Archive for millennium
The Right of The Firstborn
“If a man have two wives, one beloved and another hated, and they have borne him children, both the beloved and the hated; and if the firstborn son be hers that was hated: then it shall be, when he maketh his sons to inherit that which he hath; that he may not make the son of the beloved firstborn before the son of the hated, which is indeed the firstborn: but he shall acknowledge the son of the hated for the firstborn, by giving him a double portion of all that he hath: for he is the beginning of his strength; the right of the firstborn is his” (Deut. 21: 15-17).
The above passage is often left out of the reckoning by Replacement Theologians who say that God permanently excommunicated Israel in A.D. 70. Indeed, among the great majority of Preterists that is deemed the standard theme of our Lord’s Olivet Discourse. But as we have demonstrated several times, Replacement Theology, of whatever mold or make it may be, is patently untrue.
The quotation above once again confirms our view that it is impossible for God to permanently cast away Israel. For Israel is Jehovah’s firstborn (Exodus 4: 22; Jeremiah 31: 9). According to the above statute, it is unlawful to set the firstborn aside in preference to another, or to deny him the double portion.
But this is exactly what Replacement Theologians do. They assert that Israel was cast away in A.D. 70, without any hope of a restoration according to a fulfillment of the law and the prophets – notwithstanding that Jesus Christ said that every jot and tittle must be fulfilled before heaven and earth pass away (Matthew 5: 17).
We, on the other hand, believe that Israel is a married wife (Jer. 3: 14), which though set aside for a season (Hosea 3: 3-4), will yet be recalled by Jehovah (Isaiah 54: 6-8) and blessed with a double portion during the Millennium (Isaiah 61: 7). For it is not in the Lord’s counsels that Israel should be cast away:
(Hosea 11: 8-9) “How shall I give thee up, Ephraim? How shall I deliver thee, Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together. I will not execute the fierceness of Mine anger, I will not return to destroy Ephraim: for I am God and not man; the Holy One in the midst of thee: and I will not come against the city.”
Admah and Zeboim were cities which were destroyed along with Sodom and Gomorrah (Deut. 29: 23). The nation of Israel will not suffer the same fate. For Jehovah is God and not man! Although man would have Israel cast away forever, the Lord promises to restore them. He expressly affirms, through His inspired prophet and mouthpiece, that He will not destroy Israel. Because He is God and changeth not, the sons of Jacob are not consumed (Malachi 3: 6). The gifts and calling of God are without change of mind (Romans 11: 29). That settles the issue of Replacement Theology.
The church is not Israel, but is likened to an espoused bride (2 Corinthians 11: 2). The marriage has not yet taken place. Whereas Israel is a married wife. R.T.’s need to note this difference, because it forms a real distinction between Israel and the church. The church is being built up during the time when Israel abides in blindness. This blindness is not permanent (Romans 11: 11), but will be removed at the Lord’s second coming (Romans 11: 26-27; Isaiah 29: 18-19).
The church does not receive blessings here on earth. The church’s blessings are in heavenly places in Christ (Eph. 1: 3). Israel’s blessings are on earth, and to them pertains the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises (Romans 9: 4). Let R.T.’s take careful note of that last statement: to Israel pertains the promises. And Jesus Christ came to confirm these promises (Romans 15: 8).
In no Scripture does it state that the church has “replaced” or “superseded” Israel. This is an unbiblical figment of man’s theology, and comes from a Roman Catholic mindset in which it is assumed (without Biblical warrant) that the visible church receives all the promises made to Israel. Frankly, I find it hard to believe that the very church which gave us the sale of indulgences and the veneration of icons is she which hath replaced Israel.
No. That is simply not true! Israel was never replaced, but only set aside for a season, that salvation might go out to the Gentiles. The Gentiles do not inherit any of Israel’s earthly blessings. Israel has already been adopted to receive these blessings, and nothing can or will annul God’s decree. However, the church can and does receive spiritual blessings, which Israel will also enjoy during the Millennium (Jer. 31: 31-34). And this will be the “double portion” that Israel receives. May all of God’s promises reach fruition.
