DISPENSATIONAL TRUTH

Pleroma

Of all the terms used in dispensational truth, the Pleroma by its very nature and meaning is surely one of the most comprehensive. Accordingly, we are setting ourselves no restrictions on space in this Analysis, and have introduced into this volume a full-paged illustration. We commend this theme to every lover of the Word, and particularly to those who have the responsibility of teaching others.

The Chart is so mounted that it can be left open for reference while the article is read. (See back of book).

THE PLEROMA

(1) INTRODUCTION AND CHART

THE problem of the ages is the problem of the presence of evil, of the apparent necessity for suffering, yet with a baffled feeling of frustration. Men like Job and Asaph and books like Ecclesiastes, ventilate this feeling, but the consciousness of redeeming love, enables the believer to trust where he cannot trace. The present study is set forth with an intense desire, to borrow the words of Milton "to justify the ways of God with men", to show that there is a most gracious purpose in process, and that there are indications of that purpose in sufficient clearness to enable the tried believer to say with Job "when He hath tried me, I shall come forth as gold".

In the present study, we commence with the primary creation of Genesis 1:1 which is followed by the "rent" or gap of Genesis 1:2, and conc1ude with the creation of the new heavens and new earth of Revelation twenty-one, which, according to Peter, is ushered in by a convulsion of nature similar to the condition described as "without form and void" at the beginning.

By observing the parallel between the word of Ephesians 1:4 and 2 Timothy 1:9 we are able to show that "the ages" commence with the reconstruction of the earth in Genesis 1:3. What follows is a series of "fillings" in the persons of men like Adam, Noah, Abraham, and Nebuchadnezzar, with the economies associated with them, but all such are provisional, failing and typical only, and they carry the unfolding purpose on to "the fulness of time" when "the Seed should come to Whom the promises were made". Adam was but a "filling", he was not "the fulness", that title belongs only to the Lord Jesus Christ Himself. The only company of the redeemed who are themselves called "the fulness" is the Church of the Mystery, the church of "heavenly places", the church which is most closely associated with the seated Christ.

Two words found in Matthew 9:16 must ever be kept together in the course of this study, they are the words "fulness", and "fuller". We shall see presently that God is preparing during the ages, as it were a piece of "fulled" cloth, so that at last there may be a perfected universe, the "rent" of Genesis 1:2 healed, and "God all in all". Fulling involves several processes, most of them drastic and rigorous.

"Clooth that cometh fro the wevying is nought comely to were til it be fulled under foot" (piers Plowman).

Nitre, soap, the teasle, scouring and bleaching processes at length make the shrunken c10th "as white as snow" (Mark 9:3). We can say, therefore, concerning the problem of the purpose of the ages "no fulness without fulling". We do most earnestly desire that consummation, when the Son of God shall deliver up to the Father a perfected Kingdom with every vestige of the "rent" of Genesis 1:2 entirely gone. We do most ardently desire to be found in that day, as part of that blessed pleroma or fulness, but we must remember that every thread that goes to make the "filling" will have passed through the "fuller's" hands, "fulled under foot" must precede being "far above all".

At the beginning of this volume the reader will find a chart, which endeavours to set forth the way in which the Divine purpose of the Fulness is accomplished. At either end of the chart stand "the beginning" and "the end", the black division that immediately follows the former representing the catastrophe of Genesis 1:2, "without form or void"; the black division that immediately precedes the consummation represents the corresponding state of dissolution indicated in Isaiah 34:4 and 2 Peter three leading up to 1 Corinthians 15 :24-28. Running along the bottom of the chart is "the deep" that was the vehic1e of judgment in Genesis 1:2 and that which is to pass away at the end, for John says, "and there was no more sea" (Rev. 21 :1). By comparing Ephesians 1:4, "before the foundation of the world" with 2 Timothy 1 :8-9, "before the world began (literally, before age times)" we have the start and the finish of the ages indicated.

What follows is a series of "fillings" rather than a fulness. Adam, Noah, Abraham, Nebuchadnezzar are but "stop-gaps", types and shadows, pointing on. The fulness of time (Gal. 4:4) did not come until4,OOO years after Adam and the fulness of the times (seasons) will not come until the day which is about to dawn ushers in the glory that will be revealed, when all things in heaven and on earth will be gathered together under the Headship of Christ.

Not until we reach the dispensation of the Mystery do we come to any company of the redeemed which constitute a "fulness", and there we read of the Church which is His Body, "the FULNESS of Him, that fi1leth all in all" (Eph. 1:23). The fulness of the Godhead dwells bodily in Christ, and the heavenly places, far above all, with which both the seated Christ, and His Church are associated, is a sphere untouched by the catastrophe of Genesis 1:2. Those heavenly places are where Christ sits far above all heavens (Eph. 4:10), that is, far above the temporary heaven called "the firmament" which is likened to a spread-out curtain. This "tabernac1e", characteristic of the Adamic earth, is of extreme importance; it places the whole purpose of the ages under a redeeming regis, and the reader is advised to give the artic1e which deals with this aspect careful attention.

As these studies proceed, we shall turn aside to consider various themes that bear upon the main subject, but unless that main subject is already held before the mind, we may sometimes "not see the wood for the trees". A reference back to the chart at the commencement of each section might be wise, and to enable the reader to see at the beginning the course we follow, we conc1ude this introduction with a conspectus of the artic1es that follow:

2. Some lessons taught by the parable of the "patch" with an answer to the question "are there gaps in the outworking of the "divine purpose?"
3. Creation, its place in "the purpose", in which the purport of the words "in (the) beginning" are considered.
4. The first "gap". "Without form and void".
5. The present creation, a tabernacle.
6. The testimony of Peter to the days of Noah. This is a new approach to a matter of importance involving the true intention of 2 Peter three.
7. Paradise lost and restored.
8. The filling up of the nations (Genesis 48:19. Rotherham).
9. The fulness of the Gentiles (Romans 11 :25).
10. The title "Head", and its relation to the "Fulness".
11. The fulness of the seasons.
12. All the fulness of God.
13. All the fulness of the Godhead. Bodily-wise
    
    
    
    

(2) SOME LESSONS TAUGHT BY THE PARABLE OF THE "PATCH"

To the reader who has travelled so far, we trust the principle of Right Division needs neither introduction nor commendation. Its recognition underlies every article that has been printed in these pages, and determines both the Gospel we preach, the Church to which we belong, and the hope that is before us. Dispensational Truth is not confined to one aspect or phase of the Divine purpose, for every dealing of God with man, whether under law or grace, whether with saint or sinner, has its own dispensational colouring which is inherent to its teaching and is in no wise accidental. Much has yet to be written and presented along these suggestive and attractive lines of study, but the particular application of this principle, now before us, focuses the reader's attention upon one thing, namely, that while in the mind of God the whole purpose of the ages is seen as one and its end assured, in the outworking of that purpose, the fact that moral creatures are involved, creatures that can and alas do exercise their liberty to disobey as well as to obey the revealed will of God, has had an effect upon the manifest unfolding of the purpose of the ages.

This is seen as a series of "gaps" and "postponements" which are filled by new phases and aspects of the purpose until at length He Who was once "All" in a universe that mechanically and unconsciously obeyed, will at length be "All in all" in a universe of willing and intelligent creatures, whose standing will not be that of Creation and Nature, but in Redemption and Grace.

In this section we can do little else than indicate the presence of these "gaps" and consider the terms that are employed in the Hebrew of the O.T. and the Greek of the N.T. and of the LXX. The well-known example of the Saviour's recognition of a "gap" in the prophecy of Isaiah sixty-one must be repeated for the sake of completeness and for the value of its endorsement.

We learn from the fourth chapter of Luke's Gospel, that the Lord attended the service at the Synagogue at Nazareth, and apparently, after the reading of the law by the official reader of the Synagogue, He stood up "for to read" the Haphthorah, or the recognized portion from "the Prophets" that was appointed for the day. He found the place, and commenced to read from Isaiah sixty-one. Now it is laid down by Maimonides that:

"He that reads in the prophets, was to read at least one and twenty verses" ,

but he allowed that if "the sense" be finished in less, the reader was under no necessity to read so many. Even so, it must have caused a deal of surprise to the congregation then gathered, for Christ to read but one verse and one sentence of the second verse, shut the book, and sit down. He did so because "the sense" was indeed finished in less than twenty-one verses. He was about to focus attention upon one aspect of His work, and said:

"This day is this Scripture fulfilled in your ears" (Luke 4:21).

The sentence with which the Saviour closed His reading of Isaiah sixty-one was "to proclaim the acceptable year of the Lord". The next sentence, separated in the A.V. by but a comma reads "and the day of vengeance of our God" yet that comma represents a "gap" of at least nineteen hundred years, for the days of vengeance are not referred to until in Luke 21:22 when the Second Coming and the end of the age is at hand. This passage we have examined in the article DIVISION.

The recognition of some such gap is important when reading passages like 1 Peter 1:11, or the quotation of Joel 2:28-32 in Acts two. Peter, who was a minister of the circumcision, refers to the testimony of the prophets, as though "the sufferings of Christ and the glories that should follow" had no interval of centuries between them. The outpouring of the Spirit on the day of Pentecost is linked with the blood and fire and vapour of smoke that usher in the great and notable day of the Lord, even though Pentecost took place nineteen hundred years ago and the day of the Lord has not yet come. (See PENTECOST.)

We shall discover that the whole purpose of the ages is a series of "gaps" each filled by a succeeding dispensation, which in its turn lapses, until the central dispensation, that of the Mystery, is reached, which, though it has had a central period of darkness and ignorance yet is not succeeded by any other, as the other dispensations have been. All that follow the Mystery are resumptions of the dispensations which had come to a temporary halt.

This peculiar and central dispensation is occupied by the Church, which alone of all companies of the redeemed is called "the fulness of Him that filleth all in all" (Eph. 1:23).

The word translated fulness is the Greek pleroma, and its first occurrence in the N.T. places it in contrast with a "rent" or a "gap". The two references are:

"No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse" (Matt. 9:16).

"No man also seweth a piece of new cloth on an old garment; else the new piece that filled it up taketh away from the old, and the rent is made worse" (Mark 2:21).

The parallel passage in Luke is Luke 5:36 which must be added, though it does not use the word pleroma.

"No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old" (Luke 5 :36).

