The second type of sacrifice mentioned in Leviticus is the grain offering. It was made and presented in one of three ways: fine flour with olive oil and frankincense presented uncooked (Lv 2:1); baked in the oven (Lv 2:4); or baked on a griddle (Lv 2:5). Since grain itself was in short supply in the desert, this grain was likely that reserved for seed; therefore, it was considered very precious, and the one making the offering was really depending upon God for their future provision. When baked, the fine flour mixed with olive oil was made into loaves or as unleavened wafers smeared with oil. When made on a griddle, the unleavened cakes made from fine flour and olive oil were broken into pieces with more olive oil poured over them.

The flour was stated to be “fine flour.” This means one had to spend a lot of time to make the flour fine, as it would typically be course due to the amount of work it took to grind the grain by hand. Extra special effort was made for this type of sacrifice to God. Again, they were offering their very best.

The one making the offering would take a handful (called the memorial portion) and the priest would burn it on the altar (Lv 2:2). The remainder (called the most holy part) was then given to the priests to use for their own consumption (Lv 2:3).

There were elements which were prohibited in this type of sacrifice (Lv 2:11): leaven and honey. Yeast (leaven) and honey symbolically represented corruption: leaven typically represented sin, and honey likely equated to self-gratification or pleasure. Sometimes, unleavened bread was symbolic of God’s deliverance (Dt 16:4). While such a gift with yeast and honey could be presented to the priest (separate from offering) during firstfruits, it could not be used as an offering placed upon the altar.

There was a special element required for this type of sacrifice (Lv 2:13): salt. Salt was used since it sealed the covenant (Lv 2:13; Nu 18:19; 2Ch 13:5) as it likely represented the preservation and longevity of the covenant, two major characteristics of salt. It was also used as a flavoring agent (perhaps as a benefit to the priests). Salt symbolically represented the longevity of the Mosaic Covenant, which was dependent upon their obedience to God (Dt 28).

In some ways, the grain offering was similar to the burnt offering. It had to be of the highest quality (Lv 2:1): fine flour was difficult to produce and took a lot of time, olive oil in the desert was in short supply, and frankincense was very expensive. The grain offering was also offered by fire, and both produced a soothing aroma to the Lord (Lv 2:2). Often these two sacrifices were carried out together, as the grain offering was to follow the burnt offering (Nu 28:4-5; Jd 13:19).

Yet, the grain offering was also very different from the burnt offering. The burnt offering was an animal sacrifice, while the grain offering was a vegetable sacrifice composed of either wheat or barley. Because this offering had no blood, it was not for atonement. It was a form of worship as the one making the offering had some say in the offering: the one making the offering could choose the type of grain and how it was presented. It was a way of thanking God for sustaining them – giving them “their daily bread,” and grain was likely scarcer than animals as it would have to be taken from their seed reserves. In addition, in this sacrifice only a portion of it was offered on the altar whereas in the burnt offering, the entire animal was sacrificed with none of it going to the one making the offering or to the priest, except for the hide (Lv 7:8). Here, in this offering, the majority of the grain offering was used to sustain the priests (Nu 18:9).

In our next post, we will look at the application of this type of sacrifice. I hope you join us.

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Visit Books & Words to Inspire by Randy C. Dockens

Burnt offerings, while not uncommon to Israel, had special meaning and application for the Israelites as dictated by God. As stated in a previous post, this was one of the most common types of sacrifices, and they already had some understanding about this type of sacrifice. So, what did they understand? They were able to draw upon the experience from several more notable ancestors.

From Noah’s burnt offering experience (Gn 8:20-22), Israelites saw that the burnt offering was a means of avoiding God’s wrath and of obtaining God’s favor. God’s blessing did not come from their good deeds, but by their burnt offering, i.e., their pledge and dedication to God. From Abraham, willing to offer up Isaac as a burnt offering (Gn 22), the Israelites understood the promise of the Abrahamic Covenant (Gn. 12:1-3) involved the death and resurrection of one of Abraham’s offspring. The ram Abraham offered died in the place of Isaac – a picture of what was to occur in their future when Christ, their Messiah, would come. While the second point is very clear to us, it likely was not to the Israelites of that day. Yet, they clearly understood the first point.

So, what does all of this mean for us today? We need to understand and recognize that Christ was the fulfillment of the burnt offering these Israelites made. Several scriptures point to this fact: “Behold the Lamb of God, who takes away the sin of the world” (Jn 1:29); Christ was the final and complete archetype as He died “once for all” (Hb 9:12, 26; 10:10). Yet, faith is still the requirement. The burnt offering symbolized the Old Testament saint’s faith in God’s provision for his sins, and for his access to God. The burnt offering symbolized the Old Testament saint’s faith in God, and his intention to love God with all his heart, soul, mind, and strength, and to love his neighbor as himself (Dt 6:5).

This type of offering is important for us to understand as it will also be a part of our future once Christ returns. A burnt offering will be made every morning on the altar by the priests (Ek 46:13). People of the land (likely meaning Israel) will provide a percentage of their flocks to the Prince for burnt offerings and other offerings (Ek 45:15-16). The Prince will offer burnt offerings on New Moons, Sabbaths, and Feasts (Ek 45:17). People throughout the world who accept the Lord as the Hope of their future will be brought to him as an offering (Is 66:20), likely symbolically representative of a burnt offering.

Yet, in spite of all of the regulations around the sacrifice, it was never about the act of the sacrifice itself: “With what shall I come before the LORD and bow down before the exalted God? Shall I come before Him with burnt offerings, with calves a year old? Will the LORD be pleased with thousands of rams, with ten thousand rivers of olive oil? Shall I offer my firstborn for my transgression, the fruit of my body for the sin of my soul? He has shown you, O mortal, what is good. And what does the LORD require of you? To act justly, to love mercy and to walk humbly with your God” (Mi 6:6-8).

So, what is our sacrifice today? Consider this verse: “Through Jesus, therefore, let us continually offer to God a sacrifice of praise—the fruit of lips that openly profess his name. And do not forget to do good and to share with others, for with such sacrifices God is pleased” (Hb 13:15-16).

Let’s summarize what we have learned about the burnt offering:

It was for man’s depravity (his sinful state). This sacrifice was almost always needed in order to approach God for any reason. We can only approach God because of Christ becoming our burnt offering to offer himself for our depravity.

It was a principle of particularity. God was very particular in how man would approach Him. We can only come to God through Jesus Christ: Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through me” (Jn 14:6).

It was a principle of acceptance of God. Most self-help books tell how a person should accept themselves, while the burnt offering was all about making a person right with God. Scripture states it is a better goal to hear, “Well done my good and faithful servant” (Mt 25:21).

It was a principle of atonement through the shedding of blood. The sinful state of man requires the shedding of innocent blood: without the shedding of blood there is no remission of sin (Hb 9:22). Why blood? Maybe because God breathed into man a breath of life (Gn 2:7). Oxygen is what we breathe, and blood cells carry the oxygen; so, blood represented life. Perhaps that is why eating blood was prohibited (Lv 17:10).

It was a principle of identification. The one making the offering had to identify with the animal, understand he was bringing his best to represent him, and symbolically transfer his sin to the animal which is then worthy of death. We, today, identify with Christ who bore our sin and died for our sin.

It was a principle of sacrifice. Neither the one making the offering nor the priest benefited from this type of sacrifice. What was gained was a statement of devotion to God. We, too, are to offer ourselves as a living sacrifice to him (Ro 12:1-2).

Hopefully, you see that the acts of these ancient Israelites have meaning for us today. Certainly, we can offer a sacrifice of praise to the One who has bestowed life to us and given us an eternal hope. Can you do that today?

A major resource for this post and others like it regarding Leviticus was the research done by Bob Deffinbaugh posted on Bible.org.

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Visit Books & Words to Inspire by Randy C. Dockens

Yesterday, at sundown, began Yom Kippur. In the book of Leviticus, this was known as the Day of Atonement (Lv 16:& 23). This was the time that the high priest would go into the Holy of Holies to offer atonement for him and his family and then for the entire nation of Israel. This was discussed last year (see Fall Jewish Holidays: Yom Kippur). At that time, we also learned that this holiday is prophetic to the national repentance, cleansing and atonement for Israel as a nation when the Messiah, Jesus Christ, returns to earth (Zc 13).

What makes one to make this type of prophetic parallel? We mentioned last time that Rosh Hashanah, or Feast of Trumpets, was to ask God to remember His covenant with Israel. This was necessary because as sinful human beings, which we all are, they have no special element of their own to stand before a Holy God. Therefore, this feast was to make the people look toward God and prepare themselves for the coming Yom Kippur, or Day of Atonement, when God would pass judgment. Blood is needed to appease God’s wrath and provide atonement for sins. At that time, this had to be done yearly. We learned that these sacrifices pointed to the one Messiah to come who would be the future sacrifice that would once and for all become the payment for the sins of the entire world.

After the Rapture of the Church (or Receiving of the Bride), God’s attention will again turn to Israel. All the troubles that will come on the earth will drive all Jews and Israelites back to Israel and finally force God’s people to once again look to Him. Then when Christ returns, Israel will finally accept their Messiah and be forgiven nationally and individually and the entire land cleansed in preparation for their Messiah, who is now their Lord and Savior, to reign over them and the entire earth (Zc 12-14).

