Advent of Christ

Prepared by:
Pastor: Antonio Marín Jairo Leiva (Secretary General)

The word Advent means coming or arrival particularly solemn. Referring to the arrival or coming of Christ, we know they have a divine origin or purpose.

1.
It may be an unveiling of the future that any forecast or merely human wisdom could have guessed.
February.
The prediction should give sufficient detail to exclude shrewd speculation
3.
It has to have that time between prophecy and fulfillment that prevents the performance of the prophet himself to carry out or affect the outcome.

These three rules are represented in the prophecies of the first advent of Christ. The fulfillment of the Scriptures in his first advent should give us full confidence in the prophecies that have to do with their second coming. The first advent of Christ presents life as a painting on a canvas, and many of the holy prophets of God were moved by the Holy Spirit to contribute portions of their lives in their prophets. The details of the life of Christ were predicted accurately. He:

1.
Born of a virgin (Isaiah 7:14)
February.
It would be a descendant of Abraham and David (Gen. 12:3)
3.
Born in Bethlehem (Micah 5:2)
4.
Would be taken to Egypt in its infancy (Hosea 11:1)
5.
It would be a prophet (Deut. 18:15)
6.
A Messiah and Savior (Psalm 2:2)

There are many prophecies in Scripture that show that Christ would come again and again as Savior and King. Christ Himself quoted from Isaiah 61:1 - 2 in the synagogue, and stood before the phrase "and the day of vengeance of our God" because this meant he second coming when it will come to judge the nations (Rev. 19 : 11-21). 1:31 Luke - 33, the prophecy says that Jesus is "great and will be called Son of the Highest: and the Lord God will give him the throne of David his father, and reign over the house of Jacob forever and his reign will never end. " However, in his first coming was rejected by the leaders of Israel and did not inherit the throne of David his father. This will mark the second coming when establishing his reign in the millennial kingdom. These prophecies, and others like them, show that the Lord will come a second time to literally meet the remaining details of the prophecies, as was the first time. The large body of unfulfilled prophecy makes the second coming is something absolutely essential. It has promised that:

1.
He will personally (Acts 1:11);
February.
That the dead will hear His voice (John 5:28)
3.
He will minister to their Servants (Luke 12:27)
4.
To revert back to the earth (Acts 1:11)
5.
At the same Mount of Olives as he ascended from (Zech. 14:4)
6.
In flaming fire (2 Thess. 1:8)
7.
In the clouds with power and great glory (Matt. 24:30)
8.
That His saints (the church) will come with Him (1 Thess. 3:13)
9.
That every eye will see Him (Revelation 1:7)
10.
That will destroy the Antichrist (2 Thes. 2:8)
11.
That will sit on his throne (Matt. 25:31)
12.
That all nations will be gathered before Him and He will judge them (Matt. 25:32)
13.
That will take the throne of David (Isaiah 9:6 - 7)
14.
That will be on the earth (Jer. 23:5 - 6)
15.
That will be a kingdom (Daniel 7:13 - 14) and that the rule with his saints (Rev. 5:10)
16.
May all kings and all nations shall serve him (Ps. 72:11)
17.
The kingdoms of this world will come to be his kingdom (Zech. 9:10)
18.
That people will flock to him (Gen. 49:10)
19.
That before him every knee shall bow (Isa. 45:23)
20.
That will come and worship the king (Zech. 14:16)
21.
He build Sion (Ps. 102:16)
22.
That his throne is in Jerusalem (Jer. 3:17)
23.
That the Apostles shall sit on twelve thrones, judging the twelve tribes of Israel (Mt 19:28)
24.
He will rule over all nations (Psalm 2:8 - 9)
25.
That the temple in Jerusalem will be rebuilt (Ezekiel 40-48) and the glory of the Lord will go with it (Ez 43:2 - 5)
26.
That the glory of the Lord shall be revealed (Isaiah 40:5)
27.
That the desert will become a fertile field (Isaiah 35:1 - 2) and the rest will be glorious (Isaiah 11:10)

The entire program of the covenant with Israel, which has not yet been met, claims the second coming of the Messiah to earth. The literal fulfillment principle makes it essential that Christ returns. In the premillennial eschatology ANTICHRIST is designated as the final Antichrist worldwide leader opposes God and His Christ (particularly in relation to his deity), press the elect of God (particularly the Jewish people) and look to usurp the position divine worship by the desecration of the holy (especially Jerusalem and the temple). According to 1 John 4:3, this spirit antioteocrático and anti-Semitic is characteristic of our present era, which indicate that we are in the last days (this is "the last time.") The designation antichrist, which appears only in the Epistles of John (1 Jn. 2:18, 22; 4:3, 2 Jn. 7) is composed of the Greek words anti (against, instead of) Christ (Christ) , and indicates to any agent of evil (Satan) to act against counterfeiting or Anointed of God, the One who is destined to rule the world (Psalm 2:2). The plural use of the term supports both inclusive and concentrated expression of the Antichrist, and ultimately the eschatological duo known as the first beast (the Antichrist) and the second beast (false prophet), which, with the dragon (Satan) as a source of their power (authority), constitute a sort of false trinity (Rev. 13:1 - 2) While he may Antichrist specific term can be used on rare occasions, the Bible is full of descriptive terminology nature diabolical and desecrated. Among the epithets most obvious are:

1.
the little horn (Dan. 7:8)
February.
the king of fierce countenance (Daniel 8:23),
3.
Prince to come (Daniel 9:26)
4.
the desolate (Daniel 9: 27)
5.
a despicable man (Daniel 11:21)
6.
the king will do his will (Dan. 11:36)
7.
worthless shepherd (Zech. 11:16 17)
8.
the man of sin and son of perdition (2 Thes. 2:3)
9.
The wicked (2 Thess. 2:8)
10.
The beast (Rev. 11:7)

Only the futuristic school (including premillennialism) has been able to develop a coherent interpretation of the concept of the Antichrist on the basis of testimony from the two testaments. The Antichrist in the Old Testament types of the antichrist that are revealed during the biblical period are:

1.
The serpent in Eden who tricked the man and tried to corrupt the divine order (Gen. 3)
February.
Nimrod, the ruler blasphemer who attempted to usurp divine worship (Gen. 10:8)
3.
Amalek, son of Esau (Gen. 36:12), whose descendant opposed Israel in the wilderness (Ex. 17: 8-16)
4.
Balaam, the foreign prophet who opposed Israel (Num. 22-24)
5.
The Pharaoh of the Exodus that oppressed the Israelites into Egypt (Ezekiel 1:11) and whose name is not given in Scripture, perhaps to emphasize his role as God's adversary
6.
The Assyrian king Sennacherib, who oppressed the northern kingdom and arrogantly tried to take Jerusalem (2 Kings 18:13)
7.
The Babylonian king Nebuchadnezzar, who destroyed the temple in Jerusalem, Israel pursued in exile and usurped the sovereignty of God (2 Kings 24:13 - 14)
8.
The more developed types appear in the blasphemous ruler Daniel, designated as the little horn who fought against the saints t that is destroyed by the "Ancient of Days" (Dan. 7:8, 21);
9.
evil and tyrannical king (Daniel 8:11 - 14)

In the New Testament image of the antichrist that John gives is that of a ruler worldwide (Revelation 12:1, 4.7), whose political position is so dominant that invades the area religious (Revelation 13:15). This is achieved for the Antichrist by a diabolical religious figure John presents as the second beast and antichrist is lower. It is a duplicate of the antichrist as the first beast (Rev. 13:12), but below it, presenting only two horns compared with ten of it (Revelation 13:11) In contrast to the first beast that rises from the sea The second beast rises from the earth (Rev. 13:11). These contrasting terms are indicative of the origin of the two beasts. The sea can be a symbol of the nations (Rev. 17:15), and if it is the case here, the opposite term, the earth, a symbol of the Jews.

There are precedents for the origin of the antichrist in gentle allusions in the Old Testament, and Jewish identity may be stronger here if "land" has the technical sense of "country" or "the land [of Israel]" as can happen at times in Revelation (11:18). Although most premillennial interpreters have accepted the terms of the geographical origin of the antichrist is Europe as a revived Roman Empire, based on Daniel 9:26 with Rome in the background, we have proposed a Middle Eastern origin, in basis that Assyria is the [realm] "dead" in Revelation 13:3, which is revived as Iraq.

