Perception of God’s response to adultery
Consider, how do you think you will respond when “pure” thoughts enter your conscious nature? You may believe that your response to “knowing all things” will be noble, but how does God depict man’s response when a “son of God” is given the chance to repent of his adultery? Notably, who do you think better understands your heart, you or God? Let’s consider briefly how God depicts the heart of man, and how God responds to adultery in the story of Israel, such that a “faithful” response to His pure thoughts may occur.
Consider that the first mention of being made in the image of adam’ is Adam’s first son, Seth; and, that the image of “calling upon the name of the Lord” is explicitly depicted as beginning when Seth’s first son is born (Gen 4:26; 5:2-3). Importantly, even though the flood story does not depict how the “sons of God” come into existence, they are depicted as perishing because of adultery. Arguably, Paul depicts the same truth in Romans 1, when he states that God “gives them over” to adulterous desires, where “them” is depicted as those who “exchange the truth of God for a lie” (Rom 1:25-26). Obviously, the truth must first be known before it can be exchanged for a lie. Therefore, both Moses and Paul depict the simple yet deep truth of the nature of man, that even when the mind of man knows the right thing to do, the adulterous desires in the heart of man will always lead to rotten fruit of the womb, and thereby false worship.
Consider how, knowing that David will naturally commit adultery, God acts differently than the flood story by making a covenant with the house of David. Notably, David does not seek God, rather God choses David, and God anoints David as “My servant” (1 Sam 16:13; Ps 89:20). Profoundly, David is depicted as God’s firstborn, and as the highest of the kings of the earth (Ps 89:27). Importantly, God also depicts Solomon as His son, and as someone whom He will discipline with the rod of men and the blows of the sons of adam’ (2 Sam 7:14). Consequently, instead of just “giving over” Solomon to his desires, God acts with “tough love” when Solomon responds in the same “adulterous” manner as the sons of God in the flood story. Of course, God promises that Solomon would “build a house for My name,” and that He would establish the throne of the kingdom forever (2 Sam 7:13, 16). Obviously, none of those amazing images of God’s activity in the house of David are even remotely depicted in the flood story.
Consider, do you want God’s active “tough love” in your future, or would you rather perish? Arguably, God intends that question to be answered by every part of your soul, and not by you as a whole person.
Arguably, an ancient disciple perceived the image of God’s response to the house of David as depicting God’s “active” work of grace to establish the eternal office of “shepherd” in the life of Israel, where the transformed sons of God from the house of David are given both the knowledge and the desire to overcome adultery, and thereby establish justice and manifest righteousness in the land. Because, contrary to the flood scenario where every imagination was allowed to become only evil all of the time, some of David’s seed are depicted as “lifting up” God with all of their heart, and as loving their neighbor as themselves. So, what changed in the house of David that enabled some of them to manifest perfection, as depicted by the building of the first temple of God in the city of Jerusalem?
Perception of “lifting up”
Consider again how, in the story of the flood, the sons of God are depicted as joining with the daughters of adam’, yet there is not an immediate response from God other than His regrets (Gen 6). Of course, the land does eventually become corrupt and filled with violence, such that God does cause all flesh on the earth to perish. However, when Solomon is depicted as similarly joining with the daughters of the foreign nations, God does act immediately. Notably, God raises up three adversaries, and He divides the tribe of Judah from the rest of Israel. Importantly, for the sake of David and the city of Jerusalem, God promises that a “lamp” would always be before Him in Jerusalem (1 Kings 11:36; 15:4; 2 Kings 8:19).
Consequently, instead of a simple expression of “regret” and allowing Solomon to perish, God responds to the actions of Solomon with both discipline and grace because of His covenantal promise to David. As promised, God disciplines the lineage of David, and His acts of grace cause particular descendants to begin the transformation within the nation of Israel such that the Lord’s house of worship may be established in Jerusalem. And perhaps one of the most significant yet subtle depictions of God’s grace is the image of Hezekiah breaking the bronze serpent into pieces (2 Kings 18:4).