The words that call for attention are:

"That which is put in to fill up". This is the translation of the Greek pleroma a word of extreme importance in the epistles, and there translated "fulness". In contrast with this "fulness" is the word "rent" which in the Greek is schisma. The word translated "new" in Matthew 9:16, and in Mark 2:21 is agnaphos, not yet fulled, or dressed, from gnapheus, a fuller. (See NEW.)

In place of "put into" or "put upon" used in Matthew 9:16 and Luke 5:36, we find the word "to sew on", epirrhapto employed in Mark 2:21. One other word is suggestive, the word translated "agree" in Luke 5:36. It is the Greek sumphoneo. Now as these terms will be referred to in the course of the following exposition, we will take the present opportunity of enlarging a little on their meaning and relationship here, and so prepare the way.

Pleroma. This word which is derived from pleroo "to :fill" occurs seventeen times in the N.T. Three of these occurrences occur in Matthew and Mark, the remaining fourteen occurrences are found in John's Gospel and in Paul's epistles. It is noteworthy that the word pleroma "fulness" is never used in the epistles of the Circumcision. When Peter spoke of the problem of the "gap" suggested by the words, "where is the promise of His coming?" he referred his readers to the epistles of Paul, who, said he, deals with this matter of longsuffering and apparent postponement and speaks of these things (2 Pet. 3:15,16).

The word pleroma is used in the Septuagint some fifteen times. These we will record for the benefit of the reader who may not have access to that ancient translation. 1 Chronicles 16:32, "Let the sea roar and the fulness thereof". So, Psalm 96:11, 98:7. "The earth is the Lord's and the fulness thereof" Ps. 24:1, so with slight variations, Psalm 50:12; 89:11. In several passages, the fulness, or "all that is therein" is set over against flood or famine, as Jeremiah 8:16; 47:2, Ezek. 12:19; 19:7, and 30:12.

Some of the words used in the context of these Septuagint references are too suggestive to be passed over without comment.

Instead of a "time of healing" we find "anxiety", the land "quaking", "deadly serpents" and a "distressed heart" (Jer. 8:15-18).

Again, in Jeremiah 47:2 (29:2 in the LXX), we have such words of prophetic and age-time significance as "an overflowing flood" Greek katakluzomai, kataklusmos and variants, a word used with dispensational significance in 2 Peter 2:5 and 3:6, and preserved in the English "cataclysm", a word of similar import to that which we have translated "the overthrow" of the world. The bearing of 2 Peter two on this "gap" in the outworking of the purpose of the ages, will be given an examination here.

In the context of the word "fulness" found in EzekieI12:19, we have such words as "scatter" diaspeiro, a word used in James 1:1 and in 1 Peter 1:1 of the "dispersed" or "scattered" tribes of Israel, also the word "waste", which calls up such passages of prophetic import as Isaiah 34:10,11, and Jeremiah 4:23-27 where the actual words employed in Genesis 1:2 are repeated.

The pleroma or "fulness" is placed in direct contrast with desolation, waste, flood, fire, scattering, and a condition that is without form and void. Schisma, the word translated "rent" in Matthew 9: 16, is from schizo which is used of the veil of the temple and of the rocks that were "rent" at the time of the Saviour's death and resurrection. Agnaphos, translated "new", refers to the work of a "fuller", who smooths a cloth by carding. The work of a fuller also includes the washing and scouring process in which fuller's earth or fuller's soap (Mal. 3:2, Mark 9:3) is employed. A piece of cloth thus treated loses its original harshness, and more readily "agrees with" the cloth that has been more often washed.

The whole process of the ages is set forth under the symbol of the work of a fuller, who by beating and by bleaching at length produces a material which is the acme of human attainment, for when the Scriptures would describe the excellent glory of the Lord, His garments are said to have been "exceeding white as snow, so as no fuller on earth can white them" (Mark 9:3). So too, the effect upon Israel of the Second Coming is likened to "a refiner's fire and like fuller's soap" (Mal. 3 :2). It is this "fulled" cloth that makes the "fulness", although there is no etymological connexion between these like-sounding words.

There is another word translated "new", kainos, which has the meaning of "fresh, as opposed to old", "new, different from the former", and as a compound, the meaning "to renew". It is this word that is used when speaking of the new covenant, the new creation, the new man, and the new heaven and earth. We shall have to take this into account when we are developing the meaning and purpose of the "fulness". The Septuagint version of Job 14:12 reads in place of, "till the heavens be no more", "till the heavens are unsewn"! The bearing of this upon the argument of 2 Peter three, the present firmament, and the fulness, will appear more clearly as we proceed.

Finally, we have the word sumphoneo "to agree". Sumphonia is translated "music" in Luke 15:25, and of course is the Greek original of our word Symphony. In Ecclesiastes 7:14, the word is used with a rather different meaning than "agreement". "In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him". This God will do when at the end of the ages He sets His Peace over against the present conflict, and symphony takes the place of discord.

The presence of so many terms of age-importance in the homely parable of the patching of a torn garment is wonderful in itself, but the wonder grows when we remember that He, in Whom dwells all the pleroma of the Godhead bodily, used this profound and significant term in such a homely and lowly connexion. However vas the purpose of the ages may be, and however difficult it is for mortal minds to follow, the first use of pleroma in the N.T. encourages the reader in his search, for does not the purpose of the ages at length lead to a sphere where all things are new, where that which caused the rent or overthrow is entirely removed, and the Father is at length at home with His redeemed family?

(3) CREATION, AND ITS PLACE IN THE PURPOSE

In the vision of Ezekiel, recorded in the opening chapters of his prophecy, the prophet saw the living creature which he afterward identified with the cherubim (Ezek. 10:20). These not only had four faces, namely that of a man, a lion, an ox and an eagle (Ezek. 1: 10), but were associated with dreadful rings and wheels, "as it were a wheel in the middle of a wheel" (Ezek. 1: 16). This element of complication, one wheel within another, seems to be a reflection of the way in which one dispensation encloses another, so that between the annunciation of the opening phase of the purpose, and the attainment of its purpose and goal, a great gap intervenes, which is filled by another and yet another succeeding dispensation until in the "fulness" of time Christ came (Gal. 4:4) born of a woman, with a view to the fulness of the seasons (Eph. I: 10), when He in Whom all the fulness dwells (Col. 1:19) shall bring this purpose of the ages to its blessed consummation.

In harmony with the fact that this purpose is redemptive in character, various companies of the redeemed during the ages have been associated with this word "fulness", even the earth itself and its fulness being linked with the glory of the Lord (Isa. 6:3 margin). The outworking of the purpose of the ages, therefore, can be represented, very crudely it is true, thus:

The purpose of the ages opens with Genesis 1: 1 in the creation of the heavens and the earth, but between the attainment of the purpose for which heaven and earth were created "in the beginning", and the day when God shall be "all in all" lies a great gulf, a gulf caused by a moral catastrophe and not merely by a physical land-slide, a gap that is "filled" by a series of wheels within wheels, Adam and his world, Noah and his world, Israel and their inheritance, and at last that church which is itself "the fulness of Him that filleth all in all".

The two extremes, therefore, of the purpose are found in the following passages which are themselves separated in the sacred volume by the rest of the Scriptures and by the Age- Times.

"In the beginning God created the heavens and the earth" (Gen. 1:1).

"Then cometh the End" (1 Cor. 15:24-28).

The "gap" in the outworking of the purpose is expressed in Genesis 1:2, "The earth was without form and void and darkness was upon the face of the deep", and in Revelation 21:1 by the added words:

"For the first heaven and the first earth were passed away; and there was no more sea."

Let us consider in fuller detail some of the terms that are here employed to set before us this opening and closing feature of the purpose of the ages.

"In the beginning". Hebrew b're-shith, Septuagint Greek en arche. While the fact must not be unduly stressed, it should be observed that neither in the Hebrew nor in the Greek is the article "the" actually used. Moreover, it is certain that b're-shith denotes the commencement at a point of time as Jeremiah 26:1, 27:1 and 28:1 will show. But it is also very certain that the selfsame word denotes something more than a point of departure in time, for it is used by Jeremiah in 2:3 for "the firstfruits", even as it is used in Leviticus 2:12 and 23:10 which are "beginnings" in that they anticipate the harvest at the end, "the fulness of seasons" (Eph. 1:10). The "beginning" of Genesis 1:1 purposely looks to the end; it is more than a note of time.

The same can be said of the Greek arche. While it most certainly means "beginning" , it is noteworthy that in Genesis 1: 16 where the next occurrences are found (in the LXX) it means "rule" even as in Ephesians 1:21, 3:10 and 6:12 arche in the plural is translated "principalities" while in Philippians 4:15 it is used once again in its ordinary time sense.

While God knows the end from the beginning, and nothing which He has caused to be written for our learning can ever be anything but the truth, we must nevertheless be prepared to find that much truth is veiled in the O.T. until in the wisdom of God, the time was ripe for fuller teaching. If we leave Genesis 1 : 1 and go straight over to the last book of Scripture, namely the book of the Revelation, we shall see that the words "in the beginning" acquire a fuller sense than was possible at the time when they were first written by Moses.

Arche occurs in Revelation four times, as follows:

"I am the Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty".

"These things saith the Amen, the faithful and true witness, the beginning of the creation of God".

"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."

"I am Alpha and Omega, the beginning and the end, the first and the last" (Rev. 1 :8; 3:14; 21 :6; 22:13).

Here, in the last book of the Bible arche ceases to bear a time significance, it is the title of a Person, a Person in Whom Creation and the purpose of the ages find their meaning and their goal.

Paul uses arche eighteen times, the word having the time sense "beginning" in five occurrences (Phil. 4:15, the only occurrence with this meaning in the Prison Epistles), once in the earlier epistles (2 Thess. 2:13) and three times in Hebrews (1:10, 2:3; 7:3). The remaining references have the meaning "principalities", "rule" and "principles" (Rom. 8:38, 1 Cor. 15:24, Eph. 1:21; 3:10; 6:12, Col. 1:16,18; 2:10,15, Tit. 3:1, Heb. 6:1).

The Hebrew word rosh, which gives us the word for "beginning" , is translated "head" in Genesis 3: 15 and both "beginning" and "head" in Exodus 12:2 and 9 respectively.

In Colossians 1 :18, Paul uses arche of Christ in a somewhat similar sense to the usage of the word in the Revelation.

