The historical theology supporting Kinism with the book by Achord & Dow — Who Is My Neighbor — is now indisputable. There is no longer any room for denying that the Christian church until 1950 or so has believed everywhere at all times in every place the truth of Kinism. The Biblical theological case continues to be built that Kinism is just as certain. Today we take a biblical theological look that strongly teaches kinism.
Ezekiel 47 Then he [a man whose appearance was like bronze — Ez. 40:3] brought me back to the door of the temple; and there was water, flowing from under the threshold of the temple toward the east, for the front of the temple faced east; the water was flowing from under the right side of the temple, south of the altar….
6 He said to me, “Son of man, have you seen this?” Then he brought me and returned me to the bank of the river.
7 When I returned, there, along the bank of the river, were very many trees on one side and the other. 8 Then he said to me: “This water flows toward the eastern region, goes down into the valley, and enters the sea. When it reaches the sea, its waters are healed. 9 And it shall be that every living thing that moves, wherever the rivers go, will live. There will be a very great multitude of fish, because these waters go there; for they will be healed, and everything will live wherever the river goes. … 12 Along the bank of the river, on this side and that, will grow all kinds of trees used for food; their leaves will not wither, and their fruit will not fail. They will bear fruit every month, because their water flows from the sanctuary. Their fruit will be for food, and their leaves for medicine.”
Ezekiel 47:1, 6-9, 12
Here we see that like the rivers in paradise (Gen. 2:10-14) which were a life giving force in Eden, Ezekiel prophesies that a day is coming that healing waters will flow from God’s temple. The consequence of this temple river will be life and healing. This is made all the more startling when one realizes that the sea that this temple river which brings life is emptying into is the Dead sea. The dead sea will teem with fish and upon the banks of the river will grow fresh fruit bearing trees which have leaves that will themselves be used for healing.
This prophecy reverses a sub-theme that we find often (not universally) in Scripture where waters (often seas) are symbolic for the presence of chaos (cmp. Genesis 1, 6, Exodus 15, Pslam 46, 65, 96, etc.). Here instead the temple river communicates the bringing of life and order. Ezekiel is being promised here, just as he was promised in Ezekiel 36 via the resurrection of the valley of dead bones, that a future day will arrive when the promised land will be returned to paradise. The sons of Jacob will once again live and have life and life abundantly.
The New Testament in the Apocalypse of John picks up this theme again in chapter 22. However, the restoration in Revelation is intensified and broadened to include the whole cosmos and all the nations therein.
22 And he showed me a pure river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb. 2 In the middle of its street, and on either side of the river, was the tree of life, which bore twelve fruits, each tree yielding its fruit every month. The leaves of the tree were for the healing of the nations.
The point that we want to especially elucidate is that the promised land that is to experience the vibrancy of life has moved beyond Israel and is now the whole cosmos and the benefactors of this has moved beyond provincial Israel to all the nations. All the nations as nations will be the recipients of abundant life and healing.
Of course this provides just one block in the Scriptural foundation for Kinism. Clearly the Bible, by the prophetic connection between Ezekiel and Revelation, is teaching here the continuance of the nations in their nations. The Holy Spirit connecting Ezekiel with Revelation is clearly and indisputably establishing the fact that all of the variegated nations as nations will be present in the New Jerusalem. If this is true (and it is) then how can we support any kind of program from the erasure of borders, to polyglot marriages, to transracial adoptions which serve as an attempt to destroy the nations as nations? To support such programs is to do battle with God.
This only underscores yet another block in the Biblical foundation for Kinism as recorded by Dr. Martin Wyngaarden where he notes of Isaiah 19;
19 In that day there will be an altar to the Lord in the midst of the land of Egypt, and a pillar to the Lord at its border. 20 And it will be for a sign and for a witness to the Lord of hosts in the land of Egypt; for they will cry to the Lord because of the oppressors, and He will send them a Savior and a Mighty One, and He will deliver them. 21 Then the Lord will be known to Egypt, and the Egyptians will know the Lord in that day, and will make sacrifice and offering; yes, they will make a vow to the Lord and perform it. 22 And the Lord will strike Egypt, He will strike and heal it; they will return to the Lord, and He will be entreated by them and heal them.
23 In that day there will be a highway from Egypt to Assyria, and the Assyrian will come into Egypt and the Egyptian into Assyria, and the Egyptians will serve with the Assyrians.
24 In that day Israel will be one of three with Egypt and Assyria—a blessing in the midst of the land, 25 whom the Lord of hosts shall bless, saying, “Blessed is Egypt My people, and Assyria the work of My hands, and Israel My inheritance.”
“Now the predicates of the covenant are applied in Isa. 19 to the Gentiles of the future, — “Egypt my people, and Assyria, the work of my hands, and Israel, mine inheritance,” Egypt, the people of “Jehovah of hosts,” (Isa. 19:25) is therefore also expected to live up to the covenant obligations, implied for Jehovah’s people. And Assyria comes under similar obligations and privileges. These nations are representative of the great Gentile world, to which the covenant privileges will, therefore, be extended.”
Martin J. Wyngaarden, The Future of the Kingdom in Prophecy and Fulfillment: A Study of the Scope of “Spiritualization” in Scripture (Eugene: Wipf & Stock, 2011), p. 94.
And again,
“More than a dozen excellent commentaries could be mentioned that all interpret Israel as thus inclusive of Jew and Gentile, in this verse, — the Gentile adherents thus being merged with the covenant people of Israel, though each nationality remains distinct.”
“For, though Israel is frequently called Jehovah’s People, the work of his hands, his inheritance, yet these three epithets severally are applied not only to Israel, but also to Assyria and to Egypt: “Blessed be Egypt, my people, and Assyria, the work of my hands, and Israel, mine inheritance.” 19:25.
Thus the highest description of Jehovah’s covenant people is applied to Egypt, — “my people,” — showing that the Gentiles will share the covenant blessings, not less than Israel. Yet the several nationalities are here kept distinct, even when Gentiles share, in the covenant blessing, on a level of equality with Israel. Egypt, Assyria, and Israel are not nationally merged. And the same principles, that nationalities are not obliterated, by membership in the covenant, applies, of course, also in the New Testament dispensation.”
Martin Wyngaarden
The Future of the Kingdom in Prophecy and Fulfillment: A Study of the Scope of “Spiritualization” in Scripture — pp. 101-102.
Of course the implication of all this is the Church has to cease supporting untrammeled immigration — both legal and illegal — from non Western nations as well as polyglot marriages into the “once upon a time” West.
