Likewise, Justin Martyr (about 150 A.D.) says that the majority of the Christians at his time were looking forward to an earthly kingdom, but he adds that there were also good Christians who had other opinions. Irenaeus (latter part of 2nd century) believed that after the destruction of the Roman Empire, Christ would return and would literally bind Satan with a rope.

On the other hand, in many of the writings of the other church fathers, we find no traces of Chiliasm; e.g., no mention is made of it in the two letters of Clemens of Rome, written to the church at Corinth, at about 90 A.D. We also do not find it in the letters of Ignatius, Bishop of Antioch at about 100 A.D., nor in the letters written in the latter half of the second century by Polycarpus, Bishop of Smyrna, nor in the polemic writings of Athenagoras and Theophilas of Antioch.


From the third century onward until the Reformation, Chiliasm made little progress in the Christian church. The decline can largely be ascribed to the extension of Christianity to the Gentile countries and also to the unbroken prosperity which the church then enjoyed. The Gnostic philosophy of this period and the Alexandrian school with its allegorical interpretations of the Scripture were also a great detriment to the progress of Chiliasm. By far the most important figure of this period was the great church father Augustine, whose far reaching influence also in this matter, extended even beyond the Reformation, as his views in this were in the main, accepted by the four great reformers of the sixteenth century. Augustine believed the Old Testament prophecy and Rev. 20 were to be interpreted spiritually; being symbolical of the eternal glory which the church would receive in the other world.

At the time of the crusades, it was again thought that the coming of Christ was at hand, in consequence of which many Christian worshippers returned to Palestine. Whenever war or persecution was present, Chiliasm again received a fresh impetus. In that way, it found acceptance by a number of sects in the middle ages, but it is true, that from the time of Augustine up to the Reformation, Chiliasm had little influence in the Christian church.


Chiliasm again revived during the dark period of the Reformation. This was largely due to the degradation of the Roman church at that time and also to the bloody persecutions which the church then endured. The doctrine, as we mentioned before, was rejected by both Luther and the other reformers with such absoluteness that it never appeared in any of their confessions, (Cf. Hoekstra’s “Bijdrage tot de Kennis en de beoordeeling van het Chiliasme” pp 29). The Augsburg Confession explicitly states that they reject all those who spread the Jewish opinion, that prior to the resurrection of the dead the pious shall receive the administration of the world and then shall bring the ungodly under subjection, (Augsburg Confession, last Art.).

Hallazius reproduces the Reformed and Lutheran view on this subject when he says, “A millennial reign of Christ, characterized by a pre-eminent knowledge of the mysteries of God, by a holy life, and an earthly prosperity for those involved, is not to be expected by God’s children in this world,” (Cf. Hase, Hutterus redivivus, Lpz. 1868, pp. 279).

The view of the Reformed church on this subject finds expression in the Confession Helvitica, — “We reject the Jewish fancy that there shall be before the day of judgment a golden age in which the pious shall take over the control of the world after their enemies the ungodly have been subdued, because the Evangelists Matthew and Luke, as seen in Matt. 24-25 and in Luke 18, and also in the apostolic teachings as found in II Thess. 2, and in II Tim. 2, 4, give us quite a different representation,” (Art. on Judgment, translated from Dutch). So also in the “Nederlandsche Geloofsbelijdenis” no mention is made of a glorious reign of peace and prosperity of Christ and the believers and of a double resurrection after the coming of Christ. The last article of this confession explicitly states that the resurrection and final judgment shall both take place at the time of Christ’s coming.


Chiliasm was also very prominent among the Lutherans of Germany during this time. It especially revived with the Pietists under the influence of the pious Johann Albrecht Bengel in 1750. Soon after this the cold breath of rationalism swept over the whole continent. This was again followed by the bloody campaigns of Napoleon. When all this was going on Chiliasm prospered greatly. Practically all of the theological thinking in Germany and Holland not directly under the influence of the great Reformation, was colored by it. This is especially true of the Vermittelungs-Theologie of Germany represented by Peter Lange, Ebrard, Rothe, Hofmann, Delitzsch, Kurtz, and others in the first part of the nineteenth century. They interpreted the prophecies of Ezekiel about the new temple in a materialistic way and expected the fulfillment at Christ’s second coming. Israel shall then be converted and all Levitical ceremonies restored as a retrospective commemoration of Christ’s atonement.

