General Articles

“Without the Shedding of Blood…” :: By Gene Lawley

Published on: by RR10

The scarlet thread that reaches from Genesis to Revelation is a consistent, never contradicted plan of God for the redemption of mankind. It is the foundation of what Jesus came to do, as Luke proclaims in Luke 19:10: “For the Son of Man has come to seek and to save that which was lost.”

Hebrews 9:22 establishes that truth: “Without shedding of blood there is no remission [of sin].” It is the “scarlet thread” from the covering of the skins of animals God provided Adam and Eve, thus the shedding of blood of those animals.

When Adam and Eve knew they had sinned, they covered themselves with fig leaves. They “covered themselves,” an acknowledgment that mankind has been making since then to attempt to avoid facing God. Over the centuries, that denial of God has reached depths of rebellion that now, today, we are seeing a wholesale turning to such more degradation worldwide that out-shames that of ancient Sodom. (See Romans 1:18-32.)

Leviticus 17:11 gives judicial relevance to that first claim of a blood sacrifice requirement for salvation from sin: “For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls; for it is the blood that makes atonement for the soul.” Note two things in that law—God makes the provision, and that it involves a death of the blood-giver.

That brings up a question about a related situation: Why was Jesus tortured, beaten, scourged, and humiliated over the time of His ministry, especially at His trial? Could it be that as Jesus was replacing mankind in his lifetime of struggle with sin and all of its negative effect on his life, these tortures were representative of His “Son of man” likeness yet without sin?

The record of His suffering experience is detailed in Isaiah 53 where it says, in part, “Surely He has borne our griefs and carried our sorrows, yet we esteemed Him stricken, smitten by God, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement for our peace was upon Him; and by His stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the Lord has laid on Him the iniquity of us all” (Isaiah 53:4-6).

That reality is borne out in other references, such as Hebrews 2:17-18, which says: “Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people. For in that He Himself has suffered, being tempted, He is able to aid those who are tempted.”

Then, Hebrews 4:15-16: “For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. Let us therefore come boldly to the throne of grace that we may obtain mercy and find grace to help in time of need.”

Another verse that capsulizes this thought into a simple statement is Hebrews 12:2: “Looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.”

He is the “originator” and “perfecter” of our faith in His faithfulness to be the total representative of each sinner in the whole world, yet not guilty of any of our sins. When a sinner accepts His gift of this faith, the sinner is “complete in Him.”

In His crucifixion, you have noted that He did not say, “It is finished,” until next He gave up His spirit and breathed His last: “So when Jesus had received the sour wine, He said, ‘It is finished!’ And bowing His head, He gave up His spirit” (John 19:30).

This was the reality that was foreshadowed over the centuries by the offering of animals with their blood that only covered the people’s sins for a year and had to be repeated again and again. It was the provision or gift of a sacrifice like that of the one made for Adam and Eve and their own offer of fig leaves. Hebrews 10:1 tells of that temporary provision:

“For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect.”

But in Christ, “we are complete,” so says Colossians 2:10. So how can those prior to Christ’s sacrifice on the cross claim salvation, even though they are only covered year by year? It is by faith in the temporary provision from God, founded on His eternal sovereignty. (See the last two verses of Hebrews 11.)

It is interesting, as well as very important, that God made His plan of man’s redemption prior to the beginning of time, as Titus 1:2 declares: “In hope of eternal life which God, who cannot lie, promised before time began.”

There was a conversation between God the Father and God the Son about the role He was to perform that would be different than what had been the plan: “Therefore, when He came into the world, He said: ‘Sacrifice and offering You did not desire, but a body You have prepared for Me'” (Hebrews 10:5). That body was the physical body of Jesus of Nazareth, born of the Virgin Mary. That body was to be the total representation of every person born of Adam in the world for all time, suffering every agony of Adam’s heritage without sinning.

“He has made Him who knew no sin to be sin for us that we might become the righteousness of God in Him” (2 Corinthians 5:21).