In order to appreciate the significance of Hezekiah’s act of destruction, consider that Moses first made the bronze statue of the serpent in the wilderness, where everyone who was bit by a serpent would “live” if they looked upon the raised serpent (Num 21:8). As background, Israel had become impatient because of their difficult journey through the wilderness, so they spoke against God and Moses. In response, God sent “fiery” serpents that bit the people, and many people died. Moses agreed to intercede for the people, and God instructed Moses to make the bronze serpent such that anyone who looked upon it would live. Notably, religion has great difficulty in explaining why God would instruct Moses to raise a standard with a serpent, and why those who looked upon the serpent would not perish. Of course, the serpent first appears in the garden, and the serpent is generally considered an image of the adversary. So, is God promoting a form of Satan worship, such that the people would live if they “lift up” Satan?
Consider how Jesus, in His discussion with Nicodemus, states that the Son of man must be lifted up, as Moses lifted up the serpent in the wilderness (John 3:14). Notably, Jesus makes this statement immediately before His famous John 3:16 verse, and immediately after stating that He is speaking of “heavenly” things (John 3:10-13). Also, Jesus had just confused Nicodemus by His statements regarding being “born of the flesh” and being “born of the spirit” (John 3:6-9). So, why would God depict in Numbers 21 that those in the wilderness who looked upon the raised serpent would live and not perish, yet later depict in John 3 that those who lift up Jesus would not only not perish, but also would have eternal life?
Consider, if you do not clearly understand why God instructed Moses to make a bronze serpent that would allow people to live in the wilderness if they looked upon it, then should you feel confident that you clearly understand why Jesus tells Nicodemus that He must be lifted up as the bronze serpent was lifted up? Also, why did Jesus expect Nicodemus, the teacher of Israel, to understand “these things,” particularly since the modern reader still does not understand “these things” today? Notably, why does Nicodemus not respond by asking “how was I supposed to know these things,” or “how come these things are different now than in the past?”
Perception of a new religious dispensation
Consider how religion generally argues that Jesus is explaining to Nicodemus that a new “dispensation” had arrived, such that people thereafter have the option to “lift up” Jesus, presumably by “accepting” Him in some manner, which results in the gift of eternal life. Therefore, the modern reader will typically perceive the OT image of lifting up the bronze serpent as a past form of “idol” worship, such that the Jews are again condemned for their “backwards” or “archaic” religious beliefs. Because, if you perceive the image of the bronze serpent in a literal historical manner, then you must argue that the ancient Jews were doing something “wrong” in the past, and that you now know the “right” thing to do. However, God told Moses what to do, and Israel had no other choice but to look upon the serpent if they wanted to live. Notably, there is no indication that the people did anything “wrong” in God’s eyes.
Arguably, the literal historical perspective will alway perceive the OT images as depicting the “past” behavior of ancient people, such that the modern person is supposed to consider the images as depicting lessons for proper behavior. And, there are many images of “bad” behavior in the story of Israel, so that approach to God’s Word seems logical. Consequently, religion often “condemns” the ancient Jew, either for doing something wrong, or for not doing something right. And, in this instance, the Jews are condemned for “lifting up” the serpent, because religion perceives that the NT image of “lifting up” Jesus is the beginning of a new “religious” dispensation. However, if religion cannot meaningfully explain why God instructed Israel to lift up the serpent in the wilderness, then religion cannot reasonably “blame” the Jews for their apparent “inappropriate” behavior. Therefore, religion must again plead ignorance, because the literal historical perspective leads to confusion, if not an outright contradiction of the expected nature of God.
Arguably, there are numerous images within God’s Word that obviously do not make sense when perceived with a literal historical perspective, such as this instance of lifting up the serpent. Obviously, the worship of anything but God is false worship, so it can never make sense that God would ever promote false worship as being the only means for survival. Arguably, it can never make sense that God treats people differently over time, such that the ancient Jew was somehow disadvantaged by the timing of his birth into this world. So, which is more likely, that God is depicting how He treats people differently over time, such that He only offered Satan worship for people in the past, or that God is depicting how the literal historical perspective is obviously not the correct perspective?
Consider how religion with its perspective effectively turns the image of Hezekiah’s destruction of the serpent into a yolk of proper behavior, and a form of hero worship. The lesson of religion is that you should become like Hezekiah, such that “you should also destroy the false idols in your life.” However, how would an ancient disciple have perceived the image of lifting up a serpent in the wilderness, and the significance of Hezekiah breaking the bronze serpent into pieces? Also, when the NT was revealed to him, how he would have perceived the significance of Jesus telling Nicodemus that now He must be lifted up?