The second beast acts as lieutenant of the antichrist in the religious field and doubles the miracles of the prophets and false Christs during the tribulation (Matt. 24:10, 24) to prepare the greatest hoax of the second beast (Rev. 13 : 13) and the superlative false prophet (Rev. 13:14). This has a false but subordinate authority, like that of the first beast (Rev. 13:4, 12), why is designated as a second beast. In this position, promotes the universal worship of the Antichrist (Revelation 13:16), apparently this time will claim the position of the deity (Rev. 13:4 -8).

While the false prophet is said to deceive the inhabitants of the earth, or nations (Rev. 13:12), is also described carrying out signals that are peculiar to Israel (Rev. 13:12 - 15), also is described carrying out signals that are unique to Israel (Rev. 13:12 - 15).

Because these signs include the ability to restore to life, to make fire from heaven to come and create, his actions recall in particular the prophet Elijah (1 Kings 17:14 - 16). This could mean that he will act like a false prophet Elijah (Malachi 3:1 - two) as a messianic precursor to proclaim the Antichrist as the Messiah, but the anti-Christ is worshiped as a god exalted above all the other gods (Rev. 13:4), so it is likely that the false prophet to Israel is also a false messiah, which carries out the expected messianic signs (Isa. 35:5) to confirm and exalt the supreme position of the Antichrist through its relationship false god / prophet (John 5:36). False messianic This position corresponds with its description of having horns like a lamb (probably a fake messianic nature (Revelation 5:6), but speaking as a dragon (Satan training) The eternal destiny of the antichrist is the side of fire (Rev . 19:20), prepared especially for the punishment of Satan and the angelic order (demonic) rebel (Matt. 25:41) with those who have cast their lot.

The beast and false prophet are cast into the lake of fire at the conclusion of the battle of Armageddon (Rev. 20:20), but Satan is chained to the end of the millennium (Rev. 20:1 - 3, 7), when is defeated and is reunited with his satanic trinity of eternal damnation (Rev. 20:9 - 10). The sober warning to the unsaved and what they accept the mark of the Antichrist during the tribulation is to share the eternal destiny of the antichrist in the lake of fire (Rev. 20:13 - 15).

Once key elements of the rapture:

1.
The resurrection. Although the resurrection is mentioned in passages about the Second Coming, these verses contain some special elements when he prophesied about you leave the tomb (1 Cor 15:23)
February.
Hope and consolation. There are some passages that give individuals hope and consolation for believers in Christ will be raptured to go home in heaven with his Lord (John 14:1 - 3)
3.
Change. It gives a new body to which are raised, as well as those who are alive and to be suddenly transformed so they can go home to be with the Lord in heaven. (1 Cor 15:51 - 51)
4.
Return to the sky. (Phil 3:20)
5.
Taken directly by the Lord Himself, or, looking to Christ at His coming (one Thes. 1:9 b - 10)
6.
His people live differently than others because He is coming (1 Thess. 5:1 - 11)
7.
Imminent. The pronouns we, you and proves that the rapture could have taken place in the own generation of Paul (1 Cor 15:51 - 52)
8.
The word parousia is used to describe the rapture (1 Thess. 2:17 -19)
9.
Other terms for the coming (John 14: 1-3)
10.
Be brought to the Father (John 14: 1-3)
11.
Those who are in Christ, or allusions to the church (1 Thess. 2:17 - 19)

Hope and Consolation

1.
A House!
February.
Waiting patiently
3.
Rescued from the wrath to come
4.
Our hope when he comes
5.
Consoling each other
6.
The Lord's day has not arrived
7.
The resurrection of Christ gives hope
8.
Great expectations
9.
Having confidence when you come

Change

1.
The meeting with the Lord in the air
February.
Living with Him
3.
Those who are Christ
4.
Formation of our bodies
5.
Being like Jesus

A return to heaven

1.
In my Father's house
February.
Rescued from the wrath
3.
Taken before the Father
4.
With the Lord forever
5.
He gathered
6.
Citizenship in Heaven

Taken directly to God, the Lord or face to face so close to Christ at his coming

1.
Where Jesus is, are we
February.
Waiting for the Son of God
3.
The judge is approaching
4.
Jesus pulls us out
5.
Caught

His people live differently

1.
Do not complain against each other
February.
No durmáis, be sober
3.
Living unstained
4.
The Blessed Hope and the Christian life
5.
Do not retreat

Other expressions for the coming

1.
"Return"
February.
The Lord descends from heaven
3.
He gathered together top-
4.
The blessed hope and manifestation

DANIEL. SEVENTY WEEKS OF INTERPRETATION DISPENSATIONAL Daniel's prophecy of the seventy weeks (Daniel 9:24 - 27) is part of the division of his book (Chapters 7-12), which registers visions of future earthly kingdoms (both human and divine) . In Chapter 7, the archangel Gabriel explains to Daniel that seventy weeks are required to comply with the request that Daniel has made about the restoration of Israel (v. 3-19). The prayer of Daniel had been based on his observation (v 2) of the prophecy of the seventy years in Jeremiah 25:11 - 12; 29:10.

Daniel is given restorative six goals to be met during the seventy weeks (Daniel 9:24), and the rest of Chapter 9 outlines events that will develop in the subsequent history of Israel. Dispensationalism joins the majority of Christian scholarship in holding that the seventy weeks are to be interpreted as seventy weeks of years. This period is of 490 years (70 x 7) is distributed according to the text (v. 25-27) in periods of seven weeks (49), seventy-two weeks (434 years), and one week (seven years .) Dispensationalism is also consistent with the majority of evangelical scholarship in interpreting the context of the passage as messianic, and the coming of the Messiah takes place after the seventy-nine weeks (ie after seven weeks plus the seventy-nine weeks = 483 years). However, dispensationalism (classical) differs in that it interprets the seventieth week of Daniel (v. 27) as a future.

With the rejection by Israel of the Messiah and his death having taken place after week sexagesimonovena (v. 26), compliance with the six objectives of restoration for Israel (v. 24) is for the seventieth week. If the seventieth week immediately follows the sexagesimonovena into history, then the restoration is expected to be applied to the church spiritually as a new Israel. The six goals of the restoration described in the prophecy of Daniel's seventy weeks (v. 24) may have a performance close to the experience of the nation (the coming of the Messiah redeemer), but must wait for the future (the coming restaurateur Messiah) for full compliance.

The postponement is understood between verses 26 and 27 is the result of a partial and complete the messianic program. The first phase of the spiritual messianic redemption won for ethnic Israel in the first advent (Matt. 1:21). The national rejection of the Messiah (Matt. 23:37), while the promise fulfilled the inclusion Gentile (Acts 15: 14-18), demanded a second phase of the messianic program to implement the nationally spiritual redemption to Israel (Acts . 3:18 - 21) and to fulfill the promise of national restoration (Matt. 23:39), who served in the Second Coming (Zech. 12:10) The dispensational view depends on the validity of interpreting the seventieth eschatologically weeks. This is justified by the presence of numerous markers of eschatological time as an end, end up and a purpose.

These terms indicate that this section belongs to the same period eschatological Daniel subsequently designated as the end time (Dan. 12:4, 9, 13). This identification is strengthened by the parallel concepts in Chapters 9 and 12. Example:

1.
Prayer for Understanding (Dan. 9:2 / 12:8)
February.
Desolation of the Jewish people (Daniel 9:27 / Dn. 12:7)
3.
A period of three years (Dan. 9:27 / 12:27)
4.
The abolition of sacrifice (Dan 9:27 / 12:11)
5.
Abolition of desolation (Daniel 9:27 / 12:11)

So Daniel's prayer for an end to exile will be fulfilled in the eschatological age when all items meet your request. Further confirmation of the postponement of the seventieth week and the existence of a parenthetical period of history that involves an additional exile and persecution of the Jewish people is sustained by the use by the NT of the prophecy of the seventy weeks. The sequence of events of the Sermon on the Mount of Olives and the trial section of the book of Revelation (Chapter 4 -19) show a structural dependence of the prophecy of the seventy weeks.