"Who is the Image of the Invisib1e God, the firstborn of every creature: for by Him were all things created . . . and He is the head of the body, the church: Who Is THE BEGINNING, the firstborn from the dead . . . in Him should ALL FULNESS dwell" (Col. 1:15-19).

The two phrases "by Him" all things were created, and "in Him" all fulness dwells, are obviously complementary. It is a fact, that the preposition en is translated many times "by", but it is difficult to understand how it is that in Colossians 1: 16 en auto should be translated "By Him" while in Colossians 1 :19 en auto should be translated "IN Him". Moreover the preposition en occurs in the phrases "in heaven", "in all things". Again, the A.V. reads in verse 17, "By Him all things consist" where the preposition is dia, which only makes the need more felt that en should not be translated "by" in the same context.

There does not appear any grammatical necessity to depart from the primary meaning of en "in" in Colossians 1:16, and this is the considered opinion of such exegetes as Bishop Lightfoot and Dean Alford, and the translators of the R.V.

"In Him" therefore, all things were created (Col. 1:16); He Himse1f is "the beginning" in the New Creation (Col. 1:18) even as He is "the beginning of the Creation of God" (Rev. 3:14). We therefore return to Gen. 1:1 and read with fuller insight and meaning "IN THE BEGINNING God created the heaven and the earth". When dealing with the word pleroma, this passage in Colossians will naturally come up for a more detailed examination.

Christ is "the Beginning" of Genesis 1:1, although at the time of Moses such a truth was not c1early perceived, just as the significance of the name Jehovah was not realized before the revelation given in the days of Moses. What was known as the Creation of the Almighty, is subsequently revealed to have been the work of Jehovah, the God of Redemption. In Genesis 1:1 we learn that Elohim "God" created the heaven and the earth, and subsequently we learn in John one, Colossians one and Hebrews one that all was the work of Him Who is "The Word", "The Image", the "One Mediator". Prom the beginning, creation had in view the redemptive purpose of the ages, but just as it wou1d have been impolitic to have answered the question of the Apostles in Acts 1:6 before the time, so the true purpose of Creation was not revealed until man had sinned and Christ had died for his redemption.

Bara, the word translated create, must now be given a consideration. Metaphysics, "the science of things transcending what is physical or natural", attempts to deal with the question of "being" and in that department of thought the question of creating "something out of nothing" naturally arises. Scripture, however, never discusses this metaphysical problem. Even in Genesis 1: 1 it does NOT say, "in the beginning God created the basic matter of the Universe", it commences with a highly organized and differentiated universe "heaven and earth". The Hebrew word bara in its primary meaning of "create" is reserved only for the work of God, not being used of man, except in a secondary sense, and that in five passages only, out of fifty-four occurrences. (Josh, 17:15,18,1 Sam. 2:29, Ezek. 21 :19and23:47.)

Adam is said to be "created", although the "dust of the ground" from which he was made was in existence long before. God is said to be the Creator of Israel (Isa. 43:1,7,15), yet Israel descended from Abraham. Bara gives us the Chaldaic word bar "son", which but perpetuates the idea already recognized in bara. The Septuagint translates Joshua 17:15 and 18, "thou shalt clar it", which the A.V. renders "cut down", thereby revealing, as the lexicographers point out, that bara primarily means "to cut, to carve out, to form by cutting". When we remember that the word "the world" kosmos is derived from the word kosmeo "to adorn", as with "goodly stones", with "gold" and "to garnish" as with all manner of precious stones (Luke 21 :5, 1 Tim. 2:9, Rev. 21 :2,19) we perceive a richer reason for the choice of bara.

The words with which revelation opens, "in the beginning God created the heavens and the earth" begin to bear deeper significance.

"In Him Who is the beginning of the Creation of God, Elohim, Who was subsequently known as Jehovah, the God of Redemption, fashioned as one would a precious stone, the heavens and the earth".

Creation was dual, from the start. Not heaven only, but heaven and earth. Man was created male and female, and before we read of the generations of Adam, namely of his descendants, we read of the "generations of the heavens and the earth" (Gen. 2:4). Heaven is intimately concerned with the earth; in the heavens God is "ALL" ("the Heavens do rule", "as it is in heaven") and when at last the Will of God is done on earth as it is in heaven, the goal of the ages will be attained, and God will not only be "All" but "All in all".

Such are faint shadows of His ways. By searching we shall never find out God unto perfection, but to stand as we have in a cleft of the Rock while His glory passes before us, and be permitted to behold even the "back part" of His ways is joy unspeakable:

"Lo, these are but the outlines of His ways;
A whisper only, that we hear of Him;
His wondrous pow'r, who then, can comprehend?"
(Job 26:14, Dr. Bullinger's Metrieal Version).

(4) THE FIRST "GAP". "WITHOUT FORM AND VOID"

Whatever the ultimate purpose of creation may prove to be, it is certain that it will not be attained without much sorrow and great sacrifice; "the Fuller" will be at work, and between the opening announcement of Creation in Genesis I: 1 and the bringing in of the New Heaven and New Earth (Rev. 21:1, 2 Pet. 3: 13) will roll the eons or the ages with their burden of sin and of redeeming love. When the new heaven and earth was seen by John in the Apocalypse, he adds the words "and there was no more sea". That is a most evident reference back to Genesis 1:2, where darkness and the deep are there revealed.

"And the earth was without form and void; and darkness was upon the face of the deep" (Gen. 1:2).

Thus the condition that is described in Genesis 1:2 is inc1uded with the other "no mores" of Revelation 21:1,4 and 22:3.

When we read in Genesis that man "became" a living soul, we immediately gather that he was not a living soul before he breathed the breath of life. When we read that Lot's wife "became" a pillar of salt (Gen. 19:26), we understand that this was consequent upon her looking back. When Cain said, "And it shall come to pass" (Gen. 4:14) we understand his fears concerning what would happen after others had heard of his deed. So, when we read, "the earth was without form and void", and realize that the same verb that is here translated "was", is translated "became" or "come to pass" in these other passages in Genesis, we realize that here in Genesis 1:2, we are looking at the record of the first great gap in the outworking of the Divine purpose, and must read:

"And the earth BECAME without form and void".

The translation "was" in Genesis 1:2, however, is perfectly good, for in our usage we often mean "became" when "was" is written. A speaker at a meeting of the Victoria Institute used the following illustration. If writing on two occasions concerning a friend we should say (1) "He was a man", and (2) "He was very ill", everyone would understand that in the second case, this friend had "become" ill, and so "was" ill at the time spoken of, but it would be impossible to think that anyone would understand by the word "he was ill" that he had been created, or born in that state. Darkness both in the O.T. and in the N.T. is associated with death, judgment and evil, and Paul's use of Genesis 1:2,3 in the words, "God, Who commanded the light to shine out of darkness" (2 Cor. 4:6) most surely indicates that in his estimation, the darkness of Genesis 1 :2 is a fit symbol of the spiritual darkness of the unregenerate mind.

Two words, however, are found in Genesis 1:2, which are so used in subsequent Scriptures as to compel every one that realizes what a great place "usage" has in interpretation, to acknowledge that nothing but catastrophic judgment can be intended by this verse. The two words that describe the condition of the earth, in verse two are the Hebrew words tohu and bohu, "without form and void". Tohu occurs twenty times in the O.T. and bohu twice elsewhere. The only occurrence of tohu by itself in the writings of Moses is Deuteronomy 32:10, where it refers to "the waste howling wilderness". The use which Isaiah makes of this word is highly suggestive and full of instruction.

Isaiah twenty-four. This chapter opens with a judgment that is reminiscent of Genesis 1:2. "Behold the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof . . . the land shall be utterly emptied, and utterly spoiled" (Isa. 24:1,3).

When Isaiah would once again refer to this state of affairs, he sums it up in the epithet, "the city of confusion (tohu)" Isaiah 24:10, and there can be no doubt but that the desolation here spoken of is the result of judgment. Another example of its usage is found in Isaiah 45:18, "For thus saith the Lord that created the heavens; God Himself that formed the earth and made it; He hath established it, He created it not in vain, He formed it to be inhabited". Here the A.V. treats the word tohu as an adverb "in vain" which the R.V. corrects, reading "a waste". Whatever rendering we may adopt, one thing is certain. Isaiah 45:18 dec1ares in the name of Him Who created the heavens, who formed the earth and made it, that He did not create it TOHU, it therefore must have become so. Even more convincing are the two passages other than Gen. 1:2, where bohu is employed, for in both instances the word is combined with tohu. The first passage is Isaiah 34:11. The context is one of catastrophic judgment and upheaval. The presence of such terms as "indignation", "fury", "utterly destroy", "sword" and "vengeance" in the first eight verses are sufficient to prove this, and one verse is so definitely prophetic of the upheaval at the time of the end, as to 1eave no option in the mind.

"And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree" (Isaiah 34:4).

This passage is almost identica1 with the 1anguage employed by Peter when he speaks of the signs that shall precede the coming of the day of God and the setting up of the new heavens and the new earth, wherein dwelleth righteousness (2 Pet. 3:13). The words tohu and bohu occur in Isaiah 34:11, to which al1 these symbo1s of judgment point:

"He shall stretch out upon it the line of confusion (tohu) and the stones of emptiness (bohu)",

nor is it without significance that unclean birds like the cormorant and the bittern possess this devoted land, that nettles and brambles appear in the fortresses, and that dragons, wild beasts, screech owls and satyrs gather there. The whole is a picture in miniature of what the earth became in Genesis 1:2.

Isaiah's usage of tohu and bohu is convincing, but "in the mouth of two or three witnesses every word shall be established", and accordingly we find the prophet Jeremiah using tohu and bohu in a similar context. In the structure of Jeremiah four, verses 5-7 are in correspondence with verses 19-31:

"The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant" (Jer. 4:7).

"Destruction upon destruction is cried".

"I beheld the earth, and lo it was without form, and void; and the heavens, and they had no light. . . 10, there was no man . . . lo, the fruitful place was a wilderness. . ."

". . . broken down. . . by His fierce anger" (Jer. 4:20-26).

Here then are the three inspired occurrences of the two words tohu and bohu, Genesis 1:2, Isaiah 34:11 and Jeremiah 4:23. If Genesis 1:2 does not refer to a day of "vengeance" or "fierce anger" should we not have to acknowledge that both Isaiah and Jeremiah by the use of these peculiar words, have misled us? And if once that be our conclusion, inspiration is invalidated, and it does not matter much what Genesis 1:2 means, for our trust is shaken, and Moses is evidently wrong: this, however, cannot be. All Scripture is given by Inspiration of God, and Moses, Isaiah and Jeremiah speak with one voice, because inspired by one Spirit.

