“In the opening pages of his autobiography, ‘An American Life,’ Ronald Reagan writes, I was raised to believe that God had a plan for everyone and that seemingly random twists of fate are all a part of His plan. My mother—a small woman with auburn hair and a sense of optimism that ran as deep as the cosmos—told me that everything in life happened for a purpose. She said all things were part of God’s plan….”

Many earnest Christians wonder what God’s plan is for them. Go to a Christian bookstore, and you’ll find one book after another on how to learn, discern, and know God’s plan for you. It is an important question, and the answer to which is something that God does not hide, nor do the Scriptures fail to teach clearly; however, one should ask if it is truly possible to know God’s plan for our lives without first simply understanding God’s plan.

Is it possible that many people are “putting the cart before the horse?” How can we, or any pastor, elder, preacher, teacher, or author, know God’s plan for ourselves or another if we don’t first sufficiently comprehend God’s plan? Is it possible for someone to provide sound counsel on finances if they don’t first understand the math necessary to make such calculations? Likewise, can someone discern God’s plan for a person if they have yet to discern God’s plan for the heavens and the earth? Is this not a prerequisite?

Some may argue that the private does not need to understand the plans of the general, only the orders given to him. This may be somewhat true, but how is that private to interpret different orders from the same commanding officer? Is he to pick the ones he likes or prefers to do—the ones that stir his heart? Is he to follow what everyone else is doing even though it is pretty clear that not everybody is on the same page?

In reality, even the lowest ranking soldier will almost always know the overall objective of any mission. In those cases where they don’t, the likelihood of success will be significantly diminished because, in every battle, the enemy introduces chaos, and having a clear understanding of the objective becomes vital for soldiers to work in unity to achieve the desired outcome.

While there may be reasons for a commanding officer and even God to keep certain details a mystery, the Scriptures do tell us God’s plan and purpose. God wants us to know His plan.

The End Game

“Having made known unto us the mystery of His will, according to His good pleasure which He hath purposed in Himself: That in the dispensation of the fulness of times He might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in Him” (Eph. 1:9-10).

With Paul came the revelation of the mystery, which was kept secret from all those who came before (Rom. 16:25-26; Eph. 3:1-5; Col. 1:25-26). The mystery concerns those things which Paul calls “the faith” (Rom. 1:5; 1 Cor. 16:13; Col. 2:7) and are the doctrines specific to the Body of Christ. Along with doctrines such as the Rapture (1 Cor. 15:51-52), the one spiritual baptism (Eph. 4:5 cf. 1 Cor. 12:13), ending the Mosaic Law (Rom. 6:14; 7:1-6), and many more, the mystery also reveals “the mystery of God’s will” (Eph. 1:9)—the previously unrevealed part of His plan.

The word “will” (v. 9) is the Greek word thelema and sometimes refers to more than simply God’s desire, but what He has determined to be done, His decree; this is the meaning here in Ephesians 1. We see this expressed when Christ told the people of Israel, “And this is the will [thelema] of Him that sent me, that every one which seeth the Son, and believeth on Him, may have everlasting life” (John 6:40). It was more than simply the Father’s desire that those who saw and believed in the Son have eternal life; it was His determination, God’s plan that this be so.

Another aspect of God’s will we need to understand is the difference between God’s commanded will and His sovereign will. God “commands” everyone to repent (Acts 17:30), but not everyone will. Man can choose to disobey God’s commands, just as Adam did in the Garden when he ate of the Tree (Gen. 3:6 cf. 2:17).

However, God’s “sovereign” will cannot be stopped or prevented: “There are many devices in a man’s heart; nevertheless the counsel of the Lord, that shall stand” (Prov. 19:21 cf. Job 23:13; Isa. 14:27).

It is God’s sovereign will (His decree), which He “purposed in Himself” (Eph. 1:9 cf. Isa. 46:10; Jer. 4:28), that in the dispensation of the fullness of times, He will gather together in Christ those “which are in heaven, and which are on earth” (Eph. 1:10). This is God’s end game! Heaven and earth refer to the two domains that God created in the beginning. And God will magnify the praise of His glory (v. 12) by bringing together into Christ the redeemed that are in heaven and on earth.