Therefore, both Jews and Christians have much to look forward to in our future. Although all Christians will be taken from the earth at the Rapture, both Jews/Israelites and Gentiles will accept the true Messiah Jesus Christ. Both groups will face many hardships during the Tribulation Period, but the main goal of this troublesome time is to bring God’s chosen people back to Himself. His people are scattered over the entire earth, so the consequences of disobedience of their covenant with God (Dt 28) will be a driving force to have them turn once again back to Him. God remembers His covenant, remembers His chosen people, and brings them to a new covenant as prophesied (Jr 33).

Man may forget God’s promises, but God always keeps his. Hallelujah!

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The first offering we come to in Leviticus is the burnt offering. Yet, this is not the first time we see such an offering in the Bible. It actually originated in Genesis and was first mentioned by Noah when he offered burnt offerings of clean animals (Gn 8:20). Yet, this offering was likely first shown to Adam, since their clothes came from animals (Gn 3:21) which were likely from the animal hides from a burnt offering as the animal skin was the only thing not consumed in a burnt offering (Lv 7:8).

There are other places where burnt offerings are mentioned prior to Leviticus: Abraham was told to offer Isaac as a burnt offering (Gn 22); Moses told Pharaoh that the Israelites needed to go into the desert to offer burnt offerings to God (Ex 10:25-26); Jethro, Moses’ father-in-law, offered a burnt offering to God (Ex 18); when the Israelites made a golden calf, they also offered burnt offerings (Ex 32).

We see, then, that burnt offerings were not necessarily a new offering God commanded to Israel. Yet, he did add His requirements to them. It could be offered in two ways: a personalized offering by an individual (Lv 1:2), and only males were allowed to make this offering—likely on behalf of their whole family (Jb 1:5); or as an offering for the community as a whole and done on their behalf by the priest. A burnt offering was made on behalf of the congregation in the morning and in the evening (Ex 29:38-42; Nu 28:3, 6; 2Ch 2:4). An additional burnt offering was offered every Sabbath (Nu 28:9-10), at the beginning of each month (i.e., every new moon; Nu 28:11), at the celebration of Passover on the 14th day of the 1st month (Nu 28:16), along with the grain offering at the Feast of Weeks (Shavuot; Nu 28:26) and offered on the Feast of Trumpets (Rosh Hashanah; Nu 29:1).

Burnt offerings were also often offered in conjunction with other sacrifices: guilt offering (Lv 5:7, 10, 17-18); sin offering (Lv 5:7; 6:25; 9:2-3, 7; 12:6, 8); freewill offering (Lv 22:18), with the sheaf offering at Feast of Firstfruits (Lv 23:12), and with the new grain offering on Shavuot (Lv 23:15-22). It was also required for various cleansing rituals: cleansing of a woman’s uncleanness as a result of child-bearing (sin and burnt offering required; Lv 12:6-8); cleansing of a leper (Lv 14:19-20); cleansing of a man with a discharge (with a sin offering; Lv 15:14-15); cleansing of a woman with an abnormal discharge (with a sin offering; Lv 15:30); cleansing of a Nazarite who was unintentionally defiled by contact with a dead body (Nu 6:11, 14); purification of the congregations when the congregation unwittingly failed to observe one of God’s commands, and was thereby defiled (Nu 15:22-26); purification and consecration of Aaron (Lv 16:3, 5, 24) as well as all the Levites (Nu 8:12).

One of the unique characteristics about this offering was that it was totally consumed. Other offerings allowed either the priest or the one making the offering to partake of the offering, but not this one. As stated previously, only the hide could be kept by the priest (Lv 7:8).

It is interesting that the word for offering in Hebrew was “corban” (Lv 1:2). This gives a little insight into the corruption of the New Testament priests when they allowed and/or encouraged people to “corbanize” their possessions (Mk 7:11). They were essentially saying a person’s possessions were a burnt offering to the Lord and were, therefore, more important than taking care of their family. This practice went again part of God’s commandments to Israel where they were commanded to honor their father and mother (Ex 20:12; Lv 19:3; Dt 5:16).

God also expected His instructions about burnt offerings to be taken seriously. Not taking a burnt offering or sacrifice to the tabernacle would lead to a person no longer having an inheritance (Lv 17:9). Nadab and Abihu, priests and sons of Aaron, were killed for not following sacrificial protocol (Lv 10).

Yet, God also considered the ability of a person or family in what they were able to offer. God allowed three types of animals to be offered as a burnt offering: offerings from the herd (i.e., bull; Lv 1:3-9); offerings from the flock (a sheep or a goat; Lv 1:10-13); offerings of birds (turtledoves or pigeons; Lv 1:14-17). Being poor was a basis for reduction in sacrifice demanded by God (Lv 14:21-22, 31).

Still, God did have specific requirements around these animals to be used as a burnt offering. The animal had to be of the highest quality. Unless a bird was offered, the animal from the herd or flock had to be male, and the animal had to be young (i.e., it was at its prime reproductive status). This made the one giving the offering dependent upon God for further provision and prosperity.

The offering was a very personal experience. The one providing the offering laid his hand on the head of the animal—symbolically transferring sins to the animal, not specific sins, but sinfulness in general. The one providing the offering was also the one who killed the animal. This was very up close and personal, wasn’t it? The priest then took the blood and sprinkled it before the altar and prepared the animal for sacrifice. This offering served as the atonement for the overall sinful state of the person/family/community.

In a future post we’ll consider what the Israelites really understood about this sacrifice and what it means for us today. So, stay tuned!

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Visit Books & Words to Inspire by Randy C. Dockens

While sacrifice is a theme in Leviticus, what is needed for a sacrifice was an altar. While altars are not necessarily specific for the sacrifices made to God, it is interesting that God made certain specifications about the altars used in worship to Him. Here in Leviticus God again takes what mankind has altered for his own concept and re-establishes His original intent. After all, God make the first sacrifice to clothe Adam and Eve (Gn 3:21) and instituted the idea of sacrifice in worship to Him (Gn 4:3-4). So, the idea of sacrifice and how to worship was not a man-made idea. In Leviticus, God was setting the requirements of how to worship Him. We never approach God out of how we think it should be done. God sets the standard for everything and sets the requirements to be met to worship Him.

An altar was an important part of worship and sacrifice. They were used in both private or family worship (Gn 31:54; 46:1), or for congregational worship (Lv 1-5). God allowed altars of diverse types for specific types of worship. Yet, He was the one who set the standard for worship and not those giving the worship. Based upon archeological finds and Scripture, the following were types used in worship of God: a rectangular raised altar of earth, sod, or clay (Ex 20:24), a rectangular altar of non-hewn stone (Ex 20:25), a nearby stone of the right size and shape (Jd 6:20; 13:19). In these instances, steps were not to be used (Ex 20:26).

For congregational worship, altars were also used. The altar of bronze (acacia wood overlaid with bronze) for the Tabernacle which Moses had built was made as specified by God Himself (Ex 27:1-8). This particular one was 7.5 feet square and 4.5 feet high (Ex 27:1). As time went on and more permanent structures were erected in worship to God, these altars also got more elaborate. When King Solomon built the temple in Jerusalem, this altar was made of solid bronze and its dimensions were 30 feet square and 15 feet high (2Ch 4:1). This altar therefore needed a ramp to reach its top, since steps were forbidden (Ex 20:26). The size of this altar when the temple was re-built after the Jews returned from Babylonian captivity (Er 3:2), or when Herod upgraded this temple, is unknown.

The next temple specified was that of Ezekiel’s vision (Ek 40). In this temple, which is thought to be the one which will be erected when Christ returns to set up His kingdom, the size of the altar was specified: 18 feet square and 16.5 feet high (Ek 43:13-17). This altar will have steps (Ek 13:17). The reason steps are now allowed is unclear, but it may be because there will be no other worship of any god except at this temple in the worship of the One True God.

It is also interesting to note that the size and grandeur of these temples increased over time as well. The original tabernacle was about one-fourth the size of our football field today. Solomon’s temple was about two-thirds the size. Herod’s temple was about three times the size, and Ezekiel’s temple will be approximately 12 times the size of our football field.

The main point here is that we worship God the way God prescribes and not to our own understanding. Are you trying to worship Him on your terms and your understanding? Get on His side. You’ll be much happier. He sets the standard for us to obey. He has always done that and will do that as we go into eternity with Him. Praise be to Him!

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Visit Books & Words to Inspire by Randy C. Dockens

The Jewish New Year, or Rosh Hashanah, is upon us again. It starts at sundown on September 25th. I spoke of this holiday in some detail last year (Rosh Hashanah 2021). As was stated in that post, this was originally instituted by God at the time of the Exodus of the Israelites from Egypt and was called Feast of Trumpets (Lv 23:23-25). Trumpets were blown as a memorial and a plea for God to remember his covenant with His people. This was significant because the Day of Atonement was only a few days away. This is when the high priest would go into the Holy of Holies to atone for the sin of the Israelites. No individual has goodness on their own that can save them or be good enough for God to accept them. Their only hope was for God to remember His covenant with them where He had promised to love and protect them. It was important that God remembered that when the high priest went into the Holy of Holies to ask God to accept them.

We had also stated that this feast is prophetic and relates to the beginning of the Tribulation period (also called the time of Jacob’s trouble by several Old Testament prophets) after the rapture of the church, also known as the Receiving of the Bride. Why then? The church age is over and so it is time for God to work with his chosen people again. Where are they? Scattered over the entire world. That is why this time of earth’s history affects the entire earth. God had stated long ago that their disobedience would result in consequences and trials that force them to come back to him (Lv 26; Dt 28). Since they are now living in almost every country of the world, the whole earth is involved. Even further into the earth’s future, the Passover will reflect the memory of this regathering of the Jews and Israelites rather than their exodus from Egypt (Ek 37:21-23; Jr 23:3-8).

