This verse has long fascinated me. I find the words “must” and “all” most
compelling. Could you elaborate and shed more light?

“Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.” (Acts 3:21; KJV)

Your question is a very good one. As with Peter’s initial sermon on Pentecost, this passage also breaks the new, unexpected ground of the formerly unknown mystery of Messiah’s twice appearing to Israel.

In the rare instances where it might have been expected that Messiah would suffer before entering into His glory (Jn 1:29, 36; Lk 2:34-35; 24:26; 1Pet 1:11), this was typically conceived of something that would happen in the final tribulation, towards the very end, whereupon the slain Messiah would very shortly rise with the rest of the righteous dead, slay the Antichrist (compare Isa 11:4 in the Greek Septuagint with 2Thes 2:8) and begin His rod iron rule over the nations out of a cleansed and restored Jerusalem.

Though fully foretold in the mystery contained in the prophetic writings (Acts 26:22-23; Ro 16:25-26) no one had ever conceived that Messiah would come twice. Even where it might have been understood by the prophets and a rare few that Messiah must die before entering upon His rod iron reign over the nations, it was never imagined that His resurrection would not be at the ‘last day’, but in the midst of history, creating a new and unexpected interim between the advents. Before the Spirit’s revelation at Pentecost, this was NOT on anyone’s radar. This is why Paul would speak of the ‘mystery of Christ’ and the ‘mystery of the gospel’.

With the descent of the Spirit on Pentecost, it was now revealed (1Pet 1:11-12) that Jesus’ foretold death was to result in His ascension to God’s right hand, there to remain until His post-tribulational return. This is what Peter means by his use of the word, ‘must’. The heavens ‘must’ receive Jesus, which is to say He must continue to remain seated at God’s right hand, UNTIL His enemies are made His footstool at His return to destroy the Antichrist, raise the righteous dead, and Deliver captive Israel at the great day of the Lord (Dan 12:1-2). It is then, at that day, of which ‘ALL’ the prophets spoke, that Israel’s fortunes would be restored as at the first. It is then that ‘ALL’ the prophets expected all the covenants of promise to be most completely fulfilled in their regeneration and return, as a newly born, entirely Spirit filled nation. This is the day that ends the time of gentile dominion, with the judgment of the wicked and long awaited restoration of Israel. Until then, Jesus ‘must’ wait at God’s right hand ‘TILL’ His enemies are made His footstool.

This, of course, takes place with the Deliverer’s descent out of Zion (heavenly Zion) to the earthly Zion (Isa 59:17-21; Ro 11:25-29), as the beleaguered nation is spiritually born / raised “in one day” (Isa 66:8; Eze 39:22; Zech 3:9; 12:10), able now by the Spirit of revelation to ‘look upon’ their descending Messiah as the One whom the nation pierced (Ps 102:13; 110:3; Zech 12:10 with Mt 23:39; Acts 3:21; Ro 11:26; Rev 1:7).

Just to add this quick note not directly related: As Saul was profoundly impacted by the spectacle of Stephen’s martyrdom, his secure categories all shattered, just so, we may well infer that it will take the martyr witness of the end time remnant to prepare the Jewish heart world-wide for the lifting of the veil at Jesus’ return, we believe in remarkable analogy to Paul’s arrest on the road to Damascus. Here will be the difference in outcome between the Holocaust and Jacob’s trouble! It is where God will have brought the bride in final clarity of prophetic witness and the fullness of the stature of Jesus.

Her final witness will be as indelibly impressed on a restored Israel’s memory as Stephen’s martyrdom was to Paul. It is not only because the clock has struck, but because the body of Christ, as bearer of the precious seed, “the pillar and ground of truth”, will have been brought to its appointed completion. THIS is why Israel’s eyes will be opened “at the set time to favor Zion” (Ps 102:13). It is the vindication of God’s eschatological purpose that Israel be made jealous through a largely gentile bride, the “foolish nation” of prophecy.

“Greater love hath no man than this, that a man lay down his life for his friends.”

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If I didn’t know how much it pleases the Lord, and is even commanded, to show Messiah’s fulfillment of the OT prophecies, I would look for some other source of apologetic to convince Jews, such as love, NT revelation just on its own, or martyrdom, etc., because “the devil is in the details” of almost every significant translation question as well as in everything else. In fact, one invariably finds he’s already, long since, been on the job fixing everything up before you even get there.

All goes to convince me even further, that for all the mockery and dismissal it receives from the academic community, it’s so amazing how often the KJV gets it right, not just in Daniel but on messianic prophecy, especially in the delicate nuances of translation that militate against what I’m almost tempted to call a cover up (try seeing how that suggestion flies).

Quite convinced personally that God chose a particular translation, or at least a particular history of manuscript transmission (the martyr’s bible) to marvelously preserve against the odds. From the looks of it, He has pretty much let men have their way with some of the others that do not seem to demonstrate such marvelous preservation. Don’t tell anyone I said that, though; it wouldn’t be any use for them to know more of my unscholarly, unjustifiable dogmatism. For sure, this war of words won’t be won by anything less than a mighty anointing, appropriately, a corporate anointing.

http://www.messiahrevealed.org/rejected.html
https://www.biblestudytools.com/isaiah/49-7-compare.html

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In reading 2 Samuel 7:14 KJV, I came across a passage that took me aback: “I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men:” Jesus did receive the rod of men and did take our stripes but HE did not commit iniquity. Seems out-of-place and contradictory. Further, the NIV states “When he will”, inferring that it will happen. Thoughts on this matter?

Very good question, and the Jews know it well, which is part of the grand plan, as nothing is incidental or happenstance in this kingdom, because “discernment of providence is the first element in being led of the Spirit” (Mike Snyder).

We are being confronted here with a mystery of profoundest divine intention that will either bless or stumble, depending on the disposition of the heart. It is only by a faithful and unbiased commitment to the ‘cumulative evidence’ of all that scripture says on a given subject that many of the antinomies (paradoxes, or apparent contradictions) of scripture can be solved, often with the greatest edification of glory. But this requires great patience with God’s intention to hide His secrets from the wisdom of this age while revealing them to babes.

It is a truly sublime strategy of ‘hide and seek’ that designs that the same ‘hidden wisdom’ ordained to the saint’s glory (1Cor 2:7) should elude and confound confidence in the flesh. The mysteries of God are divinely set to stumble pride, so that the wisdom of man would be its own snare, as God reserves His secrets for His friends (Gen 18:17; Isa 41:8; Amos 3:7; Jn 15:15; 1Cor 2:7; Rev 10:7), His ‘little ones’ who feel themselves hopelessly undone and cast on His mercy, daily crying, “who is sufficient for these things?!”

That said, we are dealing here with a covenant promise that is both personal and corporate. Some of it applies to the personal Messiah, David’s Lord and greater son, and some of it applies only to His spiritual seed.

It is at once the Seed (singular) of the woman, and His ‘seed’ (plural), the corporate line of all the regenerate elect of God. In both Samuel and certain of the Psalms (72 and others, forget just which), the promised Messiah is represented to apply first to Solomon, albeit in language and terms that every scripture revering Jew would at once recognize to far transcend anything realized in Solomon’s reign, clearly signifying the presence of typology.

In glorious paradox of sublimest mystery, and with notably intentional use of the exact same words, that Isaiah sees the ‘chastisement’ and the ‘stripes’ that would be laid on David’s royal heir and his children (2Sam 14:7; Ps 89:32; Isa 53:5) is laid most ultimately on the suffering Servant of Yahweh. With no guilt of His own, God has laid on Him the ‘iniquity’ of us all, and with His ‘stripes’ we are healed (Isa 53), as when those in the wilderness looked to the lifted up symbol of their destruction and were healed (Num 21:9; Jn 3:14). This is one sense in which David’s greater son and Lord was indeed visited with many stripes for the sins that were not His own but were counted to Him as though His own (2Cor 5:21). It is the mystery, but also the holy logic of divine substitution, which Jewish interpreters paradoxically can apply to corporate Israel, the righteous remnant, or some other innocent sufferer, but cannot conceive of applying to the Messiah.