Heaven and Earth

“In the beginning God created the heaven and the earth” (Gen. 1:1).

While God created a wonderous and vast universe, His focus is on “the heaven” and “the earth.” From the opening verse and throughout all of Scripture, it is clear that heaven and earth are unique from the rest of the universe and that God has a special purpose for both.

Heaven

“Praise ye the Lord. Praise ye the Lord from the heavens: praise Him in the heights. Praise ye Him, all His angels: praise ye Him, all His hosts.
“Praise Him, ye heavens of heavens, and ye waters that be above the heavens. Let them praise the name of the Lord: for He commanded, and they were created.
“He hath also stablished them for ever and ever: He hath made a decree which shall not pass” (Psa. 148:1-2,4-6).

When Satan sinned, he not only corrupted himself and the angels that followed him, but in so doing, he also brought corruption to heaven. Heaven, and the heaven of heavens, is to be a place of praise to the Lord. Any rebellion against this is a violation of God’s sovereign will—His “decree”—and surely cannot and will not stand.

And while some have concluded that God responded by kicking the fallen heavenly hosts out of heaven, this is not the case. The expulsion of fallen angels from heaven is described in Revelation 12 and has yet to occur. God no more kicked the fallen angels out of heaven than He kicked fallen man off the earth.

The Apostle Paul says that our spiritual enemies are “in high places” (Eph. 6:12). The word “high” means above the sky, celestial, or heaven (cf. 1:3,20; 1 Cor. 15:40). However, God has a plan to remove all unrighteousness from heaven and replace it with righteousness; thus, putting down the rebellion in heaven and restoring its divine purpose.

Earth

“Praise the Lord from the earth…Kings of the earth, and all people; princes, and all judges of the earth: Both young men, and maidens; old men, and children:
“Let them praise the name of the Lord: for His name alone is excellent; His glory is above the earth and heaven” (Psa. 148:7,11-13).

With Adam’s sin came the fall of mankind (Rom. 5:12). It was a willful act of rebellion by the one to whom God gave dominion over all the earth (Gen. 1:26,28). Adam perverted his purpose and corrupted the earth (Gen. 6:11). All the children of Adam would be born in sin and rebellion. Instead of the earth being a place that praised the Lord, it became a place that cursed Him. Instead of the men of the earth worshipping and exalting God, they worshipped and exalted themselves and “changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things” (Rom. 1:23).

Like heaven, God has a plan for the earth, a plan to restore His rightful place as the God of this world (cf. 2 Cor. 4:4; Eph. 2:2). God’s sovereign will for both heaven and earth to be free from the presence and influence of sin, and be places that harmoniously lift praises to His name, requires that He restore both to their original purpose, and He will ensure that it happens.

The twofold plan and purpose of God refers to God’s distinct but interconnected plans for the restoration of both earth and heaven.

God’s Plan for the Earth—His Prophecy Program

God’s plan for the earth involves the establishment of God’s kingdom to rule and reign on earth. Immediately after Adam’s sin, God began a program of prophecy by telling of a coming Savior Who would bruise Satan’s head (Gen. 3:15 cf. Acts 3:21) and the formation of the nation Israel to be His channel of blessing to the entire world (Gen. 12:2-3: Isa. 2:2).

“Thus saith the Lord of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you” (Zech. 8:23).

Israel would be God’s nation of priests (Exod. 19:1-6), His instrument to reach the rest of the world. This priestly nation would have a King, chosen and sent by God to rule over His people (Psa. 2:6; Isa. 55:4; Mic. 5:2). He would be more than a King, but also a Messiah to save God’s people from their sins (Isa. 53:1-10; Dan. 9:24-26) and establish the throne of God in Jerusalem forever (Jer. 33:14-18 cf. Luke 1:31-33).

The King and Messiah would be the Lord Himself come to sit upon the throne of David “to establish it with judgment and with justice from henceforth even for ever” (Isa. 9:6-7 cf. Mic. 4:7). “And the Lord shall be king over all the earth: in that day shall there be one Lord” (Zech. 14:9), and He shall govern all nations (Psa. 2:8-9; 82:8).

