Divine Principle - 4)The Parallels between the Two Ages in the Providence 1

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Chapter 4. The Parallels between the Two Ages in the Providence of Restoration

Since the ultimate purpose of the providence of restoration is to lay the foundation for the Messiah, if it is prolonged, the dispensations to restore this foundation must be repeated. We know that to establish the foundation for the Messiah, a central figure must make a symbolic offering acceptable to God by employing an object for the condition and passing through a required time period. In addition, he must lay the foundation of substance by making an acceptable substantial offering upon fulfilling the indemnity condition to remove the fallen nature. In the course of the providence, the repetition of dispensations to restore the foundation for the Messiah has meant, in effect, the repetition of dispensations to restore through indemnity the symbolic offering and the substantial offering. The historical record illuminates the parallels between providential periods caused by the repetition of dispensations to restore through indemnity the foundation for the Messiah. The Age of the Prolongation of the Providence of Restoration was to restore the Age of the Providence of Restoration through parallel indemnity conditions of a substantial type. Let us examine the comparable characteristics of each providential period from this standpoint.

First, however, we need to identify what groups of people have had the central responsibility for God’s providence and the historical sources which can shed light on their history.

Human history consists of the histories of countless peoples. Nevertheless, God has specially chosen certain people to walk the model course of restoration to lay the foundation for the Messiah. God puts them at the center of His providence and guides them by His Principle. Their history, in turn, steers the course of human history as a whole. A nation or people entrusted with such a mission is called God’s chosen people.

God’s first chosen people consisted of the descendants of Abraham, Isaac and Jacob, who had established the family foundation for the Messiah. Therefore, the nation centrally responsible for God’s providence in the Age of the Providence of Restoration was Israel. The Old Testament, which records the history of Israel, provides the source material with which to study the history of the providence in that age.

However, from the time that they rejected Jesus, the Jewish people lost their qualification to be centrally responsible for God’s providence. Foreseeing this, Jesus uttered the parable of the vineyard, saying: The kingdom of God will be taken away from you and given to a nation producing the fruits of it (Matt. 21:43). St. Paul said in anguish over his kinsmen, the Jewish people: For not all who are descended from Israel belong to Israel, and not all are children of Abraham because they are his descendants . . . it is not the children of the flesh who are the children of God, but the children of the promise are reckoned as descendants (Rom. 9:6-8).

Indeed, the people who became centrally responsible for the providence in the Age of the Prolongation of the Providence of Restoration were not the Jews, but rather the Christians. They assumed the mission to accomplish God’s unfulfilled providence of restoration. Accordingly, the history of Christianity provides the source material for understanding providential history in this age. In this sense, the descendants of Abraham in the Old Testament Age may be referred to as the First Israel, and the Christians in the New Testament Age may be called the Second Israel (Tit. 2:14); (I Pet. 2:9-10).

When we compare the Old Testament to the New Testament, the five books of the Law (Genesis to Deuteronomy), the twelve books of history (Joshua to Esther), the five books of poetry and wisdom (Job to the Song of Solomon) and the seventeen books of prophecy (Isaiah to Malachi) in the Old Testament correspond to the Gospels, Acts, the Letters of the Apostles and Revelation, respectively. However, while the books of history in the Old Testament record most of the two-thousand-year history of Israel, the Book of Acts records only the history of the earliest Christians in the generation after Jesus’ death. To find historical records pertaining to God’s work of restoration in the New Testament Age with a scope comparable to those found in the Old Testament, we must consult in addition the entire history of Christianity from Jesus’ time to the present day.

On this basis, we can compare the histories of the First and Second Israels and their impact on the character of each period in the two providential ages. Recognizing a pattern of parallel periods, we come to know more clearly that history has been shaped by the systematic and lawful providence of the living God.

Section 1. The Period of Slavery in Egypt and the Period of Persecution in the Roman Empire

After Jacob entered Egypt with his twelve sons and seventy kinsmen, their descendants suffered terrible abuse at the hands of the Egyptians for four hundred years. This was for the restoration of the four-hundred-year period from Noah to Abraham – a period for the separation of Satan – which had been defiled due to Abraham’s mistake in his offering. The corresponding period of persecution in the Roman Empire was to restore this previous period through parallel indemnity conditions. Jesus’ twelve apostles and seventy disciples were the first of many generations of Christians who suffered severe persecution in the Roman Empire over a period of four hundred years. By enduring this suffering, they were restoring through indemnity the four-hundred-year period of preparation for the advent of the Messiah – a period for the separation of Satan – which had been defiled due to the Jewish people’s mistake in not honoring Jesus as a living sacrifice but leading him to the cross.

In the period of slavery in Egypt, the chosen people of the First Israel kept themselves pure by circumcision, (Josh. 5:2-5) by making sacrifices (Exod. 5:3) and, as they left Egypt, by keeping the Sabbath (Exod. 16:23). During the period of persecution in the Roman Empire, the Christians as the Second Israel lived a life of purity by performing the sacraments of baptism and holy communion, offering themselves as sacrifices, and keeping the Sabbath. In both periods, they had to follow this way of pure faith to separate Satan, who was constantly assailing them due to the condition of previous mistakes by Abraham and the Jewish people.

At the end of Israel’s slavery in Egypt, Moses brought the Pharaoh to his knees by the power of the three signs and ten plagues. He then led the Israelites out of Egypt and set out for the land of Canaan. Likewise, toward the end of the period of persecution in the Roman Empire, after Christians had drunk the cup of persecution to the fill, Jesus increased the numbers of believers by moving their hearts with his power and grace. By stirring the heart of Emperor Constantine, Jesus led him to recognize Christianity in 313 A.D. Jesus inspired Theodosius I in 392 A.D. to establish Christianity as the state religion. Christians thus restored Canaan spiritually inside the Roman Empire, the satanic world.

In the Old Testament Age, God worked through the external indemnity conditions set by the Mosaic Law; likewise, God had Moses defeat the Pharaoh through the external power of miracles. In the New Testament Age, when God worked through the internal indemnity conditions of faith, He manifested His power internally by moving the hearts of people.

When the period of slavery in Egypt was over, Moses on Mt. Sinai received the Ten Commandments and God’s Word revealed in the Law, which formed the core of the Old Testament Scriptures. By setting up and honoring the tablets of stone, the Ark of the Covenant and the Tabernacle, he paved the way for the Israelites to prepare for the coming of the Messiah. Likewise, at the conclusion of the period of persecution in the Roman Empire, Christians gathered the writings which had been left behind by the apostles and evangelists and established the canon of the New Testament. Based on these writings, they sought to realize God’s ideals spiritually, ideals which had been enshrined in the Ten Commandments and the Tabernacle in the Old Testament Age. They built up churches and expanded their foundation to prepare for the Second Coming of Christ. After Jesus’ ascension, the resurrected Jesus and the Holy Spirit guided Christians directly. Hence, God did not raise up any one person as the central figure responsible for His entire providence, as He had earlier.