Saints In The Wilderness
Many Christians I’ve spoken to have voiced their opinion that the professing church has lost its power. The fear is well-founded. It seems that wherever we look, godlessness and infidelity are gaining ground, while true Christianity becomes more and more scarce. It’s easy, of course, and ofttimes tempting, to point the finger at some one division of the church or one set or body of men, and to lay the blame at their door. But is that how Christ would have us diagnose the problem? I think not.
In contradistinction to many, I attribute the weakness of modern Christianity not to people or persons, so much as to one principle fault. The church has forgotten that she is no longer in Egypt, but on a wilderness journey. She has forgotten her true place as being “in the world, but not of the world.” As a consequence, her witness has suffered, and she (like Demas) evinces signs of succumbing to the allurements of this present evil age.
To help us get back on track, we must return to the Word of God — to the pure Gospel, as it was delivered to the churches. But that is not all. The Old Testament also contains many precious lessons for our consideration. Its typology speaks so loudly in “pictorial” form, that wayfaring men, though they be fools, need not err therein.
We recall that when Israel was in Egypt, they were commanded to slay the Passover lamb preparatory to making their departure at night (Exodus 12). They had to sprinkle the blood of the lamb on the two sideposts and upper door-posts of their houses. This they did, and the avenging angel slew them not. The Israelites were safe and secure once they applied the blood. That was not the end of their obedience to Jehovah, however. They were to await further orders.
After witnessing the destruction of Pharaoh and his hosts, they came into a wilderness country, where their real pilgrimage began. It was then that Israel was put to the test. During this time, God sustained them with manna. He gave them angel’s food, bread from heaven, to allay their hunger (Psalm 78: 23-25). He gave them water out of the rock to allay their thirst (Exodus 17: 5-7). And yet how did the children of Israel react to these blessings? When we recall the complaints, murmurings, and other signs of discontent, can we really wonder why God was so angry with them?
The manna was not like the garlic and leeks and onions upon which Israel had feasted while in Egypt. It was “light bread” (Numbers 21: 5). It was nothing like the flesh which as bondmen they had eaten to the full. It was from heaven, and must have been sufficient to satisfy their needs. But they longed for the fleshpots.
The church today has forgotten Israel’s wilderness lessons. Like the holy people of old, we’ve been called out of Egypt (a type of the world) and into the wilderness. We are provided with such heavenly blessings that the heart can scarcely ponder them to the full. And yet many of us are still spiritual citizens of Egypt. We have no craving for the manna, but long for the flesh-pots of Egyptian bondage. Instead of separating from the world, we build highways from Egypt into the wilderness. We become merchants of “Egyptian” things. We pander to the loves and lusts of the old life. With so many professing Christians seeking the things of the world, it is no surprise to find the church so spiritually bankrupt.
The truth is this: While Christians are eternally saved the moment they apply the precious blood of Jesus Christ to their hearts by faith, that is not the end of their discipleship. Once we believe, we pass from death to life (John 5: 24), and yet here is where the real journey begins. Reminding the saints of Israel’s sojourn in the wilderness, Paul sends us warning: “Wherefore let him that thinketh he standeth, take heed lest he fall” (1 Corinthians 10: 12).
What does it mean to “fall”? Surely it does not imply that we can “lose our salvation.” Let us purge our minds of any such Romanistic drivel. What it means is that we may miss out on the Millennial reign of Jesus Christ. As long as Canaan – type of our Millennial rest (Hebrews 4: 9)– lies ahead, we are to press forward for the prize of the high calling (Philippians 3: 14). This means patterning our walk after the example of Caleb and Joshua. It means being overcomers! “Let us therefore fear, lest a promise being left us of entering into His rest, any of you should seem to come short of it” (Hebrews 4: 1).
The main problem with today’s church is not that the Gospel has lost its power, or that God is no longer willing to work on behalf of His saints; but that so few realize that the Cross is something which must be taken up daily (Luke 9: 23). They consider their Canaan inheritance already sure and certain, forgetting that they are still in the wilderness and prone to fall. “Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come” (1 Corinthians 10: 11).
Christian, let no man rob you of your prize. Seek that “abundant entrance” that can only come by adding charity to kindness to godliness to patience to temperance to knowledge to virtue to faith (2 Peter 1: 5-11). As John writes: “Look to yourselves, that we lose not those things that we have wrought, but that we receive a full reward” (2 John 8). Learn the lessons of Divine deprivation, and grow in knowledge and in grace. Above all, look for the imminent coming of our Savior, Who could even today whisk us without dying into His presence, that we may cast our crowns of victory before His worthy throne.
