Bully's Blog

“We shall be gods”

“Therefore, if you died with Christ from the basic principles of the world, why, as though living in the world, do you subject yourselves to regulations — “Do not touch, do not taste, do not handle,” which all concern things which perish with the using — according to the commandments and doctrines of men? These things indeed have an appearance of wisdom in self-imposed religion, false humility, and neglect of the body, but are of no value against the indulgence of the flesh.”  Colossians 2:20-23

As with nearly everthing in the Bible, the roots of this go back to early Genesis.

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A new Adam (High Priest) ruled the wild animals of the Gentile kingdoms, but without a king this rule would be truly priestly. Daniel prefigured the nature of this new kingdom: obedience would bring persecution, and suffering as witnesses before the Gentiles would be the means of Gentile conversion. A new Israel would be the initial fulfilment of the despised, suffering priestly servant of Isaiah 53. When the Lord scattered His people for their sin, He also spread them to the four winds as witnesses to the empire.

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“Are we Western Christians truly suffering because of Christ? Or the lack of us standing up for Christ?”

Good point. Once again I would use the book of Esther. The role of restored Israel was to be witnesses within the world empire, as Daniel had been. It seems Mordecai sought to be like Joseph or Daniel, but by compromising Esther’s witness, Haman ‘usurped’ his role at the right hand of the throne (a pattern begun in the Garden of Eden).

However, God used the situation for good, and Esther provides us with an historical blueprint for events in the first century:

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Saul and Agag

I puzzled over Ezekiel chapters 38 and 39 for years. Bible commentators suggested many things but nothing seemed to fit the historical context of the surrounding chapters. It seems James B. Jordan was the first to put the pieces together.1

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“[Revelation 20:7] tells us that the Millennium, which began 40 years after Jesus’ ascension, will not last all the way to His second coming. There is a brief period of time after the Millennium in which Satan will once again be released from the Abyss. Once again he will deceive the nations, Gog and Magog (prince and people; Ezekiel 38-39), to attack the Church. This final assault will be cut short by fire from heaven and the Last Judgment.”1

The allusion to Gog and Magog brings us to Ezekiel 38-39. Satan is Haman (head), ejected from the Emperor’s court but still desiring to destroy the people of God by deceiving the nations (body). The Lord, however, has prevented him from carrying out that plan. David Chilton writes:

“The stated goal of the Dragon’s deception is to entice the nations to join forces against Christ for the final, all-out war at the end of history. Satan’s desire from the beginning has often been to provoke a premature eschatological cataclysm, to bring on the end of the world and the Final Judgment now. He wants to rush God into judgment in order to destroy Him, or at least to short-circuit His program and destroy the wheat with the chaff (cf. Matt. 13:24-30). In a sense, he can be considered as his own agent provocateur, leading his troops headlong into an end-time rebellion that will call down God’s judgment and prevent the full maturation of God’s Kingdom.”2

Not only does this identify Satan as the true Amalek, surrounding the camp of the saints as he did in Exodus 17, and the beloved city as he did in Ezekiel 38, it also identifies this Conquest period of the greater Bible pattern with the Book of Esther. It is the time of God working unseen in the affairs of mankind, masterfully orchestrating all events for His ultimate purpose. After all, the kingdom of God is like leaven hidden in dough (Matthew 13:33). It is this process Satan would wish to stop.

The “binding” does not mean Satan has no influence in the world. He was bound in one aspect of his “ministry”, that of deceiving the nations. He is unable to mount another “universal” attack—a conspiracy of nations—against the church until he is released.

Finally, Satan is loosed again. And what does he immediately do? As He did in the late 60′sAD, he AGAIN gathers a conspiracy of nations against the church, this time on a world-scale. And what does this attack do AGAIN? It brings about the end of the age and a resurrection – this time on a world-scale. The second resurrection and the final judgment.

So, hyperpreterism misunderstands and truncates this entire process back into the first century. But this limits the conquest of Christ to Garden and Land. Jesus is now conquering the World. As Greater Amalek, Satan is powerless to gather the nations as “the sand by the sea”, while Jesus, as Greater Solomon, has been given all power to do so.