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God gave Israel a charge to be a Kingdom of Priests to the world (Ex 19:6). Just as the Levites were priests to Israel to help them worship God, Israel as a nation was to do the same for the entire world. Don’t you find that “Wow” worthy? Did they achieve that? No. Now, before we judge them too harshly, we, too, have been called to be ambassadors for Christ (2Co 5:20). Are we representing Christ appropriately to the world to draw others to Him?

Ever wonder why God placed Israel where he did? I think if we look at its geographical location, it will become clear. We are so used to air travel today that we don’t think about geographic issues with mountains, oceans, and rivers. After all, we just fly over them. But think back to this time in history. Foot traffic was the most common form of travel. The land of Israel was at the conjunction of three continents: Africa, Europe, and Asia. The largest trade routes went through this area. Let’s look at each of them.

The Kings Highway went from Egypt, traveled across the Sinai Peninsula, turned northward through the Transjordan staying to the east of the Sea of Galilee and led to Damascus and eventually to the Far East. This was also the road Moses referred to when he told the Kings of Edom and Moab he would stay on as he passed through their land (Nu 20:17; Dt 2:8). Since there were two and a half tribes of Israel on the east side of the Jordan River (Reuben, Gad, and half tribe of Manasseh; Js 13:15-33), Israel had the opportunity to influence those who traveled this route.

On the west side of Israel was a route which went along the Mediterranean coast. It became known as the Via Maris, or Way of the Sea (Is 9:1). Other names given to this route was Derech HaYam, Coastal Road, and Way of the Philistines. It also originated in Egypt, went along the Mediterranean coast and then split at Megiddo where a minor branch continued along the coast northward into Asia Minor and the other major route turned east, traveled along the west coast of the Sea of Galilee, and then also continued into Damascus and then to the Far East.

The third major trade route was the Ridge Route. It was confined within Israel itself yet connected to the Via Maris in the North and not far from the King’s Highway in the South. This route followed the watershed ridge line of the Judaean and Samarian mountains. It went from Megiddo in the North to Beersheba in the South and traveled through Jerusalem. This is also called the Way of the Patriarchs since many feel Abraham, Isaac, and Jacob often used this route. It is also likely that this route is the route referred to in Judges 19. It is also known to be used during Roman times as well. Could it have been the route the Wise Men took to get to Jerusalem?

There were also other minor trade routes that intersected these major routes. As you can see, God provided the means for Israel to be a way of influence. God had them inherit a land which had influence already built in. All they had to do was obey (Dt 28:1-14). These Gentiles who would travel through Israel would observe all the ways God was blessing Israel: see no want, the land extremely fertile, all nations having great respect for Israel, and Israel as a nation sustaining many other peoples. They would then ask why, and the Israelites would then tell them about God and what God had done for them. Israel would be God’s calling card to the world.

Sadly, that did not happen. Yet, can we think too harshly about them when we have done the same? As Christians, we should be the most positive people in the world by having hope and being able to give that hope to others. Today, God does not promise us such prosperity as he promised Israel; yet He has promised to never leave us or forsake us (Hb 13:5). Could we really ask for more? What about you? Are you being a good and effective ambassador?

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Probably the best way to understand atonement is to separate it into its parts: at•one•ment. It is the making for ourselves to be at one with God. Although Leviticus seems complicated, this is its main thrust. Let’s see if we can break it down into understandable chunks. There are four main elements of atonement. Let’s look at each of them

Propitiation: This sounds like a complicated word, but it simply means, “the appeasement of God’s wrath.” Mankind cannot appear before God in his current condition and live. God told Moses, “Tell your brother Aaron not to come whenever he chooses into the Most Holy Place behind the curtain in front of the atonement cover on the ark, or else he will die” (Lv 16:2). He also told Moses, “No one may see me and live” (Ex 33:20). I know that sound kind of harsh, but God was really trying to protect them and keep them safe. Remember, God sets the standard, not ourselves.

This brings us to the function of the Mercy Seat, or Atonement Cover, which would appease this wrath of God because of the blood placed on the Mercy Seat. It allowed Aaron, the High Priest, to appear before God once a year. If you recall, the Ark of the Covenant was in a separate part of the Tabernacle by itself in a place called the Holy of Holies. This is where the Shekinah glory of God would meet with the High Priest once a year for national atonement. The Mercy Seat was set over the ark. It is really a symbol for Christ. Paul tells us Christ presented himself as a sacrifice of atonement (i.e., propitiation) (Ro 3:25), and John stated Christ is the atoning sacrifice (propitiation) for our sins (1Jn 2:2), and God sent his Son as an atoning sacrifice (propitiation) (1Jn 4:10).

Reconciliation: This is a word meaning the reestablishment of friendship between God and mankind. God stated that if the atonement before God and the Mercy Seat was made, “then, before the Lord, you will be clean from all your sins” (Lv 16:30). This is a representation of what Christ’s death did for us. He reconciled us to God: “God reconciled us to Himself through Christ, does not count our sins against us, and gave us the ministry of reconciliation” (2Co 5:18-19); “the death of Christ reconciles both Jews and Gentiles – there is no longer a barrier (balustrade) between the two” (Ep 2:16). Therefore, he has reconciled all of mankind to Himself.

Justification: This is a word that means, “Declared righteous by God.” We can never earn our right standing before God. As we have seen in a previous post, God’s standard is perfection—something we cannot attain ourselves. Because of Christ’s reconciliation, we are then justified, or declared righteous, by God. Because of the act of the high priest on the Day of Atonement, God said, “Then, before the Lord, you will be clean from all your sins” (Lv 16:30). The sacrifice made pointed to something much deeper: “God does not delight in sacrifice but in a broken and contrite heart” (Ps 51:16); “by his knowledge my righteous servant will justify many” (Is 53:11); “the righteous will live by his faith” (Hk 2:4). What we could not do, God did for us. We only need to believe and put our faith in His actions. “We are justified by faith through Christ: since we have been justified (declared righteous) through faith, we have peace with God through our Lord Jesus Christ” (Ro 5:1).

Cleansing: This is a term meaning to be made acceptable and useful in service to God. Cleansing was an important part in Old Testament worship: various requirements for becoming clean were required (Lv 11-15), and even the elements of worship needed to be cleansed: “make atonement for the Most Holy Place, for the Tent of Meeting and the altar, and for the priests and all the people of the community” (Lv 16:33).

This requirement of cleansing is likely one of the main reasons for why sacrifices will be required during Christ’s Millennium Kingdom. Sinful man will live in the presence of a holy God. Again, elements for worship must be cleansed, especially the altar for sacrifice (Ek 43). Even today, even if we accept Christ through faith, we do not lose our sin nature. John tells us, “if we confess our sins, he is faithful and just and will forgive us our sins and purify (cleanse) us from all unrighteousness” (1Jn 1:9).

As you can see, although God sets a high standard, he knows our shortcomings and loves us enough to do for us what we cannot do for ourselves. Isn’t that like a Good Father. Are you expressing your thanks to Him?

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Did you ever feel that the world is obsessed with the obtainment of perfection? Yet, it only seems to yield feelings of inadequacy, guilt, and depression. That can’t be good. Some then conclude we should therefore just accept ourselves as we are—you get what you see. But that doesn’t sound right either. So, what’s the solution? Let’s look back at Leviticus and see what it can tell us.

Believe it or not, perfection is God’s standard. That’s what most of Leviticus is about. Why is that? First, let’s see what God required of Israel. One of the things we see is all the purification laws imposed upon them (hence why many feel it is such a boring book). Many believe this is just so the Israelites can live more disease-free lives. That is likely a part of it. After all, these verses are dealing with such things as clean and unclean food (Lv 11), purification after childbirth (Lv 12), skin disease regulations (Lv 13), skin disease cleansing (Lv 14), and bodily discharges (Lv 15). These are certainly not good for casual reading but are very important for practical daily living. Yet, it’s more than that. How Israel dealt with these daily issues set them apart from other nations and peoples and made them unique (Lv 20:26). It drew the attention of other people to them and made them ask questions. Then, God could be brought into the conversation. It was to become part of their witnessing tool to the rest of the world. After all, Israel was charged to be the priests to the world (Ex 19:6).

Perfection is the standard which God expects. Part of perfection is being unblemished and pure—one of the reasons for the sacrificial requirements of the animals having to be unblemished. This is also the reason for the charge to the priests to teach the people the difference between what is clean and what is unclean. It also helped to point out that this standard of perfection was a high goal—above one’s ability on their own to achieve. It would then raise the question, “How can I achieve this?” The answer came by realizing the ultimate purpose pointed to one to come who would be able to achieve this standard of perfection.

The same is true for us. We also can’t attain this level of perfection. We, like they, need to look toward the one who could, and did, achieve this perfection. God knew we couldn’t do it on our own, so he did it for us. Yet, we must accept what He did on our part. We must humble ourselves and admit we can’t do it ourselves and turn to what God did for us on our behalf, just as the Israelites had to do (2Ch 7:14). What about you? Are you willing?

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Visit Books & Words to Inspire by Randy C. Dockens

What comes to your mind when you hear the word ‘Leviticus’? Did I hear you say, “boring?” Well, I must say, I have heard many people claim that when they decided to read their Bible all the way through, they began to falter once they reached Leviticus. Why is it such a dry book? Maybe it’s because we haven’t stopped long enough to really understand why what it’s there. For the next few posts, let’s discover some things about Leviticus and see if we can turn boring into exciting. Up for the challenge?