Nothing is said in Genesis 1:2, concerning the cause of this primeval judgment, any more than any statement is offered to explain the presence of the serpent in the Garden of Eden, but there are evidences that can be gathered from various parts of Scripture to make it clear that there was a fall among the angels, that Satan is a fallen being, and that the catastrophe of Genesis 1:2 is associated with that fall.

Into the "gap" thus formed, the present six-day creation is placed as a temporary "fulness" ("replenish the earth" Genesis 1:28), carrying the Redemptive purpose on to the threshold of Eternity. It is here also that "age-times" begin.

See ANGELS, FALLEN. CHERUBIM. SATAN.

(5) THE PRESENT CREATION, A TABERNACLE

"The things which are seen are temporal" (2 Cor. 4:18).

"For by Him were all things created that are in heaven and that are in earth, visible and invisible" (Col. 1: 16).

"And the Spirit of God moved upon the face of the waters, and God said, Let there be light; and there was light" (Gen. 1:2,3).

With these words of Genesis the first movement toward the goal of the ages is recorded. That it indicates a regenerative, redemptive movement, is made clear by the allegorical use that Paul makes of it when writing to the Corinthians.

"For God, Who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ" (2 Cor. 4:6).

When we come to consider the place that Israel occupies in the outworking of the purpose of the ages, we shall find that there will be repeated in their case these allegorical fulfilments of Genesis 1:2,3.

"And He will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations" (Isa. 25:7).

The "veil" plays a big part in the imagery of 2 Corinthians three and four. Like the rising of light in Genesis 1 :3, Israel's light shall dispel the gross darkness that has engulfed the nations (Isa. 60:1,2), and both in this passage, in 2 Corinthians 4:6 and from such prophetic passages as Isaiah 11:9, "the earth shall be full of the knowledge of the Lord, as the waters cover the sea", we perceive that "light" symbolizes "knowledge" and prepares us to find in the midst of the garden not only the tree of life, but the tree of the knowledge of good and evil.

These matters, however, are anticipatory of future studies, and the parallel of Israel with the six days creation will be better seen when we reach the Scriptures that speak of their call and destiny. At present we must confine ourselves to the consideration of the fact that here, in the calling into existence of the creation of the six days, we meet the first of a series of "fulnesses" that carry the purpose of the ages on to their glorious goal.

When we traverse the gap formed by the entry of sin and death, and reach the other extreme of this present creation, we find that instead of natural light as in Genesis 1 :3, "The Lamb is the light thereof", "The Lord God giveth them light", and we read further that the city "had no need of the sun neither of the moon". Instead of the stars which are spoken of in Genesis 1:16, we have the Lord holding "the seven stars in His right hand", and He Himself set forth as "the bright and morning star". These are indications that "the former things" are about to pass away. Perhaps the most suggestive item in the six days' creation, apart from man who was made in the Image of God, is the provision of the "Firmaments".

"And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. . . and God called the firmament Heaven" (Gen. 1 :6-8).

The first fact that emerges from this passage, whatever for the moment the word "firmament" may prove to mean, is that this firmament which was "called" heaven must be distinguished from that which was created "in the beginning" . Here is something peculiar to the present temporary creation, and as we shall discover, destined to pass away at the time of the end.

The margin of the A.V. draws attention to the fact that the Hebrew word raqia translated "firmament" means, literally, an "expansion", and so indicates the Scriptural anticipation by many thousand years, of the modern scientists' "expanding universe". Raqah the verb is used by Jeremiah to speak of "silver spread into plates" (Jer. 10:9). Job speaks of Him "which alone spreadeth out the heavens" (Job 9:8), and who "stretcheth out the north over the empty place" (tohu, "without form" of Genesis 1:2), (Job 26:7). The stretched-out heavens are likened to a tent or tabernacle.

"That stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in" (Isa. 40:22).

"He that created the heavens, and stretched them out" (Isa 42:5).

"That stretched forth the heavens alone" (Isa. 44:24; 51:13; Zech. 12:1)

Not only is the firmament spoken of in language that reminds of the Tabernacle, there is a reference in Job, that suggests that the earth too, is looked upon as the ground upon which this tabernacle of the sky rests.

"Whereupon are the foundations thereof fastened?" (Job 38:6).

At first sight there may not appear much in this passage to link it with the tabernacle, but when it is known that this same word which is translated "foundation" is translated "socket" fifty-three times, and that fifty-two of the occurrences refer to the sockets on which the Tabernacle rested in the wilderness, then the reference in Job thirty-eight, takes on a richer and deeper meaning.

The firmament of Genesis 1:6 is a lesser and temporary "heaven", destined like a tent to be folded up and to pass away when the ages come to an end.

The "firmament" is not merely the distant "heaven" of the sun, the moon and stars, it is also the place where birds can fly (Gen. 1:20) consequently we can understand that when Christ ascended, He is said to have "passed through the heavens", dierchomai not "passed into" (Heb. 4:14). (The student should note that this reference is omitted in Young's Analytical Concordance to the Bible.)

In Hebrews 7:26 Christ is said to have been "made higher" than the heavens, while Ephesians declares that He ascended up "far above all heavens" with the object that He might "fill" all things (Eph. 4:10). Christ is said to have passed through the heavens, to have been made higher than the heavens, and to have ascended up far above all heavens, consequently it is impossible for Him to be far above all heavens, and yet be at the same time seated in those very heavens, for even though knowledge of heaven and heavenly things may be very limited, we can understand the simple import of the language used. Consequently we discover that two words are employed for "heaven", one ouranos, which includes the highest sphere of all, but nevertheless can be used of that "heaven" which is to pass away (Matt. 5:18), of the "air" where birds fly (Matt. 6:26), the heaven of the "stars" (Matt. 24:29) and of the "angels" (Mark 13:32), and the other epouranios.

We perceive that in many passages ouranos refers to the "firmament" of Genesis 1:6, while epouranios refers to the heaven of Genesis 1:1 which was unaffected by the overthrow of verse 2, will not be dissolved and pass away, and is where Christ now sits at the right hand of God "far above all of the heavens". Hebrews 9:24 speaks of this sphere as "heaven itself". In two passages, the heavens are said to be rolled together or to depart "as a scroll" (Isa. 34:4, Rev. 6:14). The present heaven and earth is a temporary "tabernacle" (Psa. 19:4) in which the God of Creation can dwell as the God of Redemption. This creation is to be folded up as a garment (Heb. 1:11,12), the firmament is likened to the curtains of a tabernacle, which will be "unstitched" at the time of the end (Job 14:12 LXX margin), and pass away as a scroll.

The figure is one that appeals to the imagination. A scroll of parchment stretched out and suddenly released, is a figure employed to indicate the sudden departure of the "firmament", "the stretched out heavens". The word used in Revelation 6:14 is apochorizomai, which occurs but once elsewhere, and that of a departure that followed a violent "paroxysm" or "contention" (Acts 15:39). Chorizo which forms part of this word means "to put asunder" (Matt. 19:6); and "separate" (Rom. 8:35).

Isaiah 34:4 which speaks of the heavens being rolled together as a scroll, and so speaks of the "firmament" of Genesis 1 :6, leads on to the repetition of the condition of Genesis 1 :2, for in Isaiah 34:11, as we have seen, "confusion" is tohu and "emptiness" is bohu, the two words translated "without form and void".

The position at which the record of the ages has now reached is as follows:

Into the gap caused by the overthrow of Genesis 1:2, is placed the present creation which together with its temporary heaven is to pass away. This present creation, headed by Adam, constitutes the first of a series of "fulnesses" that follow a series of "gaps" until we at length arrive at Him, in Whom "All fulness dwells". We read in Genesis 1 :28, "be fruitful and multiply and replenish the earth" where the word "replenish" is the verb male, a word which as a noun is translated "fulness" in such passages as "the earth is the Lord's and the fulness thereof" (Psa. 24:1). The Septuagint uses the verb pleroo to translate male in Genesis 1 :28. We are, therefore, fully Scriptural when we speak of the six days Creation as a part of the "Pleroma" or "Fulness".

(6) THE TESTIMONY OF PETER TO THE DAYS OF NOAH

After the great gap formed by the loss of Paradise, the record divides into two according as the false or the true seed are spoken of, until we come to the next great crisis, the Deluge. Here history seems to repeat itself. The deep (Heb. tehom) of Genesis 1:2, is not referred to again until we read the record of the flood (Gen. 7:11; 8:2). The "dry land" (Heb. yabbashah, Gen. 1:9,10), which appeared on the third day from beneath the waters, finds an echo in the "drying up" of the earth after the flood (Heb. yabesh, Gen. 8:7,14). There are a number of interesting parallel features between Adam and Noah which establish that the relationship is intentional.

For example, both Adam and Noah are commanded to replenish the earth, both have three sons, one of whom becomes involved in a curse and is either "of that wicked one" or the father of Canaan, who in his turn is seen to be of the evil seed. These parallels are so close that most commentators have accepted without question that Peter, in 2 Peter three, refers to Genesis 1: 1 and 2, whereas a careful study of his epistles will show that he had, primarily, the days of Noah before his mind. This testimony is important, and the examination of it will necessitate a fairly intensive study, but the subject matter is of the deepest solemnity and fully justifies all the time and space which we can devote to its elucidation.

Just as the Primal Creation is balanced across the gap of the ages, by the new heavens and new earth, and just as Paradise lost is balanced by Paradise restored, so the structure persists and another pair of corresponding members appears.

C	The days of Noah The nations just before the call of Abraham	a The irruption of the sons of God (Gen. 6)
		b Preservation in the Ark Noah      uncontaminated (Gen. 6:9)
		c Punishment by flood (Gen. 7,8)
		d Spirits in prison (1 Pet. 3:19-22,           Jude 6)
C	As it was in the days of Noah. The nations just before Israel are saved and blessed	a Antichrist, and the Son of Perdition    (2 Thess. 2)
		b Preservation, the lamb's book of life.      Uncontaminated (Rev.21)
		c Punishment by fire (Rev. 14:9,10)
		d Spirits liberated for a season          (Rev.9:14).

Let us now attend to the teaching of Scripture with regard to this great epoch. A very superficial reading of Scripture will convince the student that there are revealed three great creative movements one past, one present and one future.