Even before the creation (Acts 2:23; Rev 13:8), the ‘sure mercies’ of David (2Sam 7:13-16; 22:51; Ps 89:28-36; Isa 54:13; 59:21; 61:9; 66:22; Jer 31:34; 32:40; 33:17-16) was based on the suffering of the woman’s Seed as the Surety of a better covenant (Heb 7:22).

It is inescapable logic that in order to reverse the curse, the woman’s seed cannnot be under it. He must be free of the sin by which the curse is passed on all the race. It follows then that the Messiah must be uniquely begotten in order to be free of the taint of sin that disqualifies every other servant of God. The mystery is solved when it is seen that He will be at once human and divine, vulnerable and fully human but kept sinless as the perfect substitute. This is the logic of the virgin birth, which Isaiah understood by the Spirit’s revelation, as seen in his ‘Song of Immanuel’ (chps. 7-12), as the heel of the man child is wounded in the songs of the suffering Servant (chs. 42, 49, 50-53).

So who are David’s seed, not only his son but his children from whom His loving kindness shall ‘never depart’ (Isa 59:21; Jer 32:40), as it did from Saul? Who are these that are faithfully chastened when they sin but never forsaken? Can these be the wicked kings  ofJudah that issued from David’s line by natural descent?

As in case of the true, spiritual ‘seed of Abraham’ who are distinguished by their fruits (Mt 3:8-9; Jn 8:39) must be more than Jewish. They must be born again. Moreover, a remnant from among the natural branches must become more than a remnant. They must become an all holy nation in order to inherit the Land forever because of a righteousness that is forever (Jer 32:40; Dan 9:24). But also, because the promise that all the nations would be blessed through Abraham’s seed, an election called out from among the nations is grafted into the righteous remnant, the ‘holy seed’ (Isa 6:13) of which Messiah is the spiritual head. These too are ‘counted as the seed’ (Ro 4:16; 9:7-8, 24). (Isa 6:13) This is the spiritual seed of Abraham and of David that is the divine nature that indwells all who have been ‘born again’ of the indestructible Word of God (1Pet 1:23). As the scripture concludes, it is those who are born of the Word and the Spirit, these are the sons of God and counted for the seed (Ro 8:14; 9:8).

So this promise of the “sure mercies” of David is only to the spiritual seed, both Jewish and gentile, who stand in that line of humanity, which Paul called (speaking particularly of the Jewish branches), the ‘remnant according to the election of grace’. Manifestly, this spiritual line existed before the cross,  as also the necessity of spiritual regeneration and the new birth, as none were ever made alive nor sustained union with the living God apart from the quickening and indwelling of the Holy Spirit.

Therefore, the corporate seed of the woman is most essentially that spiritually regenerate line of humanity reaching all the way back to righteous Abel. It includes all who are all born of the divine nature that would be perfected in the personal Seed, the Messiah and Son of God to whom the Spirit would not be given by measure (Jn 3:34) but perfectly embody all the fullness of God.

We also  note that in Isa 55:1-6, the promise of the ‘sure mercies of David’ does not wait till its final eschatological outworking in the reign of the Messiah, but was preached as available to whosoeover will, and extended to nations beyond Israel during Isaiah’s day.

Conclusion: As the ‘seed of Abraham’ is shown to require the necessity of regeneration to ‘count as the seed of promise’, and just as the nation (Isa 66:8), and therefore the individual must be born of the Spirit to enter into the kingdom (Jn 3:10), it can be no less true of David’s seed / children. They must be justified by a righteousness that is not their own. It is the righteousness of another, even “the Lord our righteousness” (Jer 23:5-6) that justifies with an everlasting salvation(Isa 45:17, 25; 54:17 ).

Paul will show in Romans that this is a distinct kind of righteousness, “the righteousness of faith” by the which David could be assured that his sins would not be imputed to him (Ps 32:1-2; Ro 4:6-8). If the faith that justifies God’s elect were mere belief, it would be possible to man, and thus something in which one could glory as finding its source in man (Jn 3:27; Ro 11:35; 1Cor 4:17). On the contrary, faith must be given (Eph 2:9; Phil 1:6). The faith of ‘God’s elect’ (Tit 1:1) necessarily overcomes the world. It must; precisely because it is ‘born of God’ (1Jn 5:4). Though graciously given, it is not of man or from man, and therefore nothing in which flesh can glory.

Because of an absolute and negligently unqualified interpretation of Jn 7:34 that says in a certain context that ‘the Spirit was not yet given’, it is hastily assumed that this distinct kind of righteousness, namely ‘the righteousness of faith’ (Ro 4:13) could exist in OT saints without the Spirit, particularly in the sense of His abiding indwelling. Quite the contrary,  Peter is clear that it was the very Spirit of Christ who was “IN” Joseph, Moses, Joshua, Caleb, David, the prophets and, we may be sure, all the righteous by faith (1Pet 1:11). No less then than now, they were the living branches, alive to God by the Spirit, as based on nothing less than the imputed righteousness of God Himself, as promised in the Surety, which is to say, a righteousness that was NOT their own, no less then than now. Theirs was the very righteousness of the Spirit.

As such, the fruit and works of the Spirit are the only works that can count with God. As the righteousness is not our own, the works too must be His alone, else room is made for human glory and this can never be! As much as this rule cannot be thought unique to the NT, but must apply to all ages and dispensations, it follows that then as now, the only works that God can regard are not our own but His within us. To mix or mingle the work of man with the work of the Spirit is to make room for human glory, which is idolatry.

Therefore, the righteousness of the saints must be altogether the righteousness of another. Where this is true and real, whether of an individual or a nation, it will necessarily be accompanied by the sure evidences of its fruits, the test of its reality.

Like the Abrahamic covenant, the Davidic covenant is NOT unconditional, but it is UNILATERAL, as signified in Abraham’s deep sleep. It is made by God within Himself alone (in that sense, unilateral). Because nothing of man can defeat a covenant that God makes within Himself alone, these covenants belong to the ‘everlasting’ of ‘new covenant’ that even the OT shows to stand above the conditional covenant of Sinai, which has, and Jeremiah will argue, CAN never secure enduring peace and security in the Land, but condemns those under it to a perpetual and hopeless covenant jeopardy, ever threatening further curse and exile until its terms can be eternally satisfied and secured.

As the NT scriptures will make even more clear, the covenant of the law at Sinai designed to cut off all hope of attaining  to the promise on the basis of natural ability. This is writ large throughout the entire story. But what is by design ‘impossible with man’ is made sure, “not by might, nor by power, but by My Spirit, says the Lord,” and that is the primary point the scripture underscores all throughout the history of redemption. All of history waits, not on man, or anything issuing from man, but on God who will favor Zion “at the set time” (Ps 102:13; 110:3 KJV)

This is the divine jealousy of grace apart from ‘what is in man’, to the end that no flesh can glory. This ‘hard saying’ is what we are called to help Israel see by its demonstration by the foolish nation.

This divine jealousy of a grace that depends nothing on man for its initiation or perpetuation is shown most particularly by the problem of how a covenant made with a visibly hopeless, ever backsliding nation, could ever guarantee perpetuity of obedience, so that the Land could be inherited forever, without threat of repeated covenant failure. Thus the need for a ‘better’ covenant that could guarantee the required continuance for a particular, elect nation to inherit a particular Land for an everlasting possession. This is its only hope of guarantee, that God come down and in, and that forever!

The required works of obedience would be uncompromisingly accomplished ‘in’ and ‘through’ man but not by man. This is the divine jealousy that cuts off all works that are possible to man from gaining divine acceptance or reward as pertaining to the promise. Therefore, the sure mercies of David necessarily guarantees the gift of the Spirit, and the perpetuity of the Spirit’s work to accomplish an obedience that does not fall away to further covenant cursing.

We see this perfectly in millennial Israel, and notably, they are NOT yet in glorified bodies. This spectacle of unimaginable safe keeping in abiding holiness of a nation for a thousand years of open witness is a, if not THE, primary purpose for a millennium on this earth before the perfect state. It is to show the ability of God to save and keep a people forever despite their historic track record. The millennium will put the dispute over the sovereignty of grace forever beyond dispute, just as I have learned by the Spirit to say that, from the calling of Jacob till the end of the millennium, “Israel exists to destroy all boasting!”