So, what does Leviticus mean anyway? It means the Book of the Levites. Did that clear things up? That raises the next question. Who were the Levites? Levi was one of the sons of Jacob. Remember, Jacob became Israel (Gn 32:27-28), had twelve sons, and they became the tribes of Israel. Levi had three sons: Gershon, Kohath, and Merari (Ex 6:16); their descendants, in aggregate, were called ‘clans.’ The Levites were the caretakers of the tabernacle (and later, the temple). The Gershonites took care of all the coverings and curtains; the Kohathites took care of the articles of worship; and the Merarites took care of all the hardware (Nu 3). This was important because the Israelites were nomads for forty years, so the tabernacle had to be moved from place to place as the people moved. It had to be set up and taken down many, many times. It took manpower to do that, and needed order to accomplish it speedily and efficiently.

Then, from Kohath came Aaron and Moses. Aaron became Israel’s first high priest. He and his sons were the ones to offer sacrifices. Aaron had four sons. God killed two of them (Nadab an Abihu) because of their disobedience (Lv 10:1-2). The other two were Eleazar and Ithamar (Ex 6:23). Eleazar became high priest after Aaron’s death (Nu 20:26). The high priest was usually the first son of the previous high priest. Yet, by the time of the prophet Samuel, the high priest position had switched from being a descendant of Eleazar to a descendant of Ithamar. During the reign of King David, Abiathar (descendant of Ithamar) sided against David, but Zadok (descendant of Eleazar) sided with David. In the future, when Christ returns and sets up his earthly kingdom, the descendants of Zadok will once again be the priests to lead the world in worship and sacrifice (Ek 40:46).

I think we can sum up the main duty of the Levities as follows: “You are to distinguish between the holy and the common, and between the unclean and the clean, and you are to teach the people of Israel all the statues that the LORD has spoken to them by Moses” (Lv 10:10-11).

God had much to teach Israel and he had to retrain them in many things and though many processes and ways of worship. He needed someone to lead the people in worship, in better understanding of who God is, and to institute practices which pointed to God and not to false gods which they grew up being surrounded by in the Egyptian culture. God chose the Levites to be those to serve in that capacity.

Next time, we’ll see what some of those changes were and why. Have your practices changed since you became a Christian? I’m sure they didn’t all change suddenly, right? As you understood more, you changed more. The same was true here. Think back over all the changes God has made in you. What positive things came from that?

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Visit Books & Words to Inspire by Randy C. Dockens

We have seen through several previous posts that, if from God, the time between a prophecy and its fulfillment is immaterial to knowing that the prophecy will eventually be fulfilled in its entirety. We should prepare ourselves for those prophecies which are still yet to come. More importantly, our preparation for these future events should encourage us to look inward and start conforming ourselves to Christ’s attitude and view. What is important to Christ should be important to us. Preparing ourselves and investing in the lives of others, both physically and spiritually, are two of the most important ways of how to redeem our time prior to Christ’s return.

I’ve summarized it in a poem:

If time was an element that we could reap or mine,

Then we would have no worries here and now.

However, time is elusive and holds no design,

And to it we must succumb, and we must bow.

Our view of time must change to free its chain.

God’s gift must be our view: the key receive

To open our mind to blessings that from Him rain.

The eyes of God is the reward if in Him we believe.

Now keen our senses for our Lord’s return

As we invest in others’ lives and help them see anew.

The time we have is on our side if we learn

That immortality through Christ is sure, so His will we do.

The world, and we, wait for the renewing—it is deemed;

And we shall obtain it, if here we achieve time redeemed.

RC Dockens

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Visit Books & Words to Inspire by Randy C. Dockens

We have seen that God has revealed His truth in His Word: both in Jesus Christ (Jn 1:14) and through Scripture (2Tm 3:16). Our faith in what Christ has accomplished in our reconciliation to God is a volitional act on our part—the only part we play. The writer of Hebrews defines faith as “the substance of things hoped for, the evidence of things not seen” (Hb 11:1). Mankind accepts Christ’s act of redemption in this manner through the hearing of it (Ro 10:17): he has not observed the act, but trusts in it and the eternal hope it brings. Therefore, this is a volitional act by man himself. However, faith is also a fruit of the Holy Spirit (Ga 5:22-23) which the Holy Spirit matures into greater faith God can use in one’s life for even greater things and help one to stand firm (2Co 1:24). Therefore, the righteousness through faith that Paul describes in Romans 3:21-31 states what Christ did for us, but also infers what Christ will do for us in this present life and provides the secure hope of what He will do for us in the life to come. Righteousness is not just for now, but for all eternity.

In previous posts, I stated we need to understand God’s intent for time to know how to utilize (or redeem) our time effectively. We have seen how God has created time and has utilized it to bring about His will. He has used various prophecies to give us a glimpse of His intentions for the future and has allowed us to have a part in His plan if we accept it. As we have seen in other posts, acceptance is the first critical step. More is needed if we want to redeem the time we have (Ep 5:16). As we yield more of our life over to the leadership of the Holy Spirit, we gradually become more and more conformed to the moral image of God and Christ (Cl 3:5-10), and we begin to develop a perspective of life, meaning, and attitude as that of Christ (1Co 2:16; Pp 2:5). Paul was an example of this fact. Paul was very secure in his faith (Ro 8:31-39), but this made him have even more zeal for those who had not yet gained this faith (Ro 10:1). His heart for others was expressed in almost every letter he penned. He invested in the lives of others, like Timothy (Ac 16:1-5; 1Tm 1:2), Titus (Tt 1:4), and Onesimus (Pm 10-11; Cl 4:9), and others.

We do have to be cautious. The enemy (Satan) wants to “devour” us (1Pt 5:8) by making us ineffective, whether through deception of the truth (2Jn 7-8) or causing us to lose sight of our true purpose here (3Jn 9-10). Also, as Christ has taught us to be in the world but not of the world (Jn 17:14-15), Satan also has followers who are in the church (congregation) but not of the Church (true body of believers), and we are cautioned to be on guard for such (2Pt 2:1-2; Ju 4) and to not conform to the world’s standards (Ro 12:1-2; Ja 1:27). We are to be holy (1Pt 1:15-16), i.e., unique, set apart.  Christ’s indwelling of us via the Holy Spirit (1Co 3:16) is our present assurance of future glorification (Cl 1:27), i.e., a state of eternal glory (2Tm 2:10; 1Pt 5:10). Therefore, our perseverance now will lead to much reward for all eternity (Cl 3:24; 2Tm 4:8; Ja 1:12; 1Pt 5:4; 2Jn 8).

Although God’s expectations of us is quite high, he does not expect us to meet those standards on our own. He has given us the tools we need for this life (His word and the Holy Spirit) and has provided the hope we need for the next.

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Visit Books & Words to Inspire by Randy C. Dockens

The purpose of the previous posts on the timing of prophetic fulfillment was to illustrate a number of prophecies in the Bible which have come true. Also, the examples were chosen to help emphasize the number of years between the initial prophecy and its fulfillment had little to do with the exactness of the fulfillment. In other words, just the indication that the prophecy was of, or from, God was enough to ensure the prophecy would indeed come true. Because the Bible has so many prophecies which have come true, their fulfillment is supportive to the assurance that the prophecies which have not yet come true will still be fulfilled. As stated, we cannot use the argument of time to suggest they will not be fulfilled since time seems to have had little impact on the prophecies that have so far come true. One reason of this could be that God operates on a timescale different from ours (2Pt 3:8-9) and the rationale for His timescale can probably not be determined (Is 55:9). It essentially boils down to faith. If you can trust God is the author of truth (Jn 14:6, 17) as well as His Word (Jn 17:17), then what has been stated and has not yet been fulfilled is just as valid and binding as that which has been stated and has been fulfilled.

How do we accept Truth? The simple, but important, answer to acceptance is faith. This is very different from a belief in something. Belief does not necessarily lead to truth. After all, many good people have done many bad things in their misguided belief of truth. People used to believe the earth was flat and the center of the universe or solar system, and those who believed otherwise were ‘heretics,’ worthy of punishment—even death. Although their belief was sincere, it did not change the fact that the earth is a sphere and not the center of the solar system, the galaxy, or the universe. Faith on the other hand is as old as time itself and has always led to truth. It was true before the Law was given to the Israelites through Moses: Abraham believed God and it was credited to him as righteousness (i.e., a correct relationship to the will of God) (Gn 15:6). It was true for those under the Law: Habakkuk stated the just would live by faith (Hk 2:4). It is also true today: both Jew and Gentile are justified (i.e., declared—not made—righteous) by faith (Ro 3:27-31). It will also be true during the Tribulation (after the rapture, or the Receiving, and removal of the restraint of the Holy Spirit [2Th 2:7-8]) since many will have “washed their robes and made them white in the blood of the Lamb” (Rv 7:14) indicating their faith and acceptance in what the death, burial, and resurrection of Christ accomplished for them—reconciliation with God (Ro 3:21-26). It is a matter of choice that must be made in this life. There are no second chances once this life is over (Ec 11:3).

So, the time and decision is for now. Will you make it?

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Visit Books & Words to Inspire by Randy C. Dockens

Year of Prophecy: 1332 BC (Leviticus 23, 25)

Year of Fulfillment: Still in the future

Time until fulfillment: >3354 years (not yet fulfilled)

As noted in previous posts, there were three feasts which occurred in the seventh month of the Jewish calendar. They, too, had practical application to the nation of Israel when they were first instituted, but they also referred to future events that are also in our future today. These are discussed in this post.