Letters To The Editor: Post-Millennialist David Brown’s Denial Of The Physical Resurrection
(from The Quarterly Journal Of Prophecy, Vol. II, 1850)
Mr. Brown writes:
“Will you have the goodness to point out to me the page of paragraph, in which you find your warrant for saying that ‘I deny the applicability of Isaiah 25: 8 to the resurrection at all;’ and that I ‘eject the resurrection from the passage altogether’?”
“No doubt I see more in the prophecy than you do. Over and above the corporeal resurrection to which Paul refers, I see ‘life from the dead’ in every other sense in which Christ has purchased it, and makes it His people’s. You see nothing of the sort. You see just corporeal resurrection, and no more. Be it so, and let you be right and me wrong in my views. But what right have you to say that I deny the applicability of the prophecy to the resurrection at all? I defy any honest reader of my words to pick that sentiment out of them from beginning to end.”
Pre-Millennialist Responds:
“Now mark the course of my argument. It is this. The passage – Isaiah 25: 6-12 – is admitted to be a description of the millennial glory. But an event is announced of introducing that glory, of which event this brief description is given – ‘He will swallow up death in victory‘ (verse 8).
”Now the question is — what is the nature of the event thus described? You affirm that it is spiritual resurrection exclusively. Your words are these: ‘The ONE DIRECT AND IMMEDIATE OBJECT of the whole prediction is to announce the Gospel Church as shedding its varied blessings on all lands‘ (First Edition, pg. 206).
We affirm, on the contrary, that the apostle (1 Cor. 15: 54) has expressly said nay to this proposition, and declares the literal resurrection to be the direct and primary — in fact THE meaning of the words. [...] You do not eject it from the bare words, – of course, you cannot do that. But you do, as it very humbly appears to me, throw it out of the passage, – i.e., you cast it out of the scene which is there described. The Holy Spirit has given it a place there, and a very marked place. You give it no place at all [...].”
“Of course, you will see that I regard your treatment of other passages as similar – e.g., that (in Isaiah 65) about the new heavens and the new earth. For in the face of the quotation and definition of the passage given by Peter (2 Peter 3), you eject the literal sense here also from the passage – eject it in the sense just explained. No doubt, you must admit a literal sense here, too, to be in the words. But the literal has no place whatever (according to you) in the passage where it extends. That passage describes the millennium. But the Millennium is over, ere (on your view) there can be a literal new heavens and new earth.
“Your principles of interpretation seem to me fraught with the utmost peril to a sound theology. They are so unfixed, that you may make anything, or everything, or nothing, of any passage of the word. Sometimes the literal is the primary and direct object of prophecy; and at other times, the spiritual occupies the position. And the one of the other is selected, in each case, according to the necessities of a certain pre-conceived system. This is just the old Aristotelian method of dealing with God’s nature. And in what does it land its votaries? Why, in a ‘physics’ of man’s constructing, not in God’s.”
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Note the “Preteristic replay” in modern times.
J.L. Vaughn writes:
“I have yet to see a generally agreed definition of “orthodox preterism.” Without a definition, there is no such thing. The last twenty years has demonstrated that the so-called “orthodox preterists” are steadily becoming full.
“In 1993, Kenneth Gentry wrote that the resurrection of Dan. 12 is the general resurrection and to believe it was fulfilled is heresy.
“In 2009, Kenneth Gentry wrote that the resurrection of Dan. 12 was fulfilled in AD 70, and to believe it wasn’t is an error.
“Gentry can’t even agree with himself. He’s to busy accusing people of heresy for disagreeing with his ever changing opinion.”
Rev. Alfred Bryant– On The Loosing of Satan and The Destruction Of Gog and Magog
(from Millennarian Views, With Reasons For Receiving Them, 1852)
It is the opinion of some millennarians, and of many who are not, that after the thousand years of peace and purity on earth, there will be a great falling away through the influence of Satan, who will be permitted to go out and seduce the nations to sin; and that so great will be his success, that the number of the seduced will be as the sand of the sea.
But there is another view of this subject entertained by some, which we will give, and leave the reader to judge which is probably correct.