God’s presence as ruler in Jerusalem will bring the glory of the Lord, shining upon Israel and bringing light to the darkness of the world and Gentiles to the brightness of Israel (Isa. 60:1-3). Through Israel’s rise, the whole world will be blessed. And the saved shall find their inheritance on earth (Isa. 60:19-21; Jer. 23:5- 8)—this is their hope!

God’s Plan for the Heavens—His Mystery Program

God’s plan for heaven involves God ruling and reigning in heaven. Unlike the prophecy program, “which God hath spoken by the mouth of all His holy prophets since the world began” (Acts 3:21; Luke 1:70), the mystery program was “hid in God” (Eph. 3:9) and “kept secret since the world began” (Rom. 16:25).

Due to Israel’s disbelief and rejection of their Messiah, God temporarily set Israel aside (Rom. 11:11,20,25) in order to form a “new creature” (2 Cor. 5:17) called the “Body of Christ” (1 Cor. 12:27; Eph. 4:12). During this time, God ceased to deal with mankind as distinct nations. Instead of Israel, it is the Church, the Body of Christ, made up of both Jew and Gentile (Gal. 3:28), that becomes His channel of blessing to the world (Phil. 2:12-15).

Rather than having twelve apostles representing the twelve tribes of Israel, God calls one man, Paul, to be His Apostle (Eph. 3:1-9; Col. 1:25-27). Having one apostle is fitting for a couple of reasons. Firstly, God now sees Jews and Gentiles alike. There is no favored nation today, and no matter a person’s heritage, everyone is either in Christ or in Adam (Rom. 5:12-19). By setting Israel’s favored position and the prophecy program aside, God included Israel with the Gentiles in unbelief (Rom. 11:32)—thus, they are one in their disobedience. Secondly, the one apostle reflects the oneness of Christ’s church (Rom. 12:5; 1 Cor. 12:12; Gal. 3:28; Eph. 4:4).

Paul’s salvation marked a new beginning—a new dispensation—and a new pattern of salvation (1 Tim. 1:16). While the gospel of the kingdom required believing in who Jesus was to be saved, i.e., “the Christ, the Son of God” (cf. John 20:31), the gospel of the grace of God that the risen Lord gave to Paul required believing in what Jesus had done; Christ died for our sins, was buried, and rose again (1 Cor. 15:1-4).

“If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth.
“For ye are dead, and your life is hid with Christ in God. When Christ, Who is our life, shall appear, then shall ye also appear with Him in glory” (Col. 3:1-4).

Under the mystery heavenly program, as soon as we believe the gospel (the correct gospel), our position changes from being in Adam to being in Christ. Literally and instantly, we become citizens of heaven (Phil. 3:20-21). Our hope and inheritance “is in heaven” (Col. 1:5) and culminates when the Lord receives His saints to rule and reign with Him in heavenly places forever (1 Thes. 4:16-17).

It is this church with its heavenly calling that God will use to stomp out Satan (Rom. 16:20) and replace the unrighteous fallen heavenly host with the righteousness of God in His saints.

“For He hath made Him to be sin for us, Who knew no sin; that we might be made the righteousness of God in Him (2 Cor. 5:21).

Rightly Dividing

“Wherefore be ye not unwise, but understanding what the will of the Lord is” (Eph. 5:17).

Recognizing God’s twofold plan and purpose is more than merely beneficial for today’s believers; it is necessary if we are to understand God’s will for our lives. We need to know how we fit into God’s plan rather than trying to fit God into ours.

We must “rightly divide” (2 Tim. 2:15) between God’s prophecy program for the earth, and His mystery program for the heavenlies if we are going to know God’s plan, and ultimately His plan for ourselves. We must distinguish between the two programs, or we will certainly find ourselves believing doctrines and instructions that are not meant for us.

“Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is Thine; Thine is the kingdom, O Lord, and Thou art exalted as Head above all” (1 Chron. 29:11).