Beginning of the Tribulation (the last 7-year period prior to Christ’s 2nd Coming)

The Remembrance of Israel as Foreshadowed by:

Feast of Trumpets or Rosh Hashanah (1st day of the seventh month: Lv 23:23-25)

The Feast of Trumpets is also known as the Feast of Remembrance or the Feast of Memorial and is known by modern Jews as the Jewish New Year (Rosh Hashanah). The Jewish New Year celebration probably reflects the Jewish civil calendar rather than the sacred one since the month in which the Passover occurs was originally instituted as the first month of the Jewish year (Ex 12:2). This feast occurs on the first day of the seventh month. The times of its celebration recorded in scripture are few (1Ki 8:1-66 and 2Ch 5:1-7:10; Er 3:1-5; Ne 8:1-9:38), but each event was a memorial to remember what God had done for them. Each of these occurrences had the following events in common: the people gathered and acted as a nation, they gathered in Jerusalem near the Temple, they renewed their covenant relationship with God, they began sacrifices, they celebrated the feasts, and God responded to the people on a national level. In each event, the nation of Israel was asking God to remember them and to restore His relationship with them, as Jeremiah pleaded to God for His remembrance of Israel and to “renew our days as of old” (La 5:21).

As mentioned in prior posts, the Feast of Pentecost (Shavuot) was the beginning of the Church Age at which time Israel as a nation was temporarily set aside until the required number of Gentiles are saved (Ro 11:25). At that point, the rapture (or The Receiving) occurs, and all Christians are removed from the Earth. God then “remembers” His covenant with Israel (Ro 11:26; Jr 31:33-34) and His main focus is back on Israel as a nation. There is probably an unspecified period of time between the rapture and this “remembrance” of Israel since the first is a focus on the Church and the latter is a focus on the nation of Israel. During this time, 144,000 Jewish people will be saved and act as evangelists to their fellow Jews and to the world at large (Rv 7:4-8, 14:1-5). Therefore, this feast is symbolic of the beginning of what is known as the Tribulation Period.

Christ’s 2nd Coming as Foreshadowed by:

Day of Atonement or Yom Kippur (10th day of the seventh month: Lv 23:26-32)

This feast was different from the others in that it was first for contrition and then celebration (Lv 23:32). This was the day the high priest made a sacrifice to atone for the sins of the people (Lev 16). The atonement was a cleansing of both the items used in the ceremony (Holy of Holies, Tabernacle, and brazen altar) as well as individuals (priests, high priest, all the people) indicating atonement was not just a covering of sin, but a cleansing of sin as well.  Today, the focus is on the individual rather than a nation, and during the 10 days prior to the Day of Atonement (called the Ten Days of Penitence), one is strongly encouraged to repent: prayers are said, good deeds are done, and fasting is common.

These actions of the high priest in Leviticus pointed toward what Christ was to do for mankind. Atonement is a process instituted and initiated by God. Christ has redeemed us by addressing the price, penalty, and condemnation of sin which separates us from God (Jn 3:16-18). This action has to be done by a third party. Just as Boaz operated as a kinsman-redeemer to redeem Ruth (Ru 4), Christ operated as our redeemer to pay the debt owed to God to redeem us from sin (Cl 1:14). Christ became our propitiation (appeasement) by addressing the righteous wrath of God, for God is holy and expects us to be the same (Lev 11:44). Christ’s death on the cross satisfied God, appeased His wrath, and allowed us to become clean and useful to God (Ro 3:25, 1Jn 2:2, 4:10). Christ reconciled us by addressing our stand with God. Christ’s death on the cross restored the fellowship between us and God (2Co 5:18-19). The path to be reconciled is now open, yet we must accept it (Ro 6:23; Cl 1:20). Christ cleansed us by addressing the domination of sin. Christ’s death on the cross removed sin’s domination over the old nature (2Co 5:17) and as we confess the sin, God performs the cleansing from the sin (1Jn 1:9).

Since atonement also involves inanimate objects and allows them to be used in service to God, Christ will utilize this aspect of atonement for Israel at a future time and make the nation of Israel useful for God’s service. This will occur at the Second Coming of Christ at which time Christ will reconcile and restore the relationship between Himself and Israel (Zc 12:10 - 13:9).

Tribulation, Great Tribulation and Antichrist

These are not part of the feasts, but occur between the last two sections just mentioned. The chronological time between the “awakening of Israel” after the rapture and the resorted relationship of Israel back to God is the time of the Tribulation. It has its beginning sometime after the rapture when the Antichrist makes a covenant with Israel (Dn 9:27). The Antichrist is the one whom Satan uses to set up a one-world government and attempts to destroy all those who oppose him (Dn 7:15-25). At the end of 3½ years, the Antichrist will revoke his covenant with Israel and desecrate the Jewish Temple in Jerusalem with his own image (Dn 9:27) and seek to destroy all of Israel (Jr 30:4-7; Rv 12). The last 3½ years will be a time of great trouble for Israel (Jr 30:5-7; Zp 1:14-18) with natural calamities never before experienced (Hg 2:6-9; Rv 8:6-13) and is therefore termed “Great Tribulation.” Those in Jerusalem will be pushed to the brink of annihilation (Zc 14:1-2). They have no place to turn but to call upon their Messiah who comes to fight for them (Zc 12:5, 14:3-5), and they recognize the true identity of their Messiah (Zc 12:10-14), the one pierced—Jesus Christ (Jn 19:37; Rv 1:7).

The Millennium Kingdom (1000-year reign of Christ on Earth) as Foreshadowed by:

Feast of Tabernacles or Sukkot (15th to 21st day of the seventh month: Lv 23:33-43)

Although this feast had an agricultural connection (Dt 16:13-17), this did not seem to be its main emphasis, and it did not seem to really be about the 40-year wandering of Jews due to the emphasis on celebration (Lv 23:39-41; Dt 16:13-15), and the elements of the booths’ construction (Lv 23:40). Therefore, it was likely more about God’s provision for them rather than their lack during their time of wandering, and pointed to the time of future rest which they did not have in the wilderness.  Although entering the Promised Land served as a type of rest for Israel from their wanderings (Js 23:1), the book of Judges points out the temporary nature of this ‘rest’ (Jd 2:10-19). There was a more permanent rest to which this feast pointed (Hb 4:8-11). After Christ returns to earth and destroys Israel’s enemies at His second coming (Is 63:1-6; Zc 14:3, 12-14), removes the unrighteous (Mt 24:36-51), and sets up His earthly 1,000-year kingdom (Zc 8:3, 14:9; Rv 20:4), Israel will be the one favored of all people and will enjoy the rest they have not had all during the nation’s existence (Zc 8:4-22). This feast will also be celebrated during this time—not only for Israel but for everyone (Zc 14:16-21) since spiritual cleansing will be an emphasis to all those dwelling on the earth during this time (Zc 14:8, 16, 21).

The New Heavens and Earth as Foreshadowed by:

The Jubilee (Lv 25:1-55)

In the seventh month of every 49 years (seven Sabbaths of years, Lv 25:8), on the Day of Atonement, the 50th year was consecrated and liberty was proclaimed (Lv 25:10). All property was to be returned to its original owner, and all people were to return to their own clans (Lv 25:10). One was not to sow or harvest during this 50th year (Lv 25:11-12). Jubilee was to be used to determine the value of land and property that was sold. One was to ascertain when the next Jubilee was to occur and base the price on the number of years until the next Jubilee, because both land and property (including individuals who had sold themselves in order to live) would return to their owners or clans during the year of Jubilee (Lv 25:14-17).

Although this is not a formal feast as were the others, this does tie into the other feasts and to the regular Sabbath (Lv 23:3). Before explaining the feasts in Leviticus 23, God stated to not forget the pattern established back in the beginning (Gn 2:2; Lv 23:3). As the Sabbath of rest of creation pointed to the completion of creation (Gn 2:1), to the rest (or satisfaction) God had in His creation (Gn 2:2), and to the perfect state of God’s creation (Gn 1:31), so the Sabbath year of rest (Jubilee) points to the end of history when all will be returned to the perfect state God had in the beginning and we will be forever with the Lord (2Pt 3:13; Rv 21:4-7).

In Leviticus 25, the Jubilee required all land and people be returned to their original owners and clans (Lv 25:10). This Jubilee also points toward the new heavens and earth where the eternity of rest (Hb 4:9) is entered and the original, perfect state is again attained. The present earth cannot enter because of sin. Just as our spirits groan and wait eagerly for the redemption of our bodies (Ro 8:23), so does all of creation (Ro 8:22) because of the sin imposed upon it by Adam (Ro 8:20). It, too, can be liberated from the bondage of decay to which it is now subjected (Ro 8:21). Knowing God is unique and devoid of sin (Lv 19:2), and demands even inanimate objects of worship to be cleansed from sin (Lv 16:16), the earth cannot enter into eternity in its present state. God will therefore cleanse the earth with fire so that His righteousness can dwell there (2Pt 3:10, 13).

What a rich heritage God gave to the Jews. One day, all of this can be your heritage as well. Everyone wants a bright and promising future. God is providing it, are you going to accept it?

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Visit Books & Words to Inspire by Randy C. Dockens

Year of Prophecy: 51 AD (1 Thessalonians 4:13-18)

Year of Fulfillment: Still in the future

Time until fulfillment: >1971 years (not yet fulfilled)

We have been talking about prophecies which have already been fulfilled. Yet, there are several important prophecies which have not yet been fulfilled. One of them is known as the Rapture. Let’s explore it here.

