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Introduction
In the reading of the Scriptures it is always interesting to note the
seemingly little points God emphases. When the instructions concerning
the altar were given God said: “Thou shalt make an altar of shittim
wood, five cubits long, and five cubits broad” (Ex. 27:1). If the
instructions stopped there the question could be asked: “What shape was
the altar?” To some, who are interested in geometrical designs, they
would say that they need more data because it could be a parallelogram,
a rhombus, or a square! Turning to the passage again, God gives this
little piece of data: “The altar shall be foursquare” (Ex. 27:1). Two
matters are emphasized, it had four sides and it was square. Why is
this important?
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The answer is that when God emphasizes four of anything, He
always divides it into a three and a one, or a two and a two.
For instance: |
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a) |
There are four gospels. Matthew, Mark, and Luke have the same
perspective and much of the same data, John stands alone. |
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b) |
In the meal offering there are four ingredients, flour, salt,
and oil all are together, the frankincense is alone (Lev. 2:2,
13) |
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c) |
When we read of Naaman, there are three positive and one
negative. He was a great man, honorable, mighty of valor, and
he was a leper! (2 Kgs. 5:1) |
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d) |
Abraham built four altars. (Gen. 12:7, 8; 13:18; 22:9) |
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e) |
Isaac dug four wells. (Gen. 26:19, 21, 22, 25) |
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f) |
Jacob built four pillars. (Gen. 28:18; 31:45;
35:7, 20) |
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g) |
An illustration of four things being divided into a two and a
two is the gospels for Matthew and Luke. Both present the Lord
as the son of man, whereas Mark and John present Him as the Son
of God. Many other examples could be given. |
With that in mind, how are the four sides of the altar divided? In
reading about the altar it is observed that there is reference to north,
south, and east sides, but not the West. There is another altar in the
Tabernacle, the incense altar and it also is square and had four sides
(Ex. 37:25) , but the interesting thing about it is in contrast to the
brazen altar, three are not mentioned, and only the right hand side,
which was the North side (Lk. 1:11).
The Universality of Salvation
A primary truth presented from this observation. Because the altar faced
the four points of the compass, it indicated the universality of the
offer and provision of salvation. We must never forget that Israel was
to be a missionary people, to display before the world the power,
exclusiveness, and holiness of God. In a day to come they will be the
light (Isa. 42:6; 49:6) and God uses to call the nations (Isa.
45:22-23). In ancient days they failed in this, becoming on one hand
isolationists by carrying their separation to extremes by man-made
traditions (Matt. 15:2); and on the other hand becoming so like the
nations they could not be missionaries. The fact still remains that
salvation was to be universal and still is.
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The scriptures say: |
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a) |
“For God so loved the world, that He gave His only begotten Son,
that whosoever believeth in Him should not perish, but have
everlasting
life” (Jn. 3:16) |
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b) |
“The Father sent the son to be the Saviour of the world” (1 Jn.
4:14) |
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c) |
God “Who will have all men to be saved” (1 Tim. 2:4) |
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d) |
“The Lord . . . is not willing that any should perish, but that
all should come to repentance” (2 Pet. 3:9) |
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e) |
“For there in one God, and one mediator between God and men, the
man Christ Jesus; Who gave Himself a ransom for all, to be
testified in due time” (1Tim. 2:5-6) |
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f) |
“They shall come from the East, and from the West, and from the
North, and from
the South” (Lk. 13:29) |
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g) |
“And they sung a new song, saying, Thou art worthy to take the
book, and to open the seals thereof: for thou wast slain, and
hast redeemed us to God by thy blood out of every kindred, and
tongue, and people, and nation” (Rev. 5:9) |
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h) |
“And I saw another angel fly in the midst of heaven, having the
everlasting gospel to preach unto them that dwell on the earth,
and to every nation, and kindred, and tongue, and people” (Rev.
14:6) |
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i) |
“This gospel of the kingdom shall be preached . . . unto all
nations” (Matt. 24:14) |
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j) |
“And ye shall be witnesses unto me both in Jerusalem, and in all
Judaea, and in Samaria, and unto the uttermost part of the
earth” (Acts 1:8) |
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k) |
“Go ye into all the world and preach the gospel to every
creature.” (Mk. 16:15) |
Is salvation available for the whosoever will, without exception or
modification? Absolutely, for when God says “whosoever” He means what
He says and says what He means.