“Judah and Israel were as numerous as the sand by the sea in multitude, eating and drinking and rejoicing.” 1 Kings 4:20

 

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1 James B. Jordan, The Vindication of Jesus Christ, p. 84-85.
2 David Chilton, The Days of Vengeance, p. 504.

Peter Leithart observes that both Esther and Herodias’ daughter are promised up to “half the kingdom.”

There are echoes in the story of the book of Esther, at least in Mark’s version of John’s execution. Matthew tells us that when the daughter of Herodias danced before Herod, he promised with an oath to give whatever she asked. Mark records Herod’s words somewhat differently: He promises not just to give what she asks, but promises to give up to half his kingdom (Mark 6:22-23). This is the same promise that Ahasuerus gives to Esther when she says she has a request for him (5:3, 6).

In both passages, we have a woman, a queen, requesting something from a king. In both stories, we have a king promising half his kingdom. We could even say that both Esther and Herodias are asking for someone’s head. Esther knows that Haman is plotting to kill all the Jews, and she is asking for his life in order to protect the Jews.

But there the similarities end. Esther appeals to the king to save the faithful in Israel, while the daughter of Herodias is instructed instead to ask for the head of a faithful man, albeit a troubler of Herod’s kingdom, a prophet who has made life difficult for Herod because of his faithfulness. Instead of being like the protective Ahasuerus in Esther, Herod is more like Haman, seeking to wipe out the true Israel.

http://www.leithart.com/2008/06/21/herodias-and-esther/

Esther, like Deborah, and Jael, typifies Mary, the warrior bride whose offspring would crush the head of the serpent. A Nazirite growing his hair during a ‘holy war’ vow identified him with submission and purity. John uses Nazirite symbols to describe the bad Nazirites, the Judaising “locusts” troubling the church.

“And they had hair as the hair of women, and their teeth were as the teeth of lions.” Revelation 9:8 (and Joel 1:6)

They were negative-Nazirites, men who had taken vows to destroy the apostles (Acts 21:23). With the charm (and hair) of an army of Absaloms, their holy war was stamping out the Son of David. They were the false warrior bride, Herodias, seeking the head of the true Nazirite, Christ, in revenge for the victory over Goliath at the cross. This Herodias-Jezebel-Babylon of superseded Judaism would wipe out the true Israel at any cost.

In the book of Esther we have in type the wisdom of God that had Paul in awe as he wrote the letter to the Roman Christians. By sending the gospel to the Gentiles, the enemies of God were exposed. When the new bride was persecuted, the Jews were forced to endorse either the New Covenant people or their attackers. In this process, “all Israel” was saved (Romans 11:26). The old Jerusalem was purified and redeemed. Because of Mordecai’s disobedience in failing as a witness, Esther was able to obtain mercy (Romans 11:30-32). Peter Leithart writes:

“…the book is more about Mordecai’s exalation than about Esther. Esther’s exaltation to queen is part of the means by which Mordecai and the Jews are ultimately saved, and the story climaxes with Mordecai at the right hand of the king (like Joseph and Daniel—Esther 10:2). Further, the key moral transition in the book comes when Mordecai stops urging Esther to hide her identity. A disappointment for feminist interpreters perhaps, but the book is more the book of Mordecai than the book of Esther.”

Esther before Ahasuerus, 1628–35. Artemisia Gentileschi (Italian [Roman], 1593–1651/53).

The repeated structures in the Bible allow us to fill in some of the gaps. Although it can’t be proved from Genesis 1-3 that Adam and Eve would have been given robes if they had obeyed, the event is repeated many times throughout the Bible and there are robes of office for the obedient.1

Similarly, the event is repeated in the book of Esther. Without a Jewish king, the role of the restored Israel was that of a priesthood of all Jews within the “Tabernacle” of the empire. So Mordecai’s failure, in advising Esther to hide her identity, epitomises the failure of Israel even at this early stage in this era.

Enter the snake, Haman. Continue reading