Some of the other theologians of this time must be called mild Chiliasts. So, for example, the Dutch theologian Van Oosterzee expected only one return of Christ. This is to be followed by His reign upon earth, during which time part of humanity will live in a state of glory. The general conversion of the Jews and many of the Gentiles will then be realized. After this there will be the general resurrection and judgment. He however thought that the number “thousand” in Revelation 20, “is not arithmetical but a symbolical number; and nothing may be promised or expected of that period which is an irreconcilable contradiction with the principles laid down by Jesus Himself in John 4:21. The predictions of the prophets also as to the national restoration of Israel, must not be regarded alone, but understood according to the rule of Melanchthon: the gospel is the interpretation of prophecy,” cf. Christian Dogmatics of Van Oosterzee, Vol. 2,p. 799.

In our time, the Jewish movement called Zionism deserves special attention in this connection. Special effort is put forth to bring the Jews back to Palestine. It is but natural that this movement is sympathetically observed by many Christians of the present day who are looking forward to the restoration of Israel to the promised land and the speedy inauguration of the millennial kingdom which they suppose will follow. The recent World War has also had an effect in stimulating the belief in this doctrine.

This brief survey of history shows that Chiliasm flourished during times of adversity and hardships. This also accounts for its great progress during the great war.

This article is taken from Chapter III of Why Thousand Years? by William Masselink, published by Eerdmans Publishing Company, Grand Rapids, Michigan, 1930, pp. 20-30.



Where is Israel?

Does the Church Replace Israel? (Part 1)

Posted on March 17, 2011 by Geoff Volker

As one who holds to New Covenant Theology (NCT) I am frequently asked this question, “Do you believe in replacement theology?  When I hear other teachers who embrace NCT try to answer this question I hear them giving rather involved answers in order to avoid receiving the label of one who holds to replacement theology.  My answer is quite clear, I do believe in replacement theology.  In fact, I would go as far as saying that I do not think that anyone who holds to NCT could answer the question any other way.

Our standard NCT definition of Israel is that it is a “temporary, unbelieving, picture of the people of God.” This definition comes from a variety of Scriptures. In Hebrews 8:7-13 we are told that the Old Covenant with Israel only produced unbelievers. Therefore, through the death of Jesus on the cross a new people will be purchased who will have their sins forgiven and will have a changed life or new heart. This work of Jesus is called the New Covenant. The Israelites, who were produced by the Old Covenant had neither their sins forgiven or had new hearts. Please keep in mind that were a remnant of believers in the Israel, but they became believers on the basis of the New Covenant to come.

On of the best places in Scripture that describes how the Old Covenant only produces unbelievers is Galatians 4:21-31. Here we find the allegory of Hagar and Sarah. Hagar is said to represent the Old or Mosaic Covenant and that covenant only produces unbelievers and is to be identified with Mount Sinai and the earthly city of Jerusalem. The verse actually says that the Israelites are in slavery. That would mean that they are slaves to sin and therefore unbelievers (Romans 6:17-18).

In Romans 9:30-10:3 the apostle Paul states quite clearly that Israel has not attained righteousness because they pursued it by works. True righteousness is described as the unconditional acceptance that believers receive when they trust in Jesus alone to save them by his death on the cross for their sins. When we believe in the saving work of Jesus Christ our sins are forgiven and therefore we have a clean record and are righteous and accepted by a holy God. Israel sought salvation by works and not by faith and were therefore viewed as unbelievers. Please note that Paul is describing Israel as a whole. The existence of a remnant of believers is not relevant to Paul’s argument. Israel is ALWAYS viewed as unbelieving.

The new covenant produces a new people of God who are the real people of God. Israel was only a picture of the people of God. That is why when Peter describes believers in the new covenant era he uses the language of the old covenant people of God.

But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you declare the praises of him who called you out of darkness into his wonderful light. Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy (1 Peter 2:9-10 NIV).