Normally when the altar is being spoken of, attention is drawn to its
size, emphasis being made on how big it was. However, by having
measurements it also indicated limitations! We often speak of the
laver. There are no measurements given which indicate it can never be
curtailed, signifying the cleaning provided will never be lessened or
limited in any way. When considering the salvation of which the altar
speaks, it is limited, however
THIS IS NOT LIMITED ATONEMENT
which teaches Christ only died for the elect. There will not be a
believer who will not fully agree with that which is presented here.
There are two major extremes which are easy to fall into, “limited
atonement” and “universal salvation”. One denies the efficacy of the
sacrifice of Christ for the whosoever will, and
the other denies the fact that rejection of Christ results in eternal
damnation. There needs to be understood the little understood truth.
Since God is righteous He will not exact punishment twice for the same
crimes. As the hymn by Toplady says:
"From whence this fear and unbelief,"
Since God my Father, put to grief
His spotless Son for me?
Can he, the righteous judge of men,
Condemn me for that debt of sin,
Which, Lord, was charged on Thee?"
If Thou hast my discharge procured,
And freely in my place endured
The whole of wrath divine,
Payment God will not twice demand,
First at my bleeding Surety's hand,
And then again at mine."
The argument is: “If Christ died as my substitute then God cannot
righteously punish me!” There is sufficiency in Him to be the
substitute for the whosoever will, but I can only say: “Christ is my
substitute” when I accept Him as my Saviour. He died and
suffered for my sins, but if I reject His work, I can never say that His
work was not sufficient, and that He could not have been my substitute.
Allow a faint illustration. My wife was doing some washing. There was
lots of water in the dishwasher, and the powder was more than sufficient
to clean all the clothes. However, if some clothes had decided they did
not want to be clean, they could never blame the water or powder. There
was sufficient for them. However, if they jumped into the washing
machine they could say “It was sufficient for me”. All can say is
Christ died for me, but only those who are saved can truly say: “Christ
is my substitute”.
The altars sides, were North, South, East and West, thus it is precious
to stand in Jerusalem, the center of the world, and know as the Lord was
en-route to Jerusalem He said: “They shall come from the East, and from
the West, and from the North and from the South” (Lk. 13:29). John pens
it a different way: “And they sung a new song, saying, Thou art worthy
to take the book, and to open the seals thereof: for thou wast slain,
and hast redeemed us to God by thy blood out of every kindred, and
tongue, and people, and nation” (Rev. 5:9). Even in the midst of
tribulation days the gospel call goes out: “And I saw another angel fly
in the midst of heaven, having the everlasting gospel to preach unto
them that dwell on the earth, and to every nation, and kindred, and
tongue, and people” (Rev. 14:6).
This is astounding because of when it happens. It is at the time the
world is enraptured by the beast who stands in rebellion against God,
declaring himself to be God and sitting in His temple. In the face of
such blatant rebellion God is still seeking to reconcile people to
Himself (Acts 2:21; 2 Thess. 2:4). The Lord said: “This gospel of the
kingdom shall be preached in . . . all nations” (Matt. 24:14), and
before His ascension He gave a command and an assurance. The command
was: “Go ye therefore, and teach all nations” (Matt. 28:19), and the
assurance was: “And ye shall be witnesses unto me both in Jerusalem, and
in all Judaea, and in Samaria, and unto the uttermost part of the earth”
(Acts 1:8).
The Four Sides Of The Altar
When God gave the instructions for the sacrifices He said: “He shall
kill it on the side of the altar northward” (Lev. 1:11), then: “He shall
pluck away his crop with his feathers, and cast it beside the altar on
the East part, by the place of the ashes” (Lev. 1:16). Nothing more is
said about the other sides until Ezekiel writes: “And the waters came
down from under from the right side of the house, at the South side of
the altar” (Ezek. 47:1), and we never read of the West side where God
dwelt. Visualizing a man wanting to come to God we would see him (as it
were) walking round the altar. He would stand on the North side where
the sacrifice was killed, foreshadowing the death of Christ. He moves
to the East side where the ashes are, the place which has the evidence
of a consumed sacrifice, indicating a finished work of judgment. Going
to the South side from which side the river flows, foreshadows the Holy
Spirit who bears witness to the glorification of Christ (Jn. 7:38-39),
and man then goes to the West side where God dwells.