That the corporate, spiritual seed of David are not perfect like their head (the one, unique Son to whom the Spirit was not given by measure; Jn 3:34; KJV) is plain by the guarantee of sure and swift chastisement to those who ‘momentarily’ offend against their own ‘sure mercies’. We see this especially clearly in Ps 89:29-37; compare also Isa 59:21; 66:22; Jer 31:34; 33:19-36) . But it is also plain that this imperfection does not put the covenant in jeopardy by man’s natural inclination to always slide away backwards. No, quite the contrary, though chastisement is faithful and swift evidence that one is in a state of grace and truly regenerate, continuance and eternal perseverance in holiness is never in doubt, thus securing the covenant as “everlasting” (Jer 32:40 with Dan 9:24). Why? How? Because it is based on an ‘everlasting righteousness’ that cannot perish or fade but is its own faithfully resilient, eternal life source of the ”God who raises the dead”.

How does this kind of ‘eternal security’ NOT lead to license and abuse of the new liberty? It is because the heart is made new, forever new, by an indestructible divine nature by a sovereign act of new creation. Built right into to the New Covenant (synonymous with Abrahamic and Davidic installments) is the clean and holy fear of God. When the Spirit has come, the very nature that gave the law indwells the believer, and not only so, but God ‘PUTS’ His fear in the heart as intrinsic to the new nature. Where this fear is absent, or grows dim, it is a sure sign of one of two things: Either divine discipline is at the door, or its complete absence is a clear indicator that the heart has never been changed at its root, as God has not been known by revelation of the Spirit.

Regeneration cannot exist at one and the same time apart from the sure presence of this kind of love and this kind of holy fear. That is why the regenerate ‘seed’ of woman, of Abraham and David show that the works of the law to be written in their hearts, because when the law is in the heart, to break one of its commandments is to break the heart (compare 1Cor 7:19 with Gal 6:15), and to do so lightly is to invite sure and certain discipline, with increasing severity, if need be unto death (1Cor 11:32).

To see to the end of David’s sure mercies, and thus to the end of the New Covenant, as eternally secure in the Lamb slain before the foundation of the world, we have only to go to the future millennial blessedness of the natural seed of Jacob, since for the believer, the prophesied future is as sure as the past. There we see that in all the generations of those who are the combined natural and spiritual seed of Abraham, Jacob, and David, for a thousand years, not one born to Jewish parentage will ever fail or depart from this ‘everlasting covenant’. They are all saved and kept unto children’s children without the exception (Isa 4:3; 45:17, 25; 54:13; 59:21; 60:21; 66:22; Jer 31:34; 32:40; Eze 39:22, 28-29; Zeph 3:13, etc. et al). This is the millennial outworking of the ‘everlasting / new covenant’, which is synonymous with the Davidic covenant as ‘sure mercies’. This is why the covenant of promise will no longer be in jeopardy through the broken law.

The Spirit has come; not merely upon a remnant, as in other generations (leaving always the danger of sliding back to curse and exile) but now, at length, ‘all Israel’ is saved, each and every Jew, from the least to the greatest (Jer 31:34), with ‘none left behind’ (Eze 39:28), and so on for a thousand years of open demonstration of covenant fidelity, as the nations are made to look on with either emulation and access to the same grace, or with resentment and contempt at God’s prerogative to choose as He will choose, all to the end that no flesh can glory.

By design, election tests the heart to discover any presumed claim on divine grace. God resists all thought of entitlement on any other ground than mercy alone, that gives the grace to believe in the God who raises the dead. This is shown beautifully in the episode with the Syro-Phoneician woman (Mt 15). This is why God’s heart of universal love for all who are made in His image is necessarily and wisely ‘MEDIATED’ through a people who can claim nothing for themselves, as of themselves. It is mediated on the basis of divine election for this very clear purpose: “IN ORDER THAT the purpose of God according to election might stand, not of works but of Him who calls” (Ro 9:11, 16).

This is how a people who were dead shall live; and continue in abiding security from all their enemies forever, because of a righteousness that is forever. Then as now, the sign of sonship will be the faithfulness of God to chasten all waywardness, and this fear (in no discrepancy with this God kind of love as proof of the divine nature(, will keep every Jewish inheritor of His holy mountain, and every child born to them’ ‘unto children’s children’ for a thousand years of open display (Isa 54:13; 59:21; compare esp. JN 6:45 to show that this covenant is not only millennial but now).

(Note: While massive salvation will be experienced among the nations of the gentiles, this promise of uniform salvation of all its population stands with no other nation. While the nations will flow to and from the Land and holy city promised to the natural seed (as all now saved; Ro 11:26), among them is no such promise of uniform salvation. This is God’s open, public vindication of His sovereign ability to ‘quicken whom He will’ and keep them secure in their land, “world without end”).

This will be a spectacle of the sovereignty of grace, designed to move either to emulation or envy and contempt, as seen by the revolt at the end of the millennium. All of this is made sure and secure by an indestructible new nature that prohibits all false assurance by professors whose works deny their hasty claims (Titus 1:16; 2Tim 2:19; 1Jn 2:19; ). It is those two golden, glorious words of Paul: “in Christ.” There is the locus of the everlasting covenant and sure mercies of David, “in Christ!” The covenant is made secure by the Spirit’s quickening ‘revelation’ of the gospel, for therein, and only therein, is the righteousness of God revealed. This is the only power that is sufficient to secure the corporate ‘seed of David’, which is the ‘seed of Christ’, the curse reversing Seed of the woman.

This regeneration by the Spirit is certainly not limited to those born again of the Spirit and the Word since Pentecost. Though revealed in time, His blood avails for all, as the Lamb slain before the foundation of the world. He is the eternal surety of all the elect, as those ‘eternally’ elect, ‘the (eternally foreknown) remnant according to the election of grace’ were as born again as any since Pentecost, since it is only the Spirit that has ever given life and the ‘revealed’ nature of God and quickening of new life. As I often remind; never assume that because something is newly revealed, or has come to greater light, that it is necessarily new as to existence and reality.

It will take a miracle more powerful than the world has witnessed since the resurrection of Jesus for the Jewish survivors of the last holocaust will see this. It will be life from the dead. Until then, the election and the love that decreed it is irrevocable. The dead are dead until quickened, and no amount of ‘relative’ human measurements of good or evil can even factor into a salvation that is utterly apart from works (note the story of Mannaseh of Judah). Therefore, grafted in branches should marvel and wonder, not at their fall, but at our grace, as utterly contrary to nature. We should have mercy, since they were confronted with a profound mystery that God ordained and designed to be ‘shut up and sealed’ from all pride (what flesh is not?). God deliberately hid this mystery in the writing of the prophets to be revealed at the set time, first at Pentecost, and then to the Jewish nation at the end of the 70th week. In the meantime (two days of Hos 6:2), they are enemies “FOR YOUR SAKE,” gentile!

How CAN they believe except God open their eyes? How did we believe? What do we have that we did not receive, so how glory? (1Cor 4:7). Are we less stubborn? If God went away and hid His face from us, could we see what we have been helped to see? It is by our mercy that God has ordained that they shall at length receive mercy. We justify God’s holy severity, even while we marvel that we should escape by grace alone and the sovereign drawing power of the Spirit. A lack of love for Israel in their blindness, particularly in their blindness, is a sure sign of boasting that will meet with no less a mystery designed to confound and condemn the boaster, as God has laid, particularly through the mystery of Israel, a snare and a trap for all confidence in the flesh.

In brotherly love and appreciation, Reggie

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It may sound speculative and theoretical, but until I can be corrected, this observance has led me to make some inferences that, at least for me, explain a lot. For example, I infer (not dogmatically affirm) from this that Satan cannot know or read the mind of the Spirit except as he is able to learn, second hand from the minds of those who receive spiritual illumination but who also have the natural mind because of the fall. In contrast, Jesus, being, virgin born, bypassed the fallen nature received from Adam. Although His mind was fully human, it was also fully divine, even as He grew up into all fullness, with no trace of what we have all received through our parentage through the fall.