The name “Rapture” comes from the Greek word harpadzo (found in 1Th 4:17) which means “to seize or carry off.” Paul is referring to the translation of the church from earth to heaven. I prefer to call this “The Receiving” because it is tied to the traditional view of a Jewish wedding. The details have already been provided in previous post. Yet, it shows the bridegroom comes to receive his bride unexpectedly; yet she is expected to be found ready. She then goes back with her husband to his father’s house where he has prepared a place for them to live. Doesn’t that sound very similar to these verses in 1 Thessalonians? It is also similar to what Christ told his disciples before he was taken and crucified (Jn 14:1-3). To me, the phrase “The Receiving” sounds more personal and intimate.

From the time of Pentecost in Acts 2 when the Holy Spirit was given to each individual believer in Christ until the present day, the Church Age has existed. The initial Christians were Jewish, and it was not until the Jerusalem church started undergoing persecution (Ac 8:1-3) that the Jewish Christians (true Jews or Jewish proselytes) were scattered throughout the known world and continued to talk to others about Christ (Ac 8:4), which eventually led to Gentiles becoming Christians (Ac 10:23-48). God using Paul to become an Apostle to the Gentiles (Ac 9:15). As the Feast of Pentecost (Shavuot) represented, the Church (i.e., the believers in Christ) is composed of all who believe, whether Jew or Gentile (Ro 1:16). As a whole, more Gentiles became Christians than did Jews; however, Paul taught that this was by God’s design. This would be true until the “full number of the Gentiles has come in” (Ro 11:25). However, God has not turned His back on the Jews (Ro 11:26). The Rapture, or The Receiving, is the event which will end the Church Age. It occurs somewhat before the Tribulation Period (this is the start of the future prophecy of the Feasts of Israel ). At the time of God’s choosing, those Christians who are dead will rise in an incorruptible body, and those alive will be changed instantaneously into an incorruptible body (1Co 15:51) and will meet Christ in the air to be with Him forever (1Th 4:13-18).

As we have seen earlier, almost all of the prophecies that deal with Israel as a nation have had a timetable given to them, if people were diligent enough to understand them. However, although the rapture is prophesied (1Co 15:51-53; 1Th 4:13-18), its timing is unknown and there is no scripture that gives a timetable for it. Some believe there is reference to this event in Old Testament scripture in poetic terms (SS 2:8-14); however, Paul called the rapture a “mystery” (1Co 15:51). Therefore, it was not a recognized Old Testament teaching. The apostles and the early Church taught the imminency of Christ’s return (e.g. Pp 3:20, 4:5; 1Th 1:10; Tt 2:13; Ja 5:7-9; 1 Jn 2:28; Rv 22:20), implying things may occur before the imminent event, but there is nothing that must occur before it happens.

As stated above, the bride was expected to be ready at all times. Are you ready for your bridegroom? What if he came today? Would you be smiling and ready to receive him or miss him because you weren’t looking for him?

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Visit Books & Words to Inspire by Randy C. Dockens

Birth, Death, Burial, Resurrection, and Ascension

Year of Prophecy: © 3760 BC (Genesis 3:15)

Year of Fulfillment:  3 BC (birth: Matthew 1:18-25; Luke 2:1-7)

Time until fulfillment: 3757 years

There are many prophecies in the Bible regarding the birth of Christ, but Genesis 3:15 is the first. There are too many prophecies with correct fulfillment to be mere coincidence. A few are the following: a descendant of King David and of King Solomon (2Sa 7:12-17, 1Ch 28:4-5; Mt 1:1, 6-7), would be preceded by a forerunner (Is 40:3, Ml 3:1; Mk 1:2-4, Mt 3:1-3), born of a virgin (Is 7:13-14; Mt 1:18-25, Lk 1:26-35), the time of His coming given (Da 9:24-27; Mk 11:1-11, Lk 19:29-38), the place of birth given (Mi 5:2-3; Lk 2:1-7, Mt 2:1-6), and a celestial announcement of His birth (Nu 24:17; Mt 2:1-2). With the birth of Eve’s first son, Cain, there was hope that God’s promise was being fulfilled since his name probably meant ‘acquired.’ However, Cain turned out to be the first murderer! Satan had lost no time. He was at work in the life of Cain (Jn 8:44) and has worked throughout history to try and prevent Christ’s birth and the effectiveness of those serving Christ.

Christ’s death was also foretold. Christ was betrayed by a friend (Ps 41:9; Jn 13:21) for 30 pieces of sliver (Zc 11:12; Mt 26:15, Lk 22:5) which was used to buy a potter’s field (Zc 11:13; Mt 27:9-10), forsaken by friends (Zc 13:7; Mt 26:56), accused by false witnesses (Ps 35:11; Mt 26:60), silent to accusations (Is 53:7; Mt 27:14), spat upon, smitten and scourged (Is 50:6, 53:5; Mt 27:26, 30), was crucified with criminals (Is 53:12; Mt 27:35), was pierced (Zc 12:10; Jn 19:34) but no bones were broken (Nu 9:12, Ps 34:20; Jn 19:33-36), and was buried with the rich (Is 53:9; Mt 27:57, 60). In addition, Christ’s resurrection was foretold (Ps 16:10-11, 49:15; Mk 16:6) as well as His ascension (Ps 68:18, 110:1; Lk 24:51, Acts 1:9).

One event in and of itself may not be convincing, but the sheer number of the events which were prophesied and fulfilled become overwhelmingly persuasive. As we see above, it was almost 4000 years before Christ came after God stated He would come, but the timing of His coming was as God desired (Gal 4:4). During the interval between the prophecy and its fulfillment, God allowed so many prophecies to be stated. This should have been overwhelmingly convincing to everyone when Christ did arrive on the scene. However, doubt is a very effective tool used by Satan (Gen 3:1). We should not allow time to be a factor in our thinking of prophetic fulfillment because the concept of time is a human phenomenon and not God’s (2 Pet 3:8). Our source of belief should be on what God said and not the time it takes for its fulfillment.

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Year of Promise: © 1295 BC (Joshua 9:1-27)

Year of Promise Broken: © 1051 (2 Samuel 21:1)

Time until fulfillment: ~ 244 years

As previously noted, God made many prophecies through people He chose to speak for Him. These usually spoke proclaiming their words were directly from God. However, others spoke prophecies that they themselves spoke, although they were God inspired. In addition, God sometimes held people to the promises they made as well. An example of that is presented here.

When Joshua and the Israelite army started their conquests in Canaan, the people from the town of Gibeon decided to try trickery to save their lives. God had told the Israelites to drive out completely all those who lived in Canaan, over time, and not to make any covenants with them (Ex 23:31-33). However, having seen their neighbors being wiped out by Israel, the people of Gibeon, descendants of the Amorites (2Sa 21:2) of whose land was promised to Israel through Abraham (Gn 15:21) and who lived in a nearby section of Canaan, put on old clothes, packed moldy bread, and feigned they had traveled a long distance. They did this so they could make a peace treaty with Israel and would agree to be their servants if Israel agreed to spare their lives (Js 9:1-13). Joshua and the leaders, knowing God’s command to them about the inhabitants of Canaan (Js 9:7), did not trust them at first, but later believed them. Yet, they did not seek the Lord in regard to their decision (Js 9:14). Later, Joshua found out about the ruse, and made the Gibeonites slaves to Israel (Js 9:15-27).

However, during the time of Saul, the first king of Israel (1Sa 11:17-25), Saul tried to annihilate the Gibeonites (2Sa 21:2) and God showed his displeasure by sending a 3-year famine during the reign of King David (2Sa 21:1). The reason God did this is unknown but may be tied to the command God had given Israel, which stated the alien within their land should be treated as native-born (Lv 19:33-34). When David asked the Gibeonites what they wanted for retribution, they replied they wanted seven of Saul’s sons delivered to them for execution (2Sa 21:6). This was done and later, David gathered their remains as well as those of Saul and Jonathan, who had previously died in battle, and buried them in a family tomb within Saul’s family (2Sa 21:7-14), and God again blessed the land (2Sa 21:14).

You may find this a bizarre story. I will admit it is one of the more unusual stories in the Bible. Yet, it does show how seriously God takes his promises and the promises of those who he has placed in charge. Even after 200 years, God still held to what Joshua had promised the Gibeonites. Maybe Saul focused on the deception of the Gibeonites and felt he was being patriotic by taking them out. This is a caution to us to understand carefully the history of an event before we take action based upon our own beliefs without all the facts. God upheld Joshua’s original promise, and Saul should have also. I think we can see time is inconsequential to God. We cannot use it as an excuse.

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Visit Books & Words to Inspire by Randy C. Dockens

Year of Prophecy: © 1745 BC (Genesis 49:5-7)

Year of Fulfillment: © 1295 BC (Joshua 19:1-9; 21:1-42)

Time until fulfillment: ~ 450 years

As we have noted, God made many prophecies through people He chose to speak for Him. These usually spoke as their words being directly from God. However, others spoke prophecies that they themselves spoke, although they were God inspired. One example of this was Jacob pronouncing that both Simeon and Levi would have no major inheritance.