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Considering these truths, in
Romans we read: |
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a) |
Christ who died, the North side (Rom. 8:34) |
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b) |
That is risen again, the East side, the fire had been executed
(Rom. 8:34) |
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c) |
At the right hand of God, the South side (Rom.8:34) |
The North Side
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How stark are the words “He shall kill it” (Lev. 1:11). A death
can be described by several words: died, accident, murder,
execution, or
expiration. The end result is the same but the connotations are
different. When it reads: “He shall kill it”, there is the
thought of deliberate non sympathetic slaughtering. The words
are used of our Lord and His death are: |
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a) |
“Christ died for our sins” (1 Cor. 15:3) |
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b) |
Ye “slew” (diacheirizomai)
(Acts 5:30) |
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c) |
“Ye killed (apokteinō) the Prince of life” (Acts 3:15) |
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d) |
“Ye have taken, and by wicked hands have crucified and slain”
(anaireō) ( Acts 2:23) |
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e) |
“Stood a Lamb as it had been slain” (sphazō) (Rev. 5:6) |
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f) |
“The God of our fathers raised up Jesus, whom ye slew”
(katasphazō) (Acts 5:30) |
Not being a Greek scholar, any books I have do not explain clearly
enough the distinction between these words. I will leave that to
another. What I have observed is that “Apokteinō” means to kill,
“anaireō” to take away and destroy; “sphazō” to slay, and “katasphazō”
to kill off. One can feel the savagery of man in these words: “He was
hated, despised, and killed”.
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At the moment of His death the Lord cried with a loud voice:
“Father into Thy hands I commend my spirit” (Lk.23:46). Three
stupendous happenings occurred: |
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a) |
“The veil of the temple was rent in twain from the top to the
bottom” (Matt. 27:51). It had a spiritual significance. |
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b) |
“The earth did quake, and the rocks rent” (Matt. 27:51). It was
a demonstration of divine power. |
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c) |
“The graves were opened” (Matt. 27:52). It was a pledge that
the strong man’s house had been invaded and was to fall (Mk.
3:27). |
The Rent Veil
For the priests in the temple the rending of the veil must have been a
terrifying experience, for now there was nothing between them and God.
The veil had hung as a separator between the two tabernacles (Heb.
9:1-5). Within the second tabernacle, which was where God dwelt, man
must not go except on the Day of Atonement (Heb. 9:7) on pain of death.
Suddenly, seemingly “without blood”, they were in the holiest of all!
They would not have understood the significance of the rending of the
veil but later the inspired apostle will inform us that for the first
time, the way into the holiest was opened (Heb. 9:8) for every priest to
enter. All who were redeemed now have access to God, by the offering of
the body of Christ the way into the holiest of all was opened (Heb.
10:19-20).
In preparation for the law to be given God’s command was: “Thou shalt
set bounds unto the people round about” (Ex. 19:12). The manifestation
of Divine holiness was not the place of curiosity as Moses learnt at the
burning bush (Ex. 3:5). At Sinai the Lord told Moses: “Go down, charge
the people, lest they break through unto the Lord to gaze” (Ex. 19:21).
Moses was himself terrified for it is recorded of him saying: “I
exceedingly fear and quake” (Heb. 12:21). Now there were no boundaries
to be kept, no command not to come near, no veil to show a separation,
and man stood in the uncovered presence of God!
This veil was a woven fabric of seventy-two twisted plaits of
twenty-four threads each, and was sixty feet long. It was not therefore
a thin piece of material, and it was rent. This was the second of two
material things rent. The high priest rent his clothes (Mk. 14:63), and
the veil of the temple was rent. These were highly significant
happenings for the rent veil signified the end of the ceremonial law and
the sacrifices, and the rending of the priests garment signified the end
of that priestly order.
The Earthquake
The ancient people knew that earthquakes indicated the activity of God.
It may have been for a manifestation of His holiness and intimidating
power (Psa. 68:8; Jer. 10:10) of divine judgment (Isa. 29:6). Whatever
its reason, it always indicated the voice of God.
The Graves Were Opened
It is my thinking that there needs to be the understanding that there is
a break in time between the graves being opened and the dead saints
arising. We have all stood beside an “open grave”, and the tomb of
Lazarus was opened when the stone was moved but none of these meant a
resurrection happening immediately. That which it did was a clear
message to the satanic kingdom that Christ had entered the realm of
death, and in itself it became the pledge to that world of their
defeat. Man could not see this, but God then by the opening of the
graves gave the pledge that there would be a resurrection.