This is how Satan was not able to know what Jesus alone could know until the time of fulfillment and revelation. It is also why it was so crucial that Jesus guard the messianic secret, even from His own disciples until the time. Whereas the demons were unique in their ability to know the identity of the Son, they could not know the hidden wisdom of the cross. Of course they know it now, too late as their judgement has been sealed.

It is the same with the mystery hid in other ages. It is to some extent knowable in a superficial and factual kind of way, but even though it is now revealed, it is only truly apprehended by the Spirit. That is why Paul would say that it is impossible for the natural man to receive the things of the Spirit. There is not the capacity for the spiritually dead to receive the things of the Spirit.

This has helped me understand better God’s strategy in using divine secrets in His war against demonic powers and judgment on the pride of man. It has also helped me understand better the use of tongues in spiritual warfare. Let me explain.

“In the law (Isa 28:11) it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord” (1 Cor 14:21).

In view of its context and primary meaning, I always puzzled over why Paul would use this specific verse from this particular context in order to support his point about tongues as a sign to the unbeliever with a view of tempering its use in the church for congregational edification. Certainly at Pentecost, and in some instances in the assemblies, to hear in one’s own language words being spoken in another language is indeed a miraculous sign to the unbeliever. It certainly availed to arrest the multitude on Pentecost in order for the gospel to be preached by Peter.

But something else was also happening on Pentecost. For the first time, the gospel of the mystery of Christ’s suffering and the glory that should follow was being preached in full light of the cross and resurrection, ascension and return. The gospel, foretold but kept a secret in times past, had now been revealed by the Holy Spirit send down from heaven (1Pet 1:11-12). Until this time, Jesus would speak in proverbs and parables, concealing to some extent what would soon be broadcast from the housetops (Mt 10:27; Jn 16:25), but until that appointed time, it is “tell no man …”

Hold this in mind as we look at Isa 28 in both its historical and further eschatological application, but before going to Isa 28, let’s look at something interesting and complementary of the point I want to make in an earlier chapter of Isaiah.

Characteristic of Hebrew prophecy in that mysterious blend of the near and the far, Isa 8:12-18 holds a glorious prophecy of the gospel,

“Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, who hides his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, who dwells in mount Zion.”

As typical, the first, but I would not say, primary application of this prophecy is to the imminent threat of the confederacy of Ephraim (the northern kingdom of Israel) and Syria against Judah. The Lord of host, Yahweh, as particularly to be revealed in Immanuel, will be at once a hiding place for those who trust and fear the Lord, but a stone of testing, set to be a divinely prepared trap of judgement for the fearful and unbelieving. What I particularly want to point out is that in the Hebrew, to seal up and bind up means to ‘keep under wraps’ (Keil and Delitzsch). It is “the testimony” that is sealed and this is used elsewhere of the gospel, even in some translations, the mystery (1Cor 2:1).

As I will show, this agrees very nearly with what will be called in Isa 28:12, “the rest and the refreshing”, a clear allusion to the gospel. Observe that this knowledge of doctrine is arrived at by those weaned from the milk and drawn from the breast (Isa 28:9). This is background of Jesus’, Paul’s, and Peter’s language for the meat of the Word versus the milk. Notice too that this knowledge is arrived at and verified to the unbeliever by a a line upon line, precept upon precept, here a little there a little approach that apparently shows the agreement and harmony of the interspersed parts of the prophetic testimony when properly compared and considered. That’s what we do when we make the case for the once hidden but now revealed mystery of the gospel from the prophecies of the OT (Acts 26:22; Ro 16:25-26).

Before leaving Isa 8, notice that even before the carrying away into Assyria of the northern kingdom of Israel, Isaiah is representing God’s face as hidden from larger Israel, not forever but only for a time. Isaiah and Ezekiel are very clear in showing that God’s face is hidden until the end of exile, when the last gentile aggressor is destroyed and the ‘time of the goyim’ (gentiles; Eze 30:3) ends at the day of the Lord. Until that day, the revelation of the gospel is “sealed up among my disciples” (Messiah’s disciples) until God’s face is no longer hidden from Israel.

Until then (the end of the 70th week), the vision and prophecy is sealed up among that ever increasing band of disciples who will know the hidden secret of the kingdom (Lk 8:10) by the revelation of the gospel sent down by the Holy Spirit to those who would believe on Jesus, the stone of testing. We shall see that stone again in Isa 28, and for good reason, since He is the embodiment of this mystery that brings the rest and the refreshing and gives sanctuary to the one who believes. “The children whom the Lord has given me (Isaiah’s children yes, but beyond to Messiah’s children, both Jew and gentile) are for signs and wonders in Israel.”

I want to suggest by what we will see in Isa 28 that it is particularly the gentile children of Messiah (another tongue), protesting to Israel of a misplaced trust in the arm of the flesh (covenant with death), and by implication making the case for Jesus as Messiah by a line upon line, here a little, there a little demonstration of evidence from the Hebrew scriptures. Of course, at the first, this will be dismissed but in the end, it will speak powerfully as Jacob is brought to the end of his power in preparation for the revelation of Jesus.

In Isa 28, the historical context is the contemporary threat of the Assyrian invader, but, as typical of the curious blending of the near and far horizons of Hebrew prophecy, the ultimate goal of the vision is the post-tribulational day of the Lord, as verse 5 makes very clear, as also the larger context of Isaiah’s ‘little apocalypse’ (chapters 24-28). As much as we are sure that Isa 28 points beyond the Assyrian invasion to a future covenant with death and hell (In keeping with the pattern of the past but particularly and ultimately the Antichrist. Also notice the theme of “treading down” which is seen in Lk 21:24; Rev 11:2), it should be agreeable to any conservative view of scripture that “the rest and the refreshing” of Isa 28:12 and that Jesus is quintessentially the “foundation stone laid in Zion” of Isa 28:16.

So according to the authority of the NT writers, we have definitely moved beyond the contemporary application to the broader canvas of the apocalyptic climax that always and invariably assumes the final, day of the Lord deliverance of Israel in fulfillment of the everlasting covenant. On the way there, a mystery is revealed, not only to Isaiah’s disciples in its OT form, but more ultimately to the disciples of the tested cornerstone, Jesus.

This is the gospel that secures the promised rest and refreshing for the individual believer (“disciple”) from whom the face of God is NOT hidden, even before the nation is born into its millennial salvation. This testimony of the gospel will be set forth to Israel in a compelling line upon line testimony by those of stammering lips and another tongue. Very significantly, this will be just after they have entered into their covenant with death and hell (particularly true of the first half of the week). For the moment, however, the testimony will be lightly dismissed, in no small part because it is coming to them through gentiles. That is the calculated offense! Of course, Jewish witnesses will suffer the same dismissal through a natural guilt by association. Manifestly, there is divine judgment in this. It would take an unusual humility to entertain such a thing coming from gentiles. But as Paul will show, it can also be an occasion to provoke a redemptive emulation when Jews see in gentiles the evidence of the promised Spirit as received by faith without the works of the law.

Now, of course, it is understood that the historical context of God’s speaking to Israel through stammering lips and another tongue refers most specifically to God’s covenant threat to plead with Israel through judgement by means of foreign invaders.

“The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flies; a nation whose tongue thou shalt not understand” (Deut 28:49). So that after the threat of further judgement is ended forever with Israel’s salvation at the day of the Lord, Isaiah can say: “Thou shalt not see a fierce people, a people of a deeper speech than you can perceive; of a stammering tongue, that you cannot understand” (Isa 33:19).

The same usage can apply to difficulty of understanding, as in Isa 32:4: “The heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly.” I can only suggest what seems to me compelling evidence that God will speak, not only through the gentile invader, but through gentile witnesses, the mystery of the gospel that is the rest and the refreshing. This will be presented, line upon line, here a little and there a little out of the Hebrew scriptures (all scripture is Hebrew but of course we mean those recognized by Jews as authoritative). Included in that same testimony will be the prophetic protest concerning Israel’s ill-fated peace arrangement with the Antichrist (Dan 8:25; 9:27; 11:23). But this is only the ultimate end of God’s long contention against His people’s habitual tendency to put trust in man.