The real people of God are those for whom Jesus died on the cross. The church in the new covenant era is made up of those who profess to believe the gospel message. They are trusting Jesus to pay for their sins and they are in love with the God of heaven and earth. Membership in the nation of Israel in the old covenant era was gained simply by being born into one of the Israelite families. Israel and the church are picture and fulfillment. The church does replace Israel since Israel was placed on this earth to be a temporary, unbelieving, picture of the people of God.

Does the Church Replace Israel? (Part 2)

Posted on March 28, 2011 by Geoff Volker

In Galatians 4:21-31 we find the apostle Paul using an allegory to teach the Galatian believers about the true nature of Israel. Paul begins by saying that the mothers of Abraham’s children, Sarah and Hagar (Keturah and her children are not mentioned in this context), represent two covenants. He is referring to the Old and the New covenants. Hagar represents the Old or Mosaic Covenant, while Sarah represents the New Covenant. Hagar is described as the slave woman, while Sarah is described as the free woman. The covenant that Hagar represents is from Mount Sinai, which represents the present city of Jerusalem, and is said to bear children who are to be slaves. This is another way of saying that the Old Covenant was a works covenant and could only produce unbelievers.

Paul goes on to describe what the New Covenant, the work of Jesus on the cross,  produces, which are believers. The New Covenant is described as the Jerusalem that is above  and she (Sarah) is our mother. This covenant produces true believers who have their sins forgiven and a new heart (Hebrews 10:14).

At this point in the passage Paul quotes an Old Testament verse (Isaiah 54:1) that prophetically describes a time in the future when Israel will be regathered back into the land of Palestine. This is interpreted by Paul as referring to the  New Covenant era (from Pentecost until the 2nd Coming) when God will produce a real people of God (the church). This will be unlike the people produced by the Old Covenant (Israel) for they were unbelievers. They were only a temporary, unbelieving, picture of the people of God. The church is a spiritual Israel. In Isaiah 54:1 Israel is described as a desolate woman who cannot bear any children. This is an accurate appraisal of Israel under the Old Covenant who were rejected by God. This rejection is seen in the destruction of the northern kingdom in 722 BC and the destruction of the southern kingdom in AD 586. With the coming of the New Covenant era God is once again going to make Israel fertile. This fertility is seen in those coming to faith in Jesus Christ this side of Pentecost. This is a spiritual Israel and it is the church. The prophecies regarding the regathering of Israel back into the land are truly fulfilled by the coming of the New Covenant era and the church of Jesus Christ.

At this point in the passage Paul states that those produced by the Old Covenant, which is literal Israel, are persecuting those produced by the New Covenant. He then goes on to say that we (true believers) are not the children of the slave woman (Hagar=Old Covenant). We are the children of the free woman (Sarah=New Covenant). This allegory brings out into the open the truth that literal Israel was never intended to be the real people of God. They were only a temporary picture until the real people came along.

Does the Church Replace Israel? (Part 3)

Posted on May 5, 2011 by Geoff Volker

In the gospels the theme that Israel is not the real people of God is continued. In Matthew 8:5-13 Jesus heals the servant of the Roman centurion. The centurion only requests of Jesus to say the word and his servant would be healed. In response to such faith Jesus says,

I tell you the truth, I have not found anyone in Israel with such great faith. I say to you that many will come from the east and west, and will take their places at the feast with Abraham, Isaac and Jacob in the kingdom of heaven. But the subjects of the kingdom will be thrown outside, into the darkness, where there will be weeping and gnashing of teeth.

Jesus was stating that in the kingdom of heaven the Israelites, who are the picture of the people of God, will be thrown out of the kingdom. The Jews of Israel, who are repeatedly called the people of God in the Old Testament, are not the real people of God. That is why they will be thrown out of the kingdom. Their claim is that they are in the kingdom. They are not losing their salvation. They are giving evidence that they never had it. In saying this it must be understood that there has always existed a remnant of true believers in Israel. But throughout the Bible Israel is repeatedly described as an unbelieving people. The fact that a remnant of believers has always existed seems not to be relevant to the evaluation of the biblical writers. We will examine many of these passages in a future blog.

Another passage in the gospels addresses the faith of Israel is Matthew 21:33-46, which is the parable of the Tenants. Here Jesus gives a story about the owner of a vineyard. The owner plants a vineyard and then puts it into the hands of his servants. At harvest time he sends his servants to collect his portion of the harvest. The servants abuse and kill those he sent. Finally he sends his son and they kill him. Jesus then gives the point of the parable.

Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit.

The parable was giving the history of Israel and the stubborn rebelliousness of the nation of Israel. Jesus then says that the kingdom will be given to another people who “will produce its fruit.” This new people of God is the church of Jesus Christ, the real people of God. Hebrews 8:7-13 teach that the work of Jesus on the cross to purchase a people is being realized during the New Covenant era. The prophecy of Jeremiah 31 is being fulfilled right now. This passage will be discussed in great detail in an upcoming blog in this series.

Another parable that follows the parable of the tenants is the parable of the wedding banquet (Matthew 22:1-14). Here Jesus describes a scene in Jewish life where a wedding banquet is prepared by the king for his son. He then sends out his servants to invite all of his guests. But when his guests were invited they paid no attention and refused to come. They not only refused to come but they also abused some of the king’s servants. The king, then great enraged, sent out his army and destroyed his former guests and destroyed their city. The king then instructed his servants to go out into the streets and invite just anybody and so that the wedding banquet would be filled.  Text of this parable is about the hostility of the chief priests and Pharisees to Jesus Christ. One further point that is mentioned in the parable is about a man attending the wedding banquet is not dressed appropriately. He is thrown out of the banquet where it says in the parable that he is to be cast into the darkness, where there will be weeping and gnashing of teeth. Then you come to the punch line of the parable the final verse which is verse 14 that says quote many are invited, but few are chosen.” Just as in the parable of the tenants so also in the parable of the wedding banquet we see the history of Israel being portrayed before our eyes. Israel is described as always being in rebellion, always unbelieving. As we see in Romans 11:5 in the new covenant era only a remnant of ethnic Jews will be saved. The church, the spiritual Israel, will be made up of mostly Gentiles with a small number of Jews. The key phrase in the parable is found in the very last first, verse 14, where Jesus says, “for many are invited but few are chosen.”  The gospel in one form or another came first to Israel but they rejected it. Now the invitation goes out to all, but the far majority of those who will respond will be Gentiles, And this is according to the plan of God.

Egyptian star cult. Return to Egypt or the Promised Land?Le culte des stars égyptiennes. Retour en Égypte ou en Terre promise ?

“Instead of recording the constellations in lists, like Ptolemy, or in poems, like Aratus, the
Egyptians etched their constellations onto the very map of Egypt. Each district was a constellation,
and the Nile River was an earthly manifestation of the Milky Way, a celestial river upon which the star
gods and the souls of the deceased sailed. Not only does the study show that the Egyptians had many
of the same classical constellations as the Greeks and Babylonians, but this new understanding can
provide an overarching framework for explaining the origins of the various cult centers throughout
Egypt, and also help us better understand the mysteries of the ancient Egyptian star cult. Perhaps now
a new meaning may be gleaned from the words ascribed to the Greek sage, Asclepius, in “The Perfect
Discourse” when he states that “Egypt is an image of heaven” (Fowden, 1986) “

Taken from the Celestial River Identifying the Ancient Egyptian COnstellations by Alessandro Berio.

I have been seeing that we are returning to the forbidden worship of the Creation instead of the Creator.

Rom 1:20

For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse.

Rom 1:25

They exchanged the truth of God for a lie and worshiped and served the creation rather than the Creator, who is blessed forever! Amen.

This is idolatry when we replace God with other things.

We can see this trend in man since the fall of Adam. It has been expressed in the ziggurats of Babylon, the Astrology of the occult, and in our day an age by NASA, nazi scientists, space travel and extraterestial intelligence. All are false hope replacing the our real hope of the Return of Our Savior!

Some would jump on the fact that the Egyptians were so in love with the stars, that the false prophets of today are writting books and movies to convince us that so intellegent beings left us here on earth as some kind of biological experiment.

No God has clearly warned us about the lies from the begining. Yet today people are turning back to this. Worshipping the Creation and not giving any credit to the Creator of it all.

You cannot replace God with his creation, by saving the earth and calling it Gaia or looking to the stars for some UFO to come and save us.

These teachers teach this because they have chosen to deny God and stay doing their things.