1. "In the beginning" (Gen. 1 :1). Primal Creation.
2. "In six days" (Gen. 1 :3-2:3). Present Creation.
3. "In the day of God" (2 Pet. 3:12,13). New Heavens and Earth.

The Primal Creation of Gen. 1: 1 is separated by the chaos of Gen. 1:2 from the Present Creation-while the Present Creation is again separated from the New Heavens and Earth by the dissolution of 2 Peter 3: 10, and the following diagram visualizes this great purpose of the ages.

The "first" heaven and earth of Revelation 21:1 is strictly "the former" of two (see Rev. 21:4 where the same Greek word is translated "former"). This is the sequel to the six days' creation, not to Genesis 1:1. A reference to Isaiah 65:17-20, 7 and to 66:22-24 will show that in the new heaven and earth (out. side the Holy Mountain), death will still be possible. Not until the end of the ages, long past the end of the Revelation will the last enemy be destroyed and God be all in all (1 Cor. 15:24-28).

Peter as a minister of the Circumcision, is particularly concerned with that portion of the purpose of the ages that impinges upon the hope of Israel. There is, however, in the history of Israel much that is typical of vaster things, and we are not surprised, therefore, to discover much that adumbrates the larger issues dealt with by Paul alone. This vast sweep of the ages which we have suggested in the diagram given above, finds an echo in the words of Peter, when he speaks of past, present and future heavens and earth, as they appear in the prophetic view of Israel and its hope.

We may use Peter's language as a guide to the wider purpose of the ages thus:

• For Genesis 1:1 we may use the words, "the world that then was".
• For Genesis 1:3-Revelation 20:13 we may use the words, "the heavens and the earth which are now".
• For Revelation 21:1 the words, "the new heavens and the new earth".

Peter was "a minister of the circumcision" (Gal. 2:7-9), and wrote his epistles to

". . . the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia" (1 Pet. 1:1).

As 2 Peter three opens with the words, "This second epistle, I now write unto you", it is evident that the chapter before us was equally addressed to the "circumcision". The term diaspora, "scattered" became a name to designate "the twelve tribes scattered abroad" (Jas. 1:1), or the "dispersed among the Gentiles" (John 7:35, R.V. margin). This term had become fixed during the two hundred years before Christ that the Septuagint had been in use, for in such passages as Deuteronomy 30:4, Nehemiah 1 :9, Psalms 147:2; diaspora is used of the "outcasts of Israel". As we shall have occasion to compare some of the language of Peter with the Gospel according to Mark, it will be well to make sure that the reader is aware of the close association of these two servants of the Lord.

From Acts 12:12 we learn that Peter was friendly with Mark's mother and in 1 Pet. 5:13 he speaks of "Marcus my son." Jerome speaks of both Paul and Peter with their assistants thus:

"Therefore he (Paul) had Titus for a Secretary, as the blessed Peter had Mark, whose Gospel was composed by him after the dictation of Peter".

To this may be added the testimony of Eusebius:

"After the departure of Peter and Paul, Mark the disciple and secretary (hermeneutes or "interpreter") of Peter, transmitted to us in writing what Peter had preached".

The four Gospels, therefore, stand related to one another as follows:

A Matthew Independent

B Mark Interpreter of Peter

B Luke Fellow worker with Paul

A John Independent.

We are now free to examine 2 Peter three, and we shall remember as we do it, that Peter, the minister of the circumcision, admits in that same chapter that the Apostle Paul has many things to say, which were hard to be understood both by himself and his hearers, and we shal1 not expect to find the sweep backward beyond Gen. 1:2 in Peter's most far-flung statement, that we find in Paul's great epistles of the Mystery. We must now make a preliminary inquiry into the testimony of 2 Peter 3:1-14 and discover the scope of Peter's Ministry and epistle.

We note that chapters one and two must be considered as introductory, for it is chapter three that opens with the words, "this second epistle, beloved, I now write to you", and the burden of the chapter is the denial by "scoffers" of the possibility of the Lord's return by an appeal to a supposed "Uniformity of Natural Law", and the exposure of the weakness of this objection by the Apostle. An examination of the first chapter will show that this was prominently in the Apostle's mind all the time. 2 Peter 1: 16-21 is an anticipation of 2 Peter 3:2,3 and 2 Peter 2:1-22 is an anticipation of2 Peter 3:3-13 and correspond in the structure which will be given later.

These selfsame scoffers, or their predecessors, had evidently charged the believer who expected the personal return of the Lord, with following "cunningly devised fables" (2 Peter 1:16), and from this the Apostle proceeds to the nature and trustworthiness of prophecy, recalling in passing the conviction he himself had received of its truth when upon the Mount of Transfiguration.

The structure of the passage is as follows:

A 2 Pet. I: 16 What the apostle's witness was NOT "Cunningly devised fables"

B 2 Pet. I: 16, 17 What it WAS" Honour and glory"

C 2 Pet. 1:17, 18 How it CAME "The voice from heaven"

B 2 Pet. I: 19 What the Prophetic Word IS "A light, till the day dawn"

A 2 Pet. 1:20 What it is NOT "Not of its own unfolding"

C 2 Pet. 1:21 How it CAME "Moved by the Holy Ghost".

In this opening argument we have similar features that are restated or amplified in chapter three.

Chapter One

The Second Coming of Christ. The charge made "cunningly devised fables". The testimony of Apostle and Prophet. The introductory phrase "knowing this first".

Chapter Three

The Second Coming of Christ. The scoffers' charge "where is the promise of His coming?" The testimony of the Prophets and Apostles. The introductory phrase "knowing this first".

To piece together the complete structure in all its details would take us too long, and is not necessary for our present purpose. The following abridged outline will be all that is required to demonstrate the scope of the epistle and particularly the correspondence that exists between 2 Peter 1 :16-21 and 2 Peter 3:2,3, and 2 Peter 2:1-22 with 2 Peter 3:3-13. If this be realized, we shall have reached the first step in our inquiry.

We draw special attention to the two words "overthrow" katastrophe and "overflow" katakluzo, and the correspondence established between the destruction of Sodom and Gomorrah, with the dissolution of the elements.

THE SECOND EPISTLE OF PETER

A 1 :1-4 Opening Benediction.
                Grace, peace, through the knowledge of God.
                Called to His own glory

B 1:5-11 Give all diligence-never fall (ptaio)
                 Give diligence-make sure

C a 1:12-15 "Stir up", "remembrance"

       b 1:16-21 The Apostles and Prophets
                         (details given above)
                         "Knowing this first"

          c 2:1-22 False prophets and False teachers
                          Reference to fall of angels,the Flood
                          and the destruction of Sodom and Gomorrha
                          An overthrow (katastrophe)
                          Lusts of flesh and uncleanness

C a 3:1 This second epistle beloved.
             I now write unto you: in both which I stir up
             your pure minds by way of remembrance

       b 3:2, 3 The Prophets and the Apostles
                      "Knowing this first"

           c 3:3-13 Scoffers
                           Reference to Creation and Flood
                           Dissolution of elements
                           Overflow (katakluzo)
                           Walking after their own lusts

B 3:14-17 Be diligent-fall (ekpipto) stedfastness

A 3:18 Closing Benediction.
             Grow in grace and knowledge of our Lord and Saviour
             To Him be glory.

In the second chapter, which corresponds with the section dealing with the scoffers and their condemnation, Peter speaks of the following recorded interventions of the Lord, showing how untrue the scoffers were when they attempted to rule out the future Divine intervention of the Lord's return by saying, "since the fathers fell asleep all things continue as they were". Pour instances are given by the apostle of judgments that could not be the mere working of natural law.

• The casting down of the angels that sinned (2 Pet. 2:4).
• The bringing in a flood in the days of Noah (2:5).
• The turning of the cities of Sodom and Gomorrha into ashes, condemning them by an "overthrow" katastrophe (2:6.)
• The rebuking of Balaam by the speaking of a dumb ass (2:15,16).

From these examples the Apostle draws the conclusion:

"The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished" (2 Pet. 2:9).

We have now advanced a step in our pursuit of the truth. The fact has been established, that there were three Creative Movements recorded in Scripture, and that Peter whose reference to Creation is occupying our attention, was a minister of the circumcision, when he wrote his second epistle. To this we have now added some idea of the general scope of this epistle, and of 2 Peter 3:3-14 in particular. We are, therefore, now ready to give 2 Peter 3:3-14 a fuller and more detailed examination.

Before we can come to any definite conclusion about the intention of the Apostle in 2 Peter 3:3-14, we must arrive at some certain understanding of the terms he uses. There are few students of Scripture who, when they read the words of 2 Peter 3 :4, "the BEGINNING of creation", but will go back in mind immediately to Genesis 1:1 and John 1: 1, where the same word arche "beginning" is found either in the Septuagint or in the original Greek N.T. Yet upon examination, such a reference back is proved to be untrue. We have already spoken of Mark the "interpreter" of Peter and the present is an opportunity to test his words. Mark uses the word arche "beginning" four times thus:

A "The beginning of the gospel of Jesus Christ the Son of God" (1:1)

B "From the beginning of the creation" (Mark 10:6)

A "The beginning of sorrows" (Mark 13:8)

B "The beginning of the creation which God created" (13:19)

The two references to creation challenge our attention, and we are sure that the established meaning of these two passages in Mark's Gospel must influence most profoundly our interpretation of the same words in 2 Peter three. Here, therefore, is the second passage in full.

"But from the beginning of the creation God made them male and female" (Mark 10:6).

It is not a matter of debate, therefore, that Mark uses the expression, "the beginning of the creation", to refer exclusively to the creation of Genesis 1:3-2:3, and so by logical necessity cannot include Genesis 1:1. Let us read the second reference:

"For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be" (Mark 13:19).

All we need to do to show that the same limitation must be observed is to place beside this reference, two parallel passages.

"For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be" (Matt. 24:21).

"There shall be a time of trouble, such as never was since there was a nation, even to that same time" (Dan. 12:1).

We cannot conceive that any reader with these passages before him, would wish to read into Mark 13:19 a reference back to Genesis 1: 1. The words "since there was a nation" being the earliest statement, out of which the others have grown.

We are, therefore, certain that the words quoted by Peter "from the beginning of the creation" are limited to the Adamic earth. The context moreover of any expression has a part to play in deciding its meaning, so we must now ob serve the way in which it is introduced and with what other terms it is associated.