Now I can come to what I wanted to say concerning a possible association between the idea of mystery as a divine strategy in spiritual warfare and our use of tongues for personal edification, and as a sign to unbelievers when tongues are supernaturally interpreted by the Spirit in another person’s hearing. It is this: God has put His secrets beyond the power of flesh to humble pride and to keep His pearls from unworthy spirits, so that the glory of His hidden wisdom, the secrets of His heart, mind, and will would not be available to anything of human self sufficiency but based solely on a relationship of intimate friendship and child like trust.

This is why where the Spirit is not specially quickening the gospel, connecting the dots, so to speak, it sounds to the unbeliever (in this case a Jewish unbeliever) like unintelligible gibberish that can be safely dismissed. It is also why the hidden things of the gospel, now revealed, openly declared, and accessible to all, remains foolishness to the natural man. It is also why that even when it is supposed that we have understood, we may not yet have understood spiritually, since this is only possible by the transforming power of the Spirit at the level of the heart, as we come by grace to really know what we only thought we knew. The point of all being our utter dependency on the quickening, illuminating power of the Spirit to spiritually apprehend and discern even those things that we assume we know. Do we yet know them? As Mt 7:23 so soberly warns of how much can be known and done by one who has never been known (intimate union) by Jesus.

As much as the natural mind is incapable of knowing or receiving the things of the Spirit apart from internalization of the truth through the Spirit’s power to quicken whom He will, it occurred to me that when we are praying in the Spirit, Satan is unable to access the meaning of what is being transacted. Although never in the sense that the spiritual man ‘knows’ in terms of intimate experience, but only through observance and what can be learned second hand through the believer’s natural mind (not to be confused with the spiritual mind) can Satan know anything of what has transpired between God and the believer. That is one reason why in tongues we are speaking mysteries. Here’s the rule: When the natural mind is shut out; Satan is shut out.

(Jesus had a fully human mind but it was not a ‘natural’ mind in the sense of fallenness and self dependency. For this cause, among many others, He was necessarily born of a virgin that He might bypass entirely the fallen nature that comes down through the seed of the man through Adam.)

For this cause, Satan cannot decode the language of intimacy or what the believer is praying in the Spirit in warfare, particularly when this is out of a glorious weakness and dependency on the Lord, that through faith, what is being uttered is not gibberish, is not foolishness, but holy mystery, known, given, quickened, and received of God. In the wisdom of God’s foolishness through tongues, we gain a bypass of all the interference and spiritual blockage that is in our natural mind and this also circumvents the ability of Satan to interfere.

From this analogy of tongues (as discussed by Paul in 1Cor 14) to the larger context of Isa 28 and the NT revelation of the formerly hidden mystery of the gospel, I think I understand better his use and application as applied to tongues. It is an analogy that was never intended to exactly conform in every point of detail. In both references, the issue is mystery that brings refreshing when miraculously translated by the Spirit. This is the analogy that applies to the nature of all mysteries that have their source and power of communication in the Spirit.

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Thank you (and thank God!) for the piece I just re-read on “The Mystery of the Gospel”. The matter of the gem and its setting explains so succinctly the transition that my wife and I have undergone, as I have tried to express before, in this regard. But, once the gem is appreciated in its chosen setting, can it ever seem right to separate what God has joined? We’ve been looking at the relatedness of Rom 16:25 and Rom 11:25 over here and considering other NT passages containing mysterion ((the Greek word translated Mystery is used 27 times in the NT and means that which, being outside the unassisted natural apprehension, can be made known only by divine revelation.)), including Ephesians. In regards to Romans, it is hard to miss the pride of place given to this theme, being effectively highlighted in the crescendo to the Rom 11 doxology and Rom 16 benediction; the language of the latter leads me to question whether the church can ever really be “established” in the absence of the appreciation of the “mystery kept hidden, but now revealed”. I’d like to try and write something down about this.

Kind regards in the Lord
CN

Thanks for sharing your appreciation. I see from your remarks that you are making some insightful connections, and I think, definitely the right ones. I believe it is important to show the evidence without overly directing conclusions (Jn 6:45; 1Jn 2:27).

This theme of mystery, and “the God who hides Himself” (Isa 45:15) is rarely considered. You rightly detect its central importance in the apostolic understanding of the gospel, as a revealed secret, aimed to trap and expose the principalities and powers, and to judge pride. At the same time, it reveals the ‘hidden wisdom ordained to the believer’s glory” (1Cor 2:7-8). Yet, this hidden plan of God was fully laid out in the OT Scriptures (Acts 3:18-21; Ro 16:25-26; 1Pet 1:11). According to Paul, it was not foretold in the part, but in the whole (Acts 26:22). However, it was foretold in such a way, that its full unveiling would be guarded until the time appointed.

This is truly amazing. It is awesome to consider how this mystery could be so perfectly and fully foretold in the prophetic writings (Acts 26:22; Ro 16:25-26) in such a way as to remain hidden from the demonic powers (1Cor 1:8), even as it presented an insoluble puzzle, not only to John the Baptist and the disciples (Mt 16:22; Lk 17:19; 18:34; Acts 8:34), but no less to the very prophets to whom the scripture was first revealed (1Pet 1:11-12).

The mystery of Christ and the gospel (Eph 3:4; 6:19; Col 4:3) became the new watershed of division in Israel. It has remained the ultimate and insurmountable point of division between church and synagogue. Though once hidden beyond human or angelic ability to discern, the revelation of the gospel can be shown to be “none other things than those which the prophets and Moses did say should come” (Acts 26:22). This is a marvelous phenomenon, which proves, beyond reasonable dispute, that the gospel reveals a secret that was fully foretold in the prophetic scriptures of the OT, which can be fully demonstrated (Ro 16:26).

Paul is careful to distinguish his gospel as “according to the revelation of the mystery kept secret since the world began, but now made manifest.” It is to be made known to all nations by means of the prophetic writings, thus effecting the obedience that is of faith (Ro 16:25-26). All of this, says Paul, is “according to the commandment of the everlasting God.” This is how the earliest disciples presented the basic proclamation of the gospel, as seen all throughout the book of Acts. The powerful evidence of prophecy, confirmed by the mighty acts of the Spirit in the church, removed the cloak that would leave Israel without excuse, and ripe for judgment.

This brings us to ask, if Israel was confronted by such a well hidden mystery, will the nations escape the same deep searching? Will the church escape? If the mystery was ordained to bring judgment on the pride of Israel, what will it mean for the nations? More particularly, what will it mean for a professing church that has perennially boasted against the branches on its way to a final “great falling away”?

It is my studied conviction that the same prophetic mystery will have a yet future working in the days leading into the final tribulation. Once more, it will confront not only Israel, but the nations and the church in the nations in the form of “the controversy of Zion” (Isa 34:8; Zech 12:2-3; Hab 1:5). Then will the hiding place be uncovered, not only for Israel, but for all nations and for the church of the great apostasy. It is the same rock of offense that should have been “for a sanctuary” (Isa 8:14-17). “This is the rest and the refreshing that Israel will once again dismiss as foolish and unworthy of consideration (Isa 28:12-17). But when the overflowing scourge of the invading armies of Antichrist will come in like a flood, this vision will speak to Israel throughout the time of Jacob’s trouble until the day of their repentance. “In the latter days, you will consider it” (compare Deut 4:30, 39 with Jer 23:20; 30:24).

The mystery is simply the gospel, but as this section of scripture shows, it takes the form of a “line upon line, here a little, there a little” message in the time of the final Antichrist, of which the Assyrian was only a type. We should take note that this end time testimony is voiced to Israel by gentiles (stammering lips and another tongue was idiomatic for gentiles; see Deut 28:49; Isa 33:19). Perhaps this is part of the reason it is so confidently dismissed. Notice also that Isaiah describes this prophetic testimony of warning by language that the NT writers will later use to distinguish the milk of the Word from the meat of the Word (compare, Isa 28:9; Mt 24:45; with Heb 5:12; 1Pet 2:2).

Although the secret is now open and capable of clear doctrinal formulation, its inward character can only be savingly apprehended by the quickening of the Spirit. Even now, the line of division in the professing church is not mere consent to the creed, however accurate, but whether Christ has been revealed to the heart by the Spirit. The latter produces saving faith, whereas the former produces a dangerous false security that will be manifest in the great falling away.

