CESSATION OF SIGNS, WONDERS, AND MIRACLES
1 Cor 13:8-10
8 Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.
9 For we know in part, and we prophesy in part.
10 But when that which is perfect is come, then that which is in part shall be done away.
KJV
Paul in this passage referred to a day when the miraculous signs being manifested at that time would cease. It is evident that the whole panorama of spiritual sign-gifts (ch. 12) would be alluded to by the three which Paul singled out – prophecies, tongues, and knowledge.
All the spiritual sign-gifts would have to be looked upon together – as a unit, comprised of different parts – simply because of their interrelated purpose. They all existed for exactly the same purpose. When the Lord saw fit to bring His purpose surrounding these gifts to a close, they (all of them together, delineated by the three in 1 Cor. 13:8 (prophecies, tongues, and knowledge), would no longer exist.
Prior to: Acts 28:28
28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.
KJV
Paul had the power to effect bodily healings (portending Israel’s healing), for the offer of the kingdom was still opened to Israel: Acts 28:8-9
8 And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him.
9 So when this was done, others also, which had diseases in the island, came, and were healed:
KJV
1 Cor 13:8-10
8 Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.
9 For we know in part, and we prophesy in part.
10 But when that which is perfect is come, then that which is in part shall be done away.
KJV
Paul in this passage referred to a day when the miraculous signs being manifested at that time would cease. It is evident that the whole panorama of spiritual sign-gifts (ch. 12) would be alluded to by the three which Paul singled out – prophecies, tongues, and knowledge.
All the spiritual sign-gifts would have to be looked upon together – as a unit, comprised of different parts – simply because of their interrelated purpose. They all existed for exactly the same purpose. When the Lord saw fit to bring His purpose surrounding these gifts to a close, they (all of them together, delineated by the three in 1 Cor. 13:8 (prophecies, tongues, and knowledge), would no longer exist.
Prior to: Acts 28:28
28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.
KJV
Paul had the power to effect bodily healings (portending Israel’s healing), for the offer of the kingdom was still opened to Israel: Acts 28:8-9
8 And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him.
9 So when this was done, others also, which had diseases in the island, came, and were healed:
KJV
But after this time, when the offer of the kingdom was no longer open to the nation – when healing for Israel was set aside with the nation, with the corresponding cessation of signs, wonders, and miracles – Paul no longer possessed this power.
At this time, Paul instructed Timothy, “….use a little wine for the stomach’s sake and thine often infirmities” (1 Tim. 5:23); and he later left Trophmius at Miletum sick (11 Tim. 4:20).
In 1 Cor. 13:8-10, two expressions are used in opposite senses – “in part,” and “perfect.” 1 Cor 13:8-10
8 Charity [Love] never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.
9 For we know in part, and we prophesy in part.
10 But when that which is perfect is come, then that which is in part shall be done away.
KJV
In these verses “in part” has to do with incompleteness (from ek meros, meaning “out of a part" [ pl. in the Gk. text of vv. 9, 10, ‘out of parts’],” and “perfect” has to do with completeness (from teleios, meaning “complete,” or “bringing to an end”). Thus, ek meros and teleios are used in antithetical senses.
Both expressions, since they have to with either the continuance or the end of the manifestations of supernatural signs, are inseparably connected with either the continuance or the end of the offer of the kingdom to Israel.
In this respect, incompleteness (shown by ek meros) has to do with that time prior to God finishing His work pertaining to the offer of the kingdom to Israel (with signs, wonders, and miracles still in evidence); and completeness (shown by teleios) has to do with that time following God finishing His work pertaining to the offer of the kingdom to Israel (with signs, wonders, and miracles no longer in evidence).
Thus, the thought sent forth by Paul in 1 Cor. 13:9, 10, contextually, is something quite easy to see and understand so long as the proper connection with manifestations of signs, wonders, and miracles is made. If this key is removed, the whole matter becomes impossible to properly see and understand.
Verse nine teaches that Paul and the others were exercising supernatural spiritual gifts. And they were exercising these gifts during the time of “incompleteness,” i.e. they were exercising these gifts during the period prior to the time God would “complete” His work with Israel relative to the proffered kingdom.
Verse ten then goes on to state that the time was coming when God would “complete” His work surrounding the reoffer of the kingdom to Israel. Then, the things being done during the time of “incompleteness” (during the time when the offer of the kingdom remained opened to Israel, prior to God completing His work in this respect) would “be done away” with.
This is exactly what occurred when the offer of the kingdom was withdrawn from Israel, with a view of God removing from the Gentiles “a people for His name.” The manifested signs, wonders, and miracles ceased. And this was in complete keeping with their usage in the Old Testament (pertaining to Israel and the kingdom), in complete keeping with their usage during the time covered by both gospel accounts and the Book of Acts (again pertaining to Israel and the kingdom), and in complete keeping with that which they portended (Israel’s spiritual condition, both present and future).
When Paul told the Jews for the third and last time that He was going to the Gentiles with the message which they had rejected (Acts 28:28) – with God then setting Israel aside for the remainder of the dispensation – signs, wonders, and miracles had to cease until such a time when God would once again resume His dealings with Israel relative to the kingdom. This is a truth drawn from the Old Testament, the gospel accounts, and the Book of Acts which, from a Biblical standpoint, cannot be denied.
This is where we are today – living during the time which Israel has been set aside awaiting “the fullness of the Gentiles” being brought to pass.
Rom 11:26
25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.
KJV
We are living during a time when signs, wonders, and miracles can have no part within the framework of God’s plans and purposes, for any such manifestation of supernatural powers would portend God’s dealing with Israel in relation to the nation’s spiritual condition and the theocracy during the present time, something which He is not doing at all.
According to the Book of Exodus and the seven festivals in the Book of Leviticus, Israel will appropriate the blood of the Passover Lamb – be redeemed – while still in a worldwide dispersion.
Israel today is unclean through contact with the dead body of God’s Son almost 2000 years ago. Israel must acknowledge (confess) this sin and put it out of the house. This will explain why, in Acts 2:1-36, connection with the beginning of the fulfillment of Joel’s prophecy, was to those in the Diaspora and had to do with the kingdom – the theocracy. Those in the Diaspora were the ones who, through Divine power, were to be re gathered back to the land, with a view to the nation being reestablished. It must, for that’s the way it is set forth both in the type in Exodus and the antitype in Joel.
In the preceding respect, note that it would be completely unnatural and non-Biblical to look for a supernatural manifestation of the Spirit within the Church today in connection with signs, wonders, and miracles. The same would apply relative to attempts to proclaim a salvation message today in connection with Acts 2:38, a statement directed to Israel and relating back to Joel’s prophecy.
BEFORE AND AFTER ACTS 28:28
Signs, wonders and miracles, were inseparably connected with the offer of the kingdom of the heavens to Israel (both in the original offer and the reoffer). In the gospel accounts (in the original offer), these manifestations of supernatural power were more evident prior to Israel’s climactic rejection of the message and Christ’s departure from the house (Matt. 12:22-32; 13:1), though seen throughout the period; and in Acts (in the subsequent reoffer), these manifestations of supernatural power were more evident prior to Israel’s climactic rejection once again and the introduction of Paul to carry the message to the Gentiles (Acts 7:51-58; 9:1-15), though, as in the original offer, seen throughout the period (ref. Chapters 1, 2, “Continuing from the gospels” and “ Restoration of the kingdom”).
There was a definite, revealed reason for the particular type manifestations of supernatural power – some which would not be true at all beyond that time when the offer was removed from Israel and the nation set aside, awaiting “the fullness of the Gentiles.” These signs, wonders, and miracles were not only inseparably connected with the offer of the kingdom to Israel (a connection established in the Old Testament Scriptures) but they spoke volumes in and of themselves. These manifestations of supernatural power reflected directly on Israel’s spiritual condition, past, present, and future – something dealt with throughout the Old Testament.
In this respect, before Israel’s climactic rejection in both the original offer and the reoffer, it was only natural for these signs, wonders, and miracles to be very prevalent. However, once these two climactic points had been reached, in each instance it was also only natural for the signs, wonders, and miracles to become less prevalent, though still in evidence because the offer of the kingdom remained open to Israel. Then, once the offer had been withdrawn (about 62 A.D.), it was not only natural but absolutely necessary that the signs, wonders, and miracles would cease altogether. They had to cease at this time. They would have been completely out of place beyond this point. And this can be seen from a Scriptural standpoint entirely apart from referring to 1 Corinthians, chapter thirteen – a section of Scripture in which Paul stated that they would cease, giving both the time and the reason.
Paul’s reference to this matter in his first letter to those at Corinth was made necessary because the Church in Corinth was a Gentile Church in which signs, wonders, and miracles were being manifested, with a view to provoking Israel to jealousy (Rom. 10-9; 11:11-14; cf. Acts 13:44, 45). And, Paul viewing that which was occurring in light of O.T. Scriptures, called their attention to the time and the reason when these manifestation of supernatural power would cease (1 Cor. 13:8-10).
PURPOSE FOR SIGNS, WONDERS, AND MIRACLES
Most of the manifestations of supernatural power during the ministry of Christ and the apostles (during the periods covered by both the gospel accounts and the Book of Acts) centered around bodily healings. This was the manner in which they were introduced during Christ’s ministry (Matt. 4:23-25), and this was the manner in which they were brought to a close about three and a half decades later during Paul’s ministry (Acts 28:7-9).
(And along with bodily healings, death was no longer irreversible [Mark 5:35-43; John 11:1-47; Acts 9:36-42; 20:7-12], material needs were miraculously supplied [food, drink, etc. (John 2:1-11; 6:1-14; Acts 5:19-23; 16:26)], there was deliverance from demonic spirits [Matt. 12:22; Acts 5:16], and angelic ministry was abundantly available [Matt. 4:11; Acts 12:7, 8, 23].)
The signs, centering around bodily healings (though included other related things), reflected on and had to do with a dual aspect of one thing – the spiritual condition of the nation Israel – an existing condition (shown prior to the healings) and a future condition (shown following the healings). And deliverance for the nation after this fashion set forth by the signs was contingent on national repentance, followed by baptism (cf. Matt. 3:1-11; 4:17, 23-25; 10:5-8; Acts 2:37, 38; 3:19-21).
The signs, wonders, and miracles were the credentials of the messengers of the gospel of the kingdom, depicting Israel’s spiritual condition both before and after the manifestation of supernatural power (necessary to bring the signs to pass). This would be the same manifestation of supernatural power which could and would – contingent on Israel’s repentance – bring to pass that which the signs spoke i.e. Israel’s future supernatural healing (accompanied by God’s supernatural provision for the nation in all areas of life, dealt with in all other various signs).
Israel’s spiritual condition prior to God’s miraculous healing is revealed numerous places in Scripture. But note Isaiah’s description of the nation in this respect.:
Isa 1:4-6
4 Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward.
5 Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint.
6 From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment.
KJV
This was the way Isaiah introduced Israel at the very beginning of his prophecy; but he didn’t remain at this point, depicting Israel’s spiritual condition during his day (a condition which has continued to the present day). Isaiah went on, at the beginning, to relate the main subject matter of his prophecy.
Israel was sick, but Israel could and one day would be cured of this sickness. And that is what Isaiah went on to also relate. Israel’s condition was not permanent. The nation would one day be healed. But there was a condition: “If ye be willing and obedient…..” (1:19a; cf. v. 18). Only then would the Lord turn His hand, purge the nation, and restore her rulers (1:25, 26). Only then would redemption occur, and only then would the kingdom with all its glory be restored to Israel (1:27-2:5). But when will Israel repent, allowing healing to occur? The answer is provided numerous places in Scripture, but note Hosea’s prophecy where the matter is dealt with in so many words.
In Hosea 5:13-6:2 Israel is pictured as sick, having a wound (near the end of Israel’s time of sickness, during the coming Tribulation), when the Assyrian (Antichrist) being unable to provide a cure (5:13). Help though is available, but it must come from the same source which Isaiah or any other of the other prophets sore foretold. It must come from the Lord. (5:14-6:1).
Israel’s sickness was brought about by the Lord because of the nation’s refusal to obey that which the Lord commanded. And the same One Who brought about Israel’s condition is also the only one who can effect a change in Israel’s condition. And a reversal of the nation’s condition after this fashion is dependent on a reversal of the nation’s attitude and action regarding the Lord’s commandments (cf. Exo. 2:23-25; 3:7-12; 4:19, 20).
Note Hosea 6:1, 2 in this respect:
Hos 6:1-2
6:1 Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.
2 After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.
KJV
Then, note the two things revealed in Hosea 5:15 which introduce Israel’s future repentance: (1) The two days begin with Israel’s “offence” (i.e. the nation’s crucifixion of her Messiah); and (2) The two days came to a close with the Jewish people seeking the Lord’s face during the time of “affliction” (during the coming Tribulation), receiving the Lord when He returns.
Both the time of the Tribulation and the time when Israel will seek the Lord’s face will be two days (2000 years) beyond the crucifixion of Christ, which was four days (4000 years) beyond the creation of Adam. Thus, healing for the nation will occur after two days, on the third day (counting from Calvary), or after six days, on the seventh day (counting from Adam).
As God worked six days to restore a ruined creation in the beginning and then rested on the seventh day (Gen. 1:1-2:3), so is He presently working six more days to restore a subsequent ruined creation (6000 years), with a view of resting the seventh day(the seventh 1000 year period).
All subsequent sections of Scripture, such as Hosea 6:1, 2, merely rest upon and provide additional light for the foundational framework – showing the septenary structure of Scripture – set forth at the very beginning.
Then, with all of the preceding borne in mind, note Isaiah chapter fifty-three. This chapter outlines Israel’s confession in that coming seventh day, following the healing of the nation:
Isa 53:1
53:1 Who hath believed our report? and to whom is the arm of the LORD revealed?
4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
KJV
It was this future condition of Israel which Isaiah (along with the other prophets) dealt with so extensively. It was this future condition of Israel which the miraculous signs throughout Scripture pointed to, whether during Moses or Joshua’s day, during Elijah and Elisha’s day, or during the days of Christ and His apostles (both preceding and following the events of Calvary).
The central thought when the Spirit of God closed the OT Canon pertained to Israel being healed [Mal. 4:2, 3], and this was likewise the central thought when the heavens were once again opened over the four centuries later [Matt. 3:1, 2; 4:17, 23-25]. The New Testament is simply a continuation and unveiling of that which was laid in the Old Testament from the beginning.
Do you want to understand the New Testament? Then study the Old Testament. Do you want to see Israel or the Christ of the New? Then view Israel or the nation’s Messiah in the eyes of the Old.
May this study help Christians understand the purpose of the miraculous signs seen in the Scripture, knowing that they have nothing to do with the Church today. Signs, wonders, and miracles relate to Israel and the kingdom together, not one or the other; but both together.
At this time, Paul instructed Timothy, “….use a little wine for the stomach’s sake and thine often infirmities” (1 Tim. 5:23); and he later left Trophmius at Miletum sick (11 Tim. 4:20).
In 1 Cor. 13:8-10, two expressions are used in opposite senses – “in part,” and “perfect.” 1 Cor 13:8-10
8 Charity [Love] never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.
9 For we know in part, and we prophesy in part.
10 But when that which is perfect is come, then that which is in part shall be done away.
KJV
In these verses “in part” has to do with incompleteness (from ek meros, meaning “out of a part" [ pl. in the Gk. text of vv. 9, 10, ‘out of parts’],” and “perfect” has to do with completeness (from teleios, meaning “complete,” or “bringing to an end”). Thus, ek meros and teleios are used in antithetical senses.
Both expressions, since they have to with either the continuance or the end of the manifestations of supernatural signs, are inseparably connected with either the continuance or the end of the offer of the kingdom to Israel.
In this respect, incompleteness (shown by ek meros) has to do with that time prior to God finishing His work pertaining to the offer of the kingdom to Israel (with signs, wonders, and miracles still in evidence); and completeness (shown by teleios) has to do with that time following God finishing His work pertaining to the offer of the kingdom to Israel (with signs, wonders, and miracles no longer in evidence).
Thus, the thought sent forth by Paul in 1 Cor. 13:9, 10, contextually, is something quite easy to see and understand so long as the proper connection with manifestations of signs, wonders, and miracles is made. If this key is removed, the whole matter becomes impossible to properly see and understand.
Verse nine teaches that Paul and the others were exercising supernatural spiritual gifts. And they were exercising these gifts during the time of “incompleteness,” i.e. they were exercising these gifts during the period prior to the time God would “complete” His work with Israel relative to the proffered kingdom.
Verse ten then goes on to state that the time was coming when God would “complete” His work surrounding the reoffer of the kingdom to Israel. Then, the things being done during the time of “incompleteness” (during the time when the offer of the kingdom remained opened to Israel, prior to God completing His work in this respect) would “be done away” with.
This is exactly what occurred when the offer of the kingdom was withdrawn from Israel, with a view of God removing from the Gentiles “a people for His name.” The manifested signs, wonders, and miracles ceased. And this was in complete keeping with their usage in the Old Testament (pertaining to Israel and the kingdom), in complete keeping with their usage during the time covered by both gospel accounts and the Book of Acts (again pertaining to Israel and the kingdom), and in complete keeping with that which they portended (Israel’s spiritual condition, both present and future).
When Paul told the Jews for the third and last time that He was going to the Gentiles with the message which they had rejected (Acts 28:28) – with God then setting Israel aside for the remainder of the dispensation – signs, wonders, and miracles had to cease until such a time when God would once again resume His dealings with Israel relative to the kingdom. This is a truth drawn from the Old Testament, the gospel accounts, and the Book of Acts which, from a Biblical standpoint, cannot be denied.
This is where we are today – living during the time which Israel has been set aside awaiting “the fullness of the Gentiles” being brought to pass.
Rom 11:26
25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.
KJV
We are living during a time when signs, wonders, and miracles can have no part within the framework of God’s plans and purposes, for any such manifestation of supernatural powers would portend God’s dealing with Israel in relation to the nation’s spiritual condition and the theocracy during the present time, something which He is not doing at all.
According to the Book of Exodus and the seven festivals in the Book of Leviticus, Israel will appropriate the blood of the Passover Lamb – be redeemed – while still in a worldwide dispersion.
Israel today is unclean through contact with the dead body of God’s Son almost 2000 years ago. Israel must acknowledge (confess) this sin and put it out of the house. This will explain why, in Acts 2:1-36, connection with the beginning of the fulfillment of Joel’s prophecy, was to those in the Diaspora and had to do with the kingdom – the theocracy. Those in the Diaspora were the ones who, through Divine power, were to be re gathered back to the land, with a view to the nation being reestablished. It must, for that’s the way it is set forth both in the type in Exodus and the antitype in Joel.
In the preceding respect, note that it would be completely unnatural and non-Biblical to look for a supernatural manifestation of the Spirit within the Church today in connection with signs, wonders, and miracles. The same would apply relative to attempts to proclaim a salvation message today in connection with Acts 2:38, a statement directed to Israel and relating back to Joel’s prophecy.
BEFORE AND AFTER ACTS 28:28
Signs, wonders and miracles, were inseparably connected with the offer of the kingdom of the heavens to Israel (both in the original offer and the reoffer). In the gospel accounts (in the original offer), these manifestations of supernatural power were more evident prior to Israel’s climactic rejection of the message and Christ’s departure from the house (Matt. 12:22-32; 13:1), though seen throughout the period; and in Acts (in the subsequent reoffer), these manifestations of supernatural power were more evident prior to Israel’s climactic rejection once again and the introduction of Paul to carry the message to the Gentiles (Acts 7:51-58; 9:1-15), though, as in the original offer, seen throughout the period (ref. Chapters 1, 2, “Continuing from the gospels” and “ Restoration of the kingdom”).
There was a definite, revealed reason for the particular type manifestations of supernatural power – some which would not be true at all beyond that time when the offer was removed from Israel and the nation set aside, awaiting “the fullness of the Gentiles.” These signs, wonders, and miracles were not only inseparably connected with the offer of the kingdom to Israel (a connection established in the Old Testament Scriptures) but they spoke volumes in and of themselves. These manifestations of supernatural power reflected directly on Israel’s spiritual condition, past, present, and future – something dealt with throughout the Old Testament.
In this respect, before Israel’s climactic rejection in both the original offer and the reoffer, it was only natural for these signs, wonders, and miracles to be very prevalent. However, once these two climactic points had been reached, in each instance it was also only natural for the signs, wonders, and miracles to become less prevalent, though still in evidence because the offer of the kingdom remained open to Israel. Then, once the offer had been withdrawn (about 62 A.D.), it was not only natural but absolutely necessary that the signs, wonders, and miracles would cease altogether. They had to cease at this time. They would have been completely out of place beyond this point. And this can be seen from a Scriptural standpoint entirely apart from referring to 1 Corinthians, chapter thirteen – a section of Scripture in which Paul stated that they would cease, giving both the time and the reason.
Paul’s reference to this matter in his first letter to those at Corinth was made necessary because the Church in Corinth was a Gentile Church in which signs, wonders, and miracles were being manifested, with a view to provoking Israel to jealousy (Rom. 10-9; 11:11-14; cf. Acts 13:44, 45). And, Paul viewing that which was occurring in light of O.T. Scriptures, called their attention to the time and the reason when these manifestation of supernatural power would cease (1 Cor. 13:8-10).
PURPOSE FOR SIGNS, WONDERS, AND MIRACLES
Most of the manifestations of supernatural power during the ministry of Christ and the apostles (during the periods covered by both the gospel accounts and the Book of Acts) centered around bodily healings. This was the manner in which they were introduced during Christ’s ministry (Matt. 4:23-25), and this was the manner in which they were brought to a close about three and a half decades later during Paul’s ministry (Acts 28:7-9).
(And along with bodily healings, death was no longer irreversible [Mark 5:35-43; John 11:1-47; Acts 9:36-42; 20:7-12], material needs were miraculously supplied [food, drink, etc. (John 2:1-11; 6:1-14; Acts 5:19-23; 16:26)], there was deliverance from demonic spirits [Matt. 12:22; Acts 5:16], and angelic ministry was abundantly available [Matt. 4:11; Acts 12:7, 8, 23].)
The signs, centering around bodily healings (though included other related things), reflected on and had to do with a dual aspect of one thing – the spiritual condition of the nation Israel – an existing condition (shown prior to the healings) and a future condition (shown following the healings). And deliverance for the nation after this fashion set forth by the signs was contingent on national repentance, followed by baptism (cf. Matt. 3:1-11; 4:17, 23-25; 10:5-8; Acts 2:37, 38; 3:19-21).
The signs, wonders, and miracles were the credentials of the messengers of the gospel of the kingdom, depicting Israel’s spiritual condition both before and after the manifestation of supernatural power (necessary to bring the signs to pass). This would be the same manifestation of supernatural power which could and would – contingent on Israel’s repentance – bring to pass that which the signs spoke i.e. Israel’s future supernatural healing (accompanied by God’s supernatural provision for the nation in all areas of life, dealt with in all other various signs).
Israel’s spiritual condition prior to God’s miraculous healing is revealed numerous places in Scripture. But note Isaiah’s description of the nation in this respect.:
Isa 1:4-6
4 Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward.
5 Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint.
6 From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment.
KJV
This was the way Isaiah introduced Israel at the very beginning of his prophecy; but he didn’t remain at this point, depicting Israel’s spiritual condition during his day (a condition which has continued to the present day). Isaiah went on, at the beginning, to relate the main subject matter of his prophecy.
Israel was sick, but Israel could and one day would be cured of this sickness. And that is what Isaiah went on to also relate. Israel’s condition was not permanent. The nation would one day be healed. But there was a condition: “If ye be willing and obedient…..” (1:19a; cf. v. 18). Only then would the Lord turn His hand, purge the nation, and restore her rulers (1:25, 26). Only then would redemption occur, and only then would the kingdom with all its glory be restored to Israel (1:27-2:5). But when will Israel repent, allowing healing to occur? The answer is provided numerous places in Scripture, but note Hosea’s prophecy where the matter is dealt with in so many words.
In Hosea 5:13-6:2 Israel is pictured as sick, having a wound (near the end of Israel’s time of sickness, during the coming Tribulation), when the Assyrian (Antichrist) being unable to provide a cure (5:13). Help though is available, but it must come from the same source which Isaiah or any other of the other prophets sore foretold. It must come from the Lord. (5:14-6:1).
Israel’s sickness was brought about by the Lord because of the nation’s refusal to obey that which the Lord commanded. And the same One Who brought about Israel’s condition is also the only one who can effect a change in Israel’s condition. And a reversal of the nation’s condition after this fashion is dependent on a reversal of the nation’s attitude and action regarding the Lord’s commandments (cf. Exo. 2:23-25; 3:7-12; 4:19, 20).
Note Hosea 6:1, 2 in this respect:
Hos 6:1-2
6:1 Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.
2 After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.
KJV
Then, note the two things revealed in Hosea 5:15 which introduce Israel’s future repentance: (1) The two days begin with Israel’s “offence” (i.e. the nation’s crucifixion of her Messiah); and (2) The two days came to a close with the Jewish people seeking the Lord’s face during the time of “affliction” (during the coming Tribulation), receiving the Lord when He returns.
Both the time of the Tribulation and the time when Israel will seek the Lord’s face will be two days (2000 years) beyond the crucifixion of Christ, which was four days (4000 years) beyond the creation of Adam. Thus, healing for the nation will occur after two days, on the third day (counting from Calvary), or after six days, on the seventh day (counting from Adam).
As God worked six days to restore a ruined creation in the beginning and then rested on the seventh day (Gen. 1:1-2:3), so is He presently working six more days to restore a subsequent ruined creation (6000 years), with a view of resting the seventh day(the seventh 1000 year period).
All subsequent sections of Scripture, such as Hosea 6:1, 2, merely rest upon and provide additional light for the foundational framework – showing the septenary structure of Scripture – set forth at the very beginning.
Then, with all of the preceding borne in mind, note Isaiah chapter fifty-three. This chapter outlines Israel’s confession in that coming seventh day, following the healing of the nation:
Isa 53:1
53:1 Who hath believed our report? and to whom is the arm of the LORD revealed?
4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
KJV
It was this future condition of Israel which Isaiah (along with the other prophets) dealt with so extensively. It was this future condition of Israel which the miraculous signs throughout Scripture pointed to, whether during Moses or Joshua’s day, during Elijah and Elisha’s day, or during the days of Christ and His apostles (both preceding and following the events of Calvary).
The central thought when the Spirit of God closed the OT Canon pertained to Israel being healed [Mal. 4:2, 3], and this was likewise the central thought when the heavens were once again opened over the four centuries later [Matt. 3:1, 2; 4:17, 23-25]. The New Testament is simply a continuation and unveiling of that which was laid in the Old Testament from the beginning.
Do you want to understand the New Testament? Then study the Old Testament. Do you want to see Israel or the Christ of the New? Then view Israel or the nation’s Messiah in the eyes of the Old.
May this study help Christians understand the purpose of the miraculous signs seen in the Scripture, knowing that they have nothing to do with the Church today. Signs, wonders, and miracles relate to Israel and the kingdom together, not one or the other; but both together.
2 comments:
It is unfortunate that you stop at verse 10. Consider verse 12 that follows:
1 Co 13:12
For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
According to your doctrine, we now see "face to face", and we now "know even as also I am known'.
Is this true? I think not!
Then if this is not true, the sign gifts have not yet ceased. They will cease when "that which is perfect if come" - Jesus and the Millennial Kingdom (not the Bible, as you may have been taught).
By the way, this is an excellent website - keep up the good work!
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