"Since the fathers fell asleep, all things continue as they were from the beginning of the creation".

It is strange enough to think of linking up the death of Abraham, Isaac and Jacob ("the fathers") with the six days' creation; it is unthinkable when we attempt to link such events with the remote period of Gen. 1: 1. The argument appears to be that just as the "fathers" died one after the other, and no interference with "nature" has yet broken the hold of death, so, from the beginning of the world all things have continued without a break, and ever will, so rendering either the hope of resurrection, the Second Coming or the Day of Judgment unreasonable.

Peter, however, has already met this argument. Did all things continue as they were, in the days of Noah? Was there no Divine intervention in the days of Sodom? Is there no import in the use of the two distinctive words katastrophe and katakluzo?

Further, we must not forget that the words in question were spoken by the "scoffers". What did these scoffers know bout the primal creation? What did they know of the "overthrow of the world"? Not one of them so far as there is any record had ever seen the skeleton of a brontosaurus or a fossilized ichthyosaurus. The science of their day made creation originate from chaos (see Hislop's Two Babylons), and these scoffers most certainly did not know more of ancient history than the inspired Apostle.

In his opening rejoinder the Apostle says, "For this they willingly are ignorant of", a sentence that does not do justice to either the English language or the inspired original. The R.V. reads, "for this they wilfully forget" and Dr. Weymouth renders the passage, "for they are wilfully blind to the fact". No person can be charged with "wilful forgetfulness" if the matter lies beyond his ken. The heathen world was without excuse in their idolatry because of the witness of creation around them, but not even the scoffers could "wilfully neglect" the evidences of the primal creation because they were unrevealed and were unattainable by human search at that time. These scoffers, however, could be charged with wilful neg1ect of the Divine record of Genesis which shows how the selfsame water that played so prominent a part in the six days' creation, was actually used to bring about the flood in the days of Noah. This they could have known, and with its neglect they could be charged.

Lanthano, the word translated "be ignorant" in 2 Peter 3:5 A.V. occurs again in verse 8, "be not ignorant of this one thing". This fact must not be "ignored" by ourselves, as it is evident that such a recurrence indicates a structural feature, and is of consequence to true interpretation. The word lanthano seems to demand an English equivalent that lies somewhere between the "ignorance" of the A.V. and the "forgetting" of the R.V., and Moffatt seems to have chosen wisely here, for he renders the word in both passages "ignore". Ignorance of any fact modifies the culpability of a person, forgetfulness while serious, nevertheless modifies the guilt of an act, but to "wilfully ignore" leaves no such margin of excuse, and that is the thought here. Without making too great a diversion by dealing with the structure of 2 Peter 3: 1-13 as a whole, it will be sufficient for our present purpose to confine ourselves to verses 4-9.

A	1 Pet. 3:4	The Promise.		Where is this promised Advent? False argument derived from misconception as to time
	B 2 Pet. 3:5-7		They wilfully ignore	a Heavens of old and Earth	Water
				b The Word
				c The World
				d Perished
				a Present Heaven and Earth	Fire
				b Same Word
				c Ungodly Men
				d Destruction
	B 2 Pet. 3:8		Do you not ignore	The argument concerning relative time
A	2 Pet. 3:9	The Promise		The apparent "slowness" of the Lord must not be misconstrued as "slackness". The day of the Lord will come.

God does not hold man accountable where knowledge is unattainable. Knowledge concerning things that happened during the Primal Creation of Genesis 1:1 could not be "ignored" by anyone, because no details are given in the Revealed Word. These men, however, could, and evidently did, wilfully ignore the testimony of Genesis 1:3-8:22, and so were without excuse. The reference to "the world that then was being overflowed with water perished" must either refer to the chaos of Genesis 1:2 and must exclude the flood in the days of Noah, or it must refer to the flood of the days of Noah and exclude Genesis 1:2, it cannot refer primarily to both. We have positive evidence that Peter makes reference to the Deluge of Noah's day as part of his teaching and while this does not prove anything so far as 2 Peter 3:6 is concerned, it is a weight in the scale. We must continue our study of the terms used by Peter.

"The heavens were of old". Do these words refer to the primal creation of Genesis 1:1? or do they refer to the creation of the world for Adam and his race? Ekpalai occurs in but one other passage in the N.T., namely in 2 Peter 2:3.

"Whose judgment now of a long time lingereth not".

There is no need for any argument here. These false prophets must belong to the Adamic creation, and consequently there is added reason to believe that Peter's second use of the term will be but an expansion of the first, and that 2 Peter 3:6 refers back as far as Genesis 1:3 but no farther.

Palai simply means "old", palaios, palaiotes and palaioo also occur and should be examined. We give just two examples.

"But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins (2 Pet. 1:9).

"God Who at sundry times and in divers manners, spake in time past" (Heb. 1:1).

The expression, "the heavens were of old", therefore refers quite legitimately to Genesis 1:6. This "firmament" was temporary and is to pass away, as many passages of Scripture testify. There is no passage, however, that teaches that Heaven Itself, the dwelling place of the Most High, will ever pass away, and this is an added reason for limiting Peter's words to the present creation.

The earth "standing" out of the water, appears to refer to the way in which the present system was brought into being. Sunistemi is translated "consist" in Colossians 1:17, and while it would take a scientist to explain the meaning of 2 Peter 3:5, the reference is so evidently back to Genesis 1:3 onwards that scientific pro of is not necessary to our argument.

The association of the "water" and creation, with the "water" that caused the "overflow" of 2 Peter 3:6, is emphasized when one observes that after the many references to water in Genesis one, no further mention is made until the ominous words of Genesis 6: 17 are reached, "I do bring a flood of waters upon the earth".

These things the scoffers "wilfully ignored". The future dissolution will involve the heavens as well as the earth (2 Peter 3:10) whereas it was "the world" not the heaven and the earth that "perished" in the days of Noah. The heavens and the earth remained, and so could be called by Peter "the heavens and the earth which are now". In the second chapter of his epistle, Peter refers to the Flood and speaks of "the old world" and "the world of the ungodly" (2 Peter 2:5), similarly in both 2 Peter 2:4 and 2 Peter 3:7 he uses the word "reserved" in reference to judgment.

Again in 2 Peter 3:6 the Greek word katakluzomai is used where the translation reads "being overflowed with water". In 2 Peter 2:5 he uses the word kataklusmos (which becomes in English "cataclysm") "bringing in the flood upon the world of the ungodly", which makes the parallel between these two chapters even more obvious. The result of our examination leaves us with the conviction that Peter refers to the creation that came into being for the habitation of man, and that we are not justified in using his words to cover the whole of the record of Scripture, except as a type and shadow of the greater event.

(7). PARADISE LOST AND RESTORED

If "before the overthrow of the world" and "before the age times" refer to the same datum line, and, if the "overthrow" be Genesis 1:2, then this must have taken place before the ages began, and consequently we have an indication that the ages are coincident with the present temporary creation, which together with its "firmament" will pass away when the purpose of the ages shall be accomplished.

The opening and dosing members of the Purpose of the Ages may be set out as follows:

A	The beginning "Before Age times"	a Christ Firstborn of all Creation.    Image of Invisible God times
		b Satan Cherub (Ezek. 28:12-19)
		c The overthrow (Gen. 1:2)
* * * * * * * * * * * * *
A	The End Ages Finish	a Christ Head Every knee shall bow
		b Church In the heavenlies.        Satan destroyed
		c Reconciliation achieved.

The space indicated by the * * * is spanned by the ages. The first of the series of fulnesses that fill this gap is, as we have seen, the "six-day creation" of Genesis 1:3-2:3.

The opening "generation" is NOT that of Adam, as recorded in Genesis 5:1, but of "the heavens and the earth" which occupies Genesis 2:4-4:26. This is followed by twelve generations, which open with "the book of the generations of Adam" (Gen. 5:1), and doses with "the book of the generation of Jesus Christ".

The relationship of these generations may be set out as follows:

A The generations of the heavens and the earth (Gen. 2:4-4:26)

A a The BOOK of the generations of Adam (Gen. 5:1, 6:8) Plural

       b The generations of Noah (Gen. 6:9-9:29)

c The generations of the Sons of Noah (Gen. 10:1-11 :9)

     d "The generations of Shem (Gen. 11: 10-26) The Seed

e The generations of Terah (Gen. 11 :27-25:11) Mesopotamia

     f The generations of Ishmael (Gen. 25:12-18) Bondwoman

     f The generations of Isaac (Gen. 25: 19-35 :29) Free woman

e The generations of Esau (Gen. 36: 1-43) Canaan

     d The generations of Jacob (Gen. 37:2-50:26) The Seed

c The generations of Aaron and Moses (Num. 3:1-4)

       b The generations of Pharez (Ruth 4: 18-22) The Seed

   a The BOOK of the generation of Jesus Christ (Matt. 1 :1-17) Singular.

It will be observed that the word "generation" is used in the plural of each except the last. The generations refer to the descendants, as may be seen by an isolated generation like that of Ruth 4:18-22, the generation of Jesus Christ however, refers to His human ancestry not to His descendants, for He had none. In the generations of the heaven and the earth, are recorded the following features:

1. The forming of man from the dust, and his becoming a living soul.
2. The planting of the garden eastward in Eden.
3. The prohibition concerning the tree of the knowledge of good and evil.
4. The naming of the animals and Adam's conscious loneliness.
5. The formation of the woman as a help meet for him.
6. The temptation and the fall, the curse and sorrow.
7. The promise of the seed of the woman and ultimate victory.
8. The return of man to the dust from whence he had been taken.
9. The expulsion from Eden and the placing of the Sword and Cherubim.
10. The two seeds as manifested in Abel and Cain.
11. The appointment of Seth "instead" of Abel.

Fuller details could, of course, be included, and the reader must remember that there is no significance in the number that we have indicated. In view of the balancing feature in the book of the Revelation we can write over this period the words "Paradise Lost", without borrowing any ideas from Milton, even as we can write over the closing chapter of the Revelation "Paradise Restored".

Two main themes commence in Genesis three, that continue to the end of time, and which constitute the conflict of the ages. These are (1) the promise of the woman's seed, (2) the continuous enmity between the two seeds until ultimate victory is achieved. (See booklet on "Job".) The loss sustained as a consequence of the fall is symbolized in the expulsion from the garden, with the consequent loss of access to the tree of life, but restoration is pledged by the placing of the Cherubim together with a flaming sword "to keep" the way of the tree of life. (See CHERUBIM.) In the sequel, when the intervening gap is fi1led by the fruits of redemption, we are taken by a series of steps back to Eden and its blessedness, as is made manifest by the following extract from the close of Revelation.