When Jesus said, “Upon this Rock I will build my church,” I don’t believe he was speaking only of Peter’s confession, but the grace of “revelation” which cannot come by flesh and blood. It is the “revelation” of Christ by the Spirit that separates between the living and the dead. It is possible to have a correct creed and an unchanged heart, but it is not possible to behold His glory by the revelation of the Spirit and remained unchanged (2Cor 3:18). Here is an important principle. “When He shall appear, we shall be like Him, because we shall see Him as He is” (1Jn 3:2). The seeing that will be perfect and complete in that day is also the issue of present transformation.

True spiritual change is a matter of revelation. It is more than the issue of accurate information, as in all the works religions; it is the living apprehension of the truth by the Spirit of truth. Jesus said to the Pharisees, “You have never heard His voice at any time, nor seen His form” (Jn 5:37). To see is to live. “And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have everlasting life …” (Jn 6:40). His image is formed in us, as we “see Him as He is.” Since “it is the Spirit who makes alive; the flesh profits nothing” (Jn 6:63), we may be sure that it is only the Spirit quickened Word that can divide between soul and spirit (Heb 4:12). This is the seeing and the hearing that regenerates.

The prophets foretold that Israel would stumble at the sealed vision (Isa 8:14-15; 16-17; 28:9, 12-13, 16; 29:10-11, 14; Dan 9:24; 12:4). Only in hindsight could it be seen that this would come about by the rejection of the Messiah (Isa 49:7; 50:6; 53:3-4; Mic 5:1, 2; Dan 9:26). Until the fulfillment, who would have thought that Israel’s fall would come through a mystery that was fully foretold in the writings of the prophets, albeit in such a way as to elude both men and angels until after it had been fulfilled? (Mk 8:30; 9:9; 1Cor 2:8). Who would have thought that the blessing of the nations would come, not through Israel’s post-tribulational exaltation, as commonly expected, but through Israel’s fall, as completely unexpected?

Who could have considered that the Messiah would appear to bring in the promised “everlasting righteousness” (Jer 32:40 with Dan 9:24) by His atoning death (Isa 53:8; Dan 9:26), and that He should rise and ascend in the midst of history? Even if such an one as John the Baptist might advanced so far as to see that Messiah was to suffer (“Behold the Lamb of God, who takes away the sin of the world”), who could have imagined that Messiah would rise and ascend in the midst of history before the great transition of Zion’s travail and the Day of the Lord (Isa 13:7-8; 66:7-8; Mic 5:3 with Jer 30:6-7; Rev 12:2-6)? This was a mystery of the first magnitude.

Jesus was the lone custodian of the secret (Isa 53:11). Until the appointed time of revelation, the ‘mystery of the gospel’ (Eph 6:19) was kept as a divinely guarded secret (Ro 16:25), concealed from both men and angels (Isa 8:16; 53:1; Mk 4:11; 8:30; 9:9 with 1Cor 2:8). But where was the mystery concealed? It was concealed in the prophetic scriptures of the Hebrew Bible (Acts 3:18-21; 26:22; Ro 16:25-26; 1Pet 1:11). That is why that after the mystery was revealed by the Spirit at Pentecost (compare Jn 16:13; 1Cor 2:10; Eph 3:5; 1Pet 1:12), the prophetic scriptures of the OT would become the greatest evidence that God had determined, from the beginning, to turn the worst of evils into the greatest possible good, but at the greatest conceivable cost. Staggering thought! What can be more humbling, than to apprehend in some measure the unspeakable cost of our salvation?

What wisdom! What precise symmetry of foretold prophetic unfolding! What beauty and glory beyond description! Yet, at what an awful and imponderable divine cost. The ruler from Bethlehem will be abhorred and smitten (Isa 49:7; 53:3; Mic 5:1-2). “An anointed prince” (literal Hebrew) shall be “cut off” (Isa 53:8; Dan 9:26). Because they will smite the Davidic ruler from Bethlehem “with a rod upon the cheek” (idiom for the Messiah’s death at the hands of His brethren), King Messiah’s brethren (the Jews) would be “given up”. Not forever, but only until the time when she who travails has brought forth” (compare Mic 5:3 with Isa 13:8; 66:8; Jer 30:6-7; Dan 12:1; Mt 24:15; Rev 12:2, 6).

During this unknown ‘time between the times’, God would be hiding his face from the larger nation (Deut 31:17-18; 32:20; Isa 8:17; Ezek 39:29), while a “not a people” is grafted in to provoke Israel to jealousy (Deut 32:20-21; Ro 10:19; 11:11). At last, in the latter days, in the time of greatest affliction, the temporarily deserted nation (I will return to my place”; Hos 5:15 with Mt 23:39) makes penitent acknowledgement of some consummate “offense” (singular, not plural; Hos 5:15 with Mic 5:1; Isa 53:3, 8; Dan 9:26). With this, they are raised to live in His sight the full balance of the third day. Notice the amazing parallel of pattern between the trajectory of the nation and the life of Jesus. Like the nation, Jesus comes up out of Egypt and into the wilderness to be finally raised out of death to exalted glory. This is just part of “the fellowship of the mystery” (Eph 3:9), which God ordained before the world unto our glory” (1Cor 2:7).

In one stroke, the same mystery that brings in the “everlasting righteousness” (Jer 32:40; Dan 9:24-26), sets a trap that defeats the powers, by turning their wisdom upon them, to their utter destruction (Isa 8:14-15; 28:13 with 1Cor 2:8). Christ’s crucifixion signifies the public exposure of the wisdom of the principalities and powers of this age, which lose their power when the flesh loses its power. We might say that the power of the powers is broken when the power of the flesh is broken. Significantly, their power is ended when man (‘Jacob’) comes to an end of his power (Deut 32:36; Dan 12:7). That’s why brokenness in the Christian life is such a sign that the powers have lost their sway with an individual. It is the same with the corporate life of the body, and it will be the same with the servant nation, Israel, in the coming millennium.

In NT perspective, revelation of mystery is a strategy of divine warfare that casts down, or takes captive, the false rulers of this age (2Cor 10:5; Eph 4:8; 6:12; Col 2:15; Rev 12:10). The powers know that they have been defeated, but their sway over the nations continues until the mystery of God is finished at the end of the great tribulation (Rev 10:7; 12:12; 20:2-4).

At Christ’s return, Satan is bound, but only until there is a further divine purpose for his momentary release at the end of the thousand years (Rev 20:2-3, 7-8). This shows that no power, might, or dominion can exist that is not fitted into the service of the greater glory of God’s eternal purpose in Christ (Ps 76:10; Jn 19:11; Ro 9:17). “For by Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by Him, and for Him” (Col 1:16; Rev 4:11).

The content of the mystery is not confined to Christ’s first advent. It reaches to the second coming (Rev 10:7). It includes the events that lead up to the post-tribulational deliverance of Israel (Isa 28-29 etc.). In its final stage, it will take the form of ‘the controversy of Zion’ (Isa 34:8) that is ordained to sweep all nations into its irresistible vortex (Zech 12:2-3).

Though once and for all revealed by the Spirit sent down from heaven (Jn 16:13; 1Pet 1:12), the mystery still has its working as a two edged sword for both judgment and the revelation of glory and grace. It remains a stone of stumbling and rock of offense (Isa 8:14-15; 28:16; Ro 9:31). The same mystery that made Jesus such an offense to Israel, will crowd all nations into another great crisis of decision.

The last day’s form of this mystery will evoke all the great issues of the faith. Scripture is clear that it will come as a cup to the nations in the form of the Jerusalem question (“the holy covenant”; see Dan 11:28, 30). Through the crisis of Jerusalem all the great issues of divine contention will become ultimately intense, as the world is drawn inexorably into the unequaled time of tribulation, called, “the time of Jacob’s trouble” (Jer 30:7 with Dan 12:1; Mt 24:21).