RESTORATION OF THE PEOPLE OF ISRAEL (Ez: 16-38) The promise to restore Israel to the land is related to the holiness of God, for when Yahweh cares for the integrity of his name, He will restore Israel to the earth as witness nations. The Lord will act in favor of his own name and not because of any right that Israel can have on Him (Isaiah 48:11). The powerful act of returning Israel to the land demonstrate to the nations the Lord's power, and thereby manifest his holiness. The future return of Israel to the land will be marked by spiritual conversion, as described in figurative language (Ezekiel 36: 25-32). The Lord sprinkle clean water on the nation, suggesting the conversion and the forgiveness of the nation (Ps. 51:4, 9).

This is also where Israel gets a new heart. The heart of stone removal indicates that eliminate the rebellion and stubbornness, which enables the person to love God (Deut. 6:5). On that day the future, Israel will also receive the Holy Spirit too. While the Holy Spirit was given at Pentecost, which is a unique event, the Holy Spirit will be welcomed by Israel in its conversion to the end of the age (Ezekiel 37:14). The result is that Israel walk according to God's law and thus make the nation live in the land (Ezekiel 36:28) while enjoy prosperity sent from heaven (Ezekiel 36:29 - 30) .

Supernatural productivity during the millennium is a theme in the prophets The prophet compares the desolation of the land passed to the prosperity of the millennium (Ezek. 36:33 - 36). Four times in 36:34 - 36 highlights the Hebrew text: "The desolate land." But in the millennial age is likened to the Garden of Eden (36:35). The restoration and prosperity of Israel is testimony to the nations that Yahweh is the one who is following the renewal of Israel. On that day the future there will be destruction, Israel will cease to experience persecution and death at the hands of their enemies on the contrary, Israel's population and multiplying herds.

Jerusalem was filled with people like a flock of sheep that filled the city on holidays (I 2:12) Restoration of the town as one nation (Ezekiel 37: 1-28) In one of the most glorious graphics and images the Old Testament, Ezekiel provides for the restoration of Israel and Judah together as one nation (Ezekiel 37:16 - 19), back to their promised land (Ezekiel 37:12 - 14, 21), regenerated () 37:14 and under the rule of the Messiah (37:24 - 25) In the vision of Ezekiel's valley of dry bones, the Prophet provides for the restoration of Israel to land in visionary language.

The context of the book of Ezekiel, 33-39, requires that these verses refer to Israel's return to earth in the Messianic age. Relate these verses anything else to the future restoration of Israel shows a drop of proper biblical hermeneutics. The theme of the book of Ezekiel is the trial and the future restoration of Israel, a common theme in the prophets. Relate these verses with the church is totally devoid of justification. In a similar view to 8:3 and 11:5, 24, Ezekiel was caught and taken to a valley full of dry bones (37:1 - 10).

The valley looked like an old battlefield with the bones of the dead strewn on the field. The bones represent death, while the emphasis in its dry, "seco greatly," points out a death occurred long ago. "Shall these bones live"? "After so many years, can be revived the dead? The answer lies in the power of God (Deut. 32:38). God commanded Ezekiel to prophesy over the bones announcing that he will make between breath on them, giving them life. Ezekiel to prophesy, bones miraculously met precisely with the corresponding bones, and bones were covering tendons, flesh and skin (Ex. 37:8). Then God breathed into them, the breath of life. But what is the meaning of the bones? Ezekiel clearly identified the meaning of the vision: "All these bones are the house of Israel ... I will bring you to the land of Israel" (Ezekiel 37:11 - 12). The interpretation is clear: part of the birth of Israel and its future restoration to the land. This prophecy of the future of Israel is related both to the future restoration of Israel to the land as to the future regeneration of Israel (Ezekiel 37:14, 36:25 - 27; 39:29, Joel 2:28 -; Is . 32:15). Once again, the normal use of language referring to the House of Israel "," land of Israel "," My Spirit in you 'and' I will place on your land "amillennialists prohibits an interpretation of these verses apply to church . If language means anything, these verses speak of a future spiritual conversion of the Jewish people and physical restoration to the land with ancient blessings that accompany it.

The restoration of Israel as a nation is detailed in Ezekiel. 37: 15 et seq. Dramatized in the parable of the two sticks, one stick was for Judah, representing the southern kingdom, the other stick was by Joseph and Ephraim, representing the northern kingdom. The meaning of the parable dramatized explained simply: "I took the children of Israel from among the nations which were, and gather them from all sides, and bring them to their land" (Ezekiel 37:21). Under the Messiah of Israel will be united as a nation (Ezekiel 37:22). Once again reaffirmed that land again converted condition, because in that day Israel will be cleansed of idolatry (Ezekiel 37:23) and will be God's people. Brother Israel to be converted and restored to the earth, "my servant David shall be king over them" (Ezekiel 37:24).

This is probably not a reference to David resurrected, but rather a title of Messiah. It is also designated as "My servant" and as "one pastor" under whose authority shall all Israel. The Messiah will rule as king over Israel in the Millennium, and he is also the pastor of them. At that time, shall inherit the land promised to the patriarchs in the unconditional Abrahamic covenant (Genesis 12:1 - 3). The text also highlights the establishment of Israel permanently. The Israelites shall dwell in the land forever (Ezekiel 37:25), the Messiah will be the king of them forever (Ezekiel 37: 26, 28). At that time Israel will enjoy a peace pact with Yahweh because they meet the unconditional covenants with Israel (Genesis Abrahamic covenant. 12:1 - 3; Palestinian Covenant Deut 30; Davidic covenant 2 S. 7: 12-16; New Deal Jer. 31:31 - 34) VARIOUS TRIAL The trial of the cross According to John 12:31 - 33, the trial on the cross has the character of a final opinion. Resolved the question of sin (John 19:30), came at the end of the age (Acts 9:26 - 28), and sealed the decision of both Satan and the world. "The believer has been before the court, was convicted, sentenced and executed in the person of his substitute, the Lord Jesus Christ" (John 5:24).

Thus, the cross stands as the ultimate doomsday foreshadowing of all, because it reveals the righteous Judgement of God (Rom. 3:25) and classifies humanity into two categories (John 3:14 - 18) The trial in Immediately after the rapture rapture (of the saints on earth), the Church (composed of all true believers) will appear in the sky before what is described in Romans 14:10 and 2 Corinthians 5:10 as the "Judgement Seat of Christ ". The fact that Revelation 19:8 presented to the bride of Christ, the church, and rewarded when he returns to earth in his second coming suggests that this event will come after the rapture but before the Second Coming. The Greek word bema, and used it to describe this view, describes a dais or raised platform where a judge sits to decide a case. (Eg Mt 27:19).

The Greeks used the same term to describe the platform on which his seat was a judge or referee during the Olympic or Isthmian Games at Corinth. Here the winners of the various athletic events received their rewards. There is no doubt that the apostle had in mind a scene using the phrase "the tribunal of Christ."

So the context and historical background of the term imply that the bema is a place for believers and the temple of rewards, not punishment. Both Romans 14:10 - 12 and 1 Corinthians 3:10 - 4:5 support this view. Are those that have built upon the foundation of Jesus Christ (believers of the church age) who appear before this court. Will not present any unconverted, nor any saint of AT. Trial in the Second Coming Judgement of Israel (the Jewish people). The trial by the end of the Tribulation, described in Ezekiel 20:34 - 38 and is illustrated in Matthew 25: 1-30, deals with the Jewish survivors that have been collected from all the land unto the land of Israel after Christ's victory over his enemies at Armageddon. The parables of the ten virgins and the talents (Matthew 25:1 - 13, 14-30) illustrate this event. This trial will determine who is eligible to enter the Messianic kingdom. The righteous of Israel (those who give evidence of faith in Christ) will enter into the kingdom to experience God's faithfulness to his covenant with the nation. Those who prove unfaithful Christ (the rebels) are separated and cast into outer darkness (Matt. 25:30). Because Israel failed in the role that was assigned as the light of God to the Gentile world, God promised that gleam another light to the Gentiles (Isaiah 60:1 - 3).