The East side
The first observation is
that the East side signifies the rising of the sun and a new day. Thank
God for new beginnings. Scripture records: “And on the east side toward
the rising of the sun shall they of the standard of the camp of Judah
pitch throughout their armies: and Nahshon the son of Amminadab
shall be captain of
the children of Judah” (Num. 2:3); and again we read: “In the end of the
Sabbath, as it began to dawn toward the first day of the week” (Matt.
28:1). For those who saw and believed, the sun shone as never before,
for there was the vacated tomb. The Lord had risen indeed. What a
morning.
The ashes indicate that the fire is extinguished having consumed all it
can consume. However, with our Lord He consumed the fire of divine
judgment and the truths which tells me He finished the work are:
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1) |
His Triumphant Cry: |
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a) |
It is very beautiful to note that when the Lord voiced: “Eli,
Eli, lama sabachthani” it was with a loud voice (Matt. 27:46);
when He was about to give up His spirit He cried with a loud
voice: “ Father, into Thy hands I commend my spirit (Lk.
23:46). But when He said: “It is finished” “tetelestai” (Jn.
19:30), there is no reference to it being a loud voice, it is
simply “He said”. That was not through weakness for the last
cry was yet to come, and it was energetic. The whisper or still
small voice of the Almighty has power beyond comprehension. |
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b) |
The Greek word translated “finished” is a word used twice within
three verses: “Jesus knowing that all things were now
accomplished” “tetelestai” (Jn. 19:28); “When Jesus
therefore had received the vinegar, he said: “It is finished”,
“tetelestai” (Jn. 19:30). I am thankful He did not say “I am
finished” as one who had tried and was exhausted and in defeat
says “I am finished”. Neither did He say “It is almost
finished” giving the idea that more was to be done. Gloriously
He said: “It is finished”. |
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c) |
What was finished? |
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i) |
The years of His humiliation and rejection. How lovely to sing:
“Tis past the dark and dreary night and Lord we hail Thee now,
Our morning star without a cloud of sadness on Thy brow”. |
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ii) |
The burdened conscience because of sin could now be a thing of
the past. (Heb. 10:2) |
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iii) |
The barring of the way into the holiest was removed. (Heb. 9:8) |
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iv) |
The maintaining of animal sacrifices which could never please
God was over. (Heb. 10:6) |
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v) |
All the claims of divine righteousness have been fully answered
in righteousness. (Rom. 3:26) |
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vi) |
All that is necessary for the full tide of God’s mercy, love,
and grace to flow is opened. (Rom. 5:1-2, 8-11) |
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vii) |
The judgement is past and can never be repeated. (Heb. 9:26) |
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That which we are not told but must ponder is, what was the
joyous exaltation in Heaven when this word was spoken, and what
was the darkness that began to settle over the hosts of
darkness? Since there is rejoining in the Heaven when a sinner
is repentant (Lk. 15:7, 10); or when
the great whore is destroyed (Rev. 19:1-4); what must it have
been when Christ cried: “it is finished”? |
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2) |
His Mighty Resurrection |
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a) |
There are a number of foreshadowings of the Lord’s resurrection,
or of the truth of resurrection in the Old Testament: |
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i) |
The man who was cast into Elijah’s grave. (2 Kgs. 13:20-21) |
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ii) |
The Shunammite lad. (2 Kgs. 4:34-35) |
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iii) |
The widow of Zarephath’s son. (1 Kgs. 17:23) |
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iv) |
Isaac (Heb. 11:19) |
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v) |
Jonah (Matt. 12:40) |
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vi) |
Firstfruits (Lev. 23:10-20; 1 Cor. 15:23) |
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b) |
The prophetic predictions: |
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i) |
When viewed as a prophecy. (Psa. 16:10) |
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ii) |
“He shall prolong His days”, comes AFTER, “when thou shalt make
his soul an offering for sin”. (Isa. 53:10) |
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iii) |
“He asked life of thee, and Thou gavest it Him, even life length
of days for ever.” (Psa. 21:4) |
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Of course no one saw Christ rise from the dead, but He appeared
seventeen times after it. For this consideration they are
divided into two groups. The interesting thing about these
first group of witnesses is they were all skeptics! Carefully
read these statements and it will be found there was not an iota
of belief in their hearts. |
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a) |
Their unbelief: |
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i) |
Some doubted
(Matt. 28:17) |
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ii) |
“Then went in also that other disciple (John) . . . and he saw,
and believed. For as yet they knew not the scripture, that he
must rise again from the dead” (Jn. 20:8-9). The vacated tomb
assured John that Christ had risen from the dead. |
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iii) |
If Mary had believed He would rise would she have said: “Sir, if
thou have borne Him hence, tell me where thou hast laid Him”
(Jn. 20:15); or “They have taken away the Lord out of the
sepulcher” (Jn. 20:2). |