Mention the Philistines, and many will likely (and rightly) connect them to the Bible and their many conflicts with the nation of Israel. And even though the Bible is not the only place we hear of or learn about these ancient people, it is our best resource for understanding this group, who, for over six hundred years, was Israel’s greatest enemy.

Even today, the name Philistine creates havoc for Israel. The similarity in names has led many to believe that modern-day Palestinians are descendants of the Philistines. This, in turn, has caused many to conclude that Palestinians are victims of oppression and have the rightful claim to the land known as Israel or, by some, Palestine.

But who were the Philistines? Where did they come from? Were they descended from Abraham and/or Lot like other groups in the area that Israel often fought (i.e., Midianites, Moabites, Ammonites, etc.)? Do the Palestinians descend from the Philistines? In what ways did the Philistines significantly impact Israel? Are there any practical lessons that we can learn from them today? Many questions can and should be asked regarding the Philistines, because no other nation or people group has played such a significant role in the direction and history of Israel—not even Egypt!

The Philistines and the Kingdom of Israel

Most are quite familiar with the famous one-on-one battle between David and the Philistine, Goliath (cf. 1 Sam. 17:23; 21:9-10), which brought David to national prominence and even a place in King Saul’s court and also made him an officer in the military (18:2,5). This event with the Philistine was enough on its own to forever alter the course of the history of Israel and, dare I say, the world—for the Messiah of Israel and Savior of the world would be known as The Son of David (Matt. 21:9; 22:42).

In his stand against this “uncircumcised Philistine,” David became a type of Christ in that he stood in his nation’s place and took upon himself the reproach for the nation (1 Sam. 17:42-44; Psa. 22:6 cf. Rom. 15:3; Psa. 69:9). And secondly, he stood alone to “taketh away the reproach from Israel” (1 Sam. 17:26 cf. Isa. 12:1; 51:7-12; 54:4-5; Zeph. 2; Rom. 10:11).

What started simply as a young man’s willingness to stand for God against the Philistines when no one else in the army of Israel would, catapulted David into God’s champion, but also the people’s champion: “And the women answered one another as they played, and said, Saul hath slain his thousands, and David his ten thousands” (1 Sam. 18:7).

The many battles with the Philistines didn’t merely help raise David to the throne; they were the main reason there was a throne to begin with. Israel’s demand for a king was largely predicated on their fears of the Philistines.

In 1 Samuel 7, we find that “the lords of the Philistines went up against Israel. And when the children of Israel heard it, they were afraid of the Philistines” (v. 7). As a result, Samuel called upon God, and as he was making an offering to the Lord “the Philistines drew near to battle against Israel: but the Lord thundered with a great thunder on that day upon the Philistines, and discomfited [defeated, crushed] them; and they were smitten before Israel” (v. 10). Chapter 7 concludes with the Philistines subdued and all the captured cities returned to Israel (vv. 13-14).

Though subdued, the Philistines were not gone. They remained in control of their five cities, known as the Pentapolis—Ashdod, Gaza, Askelon, Gath, and Ekron (cf. 1 Sam. 6:17)—located along the southwestern portion of Israel, near the coast of the Mediterranean Sea (cf. Zeph. 2:5).

Chapter 8 begins by telling us that Samuel had become old. Thus, with him no longer able to “judge” (defend, rule, deliver) Israel, and knowing that the Philistines were still very near, the people requested a king (1 Sam. 8:1,5). Instead of realizing the battle was the Lord’s and that He was their true judge and deliverer, the people called for a king. And the newly anointed King Saul’s first assignment from God was “to be captain over My people Israel, that he may save My people out of the hand of the Philistines” (1 Sam. 9:16).

While it was no surprise that Israel would request a king (cf. Deut. 17:14; 28:36), their reasons for doing so were most certainly not right, or else God would not have seen it as a rejection of Him (1 Sam. 8:7). Here again, we see the Philistines greatly impact the course of Israel’s future. Their presence and fierce ways caused fear in the hearts of Israel, and instead of trusting in God, they wanted a man to rule over them and deliver them. Of course, God had a plan—a plan for a future King—the King of Kings. God would turn Israel’s failure into His victory. Israel would indeed have a Man to deliver them and one day rule and reign over them—the Man Christ Jesus!