Perception of a new dispensation of worship
Arguably, with just the OT images, an ancient disciple would have considered the significance of Daniel’s interpretation of Nebuchadnezzar’s dream. Specifically, Daniel states that the third kingdom of “bronze” will rule over all of the earth, yet a fourth kingdom will break all things in pieces (Dan 2:39-40). And, since an ancient disciple perceived Daniel’s “third kingdom” as depicting the serpent in the garden, he would have perceived the image of Hezekiah breaking the bronze serpent into pieces as depicting the fulfillment of Daniel’s prophecy. (Dan 2:44).
Arguably, an ancient disciple would have perceived that a different “age” or dispensation is being depicted as starting with Hezekiah’s destruction of the bronze serpent. Because, in the first age from Abraham to David, the sons of adam’ are depicted as surviving only if they “lift up” the works of the serpent, such that their “only” hope was to join with common “adulterous” spirits to produce seed born of the flesh (Gen 3:17-18). However, starting with the house of David, the sons of Israel are depicted as being given the opportunity to “lift up” the works of God, such that their “new” hope is to join with the Holy Spirit to produce eternal seed born of the spirit. Consequently, an ancient disciple would have perceived the image of Hezekiah’s destruction of the serpent as depicting a significant milestone in the story of Israel, when a new dispensation of spiritual worship begins, and not simply the depiction of an odd historical event.
Consider how an ancient disciple would have perceived the image of Hezekiah destroying the serpent by the statement that “until these days the sons of Israel burned incense to it” (2 Kings 18:4)? Notably, Hezekiah is also depicted as removing the “high places” and breaking down other idols, so many changes in the form of worship are being depicted as occuring in Israel. However, the pertinent point is that an ancient disciple would have perceived Hezekiah’s act of destroying the bronze serpent as depicting a critical transition point for the house of David. Arguably, he would have perceived the image as depicting an “active” gracious work of God towards transforming the hearts within “His” people, the fourth kingdom of saints, such that a new dispensation can begin where they now have the opportunity to “lift up” Him in worship. Therefore, as depicted by Hezekiah’s act of destruction, the “strong man” has been overcome in the house of David, such that a new dispensation can begin in Israel. So, how does Hezekiah respond to God’s grace?
Consider again how Solomon is depicted as “clinging to foreign women,” just as the sons of God in the flood story are depicted as “taking for themselves” the daughters of the nations. However, Hezekiah is depicted as “clinging to God,” and as keeping the commandments; such that God was with him, and that he prospered wherever he went (2 Kings 18:5-7). Again, religion teaches that you should do the same as Hezekiah, of course without any providing any meaningful instructions. Yet, how would an ancient disciple have perceived the image of Hezekiah’s righteous behavior?
Consider how Isaiah promises Hezekiah that “the zeal of the Lord will cause a remnant from the house of Judah to take root downward and bear fruit upward” (2 Kings 19:30-31). Notably, Hezekiah is depicted as the seed from Zechariah’s daughter, Abi; a name that means “my father is Jehovah,” or “the will of God.” Arguably, an ancient disciple would have perceived that the Holy Spirit of God is the proximate cause for Hezekiah’s righteous acts of faith (Ezek 36:27). As Paul affirms, if one is led by the Holy Spirit, then righteous fruit is produced, against which there is no law (Gal 5:22-23). And, “if we live in the spirit, let us also walk in the spirit” (Gal 5:25). Arguably, Hezekiah’s walk is depicted as being led by the Holy Spirit of God, which is causing a change to occur in Israel’s direction of worship.
Consider how God is working through Hezekiah to change the nature of Israel’s thoughts and desires from common to holy, thereby changing the direction of their worship from “self” to “Him.” And, He depicts that transformation by the images of “who” is being worshipped in the story of Israel; from the worship of the serpent and that which is born of the flesh, to the worship of Him and that which is born of the Spirit. Notably, in the flood story, the sole direction of the heart became the worship of only evil; however, because of Hezekiah’s act of destruction, the sons of Israel are given the opportunity to worship both in “spirit’ and in “truth.”
