The Reformed Olive Press

From Exile to Inheritance: Joshua, Ezekiel, and the 144,000 Fulfilled in 70 AD The destruction of Jerusalem in 70 AD was not merely an end—it was a new beginning for the faithful remnant of Israel. While mainstream interpretations often emphasize judgment alone, a deeper reading of Scripture reveals a remarkable fulfillment of promise. In the shadows of the ruined Temple and the ashes of apostate Jerusalem, the true heirs of God stepped into their inheritance. The key to understanding this lies in connecting Joshua 13–21 and Ezekiel 47–48 to the faithful 144,000 Israelites who returned from exile—not from Assyria or Babylon this time, but from the safety of Pella. Joshua 13–21: The Old Covenant Inheritance These chapters in Joshua detail the territorial allotment given to the twelve tribes of Israel after their conquest of Canaan. It was the fulfillment of God’s promise to Abraham, a physical inheritance distributed tribe by tribe. Yet, even in that moment, the land divisions highlight...

“A Day is Like a Thousand Years?” – Rethinking 2 Peter 3:8 It's one of the most quoted verses in discussions about God's relationship to time: “With the Lord one day is as a thousand years, and a thousand years as one day.” (2 Peter 3:8). Often, this verse is pulled out to suggest that God exists outside of time, that He views time in a completely abstract or nonlinear way, or even to construct elaborate prophetic timelines where a “day” equals a literal thousand years. But is that really what Peter was saying? In context, 2 Peter 3:8 isn’t a metaphysical statement about God’s nature or a hidden code for prophetic calculations. Instead, it’s a pastoral reassurance—an appeal to trust in God’s timing, even when it seems slow to us. Peter was addressing those who scoffed at the apparent delay of Christ’s return, encouraging believers not to mistake divine patience for forgetfulness or failure. Misreading this verse can lead to distorted theology, where God's actions are seen ...

Many of the early church fathers held a subordinationist view of the relationship between the Father, Son, and Holy Spirit—a perspective that sees the Son and the Spirit as subordinate to the Father in rank or authority, though not necessarily in nature. While later creeds such as the Nicene and Athanasian Confessions would articulate a more developed doctrine of co-equality within the Trinity, earlier Christian thinkers often described the Son as deriving his existence, will, or power from the Father, and as being subject to Him in various ways. This subordinationist language reflects both the influence of Hellenistic philosophical categories and a desire to preserve the monotheistic framework inherited from Judaism. From Justin Martyr and Irenaeus to Origen and even Eusebius of Caesarea, the writings of the church fathers reveal a theological landscape still in development, where the full implications of Christ’s divinity and his relationship to the Father were actively being debated...

  Sanctification Completed in 70 AD: Citizens of Zion Born from Above Many believers view sanctification as an ongoing personal process, stretching across the Christian life until death or resurrection. But what if Scripture points to a completed, covenantal sanctification—a historical turning point that redefined the identity of God’s people? I believe this took place in AD 70, when the old covenant system, with its temple, sacrifices, and priesthood, came to its final end. With that end came the full arrival of the new covenant reality—a sanctified people born not of the flesh, but of the Spirit. The End of the Old, the Birth of the New Hebrews 9:8-10 reveals that the old tabernacle system was still "standing" as a symbol, pointing toward something better. It was “imposed until the time of reformation.” That reformation came not merely with Jesus' death and resurrection, but with the final judgment on the old covenant world in 70 AD, when Jerusalem and its temple were d...

  Satan Is Not the Only Trickster: Spirits After the White Throne Judgment In many Christian traditions, Satan is seen as the ultimate deceiver, the singular force behind all spiritual deception in the world. However, the Bible presents a broader picture of the spiritual realm—one that includes many other spirits and trickster-like beings, both before and after Satan’s destruction at the White Throne Judgment. The Fate of Satan and the Continuation of Deception According to Revelation 20, Satan is cast into the lake of fire after the millennial reign, facing final judgment. Many assume that with his destruction, deception itself ceases. However, biblical and historical patterns suggest that spiritual deception has never relied solely on Satan’s existence. Before Satan is even identified as a deceiver in the Bible, the ancient world was filled with deceptive and chaotic spirits, from demonic beings to lying spirits that operated under divine permission. The New Testament warns about...

Satan: The Judeo-Christian Trickster In modern Christianity, Satan is often portrayed as the ultimate villain—the embodiment of evil, the great adversary of God and humanity. But this image of Satan as a cosmic archvillain is more of a later Christian development than an inherent part of the biblical tradition. In fact, when we look at the ancient Near East and the broader world of mythology, we find that Satan fits quite well into the archetype of the trickster—a figure who disrupts, deceives, challenges authority, and forces others to think or grow. Tricksters in World Mythology Tricksters are a staple of mythology across cultures. They are neither fully good nor entirely evil; rather, they thrive in the gray areas of morality, using wit, deception, and chaos to shake up the status quo. Some famous tricksters include: Loki (Norse mythology) – A shape-shifting, scheming god who both aids and thwarts the other deities. Coyote (Native American traditions) – A misc...

  The Ransom Theory of Atonement and Trickster imagery in the Bible  Atonement is a foundational concept in Christian theology, with various theories explaining how Jesus’ death reconciles humanity to God. One such theory, the Ransom Theory, presents Christ’s death as a payment to liberate humanity from the bondage of sin and death. This framework is deeply rooted in biblical imagery, particularly the themes of captivity, redemption, and the restoration of what was lost. The Bible also contains a recurring motif of theft—the act of taking what does not rightfully belong to someone. In Genesis, Adam and Eve “steal” from God when they eat from the tree of the knowledge of good and evil. By grasping at autonomy and defying divine command, they not only disobey but attempt to seize dominion and wisdom that belong to God alone. Similarly, Satan is portrayed as a thief who not only deceives but robs humanity of its rightful inheritance. By tempting Adam and Eve into sin, he strips t...