When Jacob was on his deathbed, he gathered his sons around him and stated what would happen to them in coming years (Gn 49:1). For Simeon and Levi, he stated the following, “I will scatter them in Jacob and disperse them in Israel” (Gn 49:7). The reason for this goes back to earlier days of Jacob’s life when he had left his father-in-law, Laban, to return to be near his father. He dwelt in Shechem in Canaan and bought a plot of ground there (Gn 33:18-19). Jacob’s daughter, Dinah (and the sister to Simeon and Levi), started interacting with the local women and became involved with the son of Hamor, the ruler of that area. Hamor’s son wanted to marry her but had already had intercourse with her prior to this request (Gn 34:2-4). Simeon and Levi were enraged at this but kept their anger to themselves—for a time. They told Hamor that in order for his son to marry Dinah, all the males of the city had to be circumcised. While the men were still very sore and unable to fight well, Simeon and Levi killed every male and brought their sister back to their home (Gn 34:13-31). Jacob was very displeased with his sons, and scolded them, but took no further action (Gn 34:30-31).

Hundreds of years passed after Jacob’s prediction. The Israelites were made slaves in Egypt for 430 years (Ex 12:40), they wandered in the wilderness for 40 years (Js 5:6), and they had several years of conquest before each tribe finally had their inheritance provided (Js 13-21). Who remembered what Jacob said by that time? Also, there was no specific attempt in Joshua 13-21 to limit these two inheritances. However, God did not forget. The tribe of Levi became the priests, and they had no specific parcel of land, but had certain cities throughout the land assigned to them (Js 21). Simeon was given an inheritance within the territory of Judah (Js 19:1-9). Therefore, Simeon had no clearly defined area, just a number of cities mentioned. Later, by the time the kingdom of Israel was divided into the Northern (Israel) and Southern (Judah) kingdoms (1Ki 12), Simeon is not mentioned. The Southern Kingdom was stated to be composed of Judah and Benjamin (1Ki 12:21). There is some evidence that some descendants of Simeon migrated east of the Jordan (1Ch 4:38-43) and may have been taken captive with the Northern Kingdom by Assyria.  However, for the most part, it seems that most of Simeon had been absorbed into Judah’s territory. God ensured that Jacob’s prediction came true. The process of time did not change the outcome. Although people forgot, God did not.

I think this helps us to see that we can rely upon what God promises or what is recorded in his Word. We may think time has a way of diluting or dissolving things, but we would be wrong.

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Visit Books & Words to Inspire by Randy C. Dockens

Year of Prophecy: © 1462 BC (Leviticus 23)

Year of Fulfillment:  32 AD (Matthew 21:1-11; 27:32 - 28:15; Mark 11:1-11; 15:21 - 16:14; Luke 19:28-44; 23:26 - 24:12; John 12:12-19; 19:16 - 20:18; Acts 2)

Time until fulfillment: ~ 1494 years

The prophecy through the feast of Israel is an example of fulfilled Biblical Prophecy. To show how the amount of time passing between prophecy and fulfillment doesn’t matter, we will cover ten of such prophecies. This is the tenth of the ten examples.

God has a way of interweaving multiple aspects and meanings into events so that they are meaningful for the present, for the past, and for the future. This is especially true for the feasts that He provided to the nation of Israel in Leviticus. They were practically meaningful to the Israelites since God tied many of them to the different harvests times, but also made them memorials to commemorate His appointment with them so they could look back on the events and their original occurrence to see how He had guided and protected them and to give a visual to what He would be doing in their future. Their significance cannot be understated, because they were to be held in perpetuity (Ex 12:14, 17, 24; Lev 23:14, 21, 41). We will briefly look at four of them here since in our “present”, their “future fulfillment” has already occurred.

Feast of Passover (Pesach; 14th day of the first month: Lev 23:5)

Passover is probably the most known feast and the one which most people identify with those being Jewish. It commemorates the exodus of the children of Israel, under the leadership of Moses, from Egyptian slavery (Ex 12). The preparation for the feast began on the 10th day of the first month (Ex 12:3), called Preparation Day, when a lamb was chosen for Passover. The animals were to be examined to be sure they were without defect (Ex 12:5). This Preparation Day has demarcated other significant events in Jewish history. It was the day Joshua led the children of Israel across the Jordan River into the Promised Land (Js 4:19), and the day Jesus rode into Jerusalem on the colt of a donkey (Zc 9:9; Mt 21:1-17; Mk 11:1-11; Lk 19:28-48; Jn 12:12-17). Since Jesus ate with Lazarus six days before Passover (Jn 12:1), being the ninth day of the First Month, this indicates His entry into Jerusalem was on the tenth day of the First Month.

Passover itself was held on the 14th day of the First Month (Ex 12:6, Lv 23:5). Since the day began at sundown (Gn 1:5), the lamb was slaughtered just before sundown (Ex 12:6; i.e., on the 13th day) and roasted over a fire. Therefore, the Passover meal was observed at the start of Passover (i.e., that night, the beginning of Passover). On that first Passover, the people took the lamb’s blood and marked it on the sides and top of the doorframe (Ex 12:7), which, if these marks were connected, would form a cross. The people then ate the meat of the lamb roasted in the fire, bitter herbs, and unleavened bread (Ex 12:8). Each subsequent Passover was observed as a memorial of this ‘passing over’; blood was sprinkled only on this first Passover (Dt 16:1, 3). The Passover sacrifice could only be done in the place God would choose as a dwelling for His Name (Dt 16:5). Jerusalem was the place God chose for His dwelling (2Ch 3:1, 1Ki 8:29), and the place where Christ was later crucified (Mt 27:22-56; Mk 15:12-41; Lk 23:13-49; Jn 19:1-37).

Therefore, Preparation Day marks judgment and Passover marks deliverance. During the exodus, the lamb was secured so that its blood would deliver the Israelites from the judgment of death (Ex 12:12-13). When the Israelites crossed the Jordan, they consecrated themselves to the Lord (Js 3:5) and stones were erected to signify God’s fulfilled promise of their deliverance (Js 4:19-24). When Jesus entered Jerusalem on the colt, he spoke of judgment as well (Jn 12:30-32) which was a fulfillment of the judgment of which the prophet Isaiah had spoken (Is 6:10, 53:1; Jn 12:38-40) due to their spiritual blindness. Jesus was then crucified on Passover about the same time as when the lamb was slain for Passover (Jn 19:31). Therefore, just as the lamb from the original Passover saved the Israelites from physical death, Jesus, the Lamb of God, saves us from spiritual death (1Co 5:17).

These events are not mere coincidence and are mentioned in the Bible for their significance. The original Passover then pointed to the purpose of Jesus Christ’s first coming. The prophet Daniel even pinpointed the time in history when Christ would be presented to Israel (Dn 9:25-26). The time from the decree of Artaxerxes given to Nehemiah (Ne 1-2) to rebuild Jerusalem’s walls and defenses until Jesus rode into Jerusalem on the colt was 483 years, as stated by Daniel. Therefore, the end of the 483 years or “until Messiah the Prince” (Dn 9:25) was in 33 A.D. Both Daniel (Dn 9:25) and Zechariah (Zc 9:9) refer to Christ as a Prince or King. Therefore, Christ was presenting himself to Israel as their King as prophesied; however, the Jewish leaders rejected him (Lk 19:47, Jn 12:37). Jesus wept over Jerusalem because they did not recognize him or his significance to them and for the judgment that would befall them (Lk 19:41-44). If the Jewish leaders were such scholars of the Scriptures as they claimed (Jn 9:34), they should have known to have looked for him on that very day since Daniel had prophesied, and recorded, it so many years prior. God had given them many years to understand the prophecy. Besides, they knew of the Magi and their seeking of the Messiah’s birth (Mt 2:3-6). All they had to do was put two and two together; but alas, history records their rejection through spiritual blindness (Is 6:10, Jn 12:37-40) instead.

Feast of Unleavened Bread (Matzah; 15th - 21st day of the first month: Lv 23:6-8)

This feast followed immediately after Passover with the first and last days of the feast being Sabbaths (or days set aside from normal activities). During the Exodus, unleavened bread (bread without yeast) was eaten because they left Egypt in haste and did not have time to make bread with yeast (Ex 12:34). Leaven (or yeast) symbolizes sin and how its effects readily permeate one’s life (1Co 5:7-8; Ga 5:9). Three commandments were given with this feast: i) to sanctify (or dedicate to the Lord) their firstborn (Ex 13:2), ii) remember the Exodus by eating unleavened bread (Ex 13:6), and iii) to observe the feast when they entered the Promised Land (Ex 13:5, Js 5:11). These commandments symbolized God’s deliverance (God protected their firstborn while those of the Egyptians died), their separation from the moral pollution of Egypt and their separation unto God (Js 5:9), and their recognition of God keeping His promise to Abraham (Gn 13:15). They were to also teach their children of this significance (Ex 13:8) to remind them of the historical appointment the nation had with God on that day as well as the lesson of separation and holiness.

This feast speaks of sanctification, a separation from something/someone and a separation unto something/someone else. The first Sabbath of the feast commemorated the day the Israelites left Egypt (Ex 13:3) and crossed the Red Sea - separating themselves from Egypt. The completion of this feast, the second Sabbath, was not held until they entered Canaan, the Promised Land (Ex 13:5; Js 5:10-11). The five days in between these two Sabbath days then represented the period of time the children of Israel were in the wilderness. Therefore, the first Sabbath was the Israelites separation of Egypt and unto the Lord, after which they grew in their relationship to God during their travels to the Promised Land. The final Sabbath of the feast represented the finality of their Egyptian separation (Js 5:9).