Consider how the NT image depicting Jesus as telling Nicodemus that He must be being lifted up instead of the serpent would have affirmed an ancient disciple’s perception of a new dispensation. Because, if Jesus does not make a reference to the bronze serpent, then the significance of the OT images depicting the serpent and its destruction would be uncertain. However, once Jesus depicts that the choice is binary, such that either He or the serpent is lifted up, then the ancient disciple would have perceived that same binary choice was being affirmed as available for Israel at the time of Hezekiah. Arguably, it would not make sense for God to depict that an idol is being destroyed if there was not also a true God alternatively being made available to be worshipped. Therefore, with Jesus employing the image of the serpent in the manner He does in His conversion with Nicodemus, an ancient disciple would have perceived that Jesus is affirming the significance of the serpent as depicted in the redemptive story of Israel. Arguably, by extension, the entire John 3 conversation regarding “these things,” particularly the images of being born again and being born of water and the spirit, can only be understood when perceived in the context of the overall biblical story of Israel.
Consider how an ancient disciple would have perceived further affirmation of this new dispensation of worship when Jesus states that the “ruler of this world” will be cast out (John 12:31). Notably, immediately before Jesus makes that statement to the “crowd” of people, the Greeks had just arrived on the scene and asked to see Jesus, whereby He responds by stating that the hour has come for the Son of man to be glorified. Arguably, an ancient disciple would have perceived Jesus as depicting that the opportunity to lift up Him instead of the serpent is now being made available to “all” nations, and not just the nation of Israel.
Consider how Jesus not only affirms that a new dispensation exists by the depiction of Him being lifted up instead of the serpent, but importantly the two dispensations are not being depicted as two religions each looking at the cross from different times of this world. Rather, the two dispensations are being depicted by a change of “who” is being lifted up; and, once you perceive how “true” worship is being depicted as occurring in the OT, then you can perceive how that same image of true worship is being depicted as continuing into the NT. The words are somewhat different, but the symbolism being depicted is the same. The next chapter on the end times will discuss what it means to worship the true God.
Arguably, an ancient disciple would have perceived how the new dispensation of “true” worship is depicted as beginning with Hezekiah, and not when a future messiah arrives in the story (2 Chron 29). Again, the NT depicts how the church of God is expanded beyond Israel, but the critical point is to perceive how the church of God is depicted as already existing in the city of Jerusalem at the time of Jesus. Importantly, Hezekiah, from the anointed house of David, joins the anointed Levitical priests in the fourth kingdom of “holy ones,” and “all Israel and Judah” are invited to join the first house of God (2 Chron 30-31). Notably, God is depicted as giving Judah “one heart” to do what was commanded by the word of the Lord (2 Chron 30:12). Also, everything Hezekiah does throughout Judah is depicted as “good, right, and true,” and that he did every work in the service of the house of God with all his heart (2 Chron 31:20-21). Arguably, as Jesus later affirms by stating that only God is “good,” an ancient disciple would have perceived how Hezekiah depicts the divine nature of the Holy One of Israel, fulfilling the role of God’s anointed “servant” from Judah who is to “shepherd” Israel in their efforts to possess the promised land though their worship of the true God.
Consider how the first temple is ultimately destroyed because of Manasseh’s abominations, and the city of Jerusalem is made desolate except for the poor vine dressers (2 Kings 21:11-12; 23:26). Yet, God inspires that another house of worship is to be built in Jerusalem, and all of Israel and Judah are invited a second time to join the house of God (e.g. Ezra 1:3-4). Importantly, foreign adulterous spirits are depicted as still being an issue in the life of Israel, such that, as later prophesied by Jesus, the second house of God is also doomed for destruction, and the city of Jerusalem will be made desolate again. Apparently, just having the knowledge of the truth is insufficient to build God’s house on a firm foundation; because, you must also have a holy desire in order to accomplish a righteous work of God. As Jesus affirms, one must both hear the Words, and “do” them (Matt 7:24).
Consider how an ancient disciple would have perceived the obvious depiction that “history is repeating itself,” such that a “third” house of God is the inevitable image to be depicted in part two of God’s Word. Because, obviously, the entire house of God must be holy, for a divided house cannot stand. Certainly, the ultimate goal is for Israel to be joined together as one house, so an ancient disciple would have considered the significance of the image that depicts certain lineages of Israel as having a third opportunity to join the house of God. Arguably, the easiest way to perceive the two parts of God’s Word as being “connected” is by perceiving God’s nature regarding the discipline of His people.