Origins

The Philistines, however, do not first appear in the days of Samuel. Even before Delilah betrayed Samson for money and turned him over to the Gentile Philistines—much like Christ was betrayed “into the hands of men” by one He trusted (cf. Matt. 17:22; 20:18-19)—the Philistines appear in both the Biblical and secular records.

The earliest mention of the Philistines in the Bible comes from Abraham’s life in Genesis 20 and
21. Abraham told the Philistine King, Abimelech, that Sarah was his sister and not his wife, causing God to intervene. Isaac would have a similar encounter with another King Abimelech (most likely the son or grandson of the one Abraham encountered cf. Gen 26). Something often overlooked is the fact that Abraham and Isaac had friendly relations with the Philistines.

In fact, Abraham lived in the land of the Philistines “many days” (Gen. 21:34) and was blessed by God. Isaac, too, was blessed by God in the sight of the Philistines. However, one of the timeless lessons from these Philistines and their encounters with Abraham and Isaac is that God was nearby, and rather than coming to Him, they determined to keep their distance. Eventually, the Philestines allowed fear and jealousy to turn them away from God (Gen. 26:14). In this regard, there are many Philistines today!

Though beyond the scope of this writing, it is worth mentioning that there is evidence to suggest that the Philistines of Abraham and Isaac’s time were different from those of the Judges’ period. In his article on the Philistines, author Christopher Eames points out that “in the Septuagint record…there are two entirely different names used to describe the Philistines. One is Φυλιστιειμ (Philistiim); the other, ἀλλόφυλοι (allophiloi). Interestingly, [the] use of the term Philistiim is found exclusively in the books from Genesis through Joshua. From Judges through the rest of the Hebrew Bible, the term allophiloi is used—a word meaning foreigners or strangers!”

Eames concludes that “here, then, we already see understanding of a clear distinction between two groups of ‘Philistine’ people. One from the start of the Bible through to Joshua—and then a dramatic change beginning with the Judges period, fitting with the very time in which archaeology reveals a new Mediterranean migration into the land.”

The word Philistine comes to us from the Egyptian word Peleset—the Hebrew word for them is Peleshet. The earliest archaeological records of the Philistines are found in Egyptian inscriptions. They were part of a group of nine distinct peoples from the Aegean area (Greece) known as the Sea Peoples. Around 1200 BC (period of the Judges), they wreaked havoc up and down the Mediterranean Coast, attacking the areas known today as Egypt, Israel, Lebanon, Syria, and Turkey. According to Egyptian records, they were eventually defeated and forced to settle in the present-day land of Gaza.

An inability to expand further south would explain why the Philistines so often attempted to move east to the land of Israel, leading to many conflicts and the need for God to raise “Judges” like Shamgar, “which slew of the Philistines six hundred men with an ox goad: and he also delivered Israel” (Judg. 3:31).

The Egyptian description of the Peleset as coming from the areas around Greece matches what the Bible tells us about their origins. According to the eighth-century BC prophet Amos, the Philistines were from Caphtor (Amos 9:7). round 100 years later, Jeremiah said, “For the Lord will spoil the Philistines, The remnant of the country of Caphtor” (Jer. 47:4).

Egyptian records help as they make it clear that Caphtor (Keftui in Egyptian) is the island of Crete, describing it as “in the midst of the Great Green (Mediterranean Sea).” Following the etymology, Caphtor in Greek is Kriti, and in English, it becomes Crete. The fact that the Philistines in the land of Israel or Canaan came from the Greek lands around Crete is of no minor significance. In truth, it has had a significant effect on world politics for the last 2000 years and is at the heart of the current issue and land disputes between Israel and the Palestinians.

The Philistines and Palestine

It would be a massive understatement to say that there have been recent disputes between the nation of Israel and the Palestinians. These disputes are certainly not new, but the dynamics have changed over the years in some respects. Besides the Palestinians refusing to acknowledge the right of Israel to exist, they also claim that the land currently known as Israel should be called Palestine and belongs to them. Is it true that the land we call Israel today was called Palestine prior? Yes, indeed it was. And for a very long time.