As Christ came as the true light (John 1:9) in fulfillment of the prophecy of Isaiah, God will put aside Israel once again during the tribulation as its light to the world (Revelation 7:1 -8). Thus, the second coming of Christ, will judge the individual fidelity to that mission. The Jewish believers coming into the kingdom in their earthly bodies will be among the first to repopulate the earth during the millennial reign of Christ. The trial of the gentiles This trial will also take place at the end of the Tribulation (Joel 3:1 - 2) in a place near Jerusalem, the valley of Jehoshaphat. These are the survivors of the tribulation Gentiles will be judged by its treatment of Israel (probably in the 144,000 mentioned in Revelation 7) during that terrible period. These can be the "brothers" referred to in Matthew 25:40.

The righteous gentiles will become apparent, for anyone dealing with a Jew with kindness, especially during the last three and half years of tribulation, it will only cause a heart redeemed. Because the government of the kingdom of the Messiah will be about Israel and the Gentile nations, and since none of the unsaved enter into the kingdom, there will be a separation of the saved (the sheep) of unbelievers (goats), which shall be to eternal punishment. This view of individuals from the nations (Matt. 25:32), not a trial of national entities. The trial of the Old Testament saints and tribulation This trial (Daniel 12:2 -3; Matt. 16:27) will also lead to the conclusion of the tribulation period. Both the OT saints as the Tribulation will be raised from the dead and rewarded. Revelation 20:4 - 6 describes this as the first resurrection. Some have identified this as leading to confusion, because many believers have already risen by the time of the rapture seven years earlier. However, the "first resurrection" is a reference to a kind of resurrected believers and not to a point in time.

The first resurrection includes those who recite to eternal life (John 5:29) trials following the millennial kingdom of Satan's trial The trial of Satan was forever sealed on the cross. However, it is not until after being loosed for a time at the end of the millennial reign of Christ for a last chance of deception and rebellion, to be cast into the lake of fire where they will be and the beast and false prophet to suffer eternal torment (Rev. 20:7 - 10).

Once key elements of the rapture:

1.
The resurrection. Although the resurrection is mentioned in passages about the Second Coming, these verses contain some special elements when he prophesied about you leave the tomb (1 Cor 15:23)
February.
Hope and consolation. There are some passages that give individuals hope and consolation for believers in Christ will be raptured to go home in heaven with his Lord (John 14:1 - 3)
3.
Change. It gives a new body to which are raised, as well as those who are alive and to be suddenly transformed so they can go home to be with the Lord in heaven. (1 Cor 15:51 - 51)
4.
Return to the sky. (Phil 3:20)
5.
Taken directly by the Lord Himself, or, looking to Christ at His coming (one Thes. 1:9 b - 10)
6.
His people live differently than others because He is coming (1 Thess. 5:1 - 11)
7.
Imminent. The pronouns we, you and proves that the rapture could have taken place in the own generation of Paul (1 Cor 15:51 - 52)
8.
The word parousia is used to describe the rapture (1 Thess. 2:17 -19)
9.
Other terms for the coming (John 14: 1-3)
10.
Be brought to the Father (John 14: 1-3)
11.
Those who are in Christ, or allusions to the church (1 Thess. 2:17 - 19)

Hope and Consolation

1.
A House!
February.
Waiting patiently
3.
Rescued from the wrath to come
4.
Our hope when he comes
5.
Consoling each other
6.
The Lord's day has not arrived
7.
The resurrection of Christ gives hope
8.
Great expectations
9.
Having confidence when you come

Change

1.
The meeting with the Lord in the air
February.
Living with Him
3.
Those who are Christ
4.
Formation of our bodies
5.
Being like Jesus

A return to heaven

1.
In my Father's house
February.
Rescued from the wrath
3.
Taken before the Father
4.
With the Lord forever
5.
He gathered
6.
Citizenship in Heaven

Taken directly to God, the Lord or face to face so close to Christ at his coming

1.
Where Jesus is, are we
February.
Waiting for the Son of God
3.
The judge is approaching
4.
Jesus pulls us out
5.
Caught

His people live differently

1.
Do not complain against each other
February.
No durmáis, be sober
3.
Living unstained
4.
The Blessed Hope and the Christian life
5.
Do not retreat

Other expressions for the coming

1.
"Return"
February.
The Lord descends from heaven
3.
He gathered together top-
4.
The blessed hope and manifestation

DANIEL. SEVENTY WEEKS OF INTERPRETATION DISPENSATIONAL Daniel's prophecy of the seventy weeks (Daniel 9:24 - 27) is part of the division of his book (Chapters 7-12), which registers visions of future earthly kingdoms (both human and divine) . In Chapter 7, the archangel Gabriel explains to Daniel that seventy weeks are required to comply with the request that Daniel has made about the restoration of Israel (v. 3-19). The prayer of Daniel had been based on his observation (v 2) of the prophecy of the seventy years in Jeremiah 25:11 - 12; 29:10.

Daniel is given restorative six goals to be met during the seventy weeks (Daniel 9:24), and the rest of Chapter 9 outlines events that will develop in the subsequent history of Israel. Dispensationalism joins the majority of Christian scholarship in holding that the seventy weeks are to be interpreted as seventy weeks of years. This period is of 490 years (70 x 7) is distributed according to the text (v. 25-27) in periods of seven weeks (49), seventy-two weeks (434 years), and one week (seven years .) Dispensationalism is also consistent with the majority of evangelical scholarship in interpreting the context of the passage as messianic, and the coming of the Messiah takes place after the seventy-nine weeks (ie after seven weeks plus the seventy-nine weeks = 483 years). However, dispensationalism (classical) differs in that it interprets the seventieth week of Daniel (v. 27) as a future.

With the rejection by Israel of the Messiah and his death having taken place after week sexagesimonovena (v. 26), compliance with the six objectives of restoration for Israel (v. 24) is for the seventieth week. If the seventieth week immediately follows the sexagesimonovena into history, then the restoration is expected to be applied to the church spiritually as a new Israel. The six goals of the restoration described in the prophecy of Daniel's seventy weeks (v. 24) may have a performance close to the experience of the nation (the coming of the Messiah redeemer), but must wait for the future (the coming restaurateur Messiah) for full compliance.

The postponement is understood between verses 26 and 27 is the result of a partial and complete the messianic program. The first phase of the spiritual messianic redemption won for ethnic Israel in the first advent (Matt. 1:21). The national rejection of the Messiah (Matt. 23:37), while the promise fulfilled the inclusion Gentile (Acts 15: 14-18), demanded a second phase of the messianic program to implement the nationally spiritual redemption to Israel (Acts . 3:18 - 21) and to fulfill the promise of national restoration (Matt. 23:39), who served in the Second Coming (Zech. 12:10) The dispensational view depends on the validity of interpreting the seventieth eschatologically weeks. This is justified by the presence of numerous markers of eschatological time as an end, end up and a purpose.

These terms indicate that this section belongs to the same period eschatological Daniel subsequently designated as the end time (Dan. 12:4, 9, 13). This identification is strengthened by the parallel concepts in Chapters 9 and 12. Example:

1.
Prayer for Understanding (Dan. 9:2 / 12:8)
February.
Desolation of the Jewish people (Daniel 9:27 / Dn. 12:7)
3.
A period of three years (Dan. 9:27 / 12:27)
4.
The abolition of sacrifice (Dan 9:27 / 12:11)
5.
Abolition of desolation (Daniel 9:27 / 12:11)

So Daniel's prayer for an end to exile will be fulfilled in the eschatological age when all items meet your request. Further confirmation of the postponement of the seventieth week and the existence of a parenthetical period of history that involves an additional exile and persecution of the Jewish people is sustained by the use by the NT of the prophecy of the seventy weeks. The sequence of events of the Sermon on the Mount of Olives and the trial section of the book of Revelation (Chapter 4 -19) show a structural dependence of the prophecy of the seventy weeks.