This background blossoms into a greater understanding of the ordinance of communion in the manner which Jesus presented it at that last supper at Passover time: “Then Jesus took bread. He gave thanks and broke it. He handed it to them and said, ‘This is my body. It is given for you. Every time you eat it, do this in memory of me.’ In the same way, after the supper, He took the cup. He said, ‘This cup is the new covenant in my blood. It is poured out for you.'”

He broke the bread just as His body had been broken by suffering for our sins, then He spilled His life blood to seal our redemption. “Do this in remembrance of Me, He says.” May we never forget!

Here is how God sums up His redemption of plan for those who believe: “He who spared not His own Son but delivered Him up for us all, how shall He not with Him also freely give us all things?” (Romans 8:32).

Contact email: andwegetmercy@gmail.com

God’s Kingdoms – Part 1 – Mark and John :: By Mark A. Becker

Published on: by RR10

Introduction

This article is part of a five-part study series on God’s Kingdoms as revealed to us in the Brit Chadashah (New Testament) using the keyword “kingdom” as our guide.

Below are the keys to the three Kingdoms we will be assessing – with a brief definition of each – as outlined for us in the Scriptures. Thorough and expanding definitions of each Kingdom will be enhanced as we move along in our study.

Two Kingdoms are linked: The Salvation Kingdom will eventually culminate in the Eternal Kingdom. The Millennial Kingdom is for Israel and her Messiah, fulfilling God’s precious promises to His chosen people made throughout the Tanakh (Old Testament).

God’s Kingdoms Series

God’s Kingdoms – Part 1 – Mark and John

God’s Kingdoms – Part 2 – Matthew

God’s Kingdoms – Part 3 – Luke

God’s Kingdoms – Part 4 – Acts Through Revelation

God’s Kingdoms – Part 5 – Summary and Conclusion

Keys:

Salvation Kingdom – From personal salvation, to being in heaven with Christ, through the Second Coming, the gathering of Israel, and preparation for the Millennial Kingdom.

Millennial Kingdom – The 1,000-year reign of Christ on earth.

Eternal Kingdom – The Everlasting Kingdom – that follows the Millennial Kingdom of Christ and the Great White Throne Judgment – with a New Heaven and a New Earth.

The All-Encompassing Kingdom – Inclusive of the three Kingdoms above, from personal salvation through to the Eternal Kingdom.

Greek Words and Phrases Used in the Study

The Greek word for “kingdom” is 932 βασιλεία “basileia” and means kingdom, sovereignty, royal power, kingship, dominion, rule, royalty, rule, a realm.

The Greek word for “heaven” is 3772 οὐρανός “ouranos” and means heaven, heavens, heavenly, air, sky.

The Greek word for “God” is 2316 θεός “theos” and means God, supreme divinity, godly, a god.

The Greek for “kingdom of heaven” is “basileia τοῦ ouranos.”

The Greek for “kingdom of God” is “basileia τοῦ Theos.”

The Greek for “My Father’s kingdom” is “Mou (3450 – μοῦ) Patér (3962 – πατήρ) basileia.”

The Greek for “gospel of the kingdom” is “euaggelion (2098 – εὐαγγέλιον) τῆς basileia.”

The Greek for “My kingdom” is “Emos (1699 – ἐμός) basileia.”

The Greek for “Thy kingdom come” is “Sou (4675 – σοῦ) basileia erchomai (2064 – ἔρχομαι).”

The Greek for “… Thine is the kingdom” is “Sou esti (2076 – ἐστί) hé (3588 – ἡ) basileia.”

The Greek for “children (sons) of the kingdom” is “huios (5207 – υἱός) τοῦ (3588 – τό) basileia.”

The Greek for “word of the kingdom” is “logos (3056 – λόγος) τοῦ basileia.”

The Greek for “His kingdom” is “Autos (846 – αὐτός) basileia.”

The Greek for “kingdom of their Father” is “basileia autos Patér.”