"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 . . . and he shewed me a pure river of water of life, dear as crystal, proceeding out of the throne of God and of the Lamb. In the midst of the street of it, and on either side of the river, was there the tree of life . . . and there shall be no more curse . . . that they may have right to the tree of life, and may enter in through the gates into the city" (Rev. 21:4; 22:1-3,14).

Here is the complete reversal of the consequence of the fall of man in Eden, and we have surveyed yet another "fulness", the fulness of Redemption that spans the ages and their burden of sin and death. The creation of the universe, being the act of the infinitely wise God, brought into being a definite purpose, and that purpose can be perceived at least in some measure by reading what the Scriptures indicate will be the condition of things at the end. The Tabernacle of God will then be with men and He will dwell with them, God will be all in all. Two things are linked with the Cherubim in the Scriptures, "dwelling" (1 Sam. 4:4), and "speaking" (Num. 7:89).

Where the word is used in the singular, we read, "He rode upon a Cherub and did fly", but this has to do with deliverance from enemies. While we read both in Exodus and Ezekiel of a "Cherub" in the singular, it always has reference to "one" of the Cherubim, but in Ezekiel 28: 14 and 16 "the anointed Cherub" seems to be associated with "the overthrow of the world". The change from the singular to the plural takes place after the fall of man, and the Cherubim with their four faces, the lion, the ox, the man and the eagle, symbolize Adam and the dominion put in subjection under his feet, who in turn is the figure of Him that was to come. While the purpose of God to dwell with His creatures was temporarily checked by the failure of the first creation, it was reintroduced at the creation of man, for we have the homely words of Genesis three, that speaks of the "voice of God" in the garden at the cool of the day" and the call, "Adam, where art thou?" Once again the fall of the creature hindered the attainment of the Divine purpose, yet Love found a way; the purpose was not abandoned but the whole purpose was placed upon a redemptive basis, consequently the Cherubim are seen to be an integral part of the Mercy Seat. Some idea of the way the purpose is pursued through the ages may be visualized by the following graph:

ORIGINAL PURPOSE Purpose to dwell. The Cherub. "Cover" (Ez. 28: 14, 16, Ex. 26:14).	THE "GAP" FILLED Cherubim. Man and his dominion, sin enters and Cherubim now part of the Mercy seat		THE GOAL REACHED "The Tabernacle of God is with men and He will dwell with them".
THE OVERTHROW OF THE WORLD		DISSOLUTION OF HEAVEN

From the "Anointed" that failed, on via the cross to the glory of the "Anointed" Who gloriously succeeded, the purpose of love is carried to its goal on the wings of the Cherubim, or rather on the grace that these strange creatures set forth. Thus the outstretched firmament coincides with the outstretched wing of t4e Cherubim, the whole span of the ages being Under the Redeeming AEgis.

"The term aegis', really a Latin word, means 'a goat skin', and later a shield. . . . This redeeming conception took on a primeval form in the cherubim set up, together with the sword of flame, at the gate of the lost Eden. . . the idea of atonement, therefore is as old as the Bible, nay as redemption itse1f. . . . This 'day of Atonement' itse1fwas called 'Yom Kippur', i.e. the 'Day of Covering'. . . . Ours is at bottom an evangelica1 universe, no other form was ever conceived for it in the mind of God". (Under the Redeeming AEgis, by H. C. Mabie, D.D., LL.D.).

We can, therefore, set out the steps of the goal of the ages, thus:

B	The Ages begin Paradise lost	Earth	Remade and blessed (Gen. 1:2-2:4) Subjected to curse. Thorns and thistles (Gen. 3)
		Man	For a little lower than angels (Psa. 8) The First Adam. living Soul. The image of God Dominion over the earth
		Usurper	The Serpent. The Shining one Nachash (Gen. 3) Ye shall not surely die Ye shall be as God
		Hope	The seed of the woman
* * * * * * * * * * * *
8	The Consummation of the ages Paradise Restored	Earth	Restored and blessed (Hos. 2: 18-23) Curse removed (Rev. 22:3, Isa. 55:13)
		Man	Christ, made much better than angels (Heb. 1:4) last Adam. Quickening Spirit. Image
		Heir	Lamb is the light, brightness of glory Immortality conferred (1 Cor. 15) Every knee shall bow
		Hope	Creation's groan hushed (Rom. 8:21, 16:20).

(8) THE FILLING UP OF THE NATIONS (Gen. 48:19, Rotherham)

The family of Noah after the flood were told to "replenish" the earth, which would have consisted a fulness, had this replenishing been accompanied by grace and righteousness. Alas, by the time we reach the eleventh chapter of Genesis, the evil character of the world was made manifest, and Babel, and the scattering of the people, brought another movement in the purpose of the ages to a close. Babel in Genesis eleven, will yet find its corresponding member when great Babylon comes up for judgment, but the gap formed by the rebellion of Nimrod and the introduction of idolatry which is so closely associated with this mighty hunter before the Lord, was filled by the calling of Abraham and the promises made to him concerning the great nation Israel.

In Genesis 48:19 we read, "his seed shall become a multitude of nations". It so happens that the word "multitude" occurs earlier in this same chapter, namely in verse 4, where we read:

"Behold I will make thee fruitful and multiply thee, and I will make of thee a multitude of people" (Gen. 48:4).

Two words are found in the Hebrew original which are here translated "multitude" and these must be distinguished.

The word translated "multitude" in verse 4 is the Hebrew word qahal "to call" or "to assemble" , but the word translated "multitude" in verse 19 is entirely different, it is the Hebrew word melo "fulness". Readers who use The Companion Bible (early editions) should observe that the note against "multitude" in verse 19 should be transferred to the margin of verse 4 in the same chapter.

Let us bring together three more passages which make the promise that Israel shall be a multitude or company of people or nations.

"And GOD ALMIGHTY bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people" (Gen. 28:3).

"And God said unto him, I am GOD ALMIGHTY; be fruitful and multiply; a nation and a company of nations shall be of thee" (Gen. 35:11).

"Behold I will make thee fruitful and multiply thee, and I will make of thee a multitude of people" (Gen. 48:4).

In these passages "multitude" translates the Hebrew word qahal. When Jacob blessed Joseph's younger son Ephraim, putting his right hand upon his head, instead of upon the head of Manasseh his elder brother, Joseph said:

"Not so, my father," Jacob answered, "I know it, my son, I know it: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations" (Gen. 48:19).

Here, as we have already observed, the Hebrew word translated "multitude" is melo, "fulness".

We must, therefore, become acquainted with the usage and meaning of these two words which are translated "multitude" before we can proceed with our study. Qahal, means "to call together", "to assemble", and the noun form is translated "congregation", "assembly" and "company". In seventy passages, the Septuagint renders the Hebrew qahal by ekklesia, and Stephen speaks of "the church in the wilderness" (Acts 7:38). In the three passages quoted from Genesis, "multitude" and "company" are represented by "synagogue" in the Septuagint. In Genesis 48:19 melo which is translated "multitude" is rendered in the Septuagint plethos, which in the N. T. is rendered by the A.V. "multitude" thirty times, "company" once and "bundle" once. Unfortunately the English word "multitude" has to stand for two very different conceptions. Plethos, is from the same root as pleroma and retains the idea of fulness or filling, but there is another Greek word translated multitude, namely ochlos which means rather "a crowd" or "a mob", the unruly nature of which is reflected in the verbal forms which mean "to vex" or "to trouble" (Acts 5:16; 15:19; 17:5, Heb. 12:15). While, therefore, we are compelled to use the English word multitude in these passages of Genesis, we must dismiss the thought of a "mob" or of an unruly "crowd", and retain the idea of a properly assembled gathering and a filling.

Returning to the usage of the word qahal, we ob serve that from Exodus 12:6 where we read "the whole assembly", the word is used of Israel as a nation, but in Genesis, before Israel as a nation existed, it is used prophetically, looking down the ages to the day when the seed of Abraham shall indeed become "a filling of the nations" (Rotherham). The four occurrences of qahal fall into their place in the structure, which can be seen set out in full in The Companion Bible.

The following extract will be sufficient to demonstrate this fitness here.

Gen. 27:42-28:5. Departure. Jacob to Padan-aram
"that thou mayest be a multitude of people"

* * * * * * * *

Gen. 35:1-15. Return. Jacob from Padan-aram
"a nation and a company of nations"

Gen. 48:1-20. Blessing of Joseph and his sons
"I will make of thee a multitude of people"

* * * * * * * *

Gen. 49:1-28. Blessing of all his sons
"unto their assembly, mine honour, be not thou united",

It will be remembered that in the endeavour to obtain the birthright and the Abrahamic blessing, Jacob, at the instigation of his mother who knew that "the elder shall serve the younger" (Gen. 25:23), attempted by fraud to make the prophecy sure, but failed. When Jacob as a consequence was obliged to leave home, the coveted blessing for which both he and his mother had schemed was given to him freely:

"And GOD ALMIGHTY bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people; and give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham" (Gen. 28:3,4).

Not only is "the land" a definite feature of this promise, but a peculiar character attaches to it, it is called "the land wherein thou art a stranger". This is repeated in Genesis 37:1 and in 47:9 Jacob uses the same word where it is translated "pilgrimage", The margin of Genesis 28 :4, reads, "the land of thy sojournings". This term is used seven times in the law and is repeated in Hebrews 11:9,13. After the formation ofIsrae1 and the giving of the law, the nation is not again reminded that they were strangers and sojourners except in one passage, namely in Leviticus 25:23, where the laws governing the sale of land showed that the Lord Himself was the true Owner, Israel only holding the land as it were on a lease. One further note is necessary before we attempt a conc1usion, and that concerns the word translated "nation". An attempt has been made, in order that a certain popular theory might be supported, to show that Ephraim was to become "Gentilized". The Hebrew word translated "nations" is goyim, the plural of goi. This word is translated in the A.V. as follows: "Gentile" thirty times, "heathen" 142 times, "nation" 373 times, "people" eleven times. It is easy, when we are reading the passages where "Gentile" and "heathen" occur, to jump to the conc1usion that the word means, "all nations of the world, excepting the Jews", but this is an error.