RESTORATION OF THE PEOPLE OF ISRAEL (Ez: 16-38) The promise to restore Israel to the land is related to the holiness of God, for when Yahweh cares for the integrity of his name, He will restore Israel to the earth as witness nations. The Lord will act in favor of his own name and not because of any right that Israel can have on Him (Isaiah 48:11). The powerful act of returning Israel to the land demonstrate to the nations the Lord's power, and thereby manifest his holiness. The future return of Israel to the land will be marked by spiritual conversion, as described in figurative language (Ezekiel 36: 25-32). The Lord sprinkle clean water on the nation, suggesting the conversion and the forgiveness of the nation (Ps. 51:4, 9).

This is also where Israel gets a new heart. The heart of stone removal indicates that eliminate the rebellion and stubbornness, which enables the person to love God (Deut. 6:5). On that day the future, Israel will also receive the Holy Spirit too. While the Holy Spirit was given at Pentecost, which is a unique event, the Holy Spirit will be welcomed by Israel in its conversion to the end of the age (Ezekiel 37:14). The result is that Israel walk according to God's law and thus make the nation live in the land (Ezekiel 36:28) while enjoy prosperity sent from heaven (Ezekiel 36:29 - 30) .

Supernatural productivity during the millennium is a theme in the prophets The prophet compares the desolation of the land passed to the prosperity of the millennium (Ezek. 36:33 - 36). Four times in 36:34 - 36 highlights the Hebrew text: "The desolate land." But in the millennial age is likened to the Garden of Eden (36:35). The restoration and prosperity of Israel is testimony to the nations that Yahweh is the one who is following the renewal of Israel. On that day the future there will be destruction, Israel will cease to experience persecution and death at the hands of their enemies on the contrary, Israel's population and multiplying herds.

Jerusalem was filled with people like a flock of sheep that filled the city on holidays (I 2:12) Restoration of the town as one nation (Ezekiel 37: 1-28) In one of the most glorious graphics and images the Old Testament, Ezekiel provides for the restoration of Israel and Judah together as one nation (Ezekiel 37:16 - 19), back to their promised land (Ezekiel 37:12 - 14, 21), regenerated () 37:14 and under the rule of the Messiah (37:24 - 25) In the vision of Ezekiel's valley of dry bones, the Prophet provides for the restoration of Israel to land in visionary language.

The context of the book of Ezekiel, 33-39, requires that these verses refer to Israel's return to earth in the Messianic age. Relate these verses anything else to the future restoration of Israel shows a drop of proper biblical hermeneutics. The theme of the book of Ezekiel is the trial and the future restoration of Israel, a common theme in the prophets. Relate these verses with the church is totally devoid of justification. In a similar view to 8:3 and 11:5, 24, Ezekiel was caught and taken to a valley full of dry bones (37:1 - 10).

The valley looked like an old battlefield with the bones of the dead strewn on the field. The bones represent death, while the emphasis in its dry, "seco greatly," points out a death occurred long ago. "Shall these bones live"? "After so many years, can be revived the dead? The answer lies in the power of God (Deut. 32:38). God commanded Ezekiel to prophesy over the bones announcing that he will make between breath on them, giving them life. Ezekiel to prophesy, bones miraculously met precisely with the corresponding bones, and bones were covering tendons, flesh and skin (Ex. 37:8). Then God breathed into them, the breath of life. But what is the meaning of the bones? Ezekiel clearly identified the meaning of the vision: "All these bones are the house of Israel ... I will bring you to the land of Israel" (Ezekiel 37:11 - 12). The interpretation is clear: part of the birth of Israel and its future restoration to the land. This prophecy of the future of Israel is related both to the future restoration of Israel to the land as to the future regeneration of Israel (Ezekiel 37:14, 36:25 - 27; 39:29, Joel 2:28 -; Is . 32:15). Once again, the normal use of language referring to the House of Israel "," land of Israel "," My Spirit in you 'and' I will place on your land "amillennialists prohibits an interpretation of these verses apply to church . If language means anything, these verses speak of a future spiritual conversion of the Jewish people and physical restoration to the land with ancient blessings that accompany it.

The restoration of Israel as a nation is detailed in Ezekiel. 37: 15 et seq. Dramatized in the parable of the two sticks, one stick was for Judah, representing the southern kingdom, the other stick was by Joseph and Ephraim, representing the northern kingdom. The meaning of the parable dramatized explained simply: "I took the children of Israel from among the nations which were, and gather them from all sides, and bring them to their land" (Ezekiel 37:21). Under the Messiah of Israel will be united as a nation (Ezekiel 37:22). Once again reaffirmed that land again converted condition, because in that day Israel will be cleansed of idolatry (Ezekiel 37:23) and will be God's people. Brother Israel to be converted and restored to the earth, "my servant David shall be king over them" (Ezekiel 37:24).

This is probably not a reference to David resurrected, but rather a title of Messiah. It is also designated as "My servant" and as "one pastor" under whose authority shall all Israel. The Messiah will rule as king over Israel in the Millennium, and he is also the pastor of them. At that time, shall inherit the land promised to the patriarchs in the unconditional Abrahamic covenant (Genesis 12:1 - 3). The text also highlights the establishment of Israel permanently. The Israelites shall dwell in the land forever (Ezekiel 37:25), the Messiah will be the king of them forever (Ezekiel 37: 26, 28). At that time Israel will enjoy a peace pact with Yahweh because they meet the unconditional covenants with Israel (Genesis Abrahamic covenant. 12:1 - 3; Palestinian Covenant Deut 30; Davidic covenant 2 S. 7: 12-16; New Deal Jer. 31:31 - 34) VARIOUS TRIAL The trial of the cross According to John 12:31 - 33, the trial on the cross has the character of a final opinion. Resolved the question of sin (John 19:30), came at the end of the age (Acts 9:26 - 28), and sealed the decision of both Satan and the world. "The believer has been before the court, was convicted, sentenced and executed in the person of his substitute, the Lord Jesus Christ" (John 5:24).

Thus, the cross stands as the ultimate doomsday foreshadowing of all, because it reveals the righteous Judgement of God (Rom. 3:25) and classifies humanity into two categories (John 3:14 - 18) The trial in Immediately after the rapture rapture (of the saints on earth), the Church (composed of all true believers) will appear in the sky before what is described in Romans 14:10 and 2 Corinthians 5:10 as the "Judgement Seat of Christ ". The fact that Revelation 19:8 presented to the bride of Christ, the church, and rewarded when he returns to earth in his second coming suggests that this event will come after the rapture but before the Second Coming. The Greek word bema, and used it to describe this view, describes a dais or raised platform where a judge sits to decide a case. (Eg Mt 27:19).

The Greeks used the same term to describe the platform on which his seat was a judge or referee during the Olympic or Isthmian Games at Corinth. Here the winners of the various athletic events received their rewards. There is no doubt that the apostle had in mind a scene using the phrase "the tribunal of Christ."

So the context and historical background of the term imply that the bema is a place for believers and the temple of rewards, not punishment. Both Romans 14:10 - 12 and 1 Corinthians 3:10 - 4:5 support this view. Are those that have built upon the foundation of Jesus Christ (believers of the church age) who appear before this court. Will not present any unconverted, nor any saint of AT. Trial in the Second Coming Judgement of Israel (the Jewish people). The trial by the end of the Tribulation, described in Ezekiel 20:34 - 38 and is illustrated in Matthew 25: 1-30, deals with the Jewish survivors that have been collected from all the land unto the land of Israel after Christ's victory over his enemies at Armageddon. The parables of the ten virgins and the talents (Matthew 25:1 - 13, 14-30) illustrate this event. This trial will determine who is eligible to enter the Messianic kingdom. The righteous of Israel (those who give evidence of faith in Christ) will enter into the kingdom to experience God's faithfulness to his covenant with the nation. Those who prove unfaithful Christ (the rebels) are separated and cast into outer darkness (Matt. 25:30). Because Israel failed in the role that was assigned as the light of God to the Gentile world, God promised that gleam another light to the Gentiles (Isaiah 60:1 - 3).