Perception of judgement and the sign of Jonah
The goal of this chapter is to demonstrate how God’s Word depicts one continuous story of Israel, rather than two testaments each pointing to the cross from different points in time. And my argument is based first on assuming a symbolic perspective, such that the story of Israel is perceived as depicting a parable rather than a historical record. And second, that the overall image of the parable is obviously depicted across the two testaments both by the story of the scattered tribes of Israel being ingathered as promised, and how the story of the tribe of Judah transpires in the city of Jerusalem. Specifically, the two testaments depict one story to build a perfect house of God in the city of Jerusalem, where the image of “Pentecost” is perceived in the context of God’s response to adultery, such that the third attempt to build His house is ultimately successful as depicted in Revelation.
Consider how the final book in the “Hebrew” bible, the book of Chronicles, is devoted solely to the story of the tribe of Judah; notably beginning with the image of adam’, and ending with the image of God inspiring Cyrus to proclaim his appointment to build the second house for God in Jerusalem, which is noted as being in Judah (1 Chron 1:1; 2 Chron 36:23). Yet, while the book of Ezra depicts profound images regarding the Levite restoration of the second temple in Jerusalem, and the book of Nehemiah depicts profound images regarding the restoration of the wall around Jerusalem, an ancient disciple also considered the trends within Israel that led to those profound images. Because, God is consistent in His nature, as evidenced by His frequent repetition regarding His steadfastness to fulfill His promise to discipline His sons.
Everyone should be familiar with the image depicting that God’s judgement starts with the house of God. Paul talks about the gospel coming first to the Jews, and then to the gentiles. So, there is a clear link being depicted by the image of Israel building the second temple with an adulterous spirit, and the indictment of the Pharisees by Jesus as depicted throughout the gospel accounts. Obviously, two major images of the NT are Jesus’ woes on the Pharisees, and the looming destruction of the temple built with human hands. Arguably, both images depict the pending judgement on “pharisaical” thinking that insists on its own way instead of repenting towards God’s way (Matt 21:38; Acts 17:29-31).
Consider how the NT depicts that “this” generation maintains an “adulterous” heart against God by continuing to “lift up” themselves. Therefore, in order to perceive God’s Word as one continuous story, the critical distinction is to perceive how the Pharisees, and others from Israel who would not believe, are not intended to be perceived as a literal group of people living in the past who rejected Jesus; rather God is depicting them as the subsequent “generation” within certain lineages who are rejecting “another” opportunity to repent, “just as their fathers did.” Therefore, God’s promise of the Holy Spirit being poured out on all of Israel and the surrounding nations is certainly being fulfilled by the depiction of the Holy Spirit at Pentecost, but the “big question” of the parable for an ancient disciple was whether certain parts will ultimately accept the third offer of the Holy Spirit and thereby join the house of God, or refuse to repent by insisting on maintaining an adulterous spirit.
Arguably, a major image in the continuing story of Judah is whether the Pharisees will repent of their own wisdom and their self-righteousness (Matt 23). And, considering Jesus’ parable of the wicked vine-growers who kill multiple servants and the son, a looming message of warning is clearly being sent to those particular lineages of Jews (Matt 23:30-36; Acts 7:51-53). The message to the “pharisaical” Jews is, “now is the time to repent, do you really want to decline another offer to join the church of God”? The self-righteous Jews, as depicted by the Pharisees, are being given an ultimatum, either fall on the stone and repent by accepting His grace, or have the stone fall on you and be ground to powder (Matt 21:43-44; Ps 118:16-24). Arguably, given the trends and prophecies depicted in part one of God’s Word, an ancient disciple expected part two to depict judgement both on the unbelief of Israel and on the “city” of Jerusalem. Clearly, such links exist between the two testaments such that the images depict both the affirmation and the fulfillment of those prophecies.
Consider how Jesus’ parable of the wicked tenants who kill God’s servants also affirms the OT images by depicting a recap of the kings within Judah, as such promising the fate of those who do not repent of their pharisaical thinking (Matt 21:43-44). Again, the first temple was destroyed because of the wickedness of Manasseh (2 Kings 23:26, Jer 15:4), and the second temple will be destroyed because of adulterous spirits. Certainly, an ancient Jew perceived the inevitable final judgement of Israel, because he perceived the trend in the succession of the kings of Israel, and the depiction of a future third temple. I find it funny to say, but God’s Word repeatedly depicts the concept of three strikes and you are out, sometimes four.