The first six occurrences of goyim occur in Genesis ten, and as Israel was not in existence at the time, it is evident that the word can only mean "nations"; the inclusion of the word "Gentiles" in the A.V. of Genesis 10:5, being an anticipation and having no immediate meaning until placed over against the word "Jew". The R.V. has recognized this, and inserted "nations" instead. In Genesis 12:2 we read the words of the great prophetic promise to Abraham concerning his seed, Israel, "I will make of thee a great nation", while in Genesis 17:4,5,6 this promise is expanded to include "many nations", returning in 18:18 once more to the "great nation". So in Genesis 35:11 we read, "a nation and a company of nations", the only distinction between Jew and Gentile being, not in the use of a different word, but in the use of the singular for the Jew, and the plural for the Gentile. So again in Deuteronomy four, we have interchangeably "this great nation" , "what nation is so great", "the heathen" , "a nation from the midst of another nation" and "the nations" , that were to be driven out of Canaan, all being translations of the one Hebrew word. Even in the Greek N.T. when the distinction between Jew and Gentile is acute, we still find ethnos used both of the Gentiles and of Israel (Acts 22:21; 26:4,17; 28:19,28). (See GENTILE.)

While, therefore, goyim means at times Gentile or heathen, it always means "nation" whether the nations outside the covenant, or the great nation of promise. The promise that Israel should be "great" must not be misunderstood. With us, "greatness" is associated with nobility of mind, but originally the word gadol translated "great" means "growth" or "augmentation", So we read of "great lights", "great whales", a "great city" in Genesis. The word, moreover, is used to indicate "the elder" son (Gen. 10:21; 27:1; 29:16) who may not necessarily have been "greater".

Israel today are indeed at the present day "minished and brought low through oppression" (Psa. 107:39), but it is an integral part of the promise to Abraham, that Israel should not only be great in spiritual qualities, but great in numbers. The promise reads, "I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered" (Gen. 13:16).

The figure is changed in Genesis 15:5 to the innumerable stars of heaven, with the added words, "so shall thy seed be". Yet once again the figure is changed to "the sand upon the sea shore" (Gen. 22:17).

"Sir Arthur Eddington is of the opinion that one hundred thousand million stars make one galaxy, and one hundred thousand million galaxies, make one universe. The number of stars in a universe therefore would be ten thousand trillion, or expressed in figures,

10,000,000,000,000,000,000,000,

that is equal to the number of drops of water in all the oceans of the world, or grains of fine sand sufficient to cover the whole of England and Wales, to a depth of a foot, and each one of them comparable in size to our sun". (The Endless Quest, Westaway.)

While it is not intended that Israel are ever to reach such astronomical figures, the contemplation of the possible number of the stars, compels us to admit that an extraordinary increase in number constitutes an essential feature of the Divine purpose for this "great nation". According to Deuteronomy 1:10 these promises were on the way to fulfilment even when Israel stood upon the borders of the promised land, and the present drop in their numbers is coincident with their being in disfavour. "If ye walk contrary to Me, I will make you few in number" (Lev. 26:21,22).

When at length the Lord causes the captivity of both Judah and of Israel to return "as at the first", when He performs that good thing which He has promised unto the house of Israel and of Judah, then "as the host of heaven cannot be numbered, neither the sand of the sea measured: so will I multiply the seed of David My servant, and the Levites that minister unto Me saith the Lord" (Jer. 33:7,14,22).

At the time of the end of this age the world will be so ravaged and desolated by the destructive method of atomic or other superscientific weapons that the prophet Zechariah speaks of "every one that is left of all the nations which came against Jerusalem" (Zech. 14:16), words that suggest a terrible depletion in the number of the inhabitants of the earth at that day. In Zechariah 13:8 the prophet's meaning is made very c1ear, when he says, "and it shall come to pass, that in all the land, saith the Lord, two parts therein shall be cut off and die; but the third shall be left therein". Something of what may be expected when atomic warfare breaks out over this devoted earth can be sensed by the words of the Apocalypse:

• "The third part of trees was burnt up".
• "The third part of the sea became blood".
• "The third part of the ships were destroyed".
• "The third part of men, slain (Rev. 8:7,8,9; 9:15).

The day is passed when these catastrophic times could be brushed aside as mere figures of speech, we have lived through days when "a third part of the ships" were well nigh literally destroyed. We have seen that following the desolation of Genesis 1:2 came the creation of man and the command, "replenish the earth". We have seen that the same command was given to Noah after the catac1ysm of the flood. This same command will be fulfilled in Israel when they, too, shall "blossom and bud, and fill the face of the world with fruit" (Isa. 27 :6). Ephraim, as the "firstborn" will indeed be great, and his seed "shall become a FILLING UP of the nations" (Gen. 48:19).

Once again we see the principle of the pleroma at work, with its promise of a better day, when sorrow and sighing shall have fled away, when the true seed shall flourish, and the seed of the serpent be no more.

(9) THE FULNESS OF THE GENTILES (Rom. 11 :25)

We have seen that the promise to Abraham concerning his seed, has followed the same pattern that has characterized the earlier moves in the outworking of the purpose. Their failure came to a head just before the Babylonian captivity and, with Nebuchadnezzar, "the times of the Gentiles" began.

"In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and beseiged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god" Dan. 1:1,2).

With these words the book of Daniel opens, and it may not be too much to say that they are only paralleled by the words of Acts twenty-eight in their burden of crisis and dispensational change. With such vast issues hanging upon these momentous words, vast because they cover the whole sweep of Gentile dominion, and vaster still because they lead steadily on to that kingdom of Christ which is to last for ever, with such issues and such a burden, no pains should be spared in acquainting ourselves with all that God has written for our learning in relation to this crisis in the history of man. Space will not permit of the full quotation of Jeremiah 25:1-26. We can but point out one or two features that connect this passage with the opening words of Daniel.

The reader will be struck by the fact that whereas Dan. 1: 1 speaks of the "third" year of Jehoiakim, Jeremiah 25: 1 speaks of the "fourth" year of that same king in connexion with the coming of Nebuchadnezzar against Jerusalem. This apparent discrepancy has not passed unnoticed by the critic, being one of his many "proofs" of the untrustworthiness of the book of Daniel.

The Hebrew word translated "came" in Dan. 1: 1 is bo, and it frequently has the sense of "went" or "marched". This, however, has been denied. Dr. Samuel Davidson says, "the verb bo does not mean to set out. . . but to arrive at" . . . (Introduction to the O.T., Vol. ID, p. 181), and, when men of such standing and authority speak thus, who are we to oppose them? Humility is indeed a grace to seek and preserve, but while Galatians two remains for our encouragement, we may still dare to bring all statements to the touchstone of the Word. Dr. Davidson's statement but illustrates the uncritical character of so-called "higher criticism" for it has been computed that the Hebrew word bo is used in the sense of "to set out" in each of the five books of Moses, in Joshua, Judges, Ruth, Samuel, Kings, Chronic1es, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Isaiah, Jeremiah, Ezekiel, and in six out of the twelve minor prophets !

Let us look at Jonah 1:3 and translate it as Dr. Davidson would have it: "And Jonah . . . sent down to Joppa, and he found a ship arriving at Tarshish"! If this could be sense, then in some miraculous way Jonah would have no sooner set foot on board at Joppa than he would have "arrived" at Tarshish.

Doubtless this would have made the journey far more pleasant than it actually was, but the simple fact is that the Hebrew word bo does mean that the ship was "going" or "setting out" for Tarshish. The plain fact of Daniel one and Jeremiah twenty-five is that the former writer tells us the year in which Nebuchadnezzar "set out" from Babylon, while the latter tells us when he "arrived". Moreover, Jeremiah tells us what occupied Nebuchadnezzar on his journey from one capital to the other.

"Against Egypt, against the army of Pharaoh-necho king of Egypt, which was by the river Euphrates in Carchemish, which Nebuchadnezzar king of Babylon smote in the fourth year of Jehoiakim the son of Josiah king of Judah" (Jer. 46:2).

Instead therefore of discovering a discrepancy in the narrative of Scripture, we have the obvious fact that Nebuchadnezzar took time to accomplish this march from Babylon to Jerusalem, and was obliged to meet and overcome Pharaoh at Carchemish by the Euphrates before he could arrive.

In Jeremiah 25:3 the prophet reminded Israel that since the thirteenth year of Josiah (see Jeremiah 1:1,2), the word of the Lord had come urging them to turn from their evil, and because they had not turned He said:

"Behold, I will send and take all the families of the north, saith the Lord, and Nebuchadnezzar the king of Babylon, my servant, and will bring them against this land. . . and this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years" (Jer. 25:9-11).

What God therefore had threatened, He brought to pass in the fourth year of Jehoiakim, and the historic record of the captivity of Jehoiakim is found in 2 Chronicles thirty-six, the last chapter of the Hebrew Bible!

Yet with all this apparent on the surf ace of Scripture, and needing no more scholarship than ability to read in one's mother tongue, Kuenen in his historic Critique de I' Ancien Testament has the audacity to say:

"We know by the book of Jeremiah that no such event (as the siege of Jerusalem, Dan. 1: I) took place in the reign of Jehoiakim".

"We know"! We also know that it is written, "professing themselves to be wise they became fools", and by such statements they demonstrate that they are but "blind leaders of the blind".

Jehoiakim was appointed king of Judah by Pharaoh-nechoh in the place of Jehoahaz (2 Kings 23:34). He did evil in the sight of the Lord, and filled Jerusalem with innocent blood. He was succeeded by Jehoiachin. In the reign of the latter, Nebuchadnezzar carried out thence all the treasures of the house of the Lord, whereas Daniel 1: 1,2 tells us that at the first he only carried away a part.

Jehoiachin or Jeconiah is deprived of the Jehovah element in his name, and under the name Coniah is utterly rejected by the Lord:

"Thus saith the Lord, Write ye this man childless, a man that shall not prosper in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah" (Jer. 22:30).

It is evident that Israel is passing; dominion is leaving them and is being transferred for the time being to the Gentiles. This is emphasized by such statements as Daniel l :2; "And the Lord gave. . . into his hand", or Jeremiah 25:1: "The fourth year of Jehoiakim . . . that was the first year of Nebuchadnezzar". The times of the Gentiles had therefore begun. And so with Zedekiah the glory departs, and Ezekiel twenty-one reveals the condition of things that will obtain "until He come":

"And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: