After Christ has returned and freed the tribes of Israel from slavery, brought them into the Promised Land and begun the reinstitution of the temple service, He will allot the Promised Land to the twelve tribes. This will apparently occur during the remaining 3 ½ years of Christ’s ministry to the lost sheep of the house of Israel (compare our Q&A, “What will Jesus do after Satan has been banished?”).

Beginning with Ezekiel 47:13, and continuing until the end of chapter 48, we are introduced to the description of the borders by which the Promised Land will be divided as an inheritance among the twelve tribes of Israel. Joseph will have two portions in his two sons Ephraim and Manasseh, who will each have a separate inheritance. The priestly tribe of Levi will receive a special area (Ezekiel 45:1-8; 48:8-14), but since Joseph’s inheritance is divided into two tribes to compensate for Levi, the number of twelve for the tribes will be maintained.

As the Nelson Study Bible and the Ryrie Study Bible explain, the tribes will not be arranged as they were historically under Joshua. A reason for this deviation is not expressly given, but some indications can be deduced, as explained below. To the north of the central district around Jerusalem, which will be set aside for religion and government, will be the seven tribes of Dan, Asher, Naphtali, Manasseh, Ephraim, Reuben and Judah. To the south will be the remaining five tribes, i.e., Benjamin, Simeon, Issachar, Zebulon and Gad.

The Nelson Study Bible includes the following interesting comments:

“The tribes resulting from the offspring of Jacob and his wives’ servants are given lands farthest from the most holy areas…, while the descendants of Jacob’s wives occupy a central position… the tribe of Judah is most favored, for it produced the Davidic and messianic line…. Historically, the tribe of Dan had occupied the northern limits of the land… Its idolatry was well known—Jeroboam had placed a golden calf there… Benjamin like Judah is favored.”

Some, like Gill’s Exposition of the Entire Bible, maintain that the boundaries of the Promised Land and the borders are different than they were under Joshua—that they will be much larger and more extensive, being similar to the borders and boundaries under David and Solomon—while others state that the boundaries “are substantially the same as those given by Moses in Nu[mbers] 34:1-29; they here begin with the north, but in Numbers they begin with the south (Nu[mbers] 34:3)” (compare Jamieson-Fausset-Brown Bible Commentary).

Barnes’ Notes on the Bible agrees, adding: “The borders of the land follow closely Numbers 34, where they begin from the south, as the people came up from Egypt; in Ezekiel, they begin from the north, as they might return from Babylon.”

The Ryrie Study Bible summarizes the boundaries in Ezekiel 47 in this way:

“The northern border of Israel’s land will run from the Mediterranean north of Tyre to a point near Damascus (vv. 15-17); the eastern border will be formed by the Jordan River and the Dead Sea (v. 18); the southern boundary will run from a little below the Dead Sea to the river of Egypt (v. 19… [Note that some commentaries feel that the reference to the “river of Egypt” is not identical with the Nile]); and the western border will be the Mediterranean. This particular area will be allotted to the Israelites for their residences, though apparently they will control all the land from the Nile to the Euphrates (cf. Gen. 15:18).”

Ezekiel 47:21-23 specifically adds that strangers who will join and live among the tribes of Israel, will also obtain the right of inheritance. That was not the case under Moses and Joshua, showing further distinctions between the original distribution of the Promised Land under Joshua and the future allotment of the Promised Land, as foreseen by the prophet Ezekiel.

We also read that there will be exits of the city of Jerusalem, and the gates of these exits will be named after the tribes of Israel. Note the following comments by the Nelson Study Bible:

“The northern gates are Reuben (the firstborn), Judah (the tribe of the messianic line), and Levi (the priestly tribe)—all descendants of Jacob and Leah [Jacob’s first wife, even though Jacob was tricked into this marriage by his uncle Laban]… On the eastern side the gates represent Joseph, Benjamin, and Dan. While the first two were children of Jacob and Rachel [Jacob’s second wife whom he really loved and wanted to get married to in the first place], the third [Dan] was the child of Jacob and Rachel’s servant Bilhah… South of the city, the three other offsprings of Jacob and Leah have gates named for them: Simeon, Issachar and Zebulon… The three western gates are named after Gad and Asher—the sons of Jacob and Leah’s maidservant Zilpah—and Naphtali—a son of Jacob and Bilhah.”

It is interesting to compare the physical description of Jerusalem and the surrounding areas with the spiritual or heavenly Jerusalem (in which there will be no Temple), as described in Revelation 21 and 22, which will descend to the earth after the Millennium, the Great White Throne Judgment and the Third Resurrection, when God will create a new heaven and a new earth, in which there will dwell righteousness. This will be the topic of a further Q&A.

Lead Writer: Norbert Link

The New Testament has many references to disciples and apostles.

Strictly speaking, a disciple is anyone who follows another’s teachings. In the Bible, the name “disciple” comes from the Greek word, “mathaytes,” which means learner, student or pupil. We read that the loyal disciples were not just learning, but also, that they agreed and followed their leader, Jesus Christ. However, many turned away who at one time were His followers during His 3½ year ministry. We read in Acts 1:15 that there were only about 120 disciples just before the day of Pentecost. This was after preaching to many thousands of people, feeding miraculously more than 10,000 people, and performing many healings!

 As Jesus was teaching, we read in John 6:60: “Therefore many of His disciples, when they heard this, said, ‘This is a hard saying; who can understand it?’” A few verses later, we read in verses 66-69: “From that time many of His disciples went back and walked with Him no more. Then Jesus said to the twelve, ‘Do you also want to go away?’ But Simon Peter answered Him, ‘Lord, to whom shall we go? You have the words of eternal life. Also we have come to believe and know that You are the Christ, the Son of the living God.’”

We see that many departed, but the twelve apostles stayed firm at that time. Later, however, Judas Iscariot, one of the twelve, betrayed Christ, and after his suicide, he was replaced with Matthias who became known as an apostle (see Acts 1:26). Tradition has it that all of them, with the possible exception of John, suffered martyrdom.  

Both John the Baptist (Matthew 9:14) and the Pharisees (Matthew 22:16) are shown as having disciples. Even the twelve apostles were originally called disciples (Matthew 10:1). It is interesting to note that there were far fewer apostles than disciples – all apostles were disciples, but very few of the disciples became apostles.

The word apostle is derived from a Greek word, pronounced “ap-os-tol-os,” which means a messenger or one who is sent. From His disciples, that is, His students, Jesus selected a group of twelve men as His apostles. We read in Luke 6:12-13:

“Now it came to pass in those days that He went out to the mountain to pray, and continued all night in prayer to God. And when it was day, He called His disciples to Himself, and from them He chose twelve whom He also named apostles.”

Then, He sent them to do His work. First, He sent them to the lost sheep of the house of Israel (Matthew 20:5-15), but later, Jesus told them to “Go therefore and make disciples of all the nations… ” (Matthew 28:19).  

Still later, Paul and Barnabas were ordained to the rank of apostle to carry out the Work of God (Acts 13:1-3; 14:14). In Romans 16:7, we find a reference to Andronicus and Junias, who might also have been apostles. The passage says that they were of note among the original apostles. This could mean that they were well known to the apostles, or that they themselves were distinguished as apostles.

In our Q&A on ministerial ranks in the church, we state the following:

“We read that Paul referred to himself as an apostle and a preacher and a teacher (1 Timothy 2:7). He is also described as a prophet and a teacher in Acts 13:1. He even clarified that there were ‘ranks’ and different functions within the office of ‘apostle,’ calling some of the apostles ‘chiefest apostles’ (Authorized Version) or ‘most eminent apostles’ (2 Corinthians 11:5; 12:11). These would have included Peter and James, the half-brother of Jesus (compare Galatians 1:18-19). We read that the gospel to the uncircumcision [non-Israelite nations] was entrusted to Paul, while the gospel of the circumcision [Israelite nations] was entrusted to Peter (Galatians 2:7-8).”

In 2 Corinthians 11:13-15 we read that Satan the devil has his own apostles: “For such are false apostles, deceitful workers, transforming themselves into apostles of Christ. And no wonder! For Satan himself transforms himself into an angel of light. Therefore it is no great thing if his ministers also transform themselves into ministers of righteousness, whose end will be according to their works.”

One other important factor should be noted. Christ’s disciples are followers of Christ, whether they are ministers or members. A disciple may not be ordained to any ministerial function, but an apostle, as well as an evangelist or a pastor or an elder, are always ordained ministers, as we read in Ephesians 4:11-13: “And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ, till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ.” Please see again our Q&A, which addresses the question of ministerial ranks in God’s Church.

Today, in the true Church of God, we are all disciples of Jesus Christ, and a number have been ordained to the rank of evangelist, pastor and teacher or elder. We do not believe that there are any apostles in the Church of God today. Due to his fruits, the late Mr. Herbert W Armstrong, who was Pastor General of the Worldwide Church of God until he died in 1986, was acknowledged in the Church as an apostle (one sent out), as he met many world leaders and preached the gospel of the Kingdom of God in many parts of the world. It is not, of course, a requirement for an apostle to have to meet world leaders, but the fruits of his activities should clearly establish that God has approved a minister as an apostle. We do not believe that there are today any prophets in the Church of God, either. This is not to say that in the future, God might not ordain some of His ministers to the rank and office of apostle and prophet. For further information, read our Q&A answering the question whether there are today any prophets in the Church of God.

Lead Writers: Brian Gale and Norbert Link

The short answer is: No, they do not.

Luke’s account of Christ’s anointing occurred prior to the events described by the other gospel writers; they did not take place in the same city; and the women anointing Christ were not the same.

We read in Luke 7:36-50 that Christ went to the house of a Pharisee, Simon, to eat with him, when a “woman in the city who was a sinner” washed Christ’s feet with her tears, wiped them with the hair of her head, kissed His feet and anointed them with fragrant oil which she had brought. The Pharisee questioned that Christ was a prophet, since He allowed the woman to do this, even though she was a sinner. He reasoned that if Christ had known who the woman was, He would not have permitted her to touch Him.  However, Christ said that the sins of the woman, which were many, were forgiven her, because she loved much, and He told her that her faith had saved her.

It appears from verses 1 and 11 that this episode took place in the city of Capernaum or Nain or another city nearby. The city itself where the woman lived is not identified, but many think that it was Capernaum.

However, when turning to John 12:1-8, we find ANOTHER anointing of Jesus described. It occurred six days before Passover (John 12:1), in Bethany, where Lazarus was, whom Christ had resurrected. A supper was made for Jesus, and Lazarus, Martha and Mary were all there. We read that Martha served, as she had done before; so the implication is that the supper took place in the house of Lazarus, Mary and Martha. We read that Mary took a pound of very costly oil, anointed the feet of Jesus and wiped His feet with her hair. When Judas Iscariot complained about the “waste of money,” Jesus responded that Mary had kept the oil for His burial.

Many seem to think that this incident is the same as the one described by Matthew and Mark. However, this is not the case, either.

In Matthew 26:6-13, we also read about a woman (she is not identified as Mary) who poured very costly fragrant oil on Christ’s head, and that His disciples (not just Judas) became indignant, claiming that the oil could have been sold and the money been given to the poor. Jesus responded that in pouring the oil on His body, the woman did it for His burial, and that her action will be told as a memorial to her. Even though this account is similar to the one in John, we read in Matthew 26:2 that it took place “two days” before Passover (not six days, as in John 12:1), and that it took place in Bethany at the house of Simon the leper. Neither Lazarus, Mary nor Martha are mentioned in this record.

Mark 14:3-9 describes the same incident, as reported by Matthew. Mark 14:1 tells us as well that it occurred two days before Passover, and verse 3 states that it took place in Bethany, at the house of Simon the leper. The unidentified woman poured very costly oil on Christ’s head, and some became indignant over the “waste of money.” Christ’s response was the same as it was recorded in Matthew’s account.

We see, then, that the gospel writers tell us about at least three episodes, when women anointed Jesus’ feet or head.

Gill’s Exposition of the Entire Bible states the following about the account of Luke, regarding the first episode, when a sinner anointed Christ, explaining that the accounts of Matthew, Mark, Luke and John describe events on at least three different occasions:

“[The] woman [sinner] in the city [was not] Mary Magdalene, spoken of in Luke 8:2 under another character; and is a different person, who had not been taken notice of by the evangelist before; nor Mary the sister of Lazarus, who is said to anoint the feet of Christ, and wipe them with her hair, John 12:3… this was in Galilee, and that in Bethany; this in the house of Simon the Pharisee, that in the house of Lazarus; this was some time before Christ’s death, and after this he went a circuit through every city and village, that was but six days before his death, and after which he never went from those parts;

“nor is this account the same with the history, recorded in Matthew 26:6 for that fact was done in Bethany also, this in Galilee; that in the house of Simon: the leper, this in the house of Simon the Pharisee; that was but two days before the death of Christ, this a considerable time before; the ointment that woman poured, was poured upon his head, this upon his feet: who this woman was, is not certain, nor in what city she dwelt; it seems to be the same in which the Pharisee’s house was; and was no doubt one of the cities of Galilee, as Nain, Capernaum, or some other at no great distance from these:

“which was a sinner; a notorious sinner, one that was known by all to have been a person of a wicked life and conversation; a lewd woman, a vile prostitute, an harlot… the word, sinners, seems to be used elsewhere by Luke; see Luke 15:1 compared with Matthew 21:31. Some think she was a Gentile, Gentiles being reckoned by the Jews sinners, and the worst of sinners; but this does not appear…”

While the woman in Luke’s account was a well-known sinner, the woman in John’s account was Mary, the sister of Lazarus and Martha, who was a very dedicated servant of Christ; and the woman in Matthew’s and Mark’s account is not identified—but it is unlikely that it was again Mary, anointing Christ a second time.

What we need to conclude from this is that the well-known sinner in the city of or near Capernaum, who was the first one anointing Christ, served as a motivation for Mary to do something similar. While the prostitute anointed Christ’s feet, Mary anointed His head. And Mary’s example motivated and inspired another woman in the same city of Bethany to do the same four days later. Christ accepted this service in every case. He forgave the sinner because of her living faith; and He defended Mary’s and the unidentified woman’s conduct, saying that they had done it for His burial and that they will be remembered wherever the gospel is preached.

Let us carefully review what exactly Christ said about the women:

In Luke 7:47-50, Christ spoke these words about and to the “sinner”: “… her sins, which are many, are forgiven, for she loved much… your sins are forgiven…Your faith has saved you. Go in peace.”

Since we cannot have forgiveness without repentance and the faith in Christ’s Sacrifice, it appears that somehow, this woman must have known that Christ came as the Savior of the world, and that He would die for the world and for her.

In John 12:7, we read Christ’s words to Judas regarding Mary; “Let her alone; she has kept this [costly oil] for the day of My burial.”

Mary must have believed that Christ would die for her and all of mankind, and her action manifested her belief in Christ’s death.

In Matthew 26:10, 12-13, Christ said to His disciples, on behalf of the unidentified woman who anointed Him four days later:

“Why do you trouble the woman? For she has done a good work for Me… For in pouring this fragrant oil on My body, she did it for My burial. Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her.”

In Mark 14:8, His words are virtually identical with His saying in Matthew, except that these interesting comments are added: “She has done what she could. She has come beforehand to anoint My body for burial.”

Again, we see that this woman, following Mary’s example four days earlier, must have understood about Christ’s death, and she also manifested her belief by her work.

The conduct of all of the women is a beautiful example of living faith in action. As James said, faith without works is dead (James 2:20). When we truly believe, we will prove our faith by how we live.

Lead Writer: Norbert Link