However, anyone who does not recognize that the land was called Israel long before it was ever called Palestine is simply failing to recognize what the Bible and archeology have already proven. According to Warren Reinsch of the Armstrong Institute of Biblical Archaeology, “The Merneptah Stele (or Israel Stele) is an engraved stone slab which describes Pharaoh Merneptah’s military victories in 1207 b.c.e. The stele itself is dated to the year 1205 b.c.e…. It contains the earliest undisputed extra-biblical reference to Israel
to date.”

Thus, in 1207 BC, the Israelites were an organized people and an established power, not some nomadic group, as many who deny the Bible have suggested. So, how did the land of Israel become known as Palestine? Well, we can thank Roman antisemitism and the Jewish revolts of the 2nd century, not to mention the Greek heritage of Israel’s greatest enemy—the Philistines!

The English word Palestine comes from the Latin word Palaestinia, which the Romans borrowed from the Greek word Palaistine. The name Palestine was first mentioned in the 5th century BC by the ancient Greek historian Herodotus, who referred to a region known as “Palaistine” located between Phoenicia and Egypt in his work, The Histories.

One can easily picture a Greek historian referring to a region inhabited by individuals of Greek descent with a name derived from their own language: Palestine. Does this suggest that the land was called Palestine by anyone else? Of course not. What it does suggest is a not-so-surprising bias of a Greek writer to project the influence of Greece to lands beyond.

It wasn’t until the 2nd century AD that Roman Emperor Hadrian, seeking to add insult to injury after quelling a Jewish revolt, renamed the territory Palestine, drawing on the name of Israel’s historical adversaries, the Philistines. Though there was no assertion that those who lived there were actual descendants of the Philistines, the name was merely used to insult Jews.

From the 2nd century until 1948, the land would be called Palestine by non-Jews and Jews alike. During this time leading up to 1948, all residents of the land were called Palestinians, even the Jews. The Jerusalem Post, founded in 1932 by a Jew, was initially named The Palestinian Post. Two years after Israel was reformed in 1948, the name was changed. During WWII, in 1942, separate companies of both Jews and Arabs from the land were formed and called The Palestinian Regiment.

Jews stopped referring to themselves as Palestinians around 1948 and almost certainly no later than 1950. It was not until around 1960 that the Palestinian Arabs dropped the extra designation and called themselves merely Palestinians.

Do these facts suggest that the rightful name today is Palestine? No. On the contrary, they clearly point to the fact that today’s Palestinians are merely one group of the whole, which was made up of both Jews and Arabs. Furthermore, the facts demonstrate that Palestinians (Palestinian Arabs) were never a separate group of people who ruled the land. On the other hand, it is clear that long before the name Palestine was forced upon the Jews, the land was called Israel and was made up of a Jewish state.

What Happened to the Philistines

So, if the Palestinians are not descended from the Philistines, then what happened to the Philistines? The Philistines were certainly a fierce and technologically advanced group. In fact, along with the Hittites, the Philistines were one of the first to advance from Bronze Age weaponry to Iron, which provided them with
a distinct advantage (cf. 1 Sam. 13:19-22).

At the time of the Exodus (1446 BC), the Philistines were so fierce and formidable that God deliberately led the people out of Egypt and in a direction to avoid them: “Lest peradventure the people repent when they see war, and they return to Egypt” (Ex. 13:17). But their time would come to an end, and the prophet Jeremiah foretold their destruction:

“The word of the Lord that came to Jeremiah the prophet against the Philistines….Thus saith the Lord; Behold, waters rise up out of the north, and shall be an overflowing flood, and shall overflow the land, and all that is therein; the city, and them that dwell therein: then the men shall cry, and all the inhabitants of the land shall howl.
“At the noise of the stamping of the hoofs of his strong horses, at the rushing of his chariots, and at the rumbling of his wheels, the fathers shall not look back to their children for feebleness of hands;
“Because of the day that cometh to spoil all the Philistines, and to cut off from Tyrus and Zidon every helper that remaineth: for the Lord will spoil the Philistines, the remnant of the country of Caphtor” (Jer. 47:1-4).