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iv) |
“They, when they had heard that he was alive, and had been seen
of her, believed not.” (Mk. 16:11) |
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v) |
“He upbraided them with their unbelief.” (Mk. 16:14) |
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vi) |
“Their words seemed to them as idle tales, and they believed
them not.” (Lk. 24:11) |
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vii) |
“Peter . . . departed, wondering” (Lk. 24:12) |
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viii) |
“Certain women also, of our company made us astonished”
(Lk. 24:22) |
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ix) |
“Certain of them which were with us . . . Him they saw not”
(Lk. 24:24) |
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x) |
They supposed they had seen a spirit
(Lk. 24:37) |
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Appearances between the resurrection and ascension: |
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a) |
To Mary Magdalene (Jn. 20:14-16) |
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b) |
To the other women (Matt. 28:8-10; Mk. 16:11; Lk. 24:1-10) |
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c) |
To Simon/Cephas (Lk. 24:34; 1 Cor. 15:5) |
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d) |
To the two on the road to Emmaus (Mk. 16:12-13; Lk. 24:13-31) |
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e) |
To the ten in the upper room (Mk. 16:14; Lk 24:36; Jn. 20:19) |
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f) |
To the disciples 8 days later, when Thomas was present (Jn.
20:26) |
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g) |
To the disciples on the mountain on Galilee (Matt. 28:16-17) |
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h) |
To the five hundred (1 Cor. 15:6) |
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i) |
To James (1 Cor. 15:7) |
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j) |
To those who were gathered at His ascension (Lk. 24:50-51) |
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Appearances between His ascension and coming again: |
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a) |
To Stephen (Acts 7:56) |
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b) |
To Saul (Acts 9:3-6; Gal. 1:12) |
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c) |
To Ananias (Acts 9:10) |
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d) |
To Paul when he
was in the temple and being warned of the persecution that was
to come (Acts 22:17-21; Gal. 1:8) |
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e) |
To Paul when he
was in prison in Caesarea (Acts 23:11) and the Lord told him
that he would be a witness for Him in Rome. |
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f) |
To John (Rev. 1:12-20) |
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3) |
His Ascension: |
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There are seven words used to describe the ascension of our
Lord. He was: |
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English Translation |
Greek word |
Reference |
Significance |
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Taken up |
Epairo |
Acts 1:9 |
It is used to
indicate that which is lifted up, used for the hoisting of a
sail in (Acts 27:40). It is in the passive voice,
indicating this was something another did. |
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Taken up |
Analambano |
Acts 1:2, 11 |
To take up, to
take to ones self (Acts 7:43) and is the resultant action,
that is, this is the end of the journey. |
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Carried up |
Anaphero |
Lk. 24:51 |
To bear or carry up |
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As He went up |
Poreuomai |
Acts 1:10 |
To go on a journey |
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Ascended up |
Anabaino |
Eph. 4:8, 10 |
To ascend |
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Received up |
Analepsis |
Lk. 9:51 |
To be taken up to be received |
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Received up |
Hupolambano |
Acts 1:9 |
As one supported by the cloud |
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c) |
On that journey He went: |
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i) |
“Into heaven” (Acts 1:11) |
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ii) |
“Passed into
the heavens” (Heb. 4:14) |
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iii) |
“Higher than the heavens” (Heb. 7:26) |
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iv) |
Who “is gone into Heaven” (1 Pet. 3:22) |
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v) |
“Ascended up on high” (Eph. 4:8) |
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vi) |
“Ascended up far above all heavens” (Eph. 4:10) |
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d) |
How high did He go up? |
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i) |
“Set Himself down on the right hand of the Majesty on High”
(Heb 1:3) (lit) |
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ii) |
“Set on the right hand of the throne of the Majesty in the
heavens” (Heb. 8:1) |
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iii) |
“Set down at the right hand of the throne of God” (Heb. 12:2) |
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iv) |
“Sat down on the right hand of God” (Heb. 10:12) |
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v) |
“Sitting on the right hand of power” (Matt. 26:64) |
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vi) |
“Sit on the right hand of the power of God” (Lk. 22:69) |
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vii) |
“Far above all principality, and power, and might, and dominion,
and every name that is named, not only in this world, but also
in that which is to come” (Eph. 1:21) |
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e) |
He went in as: |
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i) |
A forerunner (Heb 6:19-20). In contrast to the high priests of
the Old Testament who went into the holiest as representatives.