As Christ came as the true light (John 1:9) in fulfillment of the prophecy of Isaiah, God will put aside Israel once again during the tribulation as its light to the world (Revelation 7:1 -8). Thus, the second coming of Christ, will judge the individual fidelity to that mission. The Jewish believers coming into the kingdom in their earthly bodies will be among the first to repopulate the earth during the millennial reign of Christ. The trial of the gentiles This trial will also take place at the end of the Tribulation (Joel 3:1 - 2) in a place near Jerusalem, the valley of Jehoshaphat. These are the survivors of the tribulation Gentiles will be judged by its treatment of Israel (probably in the 144,000 mentioned in Revelation 7) during that terrible period. These can be the "brothers" referred to in Matthew 25:40.

The righteous gentiles will become apparent, for anyone dealing with a Jew with kindness, especially during the last three and half years of tribulation, it will only cause a heart redeemed. Because the government of the kingdom of the Messiah will be about Israel and the Gentile nations, and since none of the unsaved enter into the kingdom, there will be a separation of the saved (the sheep) of unbelievers (goats), which shall be to eternal punishment. This view of individuals from the nations (Matt. 25:32), not a trial of national entities. The trial of the Old Testament saints and tribulation This trial (Daniel 12:2 -3; Matt. 16:27) will also lead to the conclusion of the tribulation period. Both the OT saints as the Tribulation will be raised from the dead and rewarded. Revelation 20:4 - 6 describes this as the first resurrection. Some have identified this as leading to confusion, because many believers have already risen by the time of the rapture seven years earlier. However, the "first resurrection" is a reference to a kind of resurrected believers and not to a point in time.

The first resurrection includes those who recite to eternal life (John 5:29) trials following the millennial kingdom of Satan's trial The trial of Satan was forever sealed on the cross. However, it is not until after being loosed for a time at the end of the millennial reign of Christ for a last chance of deception and rebellion, to be cast into the lake of fire where they will be and the beast and false prophet to suffer eternal torment (Rev. 20:7 - 10).

Although this is the last trial of Satan, other phases of trial prior to her final fate. In the middle of the tribulation is cast out of heaven and confined to earth (Rev. 12: 7-12). After the end of the millennial kingdom of Christ must be chained and thrown into the abyss (Rev. 20:1 - 3) Judgement of the trial of fallen angels fallen angels will end when they, along with Satan, will be judged by believers (1 Cor 6:3) and Christ (Matt. 25:41) and being thrown into the lake of fire. Jude 6-7 and 2 Peter 2:4 reveals that before this time many of the angels who initially joined Satan in his rebellion (Rev. 12:3, 4) were cast into the abyss (the Tartano) to be confined to its doom.

Others have been at liberty under the leadership of Satan, his emissaries serving as evil or demon who war against Christ and his servants (Matt. 12: 24-27) The trial of the unsaved dead This trial will take place at the end of the millennial kingdom of Christ but before the eternal state begins. At this time, the unbelievers of all ages will be resurrected to appear before the Great White Throne (Rev. 20:11 -15), when will come before the Lord Jesus Christ (John 5:22). In contrast to the believers who are called "the dead in Christ, these persons are designated as" dead. "

No need to separate the believers from unbelievers, because everyone here will appear at trial for their lives decided to reject God and His Christ. While the book of life are opened in the trial of the great white throne, will not give the names of those being judged. The courts at that time will be based on the books of works that contain indisputable evidence that justly deserve eternal damnation for failing to comply with a requirement of divine law of holiness. These books may also used to establish degrees of punishment.

The ultimate fate of the unsaved is to be cast into the Lake of Fire. This is called "the second death" Judgement of heaven and earth This trial is now posted on several passages of Scripture (eg, Mt 24:35, Rev 20:11), whereas it is specifically described in 2 Peter 3:10. The destruction is necessary for two reasons: the presence of sin in the universe and the residual effects of the curse placed on the establishment.

While some theologians maintain a renewal of heaven and earth, and a recreation, it is clear that the new heavens and new earth will exhibit a glorious contrast to the first heaven and the earth (Rev. 21:1 - 4). COVENANT COVENANTS Abraham God's covenant with Abraham is exposed and opened in Genesis 12:1 - 3. It is further reiterated in Genesis 13:14 - 17, ratified in Genesis 15 and defined in Genesis 17.

It is again reiterated in Genesis 22:15 - 18. In each case, give further details. It is later confirmed with Isaac (Gen. 26:3 - 5) and Jacob (Gen. 28:13 - 15) and is subsequently referred to as God's covenant "with Abraham, Isaac and Jacob" (2 Kgs 13:23 ) The concept of covenant in Scripture Covenant means an agreement or contract between two parties that requires one or both parties to a certain obligations and commitments. The Scriptures contain many types of agreements involving legal agreements between nations, individuals, kings and their subjects, individuals and small groups, husband and wife, and between people and God.

The latter type of agreement can be indicated by the people (2 Kgs 11:17;. Esd. 10:2 - 3), or by God. The Abrahamic covenant is a divine covenant as it was started by God. The forms resemble the biblical covenant is an almost exact forms of the Hittite treaties, specifically the type between sovereign and vassal. The texts of the biblical covenants usually contain some components similar to Hittite treaty texts, as a preamble, historical prologue, regulations, rules about the storage and reading of the text, invocation of witnesses, blessings and curses and holding rite as an endorsement. A pact was both solemn and binding.

The honor of man, even his life, came into play at the conclusion of a pact. So for Abraham and the people of his time, the concept of covenant was well understood, formalized, solemnly important and irreversible binding. A bilateral agreement was binding on both parties, the two parties are bound to specific guarantees.

A unilateral agreement was binding only on one side, which had the warranty. The Abrahamic covenant is a unilateral covenant, a divine covenant in which God alone is committed to a course of action through Abraham and his seed, irreversible course (since otherwise God would be found a liar) and can not be overridden by any breach of Abraham or his seed, because the existence and continuity of the covenant depends not on the faithfulness of Abraham and his seed, but only God.

Importance of the Covenant from an interpretive standpoint, the Abrahamic covenant is the most important single event in the Old Testament. It is what governs the whole program of God for Israel and the nations, and therefore the program is crucial in the history of God. The Abrahamic covenant is fundamental to all writing. It is the key to both the Old and New Testament and is central to the whole program of redemption. All subsequent revelation is the development of this covenant. This agreement and the subsequent part of the covenants, is the key to understanding the Scriptures. The essence of God's covenant with Abraham is composed of three basic aspects:

1.
Land,
February.
seed
3.
blessing

Each of the divine covenants that follow are the results obtained from the Abrahamic covenant;

*
The Palestinian Covenant (Deut. 28-30) extended the land aspect of the Abrahamic covenant
*
The Davidic covenant (2 S 7:8 - 17) extends the appearance of the seed
*
The new covenant (Jeremiah 31:27 - 37) extended the aspect of the blessing

So the Abrahamic covenant is the head of that flow all the others. The Abrahamic covenant, thus, is crucial for all results that emerge from God's program for both Israel and for nations, and the key of biblical eschatology. The Abrahamic covenant is indeed the cornerstone of premillennialism.

What is at issue is whether the covenant should be understood literally. A literal interpretation demands the perpetuation of national Israel and its restoration to the land in possession of eternal blessing. Background of the covenant in times of Abraham, the evil had returned to spread across the land. Terah, Abraham's father was an idolater (Joshua 24:2), and presumably so was Abraham. Again it was priceless weapon of divine intervention. Instead of destroying the wicked as ever. God chose Abraham and brought him out of an idolatrous land to build a new nation through which would bless the world. In order to deal exclusively with Abraham, God had to separate him from his family and his environment. Thus, given a triple order to Abraham. He had to leave:

1.
Your country
February.
The house of his father
3.
His relatives (Gen. 12:1)

Obeying the first of these commandments, Abraham left his country, Ur of the Chaldeans. " He came to Haran and settled there. And there he remained until his father died. Not sure why he took his father and why he stayed in Haran. But it is significant that God did not reappear until Abraham Abraham had fulfilled the second part of the instructions of God, leaving her father's house (it should be noted that in Genesis 12:1 - 3 is a parenthesis to the narration).

It is not until Abraham separated from Lot (his nephew), thus fulfilling the last part of the instructions of God, that God appears the third time to Abraham (Gen. 13:14) and reiterates the promises started in 12: 1-3 These new pledges will be fulfilled by an entirely new town. God did not adopt a family or tribe treated with any existing. God radically altered the life of one man, Abraham, visible to him (Acts 7:2), and calling to be the "father" of a new people, a chosen people, the people of God.