Since Christ’s death occurred just before the beginning of Passover (Mk 15:42-43; Lk 23:54; Jn 19:42), Jesus’ sinless (unleavened) body was in the tomb during the beginning of the feast of unleavened bread. Therefore, this symbolizes his death and the accomplished positional sanctification in those who believe in Him (1Co 6:11; 2Th 2:13; 1Pt 1:2; Hb 13:12). Just as the Jews (slaves) were separated from the Egyptians (masters), the apostle Paul states that through the shed blood of Christ’s death for our sin, we are now separated from our former masters, Sin and Satan (Ro 6:1-7:6). Therefore, the first part has already been accomplished through Christ’s death. However, the prophetic nature of the remainder of this feast is now and future. Those who are believers have the capacity to be conformed to the image of Christ (1Co 2:16; Pp 1:6), and are therefore undergoing progressive sanctification. Final sanctification (or glorification) will occur in the future when Christ makes us like Him (1Th 3:13; 1Jn 3:2).

Feast of First Fruits (Bikkurim; 16th day of the first month: Lv 23:9-14)

The first occurrence of this feast was not until the Israelites entered Canaan (Lv 23:10; Js 5:11-12). As was noted above, the Israelites entered the Promised Land on the 10th day of the First Month. This was the beginning of the harvest season—first barley and then wheat. This six-month period enabled the Israelites to eat off the land during their conquest of the land (Js 5:12).  This demonstrates the appropriateness of God’s timing. After crossing the Jordan River, the Israelites recommitted themselves to God by reinstating the rite of circumcision (Js 5:2) which God has provided as a symbol of His covenant with Abraham (Gn 17:9-14). The Israelites then observed the Passover, the Feast of Unleavened Bread, and the Feast of First Fruits (Js 5:10-12). It is noted that they did eat roasted ‘old corn’ (i.e., corn they did not personally gather) on the day after Passover (Js 5:11). They did not eat of the new grain until the wave offering of the new grain was made and presented to the Lord (Lv 23:14). Although this feast occurred at the time of the first harvest, the feast of First Fruits memorialized the event of entering the Promised Land; it did not function as an agricultural or fertility feast as some of the surrounding nations perhaps practiced, and was later expanded to thank God for his provision and acknowledge His supremacy over all.

The apostle Paul interprets the significance of this feast by declaring that the resurrection of Jesus Christ is the first fruit of our resurrection to come (1Co 15:20). Therefore, just as Christ was crucified just before Passover and his body was in the tomb on the first day of Unleavened Bread, His resurrection occurred on the day of First Fruits. The idea of “first fruit” is giving the best of something with it being a representative of what is to come. Physically, this represented the coming crops. Spiritually, Christ’s resurrection symbolized the first fruits of resurrection with a whole harvest of resurrected believers to someday follow (1Th 4:13-17).

Feast of Weeks, or Pentecost (Shavuot; 5th day of the third month: Lv 23:15-22)

Pentecost was held 50 days after the Feast of First Fruits (Lv 23:16). During the Exodus, this timeframe put them at the foot of Mt. Sinai (Ex 19:1-2). Although not celebrated until they reached the Promised Land, it is likely that the time of this feast marked the ratification of the Mosaic Covenant by the Israelites.  Once the Israelites entered Canaan, this feast marked the beginning of the wheat harvest, 50 days after the barley harvest. A first-fruit of the wheat harvest was also to be offered to the Lord (Lv 23:16-18). There is a major difference between the two offerings of these two harvests. When presenting the first-fruit of the barley harvest, one unleavened loaf was presented (Ex 12:15; Lv 23:10-11). This offering had to be unleavened because the Feast of First Fruit was held during the Feast of Unleavened Bread (Lv 23:4-14). However, during the Feast of Weeks (Pentecost), two leavened loaves were offered (Lv 23:17). Also, during both harvests, grain was left at the edges of the fields for the poor and for non-Jews (Lv 23:22). This is further demonstrated when Ruth, a Moabitess (a Gentile), was allowed to glean during the barley and wheat harvests from the field of Boaz (a Jew) without reprimand (Ru 1:22, 2:21-23).

Luke refers to the prophetic significance of this feast when he stated in Acts 2:1, “and when the day of Pentecost was fully come,” indicating that a future fulfillment of the feast was about to occur. What occurred at this time was the giving of the Holy Spirit (Ac 2). This was a paradigm shift of how God related to man. After Acts 2, with the nation of Israel temporarily set aside (Ro 11:25), along with the Temple, God began to work with individuals rather than with a nation with each person’s body becoming the Temple for the Holy Spirit (1Co 3:16). Therefore, since the giving of the Law and the establishment of the nation of Israel as the medium through whom God would reveal Himself to man occurred at, or near, the first Pentecost, and was also a significant paradigm shift in God’s relation to man, it would seem logical that this second paradigm shift would also have occurred at Pentecost.

Therefore, the two loaves made of finely ground wheat flour and leaven (yeast) were doubly symbolic of both Jews and Gentiles together to which Jesus alluded to in his teaching the disciples that he had food to which they know not of (Jn 4:32) with his encounter with the Samaritan woman at the well in Sychar (Jn 4), which began with the giving of the Holy Spirit (Ac 2), which God taught to Peter in a vision (Ac 10:15) right before the first Gentile received the Holy Spirit (Ac 10:24-48), and by which God made Paul, a Jew, an apostle to Gentiles (Ac 9:15). This is also to what Paul spoke when he stated that the partition (the Balustrade: the partition in the Temple beyond which a Gentile could no longer go) had been removed by Christ and His death for mankind’s sin (Ep 2:12-16). The apostles also recognized this as a fulfillment of Old Testament prophecy (Ac 15:15-18; Am 9:11-2; Ob 17, 19-21).

As we have seen, these four feasts (Passover, Unleavened Bread, First Fruits, and Pentecost) had national, practical, memorial, and prophetic significance. They are grouped in the first three months of the Jewish calendar and for the most part have been fulfilled in our current past. The next feasts did not occur until the seventh month with the next three also occurring in close proximity to each other. These three are still in our present future.

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Visit Books & Words to Inspire by Randy C. Dockens

Year of Prophecy: © 500 BC (Ezekiel 26)

Year of Fulfillment: 356 BC

Time until fulfillment: ~144 years

The prophecy against Tyre is an example of fulfilled Biblical Prophecy. To show how the amount of time passing between prophecy and fulfillment doesn’t matter, we will cover ten of such prophecies. This is the ninth of ten.

When Joshua led the children of Israel into the Promised Land, not all the Canaanites were destroyed (Jd 1:27-36), and although the city of Tyre was part of Asher’s inheritance (Js 19:24-31), it remained a fortified city (Js 19:29). By the time of King David, there was peace between Tyre and Israel (1Ki 5:1), and the king of Tyre helped Solomon build the Temple in Jerusalem by supplying materials and workers (1Ki 5:2-12). This peace ended during the reign of Ahab, king of Israel. Ahab married Jezebel, the daughter of Ethbaal king of Sidon (and Tyre), who brought the worship of Baal to Israel (1Ki 16:31) which included the sacrifice of living children.  Later, the Phoenicians started to sell Jewish captives as slaves to the Greeks to which the prophet Joel prophesied against (Jl 3:4-6).

After Nebuchadnezzar took Zedekiah, king of Judah, and Jerusalem, captive, Nebuchadnezzar also took Palestine, Syria and cities on the coast, including Tyre (after a 13-year siege in 573 BC), captive. The inhabitants fled to an island part of the city about one-half mile offshore. The channel between them and the shore was about 20 miles deep; the walls facing the shore were 150 feet high, and the walls on the other sides stood sheer against the sea; shore-based artillery were useless at such a range. The citizens of Tyre now considered their city impregnable. It stood until the time of Alexander the Great (356 - 323 BC). When Alexander defeated Sidon, Tyre sent him their good wishes and support. However, when Alexander asked to be allowed to sacrifice to the shrine of Heracles inside their city (a god whom Alexander claimed to be of descent), Tyre refused. Wishing to come to amicable terms, Alexander sent envoys to Tyre, but they were killed and thrown over the city walls into the sea. Becoming very angry, Alexander determined to build a causeway into the sea to be able to fight against the city. He used every stone and timber left of the original city and threw them into the sea to build this connection to the new city - 60 feet wide all the way to the island.  Although the citizens of Tyre tried to stop Alexander and his troops, Alexander was much too determined. When the causeway was within artillery range, Alexander used stone throwers and light catapults reinforcing them with archers and slingers for a saturation barrage. During the time it took to build the causeway, Alexander built a fleet from the conquered nations to attack Tyre as well. Alexander succeeded in taking the city after a seven-month siege in 332 BC.

Tyre never recovered to its former glory. Yet, it did manage to recover. Antigonius, a successor of Alexander the Great, later besieged the city. Also, during the Crusades, the Muslims further destroyed the inhabitants and the city. All that remains today is a local fishing village, named Sứr, where fishermen spread their nets to dry and to repair.

Every event which Ezekiel prophesied came true. In Ezekiel 26, God made the following proclamations concerning Tyre:

• Many nations would come against Tyre (Ek 26:3)

• The walls of Tyre would be broken down (Ek 26:4)

• Dust would be scraped from her, and she would be left like a bare rock (Ek 26:4)

• Tyre would be a place for the spreading of nets (Ek 26:5)

• Nebuchadnezzar, king of Babylon, would build a siege wall around Tyre (Ek 26:8)

• Nebuchadnezzar would plunder the city (Ek 26:9-12)

• The stones, timber and soil of Tyre would be cast into the sea (Ek 26:12)

• The city would never be rebuilt (Ek 26:14).

Nebuchadnezzar destroyed the original city and Alexander used everything left to build the causeway across the channel to the island city. The city on the mainland was never rebuilt. Again, we can trust what God tells us.

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Visit Books & Words to Inspire by Randy C. Dockens