Rom 1:28

And just as they did not see fit to acknowledge God,

“But now apart from the law the righteousness of God (which is attested by the law and the prophets) has been disclosed -namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe. For there is no distinction, Romans 3:21-22

That is what I believe and Jesus is the gift of God and He is my only Hope. For those that chose not to believe in God and His Way, they would believe every lie, rather than change. And they would evern return to the religion of Egypt and Babylon. The religion that does not set them free but makes them slaves.

“Au lieu de consigner les constellations dans des listes, comme Ptolémée, ou dans des poèmes, comme Aratus, les Egyptiens ont gravé leurs constellations sur la carte même de l’Egypte.
Égyptiens ont gravé leurs constellations sur la carte même de l’Égypte. Chaque district était une constellation,
et le Nil était une manifestation terrestre de la Voie lactée, un fleuve céleste sur lequel les dieux étoilés et les âmes des âmes des dieux et des âmes des dieux.
dieux des étoiles et les âmes des défunts naviguaient. Non seulement l’étude montre que les Égyptiens avaient la plupart
des mêmes constellations classiques que les Grecs et les Babyloniens, mais cette nouvelle compréhension peut
fournir un cadre général pour expliquer les origines des différents centres de culte à travers l’Egypte.
Égypte, et nous aider à mieux comprendre les mystères du culte des étoiles de l’Égypte ancienne. Peut-être que maintenant
un nouveau sens peut être glané à partir des mots attribués au sage grec, Asclépios, dans “Le Discours Parfait” quand il déclare que “l’étoile est un objet de culte”.
Discours” lorsqu’il déclare que “l’Egypte est une image du ciel” (Fowden, 1986).
Tiré du fleuve céleste Identifier les anciennes constellations égyptiennes par Alessandro Berio.
J’ai constaté que nous revenons à l’adoration interdite de la Création au lieu du Créateur.
Rom 1:20
Car ce qu’il y a de plus invisible en lui, dès la création du monde, se voit clairement, et se comprend par les choses faites, sa puissance éternelle et sa divinité, de sorte que les hommes sont sans excuse.
Rom 1:25
Ils ont échangé la vérité de Dieu contre le mensonge et ont adoré et servi la création plutôt que le Créateur, qui est béni pour toujours ! Amen.
C’est de l’idolâtrie lorsque nous remplaçons Dieu par d’autres choses.
Nous pouvons voir cette tendance chez l’homme depuis la chute d’Adam. Elle s’est exprimée dans les ziggourats de Babylone, l’astrologie occulte et, à notre époque, par la NASA, les scientifiques nazis, les voyages dans l’espace et l’intelligence extraterrestre. Tous sont de faux espoirs remplaçant le véritable espoir du retour de notre Sauveur !
Certains sauteraient sur le fait que les Egyptiens étaient tellement amoureux des étoiles, que les faux prophètes d’aujourd’hui écrivent des livres et des films pour nous convaincre que des êtres si intelligents nous ont laissés ici sur terre comme une sorte d’expérience biologique.
Non, Dieu nous a clairement mis en garde contre les mensonges depuis le début. Pourtant, aujourd’hui, les gens reviennent à cela. Ils vénèrent la création et ne donnent aucun crédit au Créateur de tout cela.
Vous ne pouvez pas remplacer Dieu par sa création, en sauvant la terre et en l’appelant Gaia ou en regardant les étoiles pour qu’un OVNI vienne nous sauver.
Ces enseignants enseignent cela parce qu’ils ont choisi de renier Dieu et de continuer à faire leurs choses.
Rom 1:28
Et tout comme ils n’ont pas jugé bon de reconnaître Dieu,
“Mais maintenant, en dehors de la loi, la justice de Dieu (qui est attestée par la loi et les prophètes) a été révélée – à savoir, la justice de Dieu par la fidélité de Jésus-Christ pour tous ceux qui croient. Car il n’y a pas de distinction, Romains 3:21-22
C’est ce que je crois et Jésus est le don de Dieu et il est mon seul espoir. Pour ceux qui ont choisi de ne pas croire en Dieu et en son chemin, ils croiront tous les mensonges, plutôt que de changer. Et ils retourneront toujours à la religion d’Égypte et de Babylone. La religion qui ne les libère pas mais les rend esclaves.

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