The Philistines were indeed destroyed by a nation from the north sweeping in like an “overflowing flood” and stampeded by horses and chariots. First came the Assyrians, under rulers such as Tiglath-Pileser III and Sennacherib, who exerted military pressure on the region, leading to the subjugation and destruction of several Philistine cities. Later, the Babylonians, under Nebuchadnezzar II, completed the destruction during their campaigns in the area, which also found Jerusalem and all the land of Judah destroyed and the people exiled.

However, there is at least one huge distinction between Israel and the Philistines—the people of Israel would live on and return to the land just as God said they would. After 70 years in exile, Cyrus the Great fulfilled the prophecy of Jeremiah and Isaiah and let the people return to the land of Israel and rebuild the temple (Ezra 1:1-2 cf. Isa. 44:28; Jer. 29:10).

The Philistines were Israel’s chief enemy beginning around 1200 BC. Though King David largely diminished them, they remained in the land and continued to fight against Israel and Judah until 604 BC. From them, we can see a people who were often allowed to see God’s power on display, but instead of choosing to know God, they opted to fight Him and His people.

In one such example, found in 1 Samuel, chapters 5 and 6, after the Philistines captured the Ark of the Covenant from the Israelites, they placed it in the temple of their god Dagon in Ashdod.

The next morning, the statue of Dagon fell face down before the Ark. They set the statue back up, but the following morning, it fell again, this time with its head and hands broken off.

This and other events from the Philistines are a testament that “there is no wisdom nor understanding nor counsel against the Lord” (Prov. 21:30). And “Woe unto him that striveth with his Maker!” (Isa. 45:9).

“As for God, His way is perfect: the Word of the Lord is tried: He is a buckler to all those that trust in Him” (Psa. 18:30).

“There is…One God and Father of all, Who is above all, and through all, and in you all” (Eph. 4:6).

The seventh unity of the Spirit confirms that the Apostle Paul believed that there is only one God. Many, of course, have difficulty reconciling this with the fact that God is also a Trinity. Someone once said concerning the Trinity: “If you try to explain it you will lose your mind; if you deny it you will lose your soul.” There are many things in this life that I fail to fully understand, but that doesn’t mean they are not so.

The Bible emphatically teaches us that there is one God who eternally exists in three persons: Father, Son, and Holy Spirit. Even though this goes far beyond our comprehension we nevertheless accept it by faith, because this is the plain teaching of the Word of God. It is helpful to remember that God has stamped His creation with countless trinities, each of which bear testimony that the concept of the Trinity does not go beyond reason. Scientists, for example, inform us that the universe is made up of basically three components: space, time, and matter. But how many universes do we have—ONE! Water can be transformed into a solid (ice), a vapor, or into a liquid. Three forms but still water! When God created man in the beginning He created him a trinity—body, soul and spirit. One of the facets then of being created in the image of God is that we, too, are a trichotomy.

The Fatherhood of God

“One God and Father of all…” (Eph. 4:6).

There are some who incorrectly assume that God is the Father of the whole human race. A case in point are those in the religious community who frequently use the phrase, “the Fatherhood of God and the brotherhood of man.” Needless to say, this teaching is a subtle attack upon the truth. Nowhere in the Scriptures is God referred to as the heavenly Father of the unbeliever. As a matter of fact, the words of our Lord to the unbelieving religious leaders of His day are worthy of our attention here:

“Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but He sent me. Why do ye not understand my speech? even because ye cannot hear my word. Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it” (John 8:42-44).

This stinging rebuke indicates that these ungodly leaders refused to receive the Lord. Consequently, they were intolerant of the notion that they were of their father the devil. The Master went on to add, “He that is of God heareth God’s words: ye therefore hear them not, because ye are not of God.” Contrary to popular belief, God is not the Father of those who spurn His love and cast doubt upon the counsel of His will. Unbelievers do have a father, but he is said to be the devil! And rightfully so, for they have followed Satan in his rebellion against God. The Apostle Paul concurs, stating that those who are dead in trespasses and sins walk “according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience” (Eph. 2:2).