Who are the nations in the four quarters of the earth whom Satan shall go out to deceive? It is replied, they are the unholy dead, who are raised up simultaneously with the loosing of Satan, in all parts of the world, just where they went down to the grave. Included in these vast nations, the number of whom will be as the sand of the sea, will be all the wicked who died before the flood, and who were swept away with that catastrophe, the inhabitants of Sodom and Gomorrah – of Tyre and Sidon, and all the vast nations of antiquity, who were destroyed from earth for their sins. Here, too, will appear the apostate nations, and Gog and Magog, described by Ezekiel, who were destroyed at the commencement of the Millennium.
The Orange Mailman: Millennial Musings
In this brand-new 33 minute podcast, Brian Simmons interviews Darrin (a.k.a. The Orange Mailman) concerning one of the most intriguing topics of endtime prophecy – the Millennium. Darrin holds that the “new heavens and earth” of Rev. 21 are the same as those mentioned in Isaiah 65 & 66. He sees the New Jerusalem as descending at the beginning of the Millennium, and not after the Great White Throne Judgment. Other subjects discussed in this audio include Antichrist, the Great Tribulation, and the rise of “Mystery Babylon.”
Darrin has written a large number of articles dealing with Bible prophecy. To visit his blog, go to http://theorangemailman.spaces.live.com.
Listen to podcast: http://www.archive.org/download/TheOrangeMailmansMillennialMusings/orange_millennium.mp3
The Two Phases Of Blood-Wrought Redemption
When presenting to Christian believers the truths concerning our high and holy calling, it is always essential that we make a distinction between two phases of Christ’s redemptive work. These two phases are marked by two time periods, known respectively as “since the foundation of the world” (Matt. 13: 34-36; 25: 34; Luke 11: 49-51; Heb. 4: 3; 9: 26; Rev. 13: 8; 17: 8) and “before the foundation of the world” (John 17: 24; 1 Peter 1: 19-20; Eph. 1: 3-4).
If we do not draw this distinction right away, confusion will necessarily follow, and we shall read truths that pertain to one calling into Scriptures which speak of another.
Concerning the various “callings,” the Bible mentions three. There is firstly, the calling of the “wife,” which is Israel according to the flesh. This calling is predominant throughout the Old Testament (see Isaiah 54: 4-6; 62: 4; Hosea 2: 16-19), but is largely absent from the New Testament writings — the most notable exception being the Book of Revelation, which places the wife’s redemption at the close of the Great Tribulation (Rev. 19: 7).
The second calling is that of the “Bride.” This calling is the subject of the apostolic epistles (those written by Peter, John, James, and Jude), and speaks of promises which pertain to spiritual Israel, and Gentiles grafted into the root and fatness of the covenant nation (Romans 11: 17). The Apocalypse represents those who constitute the “Bride” as being redeemed in two separate companies — a Jewish first-fruits offering of 144,000, as well as a great multitude of believers from all nations (Rev. 7). The marriage of the bride is consummated in the New Heavens and New Earth, whereas that of the wife takes place during the Millennium.
The third calling is the one that most concerns ourselves, and appertains to the “Body.” This calling, unlike those of the wife and bride (which date SINCE the foundation of the world), was hidden in God until the time of its disclosure was ripe (Eph. 3: 9; Col. 1: 26). Its connection is with the period of time designated “Before the foundation of the world.” Hence it is not the subject of Old Testament prophecy, which only concerns things predicted SINCE the age began (Acts 3: 21).
When Israel was temporarily set aside in Acts 28, consummation of the Millennial kingdom was put on hold, and a new phase of God’s purpose made known for the first time. With Israel absent and the “good olive tree” cut down, a new calling was needed to fill the interval. This calling involves Jews and Gentiles being made a “joint body” in Christ. This joint body is termed by Paul as “one new man” (Eph. 3: 15). The dispensational distinction which obtained between Jew and Gentile during the Acts Dispensation knows no place in the Administration of The Mystery. The middle-wall of partition has been taken down (Eph. 2: 14), and all ordinances cancelled by the blood of the cross (Col. 2: 14).
The inspired writings which deal with this third calling include: Ephesians, Colossians, Philippians, Titus, Philemon, and 1 & 2 Timothy. These were all written after Acts 28: 28. The other Pauline epistles, written during the Acts period, contain truths which are foundational to the Dispensation of the Mystery, but which yet preserve doctrines relative to the second calling — that of the “Bride.”