God revealed to Abraham so that when God made a promise, Abraham believed God would fulfill and would be true to his word. While Abraham movements of physical withdrawal from the general (your country) to the specific (the house of your father) are geographically historical, spiritual tones may occur on a spiritual retreat that begins in the periphery, and concludes with innermost. God calls Abraham to separate (physically) of all that he knew (country, kindred, his father's house) and spiritually away (from all previous idolatry) to be only for God.

Initiation and covenant promise in Genesis 12:1 - 3 starts and establishes the covenant promises. The use of non-Hebrew vav disjunctive sequence in 12:1 indicates that this section is a parenthesis 11:32 epexegetical linking to 12:4 (ie, explain why Abraham went on his journey from Ur [11:31] until Canaan). God had appeared to him in Ur (7:2 Acts) and had made the promises as set forth in 12:1 -3, previous pledges at 11:31. Three important aspects of the promise should be distinguished carefully are the content, recipients and beneficiaries of the promise. The content of the promise is threefold:

*
Promises were made with respect to land
*
A seed
*
A blessed (so far unspecified).

The recipient of the promise was Abraham alone (at this point), although it is said that the beneficiaries are the same Abraham, his seed (descendants) and all the families of the earth (12:1 - 3). Later, the promise is extended to

1.
Isaac (17:19)
February.
Jacob (28:13 - 15)
3.
And the sons of Jacob (28:14) as the recipients of the promises of the covenant by which they fulfill those promises.

The compact nature of the Abrahamic covenant is to be regarded as unqualified for the following reasons:

*
The deal is after the pledge. This is all the conditions attached to the pact and that it constituted a bilateral agreement (and there was none) would be invalid because the promise came before the ratification of the pact



*
The covenant is unilateral in the sense that God is only bound by the obligations of the covenant. There were no conditions of any kind on Abraham in the context of its ratification (Gen. 15:9 - 12). In fact, Abraham is barred from passing between the parts of animals in the formal ratification of the pact. Only God passed through parts of the animals (Gen. 15:17), eternal and irrevocably obligating its promise to Abraham. God thus confirmed his oath to Abraham through a covenant of blood. This means that only God can break the pact because only God is bound by the pact. Thus, the existence and continuity of this covenant does not depend on commitment of both parties (God and Abraham), but only God.
*
It expressly says that it is eternal and therefore the same unconditional (Gen. 13:15, 17:7)
*
It is reiterated and confirmed to Abraham, Isaac and Jacob and the nation of Israel after repeated disobedience on the part of each one of them.
*
The Palestinian Covenant and the Davidic covenant is based on the Abrahamic covenant. If the Abrahamic covenant, which gives the right to land, were canceled, these covenants would be irrelevant.
*
The whole history of Israel, both in the Old Testament as in the NT (and beyond) the unconditional confirms the covenant. The literal historical fulfillment of the agreed development of this part requires the literal fulfillment of what is still remaining.

There is however a conditional element of this arrangement. From a divine perspective, this covenant is unconditional in that God will fulfill his promises. Disobedience does not annul the covenant. But determining whether an individual or a generation of individuals are entitled to the blessings of the covenant.

Any member of the covenant community could lose its share in the blessings of the covenant, but not that which belongs to his seed or successors for eternity. Conditionality does not belong to the divine promise, but participants who would benefit from it. This is evident in the narrative of the early experience of the first two "generations" of Israel. Because the first generation of Israel (redeemed from Egypt) did not want to believe in God at Kadesh Barnea, that generation died (Num. 14:20). Then, introduced his children on earth. The children were also warned of the consequences of disobedience. They could also lose his blessings on earth if not obeyed.

Ratification of the covenant (Gen. 15) Immediately after the rescue of his nephew Lot from the hands of Chedorlaomer and the kings allied with him, Abraham rejected the spoils of victory that gives the king of Sodom. Although done with right intention (Gen. 14: 22-23), apparently Abraham begins to question the wisdom of his decision (Gen. 15:1 - 3). In response to the faltering faith of Abraham, God reiterates his promise to Abraham triple regard to land, seed and blessing. Reversing the order, God said to Abraham that in respect to blessing, your reward will be great (Genesis 15:1) as the seed, with her own body is the progenitor of many descendants (Gen. 15: 4-5) and with respect to the earth, will possess Abraham (Gen. 15:7) When Abraham asked assurances about his possession of the land (Gen. 15:8), God confirms his promise with a covenant blood (Gen. 15:8 - 21).

Because only one animal was needed for a blood covenant, the multitude of animals here highlights the importance of this solemn covenant. Typically, the ratification of a blood pact, both sides would take between the pieces of animal mutual obligations in an agreement unchanged. But here it is fall into a deep sleep Abraham (Gen. 15:12), and God alone passes between the parts of animals (Gen. 15:17). So Abraham becomes the recipient and a beneficiary of this covenant of God, but not a participant. Therefore, the existence and continuity of this covenant does not depend Abraham.

Because Abraham did (cut) the covenant, can not even bruise. God only participated in the pledge and the ratification, by binding to an unchangeable promise and even irreversible course of action. Thus, it is a unilateral agreement, and that is why the same unconditional as to its eventual implementation. Abraham and his seed (his physical descendants through Isaac and Jacob), Israel, shall inherit the earth forever. It is important to note the relationship with the ratification of this covenant

1.
Specifically establishing the geographic boundaries (Gen 15:18 - 21)
February.
The fate of the seed of Abraham about their bondage in Egypt and four years after releasing not only predict, but literally fulfilled. The literal fulfillment of the predicted bondage and deliverance of Israel and input them into the ground is an argument in favor of the literal fulfillment of the promise of eternal possession of the land.

Sign of the covenant (Gen. 17:1 - 27) Immediately following the hesitation of Abraham in his faith (Gen. 16), again reiterates God's covenant promises to Abraham (Gen. 17:1 - 8). It is identified as "the Almighty", highlighting their ability to do what he promised (Gen. 17:1). The name of Abraham (father, exalted father) is changed to Abraham (father, father of many nations). Establishing circumcision (Gen. 17:9 - 14) as a sign of the Abrahamic covenant.

Circumcision is not intended to constitute a new and distinct covenant, but a sign of the Abrahamic covenant that already exists. The observance by the people of the covenant was an indication of the reality of their faith, and had designated for the blessing under the terms of the pact. When a father to circumcise his son, he did it by faith in the promises of the covenant and appointed by the will of his own son into the covenant. Circumcision thus identified was designated a town blessed. But circumcision alone does not guarantee the blessing. It required faith. However, the absence of circumcision excluded with certainty to one of the covenant community (Gen 17:14).

The circumcision of Ishmael was necessary not because it was to be the heir of the covenant through who would perpetuate the covenant, but just because it was a ment of the covenant community. Circumcision, however, ensured the continued designation of Ishmael in the covenant. Although circumcision is lying because he is an infidel and hostile to the people of the covenant. Many historical fulfillment of the covenant promises to Abraham have been fulfilled in history, and it literally.

Abraham received abundant material and temporal blessings. Owned land, servants, flocks and herds, silver and gold. Spiritually, he lived a happy life of separation to God, communion with God (it is said to be the friend of God), was sustained by God and had that peace and confidence that comes from a life dependent on God and obedient . Abraham's name was too famous (in his own time), and even today is considered large in the three largest world religions (Judaism, Islam and Christianity).

Sara had an heir, had innumerable offspring, and was (and remains) a channel of blessing to others (that is, for his own family and home, their descendants, and the whole world.) Moreover, history has confirmed the blessings and curses of the Abrahamic covenant. Those nations that have persecuted and cursed Israel have been cursed by God. Those who have blessed Israel, have been blessed by God. Davidic covenant are two main passages that detail the constitution of the Davidic Covenant: 2 Samuel 7:11 - 17 and 1 Chronicles 17:10 - 15. In these passages is a covenant between God and David, with David as the head representative of the house of David or the Davidic dynasty. The provisions of the Davidic covenant A total of seven provisions of this covenant.