The Greek for “kingdom of Christ and of God” is “basileia τοῦ Christos (5547 – Χριστός) kai (2532 – καί) Theos.”

The Greek for “His kingdom and glory” is “heautau (1438 – ἑαυτοῦ) basileia kai doxa (3191 – δόξα).”

The Greek for “His heavenly kingdom” is “Autos epouranios (2032 – ἐπουράνιος) basileia.”

The Greek for “sceptre of Your kingdom” is “rhabdos (4464 – ῥάβδο) Sou basileia.”

The Greek for “kingdom of our Lord and Savior Jesus Christ” is “basileia hémón (2257 – ἡμῶν) kurios (2962 – κύριος) kai sótér (4990 – σωτήρ) Iésous (2424 – Ἰησοῦς) Christos.”

The Greek for “the kingdom of our God” is “basileia hémón Theos.”

The Gospel of Mark

Mark 1:14b-15

“… Jesus came into Galilee, preaching the gospel of the kingdom of God, And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.”

Context: Self-evident.

Parallel Passage: Matthew 4:17, where “kingdom of God” is rendered “kingdom of heaven.”

Analysis: Jesus, as He began His ministry, called people to “the gospel of the kingdom of God,” which is the Salvation Kingdom.

Mark 4:11, 4:26, 4:30

“And when he was alone, they that were about him with the twelve asked of him the parable. And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables… And he said, So is the kingdom of God, as if a man should cast seed into the ground; And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how… And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it?”

Context: Mark 4:1-34.

Parallel Passage(s): Matthew 13:11, 19, 24, 31-33, where “kingdom of God” is rendered “kingdom of heaven.” Luke 13:18-20.

Analysis: The Parable of the Sower and The Parable of The Mustard Seed are the context of these passages. Most of Christ’s parables are centered around the Salvation Kingdom – primarily from Christ through the church age – and these particular parables are no exception.

Mark 9:1

“And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.”

Context: Mark 9:1-8.

Parallel Passage(s): Matthew 16:28, where “the kingdom of God come with power” is rendered “see the Son of man coming in His kingdom.” Luke 9:27.

Analysis: This statement by Christ was fulfilled when Peter, James, and John witnessed Christ in His glory on the Mount of Transfiguration. Clearly a vision of Christ in “the kingdom of God” and a reference to the Salvation Kingdom when those who have put their faith and trust in Messiah Jesus will be with Him in heaven.

Obviously, Moses and Elijah, as representatives of all Saints before Christ’s first advent, will be there as well.

Mark 9:47

“And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire.”

Context: Mark 9:42-48.

Analysis: This illustrative teaching is found within the teaching of sin, and of offending children who believe in Christ. Clearly, this is speaking of the Salvation Kingdom.

Mark 10:14-15

“But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.”

Context: Mark 10:13-16.

Parallel Passage(s): Matthew 19:14, where “kingdom of God” is rendered “kingdom of heaven.” Luke 18:17.

Analysis: This event was when Yeshua blessed the children, teaching His disciples the importance of coming to Christ as a little child. This is the Salvation Kingdom.

[For more on this passage and others regarding children, please see QFTBOC:‘Age of Accountability’.]

Mark 10:23-25

“And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God!”

Context: Mark 10:17-27.

Parallel Passage(s): Matthew 19:23-24. Matthew’s first clause is the only mention of the “kingdom of heaven.” Luke 18:24-25.

Analysis: This is the occasion where Christ met the Rich Young Ruler. The kingdom referenced is the Salvation Kingdom.

Mark 11:10

“Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest.”

Context: Mark 11:1-11.

Analysis: This occurred when Jesus rode into Jerusalem on a donkey as the Messiah of Israel. The shouts from the crowd of “the kingdom of our father David,” in addition to the past and current Israeli kingdom, would necessarily refer to the Millennial Kingdom promised to Israel throughout the Tanakh (Old Testament).