A distinction must therefore be made when reading Paul’s epistles, so that we do not read the Hope of Israel into the hope of the One Body. Israel’s hope is the parousia; while the hope of the One Body is a ”calling on high” (Phil. 3: 14), which will take place before the commencement of Daniel’s 70th week. The church of the one Body will then enter into its inheritance in the heavenly holiest of all (Col. 1: 12). When the Millennium is ended and the heavens and earth are purified by fire, the New Jerusalem will descend to earth (Rev. 21: 2), and the church of the one Body will have its administrative sphere in the “New heavens,” but will doubtless not be excluded from participation in the delights of a renewed and regenerated earth.
At that time, the Wife will have given place to the Bride, all Israel having been fully redeemed and sanctified. During the eternal administration, the holy nation shall bear a priestly role to the nations of the world (cf. Isaiah 61: 6). The inhabitants of the nations will enter the New Jerusalem, partake of the tree of life (Rev. 22: 14), and after fulfilling their destined purpose on earth, will ascend into those mansions above (John 14: 2), to make room for new generations. Thus there will be no end to Christ’s kingdom on earth, or in the heavens (cf. Isaiah 9: 7).
While many Christians today think that the church is under the New Covenant, we must remember that Christ’s blood covers all callings connected to the two time-periods noted above. As the covenants made with Israel date SINCE the foundation of the world, it is wrong to say that the church of the One Body, whose calling is related to the period BEFORE the foundation of the world (Eph. 1: 4), has any part or portion therein. While Israel remains absent from the Divine program, her covenants are in abeyance.
Notwithstanding, since all men are descended from Adam, and inherit the taint of sin, the work of the law is written in their hearts (Romans 2: 14), and bears witness to their condemnation when the Word of God is faithfully preached. Only the blood of Christ, which was shed SINCE the foundation of the world (Rev. 13: 8), but purposed BEFORE the foundation of the world (1 Peter 1: 20), can effectually redeem men and enable them to partake of that calling which concerns us today.
What Death Did Adam Die?
One of the distinctives of Hyper-Preterism is the teaching that death was completely destroyed in A.D. 70. Because there was no verifiable resurrection at that time, Hyper-Preterists claim that death is “spiritual” or “covenantal.” But Hyper-Preterists change the meaning of key texts, forcing the evidence to bolster their own position.
At a recent Hyper-Preterist conference in Nebraska, a fairly well-known speaker encouraged Hyper-Preterists in their views by assuring them that the death that Adam died was entirely spiritual. Such assurance is needed, for the doctrines of Hyper-Preterism are not found in the Bible!
When asked what death Adam died, I reply: the death of the entire man. Man is composed of soul and body, and so death has two dimensions. Adam died both spiritually and physically. And he died in the very day he ate of the tree of the knowledge of good and evil.
Now, I can picture the Hyper-Preterist scratching his head, and saying: “No he didn’t!” After all, it is believed among Hyper-Preterists that because Adam didn’t physically die in the day he ate of the forbidden fruit, that death cannot be physical. Therefore it must be spiritual, or else covenantal.
Well, we know that Adam and Eve died spiritually when their eyes were opened, and they were ashamed (Genesis 3: 7). This caused them to hide from the presence of the Lord, and cover their nakedness with fig-leaf aprons. These historical facts have spiritual significance. For the guilty sinner knows that he is condemned; and yet, instead of seeking mercy from God, he covers his nakedness with his works.
Adam and Eve, however, are to be treated with some leniency for not fleeing to God immediately, for the message of the Gospel had not been given! But after it was given, and the promise made that the Seed of the Woman should bruise the serpent’s head (Genesis 3: 15), they were free to accept the mercy that was extended to them.
By some Bible students it is thought that the time of their hiding from God’s presence was three hours, corresponding to the three hours when the sun was darkened at our Lord’s crucifixion (see Matt. 27: 45). I believe that is the case. At any rate, it is clear that Adam and Eve suffered spiritual death the moment they ate of the forbidden fruit. So in that regard, the punishment was levied that day.
But what about physical death? How did they die the same day they ate of the fruit? The answer is quite simple, and involves the Gospel that was preached to them by God. In Genesis 3: 21 it is written: “Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them.”
The answer: Adam and Eve died physically in the person of their substitute, a slain lamb. Remember, Christ is called “The Lamb slain from the foundation of the world” (Rev. 13: 8). The title has no significance unless it points back to that vicarious sacrifice which took place in Eden. Adam and Eve didn’t have to die physically themselves, because a slain animal died in their stead.
Isn’t this part and parcel of the “everlasting Gospel“? For there can be no “good news” without a shedding of blood. It is the blood that maketh atonement. (Leviticus 17: 11). Wherefore God, after preaching the Gospel to our first parents, ordained that an innocent lamb should be slain, that atonement might be made for their sin. And because their transgression was covered by the blood, they left the Garden without dying.
Notice, however, that Adam and his wife were then driven from Eden, and prevented from eating of the tree of life (Gen. 3: 22-24). The reason? “Lest he should eat, and live forever.” This tells us that if Adam and Eve had eaten of the tree of life, they would have lived forever! Lived how? Spiritually or physically? Obviously, in a physical sense, for Adam and Eve had already spiritually died, but were still alive physically. They needed the tree in order to sustain the life that they had. And because access to it was restricted, their physical death was made sure and certain.
Now, it is a fact that Adam died at 930 years of age (Gen. 5: 5). Thus, if we take a “day of the Lord” as equivalent to 1000 years (2 Peter 3: 8), we see that Adam died within the limits of the first day. Not the first creative day, but the first redemptive day. For sin made necessary Christ’s redemptive work, and a new week of 1000-year days was set into operation on the 24-hour day that Adam and Eve ate of the forbidden fruit.
The seventh day is the redemptive Sabbath — otherwise known as the Millennium — to which the saints look forward. As Paul writes: “There remaineth therefore a sabbath-keeping (sabbatismos) to the people of God” (Hebrews 4: 9). This sabbath-keeping is associated with that “better resurrection,” in which the promises made to the Fathers shall be fulfilled. Until that resurrection occurs, death must continue. But only in a limited sense.
Our Savior’s purpose was to annul death in two distinct stages, corresponding to His two advents. The first advent took care of spiritual death. The second advent will take care of physical death.
At our Lord’s ascension, it is said that He led forth a multitude of captives (Eph. 4: 8). Who can these “captives” be, but those who were kept in Hades prior to Christ’s resurrection? These were removed from the Paradise compartment of the underworld, and carried back to heaven to be with Christ.
Hence Paul, entertaining thoughts of departure from this world, could look forward to ”being with Christ, which is far better” (Phil. 1: 23). And he could truthfully say that Christ “hath abolished death, and hath brought life and immortality to light through the Gospel“ (2 Tim. 1: 10).
Spiritual resurrection takes place at the regeneration of the believer, when he is “quickened” by Christ (Eph. 2: 1, 5). This work was complete in A.D. 30, at our Lord’s exaltation to His Father’s throne in heaven. It did not require 40 years to be perfected. If the Bible represents first-century believers as being spiritually “alive,” then no man has a right to say that this life was incomplete. No. Spiritual death was annulled at the Cross.
What therefore remains to be annulled but physical death? This will occur at the Lord’s second advent, when the bodies of the saints will rise from the dust and be refashioned after the image of Christ. This resurrection is yet future. It was foreshadowed by Christ’s “first-fruits” resurrection (1 Cor. 15: 20, 23), and the raising of many saints from their graves (see Matt. 27: 52-53).
According to the law, the ”first-fruits“ demands a future harvest of the same nature and kind — not of something different. Because fulfillment of the first-fruits resurrection was physical in nature, the harvest will also be physical.
By denying the above evidence, Hyper-Preterists lay themselves open to charges of willful rejection of the Scriptures. Like the Pharisees and Sadducees of old, they have created their own religion in which they feel comfortable, and no amount of evidence can be presented to make them change their mind.
However, I trust it is clear to any honest and intelligent student of Scripture that the “death” brought upon the race by Adam includes physical death, which will one day be annulled at the glorious appearing of Jesus. “For our seat of government (politeuma) is in heaven; from whence also we look for the Savior, the Lord Jesus Christ, Who shall change our vile body, that it may be fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things to Himself” (Phil. 3: 20-21). Maranatha!