Bringing our thoughts back to Ephesians 4:6, when the apostle makes a reference to God being the Father of all, dispensationally he has a specific group in mind. The revelation that there is only one God and Father is a well-established fact throughout Holy Scripture. What is often overlooked, however, is that a further revelation was given to Paul, in that God had predetermined before the foundation of the world to bring into existence a new entity known as the Body of Christ (Eph. 1:4,5). This has now been manifested through Paul’s gospel where we also learn the members of His Body have received a heavenly inheritance. Yes, God is the Father of believing Israel. However, the all of Ephesians 4:6 is to be limited to the believers of this age in which we are living.

When a father is handed his newborn son, a new relationship is created that can never be broken. Whether in life or death, the lad will always be the son of his father. Similarly, upon regeneration we are born from above into the family of God. So, it can be appropriately said that God is our Father and we have become His sons. Normally a father is a role model who provides for the future of his children. The same is true in the spiritual realm; we are heirs of God and joint heirs with Christ, which springs from our relationship with the Father.

A Pauline View of God

“…Who is above all, and through all, and in you all” (Eph. 4:6).

The transcendence and immanence of God are rich theological terms that describe two precious truths concerning our heavenly Father. The transcendence of God simply means that God transcends or is far above and beyond His creation. He is sovereign, eternal, being infinite in holiness, righteousness, wisdom, and knowledge. God’s supremacy is clearly seen in Daniel 4:35 where the prophet states:

“And all the inhabitants of the earth are reputed as nothing: and He doeth according to His will in the army of heaven, and among the inhabitants of the earth: and none can stay His hand, or say unto Him, What doest Thou?”

Peering into the heavens through a powerful telescope only serves to show how insignificant man is in relation to the universe around him. Astronomers could only shake their heads in amazement when they discovered that there are other galaxies beyond the Milky Way. To whom shall we attribute the wonders of the starry heavens? And who placed the earth the precise distance from the sun? None other than the Lord God Almighty! Personally, I take great comfort in the sovereignty of God, that He is in control of all things.

The immanence of God teaches us that God is actively involved in the lives of His own. Paul makes this explicitly clear in the above passage when he says that God is working “through all,” that is, through each member of the Body of Christ. Obviously, the Apostle Paul did not hold to a deistic view of God. Deism denies that God exercises a constant providential control over His creation and that He never answers the prayers of His children.

The epistles of St. Paul abound with references as to how God is actively involved in both the spiritual and physical aspects of our lives. God is well-pleased when He acts in response to our prayers, as it is according to His will, of course. Being blessed with all spiritual blessings does not negate His willingness to supply for our physical needs as well.

Who could fail to see that God also intervened in the case of Epaphroditus. “…He was sick nigh unto death: but God had mercy on him…” (Phil. 2:27). It is strongly implied that the Philippians, and Paul himself, prayed for this dear brother that God would raise him up, and indeed he did—in connection with their prayers. And note: God healed Epaphroditus for Paul’s sake too, “…lest I should have sorrow upon sorrow.” It should be added here that the recovery of Epaphroditus was not due to the natural healing process that is programmed into the body. Rather it was a direct result of GOD’S MERCY upon him and Paul. Had God not intervened Epaphroditus undoubtedly would have died.

We should be careful to add that many times the response we receive back from heaven in answer to our prayers is “My grace is sufficient for thee….” In this event we are able to take comfort in the truth that, “…the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.”

We are to understand that sometimes God has a higher purpose in mind for not healing our loved one or Christian friend. It is not necessarily a lack of faith on the petitioner’s part. Possibly, the affliction is allowed as a test or perhaps to draw the individual into a closer walk with the Lord. Sometimes it’s to bring a family closer together, or even more importantly, that God’s strength might be made perfect in our weakness. Whatever the case may be, may God receive all the honor and glory that is due His name (2 Cor. 12:7-10).

Shall we bind the hands of God today to say that He will never heal the sick or supply our needs in answer to our prayers? Paul’s revelation and experience unite to declare otherwise. Our heavenly Father is a loving Father who wants us to bring all of our cares before Him. Such is the case with any father. He is interested in every detail of our lives, including those seemingly incidental things.