Mark 12:34

“And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question.”

Context: Mark 12:28-34.

Analysis: This discussion of Yeshua with one of the Scribes revolved around “the first commandment of all,” with Jesus giving him the answer of loving God and loving others.

Our Lord’s response to the Scribe that he was “not far from the kingdom of God” is a reference to the Salvation Kingdom.

Mark 14:25

“Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.”

Context: Mark 14:22-26.

Parallel Passage(s): Matthew 26:29, where “kingdom of God” is rendered “my Father’s kingdom.” Luke 22:18, where “kingdom of God” is rendered “the kingdom of God shall come.”

Analysis: This statement occurred at the institution of Communion, given to His church through His disciples, at The Last Supper. That Jesus “will drink no more of the fruit of the vine until that day that I drink it new in the kingdom of God” would have to be referencing our celebration in heaven in the Father’s presence at The Marriage Supper of the Lamb, just prior to Christ’s Second Coming to earth.

This is the Salvation Kingdom.

[Please see Revelation 6: Our Marriage and The Gap for more on this topic.]

Mark 15:43

“Joseph of Arimathaea, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.”

Context: Mark 15:37-47.

Parallel Passage(s): Luke 23:51.

Analysis: This followed the death of Jesus and is the account of Joseph of Arimathaea pleading for the body of Christ to lay Him in his own tomb.

Joseph of Arimathaea, “waited for the kingdom of God,” which is the Salvation Kingdom that Christ taught his counterpart, Nicodemus, in depth (John 3:1-21, John 19:38-42).

Obviously, Joseph of Arimathaea was a convert to the Messiah. As a believer in Yeshua as his Lord and Savior – and Luke’s noting that Joseph “himself waited for the kingdom of God” – is expressing that the Salvation Kingdom could not fully come until Christ was resurrected.

Once Christ was resurrected, Joseph, along with every believer in Jesus Christ, had essentially entered into the Salvation Kingdom upon conversion and would experience the fruits of their conversion into the Salvation Kingdom upon death and/or at the resurrection/rapture of the church!

The Gospel of John

John 3:3-5

“Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.”

Context: John 3:1-21.

Analysis: This famous encounter of Jesus with Nicodemus, which also includes the beloved verse of John 3:16, is the setting for this portion of Scripture and obviously is referring to the Salvation Kingdom by being converted or, as Christ said, being “born again” and being “born of water [even] of the Spirit.”

John 18:36

“Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.”

Context: John 18:33-40.

Analysis: The setting, of course, is the sham trial of Yeshua in front of Pontius Pilate.

When it comes to Messiah’s claim that His “kingdom is not of this world,” we should be able to recognize that the Salvation Kingdom that will culminate into the Eternal Kingdom is not of this fallen world.

Though the Millennial Kingdom is Messiah Yeshua’s kingdom where He will personally fulfill all of God’s promises to His chosen people Israel and will be on a renovated earth, under a renovated heaven, that kingdom will have a tragic end.

We could, however, suggest that Messiah Jesus was referring to the All-Encompassing Kingdom in general, and that He surely had in mind the Salvation Kingdom that would result from His sacrifice on the cross and the subsequent Eternal Kingdom in the future, in specific.

Thank you, Jesus, that Your kingdom is not of this fallen world.

You have delivered all who put their faith and trust in You and Your selfless sacrifice for our sins from this fallen world and transferred us into Your Salvation Kingdom that will eventually give way to the blessed Eternal Kingdom in the New Jerusalem, on a new earth, and under a new heaven, when God will dwell with mankind for all eternity!

“And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.

“And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.

“And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.” – Revelation 21:1-3

Praise be to our mighty God, Lord, Savior, Redeemer, and King!!!

May we all keep Answering the Call of The Great Commission, and giving an answer to every man and woman who so desperately needs Jesus and asks us, “Why Am I Here and What Is It All About?”

Love, grace, mercy, and shalom in Messiah Yeshua, and Maranatha!

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