Consider how an ancient disciple perceived that the image of “triplets” is prevalent throughout God’s Word, and since he deeply considered the symbolic meaning of every triplet, he clearly perceived the trend that God delivers three forms of discipline, and sometimes four. Typically, the discipline is depicted as the sword, famine, and pestilence, and sometimes beasts (e.g. Jer 14:12; 21:7; Ezek 5:12, 17; 12:16; 14:21; Rev 6:8; 18:8). Notably, God even gives David the option to choose the form of punishment (2 Sam 24:13; 1 Chron 21:12). Importantly, the discipline is depicted as occurring over several generations (e.g. Ex 20:5; Num 14:18; Amos 1:3). Critically, the image of being given three opportunities to bear fruit is also depicted in the NT (e.g. Matt 26:34; Mark 14:41; Luke 13:6-9; John 21:15-17; 2 Cor 12:7-8; 13:1-2). Arguably, God’s Word depicts that He “allows” even His people to rebel against Him several times, but also that His patience has a limit.
Arguably, a significant message of the book Jonah is that even evil repents when faced with the prospect of perishing, so Jesus employs that sign (i.e. miracle) from Jonah to warn that “this generation” is facing the same prospect unless it similarly repents (e.g. Matt 12:41). Importantly, the book of Jonah answers the question of how a holy God can tolerate the existence of evil even for a time, and the sign of Jonah 2 provides God’s Words to Himself for paying the price such that evil could even exist as a possibility. Arguably, when perceived in the proper context, the book of Jonah depicts a battle within the heart of God and its resolution, and you can never perceive the profound significance of the miracle of Jonah if you approach the story in a literal historical manner.
Arguably, an ancient disciple not only expected judgement to fall on the unbelief in Israel, but also that another anointed one (i.e. a messiah) would arise from within the house of David to shepherd the nation of Israel into their inheritance. Religion will tell you that the Jews rejected Jesus, and that is certainly the depiction of the Pharisees. However, do not lump all of the “Jews” into the image of the “Pharisees,” rather consider the Pharisees as the last holdouts of the old way of thinking as held by their fathers. According to the OT story, some Jews have already started the church of God, and the NT depicts how the appointed time has come for the remaining lost sheep of Israel to hear the voice of the Lord and respond to His call to join into one holy church of God.
Perception of one continuous story
Yes, the gospel message is depicted as first being offered to the Israel (i.e. the Jews), arguably multiple times, and the offer is depicted as eventually passing onto all nations (i.e the gentiles). The significance of the “expansion” to all nations is profound, and I will attempt to provide some thoughts to consider in the next chapter regarding the end times. Yet, the pertinent point is to perceive how, as promised by God, the NT depicts the tribe of Judah and the rest of Israel as joining together into one nation with one heart and one soul (e.g. Acts 4:32; Phil 2:2). Importantly, God depicts this image of “oneness” of His people as a simple yet deep aspect of the mystery of salvation. The question is whether you think He is simply depicting a literal church of people, or profoundly depicting how parts of your soul will be systematically “called out” of darkness by God into His light to become a partaker of His one divine nature.
Arguably, approaching God’s Word with a literal historical perspective will always result in major disconnects between the two testaments; yet, if you perceive that the only necessary knowledge is the simple message of salvation, then you likely disregard or minimize the existence of those obvious disconnects. However, if you approach God’s Word as an ancient disciple, then you will perceive the intended symbolism of the OT, and the obvious connections between the two testaments will become apparent.
Certainly, it is odd that God hides His message by using the latent language of symbolism, and that He creates obstacles to perceiving one continuous story by using different languages, and by depicting a large gap in time between the two testaments. Yet, if you attempt to overcome those obstacles by seeking the “affirming” images, and by considering the significance of words and images such as adam’, generations, church, gentiles, holiness, saints, messiah, knowledge, and adultery, then you can perceive how God intends His responses of the cross and the Holy Spirit are to be perceived as events in the overall story of Israel, and not as the focal point of His Word.
Ultimately, you must first understand the significance of the miracle of Jonah, before you can begin to understand the significance of the cross. The matter of the cross will be discussed in the perception of sin, yet the next chapter will discuss the image of the end times. Arguably, the entire NT depicts the end times of the story of Israel, and the fulfillment of their restoration into the promised land. However, the image of the promised land is another “hidden” message, so understanding how God depicts the “end times” is obviously crucial to understanding the mystery of salvation.