None could follow them in there. Today we follow Him, there in
spirit (Heb 10:19), but in the future in body. (1 Cor.
15:51-53) |
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f) |
He went in by: |
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i) |
“By His own blood” (Heb. 9:12). That is, He is set in contrast
to the High Priest who went into the holiest of all by virtue of
the blood of the animal, He by virtue of His own blood. We must
not think that the Lord carried His blood into Heaven, the
wording means: “By virtue of His own Blood”. |
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g) |
He went in and is now: |
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i) |
In the position of honour and glory. (Psa. 110:1; Eph. 1:20;
Heb. 8:1) |
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ii) |
The head of the church. (Col. 1:18) |
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iii) |
Bestower of spiritual gifts. (Eph. 4:7-8) |
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iv) |
The one who fills all things. (Eph. 4:9-10) |
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By His ascension it signified: |
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The end of His earthly ministry. Father had sent His Son into
the world and now the Son was returning to the Father. The
period of human limitation was at an end. (Jn. 13:1, 3) |
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ii) |
The success in His work, for He had finished to God’s
satisfaction the work given Him to do. (Acts 10:40) |
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iii) |
The “beginning”, if such a term could be used, of His exaltation
by the Father. (Eph. 1:20-23) |
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iv) |
His being given a name above all names. (Phil. 2:9) |
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v) |
He had gone to prepare a place for us. (Jn. 14:2) |
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vi) |
His new work as our High Priest. (Heb. 4:14-16) |
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vii) |
Was the prototype of His return (Acts 1:11). He left visually,
physically, and in clouds. |
The South Side
Ezekiel informs us that the river flows out from the South side of the
altar (Ezek. 47:1). This is within the context of Ezekiel dealing with
millennial glory and the blessing of God. Interestingly our Lord used
the metaphor of a river when He said: “If any man thirst, let him come
unto me and drink. He that believeth on me, as the scripture hath said,
out of his belly shall flow rivers of living water. (But this spake He
of the Spirit, which they that believe on Him should receive: for the
Holy Ghost was not yet given; because that Jesus was not yet
glorified”. (Jn. 7:37-39)
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As mentioned, no one saw Christ rise from the dead but they saw
the evidences of it. However, men saw Him go up and a cloud
received Him out of their sight. But how do they know He went
into Heaven? True, the angels said so (Acts 1:11), but the
greater evidence is the coming of the Holy Spirit. Because He
came we have: |
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a) |
The conformation that the Lord had ascended to the Father. (Jn.
15:26) |
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b) |
The full canon of scripture for the Lord said: “When He the
Spirit of truth is come He will: |
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i) |
“Guide you into all truth” (Jn. 16:13) |
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ii) |
“Shew you things to come” (Jn. 16:13) |
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iii) |
“Bring all things to your remembrance” (Jn. 14:26) |
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c) |
He is the One who convicts the unsaved, for the Lord said: “When
He is come, He will reprove the world of sin, and of
righteousness and of judgment: Of sin, because they believe not
on me; Of righteousness, because I go to my Father, and ye see
me no more; Of judgment, because the prince of this world is
judged.”
(Jn. 16:7-11) |
The West Side
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As was noted in the introduction, there is no mention of the
West side and I make two suggestions. Since both are based on
an understanding from the Scriptures, they are only my
suggestions. |
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a) |
In the Tabernacle
man came in with his back toward the East facing west, and at
the westerly end of the Tabernacle was where God dwelt. Thus,
when I come to the West I can go no further for I have come to
God. |
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b) |
The other suggestion is based on the following verses: |
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i) |
“From the rising of the sun, and from the West” (Isa. 45:6) |
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ii) |
“From the rising of the sun even unto the going down of the
same” (Mal. 1:11). The sun goes down in the West indicating
the end of the day. |
Thank God there will never be a day when the death of Christ, His
finished work or glorification, will ever come to an end.
May God grant us good understanding as He, by His
Holy Spirit, deigns to guide us into all truth.
John 16:1
Rowan Jennings, Abbotsford,
British Columbia
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