1.
David was promised a house or eternal dynasty (2 Sam 7:11)
February.
One of David's own children, specifically Solomon was to be established on the throne after David (2 Sam 7:12)
3.
Solomon would build the temple (2 Sam 7:13)
4.
The throne of the kingdom of David and Solomon would be established forever (2 Sam 7:13, 16). Solomon was not the same as the promise that would be established forever, but rather the throne on which sit.
5.
Solomon would be disciplined for disobedience, but God does not take away from him his mercy (2 Sam 7:14 - 15). God would have taken away from Saul, but Saul was not under an unconditional covenant, and Solomon, if
6.
The Messiah will come from the seed of David (1 Chron 17:11)
7.
The throne, the house and kingdom of Messiah will be established forever (1 Chronicles 17:12 - 14)

Importance The importance of the Davidic covenant is that it extends the appearance of the seed of the Abrahamic covenant. According to the Abrahamic covenant, the Messiah would come from the seed of Abraham. This only meant that it would be an Israelite, and could be any of the twelve tribes. Later, under James, the appearance of the messianic seed was limited: only be a member of the tribe of Judah (Gen. 49:10).

Then, the appearance of the seed was further limited to one family in the tribe of Judah, David's family. Then simply additionally, in Jeremiah 22:24 - 30, where it is decreed that while the Messiah was to be the seed of David, was excluded from the family of Jehoiachin. Confirmation The Davidic covenant is again confirmed in 2 Samuel 23:15, Psalm 89:1 - 52, Isaiah 9: 6-7, Jeremiah 23:5 -6; Hosea 3:4 - 5; Strife 1:30 - 35; Acts 15:14 - 18, among others. The Davidic covenant, to be unconditional, remains fully in force. His development in this age The pact promised four eternal things, one of which was the offspring forever.

The fact that the Messiah, the eternal descent, is now seated at the Father's right hand, like David prophesied in Psalm 110:1, shows that the pact is still active. In compliance with the eternal aspect of the Davidic covenant seed, Jesus is called son of David (Matt. 1:1, Luke. 1: 32) and the root of David (Rev. 5:5). True, Jesus is now ruling from the Davidic throne of a kingdom of Israel, but will do in the future. Replacement theologians insist that the whole deal has been accomplished, and insist that the promise of the throne was fulfilled when Jesus sat on the throne of his father (Rev. 3:21).

There is no doubt about that Jesus sat on the throne of his Father (Rev. 3:21). There is no doubt about that Jesus is now seated on the throne of God the Father. However, the promise of Luke 1:32 is that one day sit on the throne of his father David. It is foolish to pretend that the throne of David and the throne of God are the same unless you want replacement theologians insist that David was sitting on the throne of God the Father! PALESTINIAN COVENANT name The traditional name for this covenant is the Palestinian Covenant, real name at the time that was coined because this covenant land is mostly known for centuries as Palestine. However, this is a term currently unfortunate for two reasons.

1.
It was a name given to the land by the Roman Emperor Hadrian after the second Jewish revolt under Bar-Coqueba (132-135) in order to erase all memory of Jewish land
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Due to historical events in the Middle East in the twentieth century, this name has been associated with the Arabs more than Jews. Perhaps a better title would be the land covenant

Writing The main biblical passage about the Palestinian covenant is Deuteronomy 29:1 - 30, 20 The provisions of the pact There are eight specific provisions in this "land deal"

1.
Moses spoke prophetically about the disobedience of Israel to come to the law of Moses and its subsequent spread throughout the world (Deut. 29:2 - 30; 1)
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Israel will repent (Deut. 30:2)
3.
The Messiah will return (Deut. 30:3)
4.
Israel will be collected (Deut. 30:3 - 4)
5.
Israel will possess the Promised Land (Deut. 30:5)
6.
Israel will be regenerated (Deut. 30:6)
7.
The enemies of Israel will be judged (Deut. 30:7)
8.
Israel will receive their full blessing, specifically the messianic kingdom blessings (Deut. 30:8 - 10)

Importance of the covenant of the earth The special significance of this deal is that reaffirmed the title to the land of Israel. Although Israel would be unfaithful and disobedient, the land rights would never be taken away from Israel. While the enjoyment of the land is conditional on obedience, land ownership is unconditional. Also shows that the conditional agreement not Mosaico sided stalwart the Abrahamic covenant.

Click the territorial aspect and emphasizes the promise of land to the people of God despite the disbelief. The confirmation of the covenant The covenant of the land centuries later received confirmation in Ezekiel 16:1 - 63. This passage describes God's relationship with Israel as a husband and wife, and God gives his love to Israel in its infancy (Ezek. 1-7) The development of the covenant of the earth in future A main facet of the final restoration of Israel is the gathering of Israel, and this is based in the Palestinian Covenant, or land. What is promised in this covenant was reaffirmed by the prophets, as shown in the following passages: Isaiah 11:11 - 12:6, Jeremiah 16: 14-15, Matthew 24:31, Mark 13:27, among others.

THE COVENANTS An covenant is an agreement between two parties and represents a relationship established between God and man, a man and another or one nation and another. The Scriptures identify two kinds of agreements: Terms and unconditional. Conditional Covenant: It is binding on both parties on compliance, that is, the answer of who establishes the covenant is conditioned by the response of the party establishing the covenant.

Unconditional Covenant: Conversely, is binding only for those who set the pact, although some blessings attached to the unconditional covenant can demand some response from the party which established the covenant in order to receive the blessing that part. There are four features to be observed by as regards the nature of the covenants.

1.
Are literals
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They are eternal
3.
Completely dependent on the integrity with God
4.
It was established with a covenant people, Israel

Before identifying the biblical covenants, we identify three theological covenants. These are supported by the theologian of the pact, which includes the eras of history as the gradual fulfillment of the covenant God made with sinners, in which all those who went with him would be saved by faith. These covenants are:

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The covenant of redemption (Titus 1:2), which entered the members of the Godhead before time, and in which each member took that part of the plan of redemption which is his present position as set out in word of God. This agreement is supported primarily by the fact that it seems reasonable and inevitable
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The covenant of works refers to certain blessings from God, subject to any human merit. It has its origins in theology amillennialists.
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The covenant of grace is seen as indicative of all aspects of divine grace to humankind over the centuries. The first of these covenants, redemption, has a weak scriptural support, while the other two have none. It is based primarily on human reasoning, with little or no regard for scriptural support.

There are six biblical covenants, of which only one, the mosaic, is conditional. The rest are unconditional, which means that God sovereignly meet at some future point in history.

I. The Noachian covenant (Gen. 9:1 - 18). It is a perpetual agreement made with Noah in which God promises never again to destroy the earth with a flood. Is unconditional

II. The Mosaic covenant (Exodus 20:1 - 31: 18). The fulfillment of this covenant is based on conditional human obedience and faithfulness of God. This agreement was broken almost immediately after it was concluded (Ex. 32: 15 -29)

III. The Abrahamic covenant (Gen. 12: 1 - 15:17). This unconditional covenant is progressive in its performance, and consists of three parts or sub-covenants, the Palestinian, Davidic and new. These three sub-covenants contain prophecies concerning the land, seed and future blessing for Abraham and his seed.

IV. The Palestinian Covenant (Deut. 28-30). This agreement guarantees that Israel will possess the Promised Land. It is unconditional.

V. The Davidic covenant (2 S 7:4 - 16) This unconditional covenant promises to the throne of David and his lineage and kingdom will be eternal. Ensures the millennial reign where Christ will reign on earth.

VI. The new covenant (Jeremiah 31:31 - 33). Many of the old dispensationalists teach that there were two new covenants, one for Israel in the kingdom and another for the church. This unconditional covenant have their ultimate fulfillment in the millennial kingdom. The deal was first established with the nation of Israel (Jer. 31:31) and would replace the covenant of Moses, the nation of Israel had broken and could not meet (31:32). In the Passover meal with his disciples, Jesus explains the reason for his coming sacrifice: "This cup is the new covenant in My blood" (Luke 22:20). The new covenant was inaugurated and put into brand Pentecost with the coming of the Holy Spirit. Christ's sacrifice benefits the believers in the present dispensation of the Church