This is necessary to “finish the transgression” (Dan 8:13; 9:24) in the final treading down of Jerusalem (Isa 63:18; Rev 11:2). The mystery of iniquity must be revealed in a final war against the covenant before Christ can return to finish the mystery of God (2Thes 2:3, 7-8; Rev 10:7) in the resurrection of the saints and in the deliverance of Israel (Isa 59:19-21 with Dan 12:1-2; Ro 11:26). Clearly, the mystery is not limited to the person and work of Jesus, but comprehends both comings. It is the mystery of Christ’s coming, departure, and return “to Israel,” with the emphasis on Israel.

Recently, I went over much of this with the teenage son of a close friend. He was able to grasp very well all the basic parts. I drew the basic outline out on a table napkin. I showed him the mystery of the Christ two comings to Israel in Mic 5:1-5 with Hos 5:15 – 6:2; Zech 12:10 with Mt 23:39; and Dan 9:26 with Isa 53:8. He could see the clear analogy with Joseph, as a type of Christ’s self revelation to his brethren by comparing Mic 5:3-4 with Hos 5:15, and Mt 23:39 in light of Zech 12:10.

By comparing Hos 5:15-6:2 with Mic 5:3, he was able to see that the nation was “given up” for their smiting of the ruler from Bethlehem with a ‘rod upon the cheek’ in Mic 5:1. With this, God returns to His place (Hos 5:15) and there abides “until” they acknowledge their offense (not “offenses” plural, but “offense” singular). This happens at a time of great affliction (“until the time when she which travails has brought forth”). I explained that this language matches the many references in the prophets to a final travail or tribulation for Israel, which Jeremiah called, “the time of Jacob’s trouble,” a time like no other (Jer 30:6-7), which both Daniel and Jesus refers to as the unequaled tribulation; Dan 12:1; Mt 24:21, and John as, “the tribulation, the great one,” Rev 7:14).

Then, we looked at the two days of Hos 6:2. I suggested that this is the time span between the nation’s great transgression and the deliverance that comes at the end of Jacob’s trouble. Scholars say that Christ rose on the morning of the third day. In like analogy, after two days (two thousand years), the nation of the dry bones is “revived” by the Spirit of grace (Isa 66:8; Ezek 39:22, 29; Zech 12:10) to live out the third day (the thousand year reign of Christ) “in His sight”, as a living, all righteous nation, none saying to his neighbor, “know the Lord” (Jer 31:34).

According to Hos 5:15, the one who came to His own would depart and return to His place, “until,” in a time of great affliction (Jacob’s trouble), the nation would make penitent acknowledgement of its “offense” (not just guilt in general, but a particular great transgression; see Mt 23:39 with Zech 12:10; Rev 1:7). The young fellow, along with his dad, were both amazed at God had foretold all things in a mystery.

Who can deny that this is no contrivance, or reading into the text? It is a mystery, built right into the prophecies, to be seen in hindsight, to the profound confirmation of the truth of the gospel. We knew we were looking at a divine masterpiece! No wonder Paul wanted all men to see the fellowship of this mystery. It’s the glory of the gospel! Nothing less or other.

We then looked at the many places where this gap appears between the advents (see Deut 32:20-21 with Isa 8:16-17 with Ezek 39:29 and Ro 10:19-20; 11:11, 25), marking all the glorious ‘until’s’ of prophecy. We saw in 1Pet 1:11-12 how the prophets, who received the initial revelation of the scriptures, were aware that they were ministering these things to us, who would receive the fuller understanding of these things by the Holy Spirit sent down from heaven (1Pet 1:12).

This is why Jesus did not explain the mystery before the time, but constantly commanded silence until after His passion would be accomplished at Jerusalem. By His knowledge the Servant would justify the many (Isa 53:11). But notice, that He left it all to the Spirit to reveal, just as He promised (Jn 16:13). He was the lone guardian of the secret, as in the song by Michael W. Smith, “nobody knew His secret intention was to give His life away.” What a glory to see Jesus in complete command of the messianic secret, dropping hints and clues all along the way that would make it clear in hindsight, that He knew all things, and was walking in the finished works of God. Glory to His name!

At Pentecost, for the first time, two distinct comings and their distinctive purpose had now come to full light. This was not only the time of the Spirit’s gifts and special empowerment; it was the time that the mystery of the gospel was revealed in its full aspect of both comings (Acts 3:18-21). Other mysteries would be revealed, but the revelation of Messiah’s twofold coming to Israel would be the foundational revelation that would be the basis for all other ‘mysteries’, such as those revealed particularly to Paul (Eph 3:4; 2Thes 2:7).

Before Pentecost, questions such as, “will you at this time restore the kingdom to Israel?” or, “of whom does the prophet speak, of himself or some other?” puzzled both believer and unbeliever alike. Why? Well, the mystery had not been revealed. But after Pentecost, such questions were all answered in the revelation of the ‘mystery of the gospel’ (Eph 6:19), because now, for the first time, two distinct comings could be clearly distinguished, and this opened up the flood gates of revelation on many things.

We looked at how, according to Isaiah and Daniel, God ordained that this mystery should be sealed (‘kept under wraps’; Isa 8:16, Keil and Delitzsch), until the time that God will no longer be hiding His face from Israel (Isa 8:17 with Ezek 39:29). We noted that in all of these places there was a hidden age between that could not be seen between the two comings of Christ, which were often blended together in the same prophecy, with no clear distinction concerning “what or what manner of time” (1Pet 1:11). Only in hindsight does all become clear in the face of Jesus Christ. What a wonderful wisdom ordained for our glory! It’s like when Jesus said, ‘come and see’. Come and see the fellowship of this mystery!

God has done something wonderful, by hiding His mystery from the wisdom of this age, while so graciously revealing it to babes (Mt 11:25), and confirming it by prophecy’s witness to the manifold wisdom of God, not only conceived in God, but fully foretold in the scriptures of the prophets (Acts 26:22; Ro 16:26).

Since none are babes by nature, it is encouragement to even the chief of sinners that the revelation of the gospel is able to turn the most self assured religionist in Israel into a babe, by a sovereign act of revelation, that came unsolicited on the road to Damascus (see Gal 1:15-16). What a mighty God, who will turn again the captivity of Israel, at the set time, by the same might hand! (Ps 102:13; 110:3).

Yours in His precious service, Reggie

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I see it like a jewel that has its own native beauty that stands in one sense on its own. But the jeweler who cuts the precious gem has in mind a well chosen setting that he regards as essential to bring out the jewel’s fullest brilliance. To me, that’s what seeing this mystery in its original background does for our vision of God. It provides the setting in which it has pleased the Lord for us to see the glory of His Son in the context that He chose and prepared. For basic salvation, it is not essential. But for the fuller glory of Christ, it is indispensable. It also serves to protect against distortion, so that the Christ that is worshipped is the true Christ of God and not “another Jesus” (2Cor 11:4) of “another gospel” (Gal 1:6).

The gospel is the first century revelation of the sealed testimony (or ‘vision’) that was fully foretold in the prophets (Acts 26:22), but not fully revealed (“kept under wraps” Heb of Isa 8:16; Keil and Delitzch) until the appointed time (Ro 16:25-26; Eph 6:19). No time now, but a review of all that scripture says concerning the mystery of the kingdom and the gospel in both testaments will show that its purpose was to accomplish not only salvation but also judgement. It was hidden for judgment.

God prepared a prophetic mystery, not only to show His glory in its revelation, but also to test and expose the pride of unbelief, even as it revealed the glory of God’s saving wisdom to the penitent and believing (‘unto babes’; Mt 11:25). Though now an ‘open secret’, universally declared from the house tops, it is still foolishness to the natural man.

[Note: It is well to remember that Jesus refrained from explaining many things, even to His disciples (Jn 16:12), even as He commanded silence until the time appointed for fulfillment and full revelation (Mk 8:30; 9:9). The mystery of His necessary sufferings and resurrection began to be expounded on the road to Emmaus (Lk 24:46). But the full revelation of the gospel of both comings would not be publicly declared until Pentecost with the outpouring of the Spirit (Acts 2:32-35; 3:18-21 w/ 1Pet 1:11-12). Until then, the question remained as to when the risen Christ would restore the kingdom to Israel (Acts 1:6). Therefore, the relation of the revelation of the ‘mystery of the gospel’ (Eph 6:19) to the outpouring of the Spirit stands out as very significant, and not enough considered in the theology of the church.]

Many that would agree with all the above, might not be aware that although the mystery has been once and for all revealed in terms of history and the New Testament scriptures, it cannot be apprehended in a way that changes the heart except by revelation of the Spirit. To effect this sovereign transaction, flesh and blood is powerless (Mt 16:17).

Fewer still consider that the mystery of the gospel will be revealed to the penitent remnant of Israel at Christ’s return (Zech 12:10; Mt 23:39). Until then, the mystery of Christ’s twofold advent remains a rock of offence and stone of stumbling, not only to Israel, but to the nations that will soon be forced to hear and consider the relationship of Israel to Christ’s return.

For this cause, the mystery remains a snare and a trap, not only for Israel, but for all nations that persists in their refusal to consider the issue of the Jew and the Land (despised “Zionism”) in relation to the prophetic testimony concerning the everlasting covenant and Christ’s return.

At the same time that Israel rejects the testimony of the gospel in order to enter into its fateful “covenant with death and hell” with the Antichrist (Isa 28:12, 15-18), the nations (and the professing church in the nations) will be required to choose whether they will receive or reject the the prophetic testimony concerning the relationship of Christ’s imminent return to “the controversy of Zion” (Isa 34:8; Zech 12:2).

So despite its now open revelation, the mystery remains the same stone of stumbling that will once more sift and judge, not only Israel, but all nations, and no less the church (Ro 11:25; 1Pet 4:17). Therefore, the mystery is still the two edged sword of salvation and judgment. It is still the tried stone of testing and division. That has not changed.

It is as interesting as it is paradoxical to consider that the part of the mystery that concerned Christ’s first coming to suffer, which was so hidden and unknown to first century Israel, is now so published abroad and known. Whereas, the earth shaking controversy over Jerusalem that would embroil all nations, and plunge the world into a final unequaled tribulation, which was a common expectation among apocalyptic sects of the Jews, is today little considered if it is known at all. But it is the end cap of the same mystery that tested Israel. It is this second stage of the mystery leading to Christ’s return that will cause the nations to stumble at the mystery of Israel, just as Israel stumbled at Jesus.

Reggie

Original Message:
Reggie,
I’ll be anxious to see more of what you’ve written on this awesome mystery of Israel and the Church.
Bro. Phil

Lately, I continue to see a need to write at some length on the relationship of the so-called ‘gap’ to the mystery of Christ’s twofold advent. Some of it is common dispensational ‘fare’, but there are some unexplored dimensions that are central to the church’s present and future conversation with Israel. The much maligned gap is at the heart of the mystery of Christ, Israel, and the church. In reaction to such ridicule, and in view of its central significance to the glory of the mystery, I have called it, “the glory of the gap.” Reggie

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Reggie,

In light of preparations I am making to teach a few lessons on evangelism at my church, I was pondering the theory of the “Messianic Secret” from more scholarly circles. And a thought occurred to me that perhaps the reason Jesus was sometimes so insistent with people on being secretive about what He had just told them, or something He had just done in their lives, was because of the issue of “apostolic sending?” That is, Jesus didn’t want people to just go in their own strength and power and testify of something, even if in merely personal evangelism, until the the moment of His choosing, until the moment He “sent” them. Your thoughts please.

God bless

Jimmy H

Hi Jimmy,

I consider what scholars since the time of Wilhelm Wrede have identified as the ‘messianic secret’ to be one of the most misunderstood motifs of NT theology. I’m familiar with most of the views put forth in print, because of a special interest, but have not found anything that completely satisfies or gives the subject its full due. Though to be sure, I appreciate the value of much that has been suggested (see “Issues in Religion and Theology 1: “The Messianic Secret”. ed. Christopher Tuckett; Fortress Press). I think the typical evangelical solution to the problem falls far short of accounting for all that scripture reveals on this important and neglected theme. A closer study will show that far more is taking place in the secrecy passages than the deficient proposal that the Lord was merely guarding against popular notions of what Messiah would be like.

In my view, there is only one solution that holds together the many related sayings and events where this theme is either explicit or implicit. It has to do with the hiding work of God for the purpose of judgment, but in such a way as to make evident in retrospect that Jesus alone knew the secret. That though He might have put the puzzlement of many to rest by explaining what He certainly knew of two distinct comings and all that this would imply for the outworking of redemptive history, Jesus was under divine command to withhold these things until the appointed time when all would be revealed by the Spirit. All to show that it was never the Father’s will that Jesus’ identity should be known by any other means than sovereign revelation granted most selectively to babes.

Although the demons recognized Him, they knew nothing of the strategy of the cross (1Cor 2:8). The secret, as many call it, stood to remind one and all how completely God had prepared a snare and trap for pride, and also to demonstrate the sovereignty of grace in the gift of revelation and understanding (Isa 8:14-18; 28:9-16; 29:9-15; Dan 12:10). After the revelation of the mystery by the Spirit sent down at Pentecost (1Pet 1:12; Eph 3:5; 6:19), it could now be seen in retrospect that Jesus alone was custodian of the secret, and that He was under divine commission to guard it until the time appointed, albeit in such a way that His complete knowledge of the secret would be clearly seen in retrospect. “Tell no man till that Son of Man be risen.”

Though foretold in the prophetic writings (Acts 26:22; Ro 16:25-26; 1Pet 1:11), the secret implicit in prophecy was not to be made known until the appointed time. The theme of secrecy that runs throughout the NT has baffled many, but rather than being twisted into an elitist secret knowledge as in early gnosticism, it is rather glorious testimony to Jesus’ astonishing understanding of all things. In His lonely obedience, He was sole custodian of the ‘knowledge’ that was destined to expose and overthrow the demonic wisdom of this age through the hidden wisdom of the cross (see 1Cor 2:8). “For by His ‘knowledge’ shall my righteous Servant justify many” (Isa 53:11).

So the secret is hidden from pride for judgment, but not just incidentally, but by divine design. The mystery was divinely crafted and calculated to accomplish precisely what it did accomplish, namely, “a stone that will make men stumble, and a rock that will make them fall.” When Pentecost, as the time not only of power but of the Spirit’s revelation (Acts 1:6-8) had fully come, the secret, once kept under wraps (Isa 8:16; Dan 12:4), would now be broadcast from the rooftops (Mt 10:27). No longer concealed in proverbs, parables, and enigmatic sayings, the secret would henceforth be open and published abroad (Jn 16:25).

In this sense, ‘apostolic sending’ is itself ‘an apocalyptic phenonmenon’, theologically speaking. Because the secret is more than new information. It is an event not only of divine disclosure but of spiritual quickening. It at once kills and makes alive. The revealed secret, as only apprehended by the Spirit, completely shatters the pride of self-reliance and gives an open heaven of revelation and power. A full and true apprehension of the mystery of God in Christ designs not a knowledge by which one may glory above another (1Cor 4:7), as in gnosticism. But rather a freedom in love that casts out fear and enables a selfless obedience unto death. “And they loved not their lives unto death” (Rev 12:10). The power that loves the enemy, and the freedom from the fear of death are the tests that prove the value of any knowledge or any mystery (1Cor 13:2).

Ever since Pentecost the secret has been the ‘open secret’, but whether it has been apprehended by the Spirit is shown by one thing only, namely, the presence and power of the life of the age to come, Christ revealed in the church (Jn 13:35; Eph 3:21), with the result that “now is come salvation, strength, the kingdom of our God, and the power of His Christ” (Rev 12:10). Thus the ACTS of the apostles (Dan 11:32-33).

So I agree that the issue of apostolic sending has all to do with the timing and transforming impact of what Paul calls “the mystery of the gospel” (Eph 6:19). So what’s the difference with the church of the modern period? It seems that the depth of apprehension is not what it was at the first, and this has to do with a loss of the context and the conditions that prepared the way of the Lord. But I believe that Daniel 12 and Revelation 12 depict a future re-appropriation of the power of the gospel just before the final 3 1/2 years of the last persecution. So I believe we will see true apostolic anointing and sending in great power again. After all, Paul said that when he received the gospel by ‘revelation’ (Gal 1:11-17), that by itself was the sending. He did not ‘confer with flesh and blood’, but straightway preached Christ. It was certainly so with Isaiah.

Reggie

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