Preaching and Teaching the Last Things: Old Testament

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ScripturequotationsmarkedKJVaretakenfromtheKingJamesVersionoftheBible.

ScripturequotationsmarkedRSVaretakenfromtheRevisedStandardVersionoftheBible,copyright1952[2ndedition,1971]bytheDivisionofChristianEducationoftheNationalCounciloftheChurchesofChristintheUnitedStatesofAmerica.Usedbypermission.Allrightsreserved.

ToRichardA.Armstrong,whoservedwithdistinction

aschairoftheBoardofTrusteesatGordonConwellTheologicalSeminary(1998–2006),

andhiswifeMiriam

AndtoHerbertP.Hess,whoserveswithdistinction

astreasureroftheBoardofTrusteesatGordonConwellTheologicalSeminary(1977–present),

andhiswifeBettyJane(B.J.)

WithdeepappreciationandthanksgivingtoourGod

forthejoyofworkingtogetherfrom1997–2006

1Corinthians2:9

Contents

CoverTitlePageCopyrightPageDedicationPrefaceIntroduction

Part1:TheIndividualandGeneralEschatologyintheOldTestament1.LifeandDeathintheOldTestament2.TheResurrectionofMortalsintheOldTestament

Part2:TheNationIsraelinOldTestamentEschatology3.TheEverlastingPromisesMadetoIsrael4.TheFutureResurrectionandReunificationoftheNation5.TheFutureReturnofIsraeltotheLandofPromise

Part3:TheNewDavidicKingandtheCityoftheGreatKingintheOldTestament

6.TheBranchoftheLordandtheNewZion7.TheExtentofMessiah’sRuleandReign

Part4:TheDayoftheLordandtheBeginningoftheNations’StrugglewithIsrael

8.TheArrivaloftheDayoftheLord9.GogandMagog

Part5:TheEventsoftheLastSevenYearsandtheArrivaloftheWesternConfederacy

10.TheSeventyWeeksofDaniel11.TheNewComingThirdTempleinJerusalem13.TheBattleofArmageddon

Part6:TheComingMillennialRuleofChristandtheArrivalofthe

EternalState14.TheMillennialRuleandReignofGod15.TheNewCreation

SelectedBibliographyNotesAuthorIndexSubjectIndexScriptureIndex

Preface

IntroducingatopicsuchasPreachingandTeachingtheLastThingsisadangerousstepforanyonewhowantstobeseenassaneandreasonable.ThisisespeciallytrueinadayandagewhenmorethanjustafewhavetakenituponthemselvestoofferaspecificdateforthesecondcomingofourLordJesus.Fortunately,however,sincethosedateshavecomeandgonewithouttheexpectedappearanceofourLord,thosebooksarenowonthesaleracks—orsubjecttoevenworsefatesthanthat!Butwhenalmostone-halfoftheteachingofScripturefocusesondisclosures

about“lastthings”andprophecy,tocontinuetoavoidanddisparagethisareaofbiblicalstudieswouldresultinalossofagooddealofthe“wholecounselofGod.”Thereisnodoubtthatsuchteachingonpropheticthemesissusceptibletotonsofextraneousideas,butwewouldbedisobedienttothecallofourLordifweleftasidelargeportionsofhisWordtousinourthinkingandliving.Itreatmoreofthecontemporaryobjectionstoteachingandpreachinginthisareainmyintroduction,butfornownotethatthisareaofstudycannotbeleftastheexclusivedomainofextremists.Therefore,noteespeciallythattheuniquenessoftheapproachIhavetakeninthisbook,similartoseveralthathaveprecededit,istodoexpositionsofwholeblocksoftext,usuallyachapterormore.Thishelpsavoidtheerrorofsome,whichistomakeastatementortwoandthenthrowanavalancheofreferencesatthereader,expectingthatthecontextsofallthosecitationsarewellknown.So,doenjoytheexpositionsandseeiftheyarenotfairlyrenderedinourdiscussions.AsyoupreparetobeginstudyingtheScripturesbyusingthisbook,Imust

alsoconcludetheseopeningremarkswithaspecialnoteofappreciationDwightBaker,presidentofBakerPublishingGroup,BobHosack,executiveeditor,andRobertHand,editoratBakerAcademicandBrazosPress.Inparticular,Roberthasbeenmostencouragingandhelpful.

Introduction

OldTestamentEschatology

AbouttheWordEschatologyItmaycomeasasurpriseformosttolearnthattheword“eschatology”isafairlyrecentterm.Similartosomeothertheologicalterms,suchas“theTrinity,”itdoesnotoccurasastatedtheologicalwordinthetextofeithertheOldorNewTestament.AbrahamCaloviuscoinedtheterminhisdogmatictheologytitledSystemalocorumtheologicoriumtomusduodecimusetultimuseschatologiasacra(1677).[1]LaterGeorgeBushusedtheterminhisbooktitledAnastasis[“Resurrection”]in1845.In1909,ShalierMatthewsdefined“eschatology”intheHastings’DictionaryoftheBibleas“thatdepartmentoftheologywhichisconcernedwith‘lastthings,’thatis,withthestateoftheindividualafterdeath,andwiththecourseofhumanhistorywhenthepresentorderofthingshasbeenbroughttoaclose.”[2]Evenso,VanderPloeg[3]notedthatCatholicandProtestanttheologians

tendedtoavoidthetermeschatologyforalongtime,untilitappearedinsomeofthedocumentsoftheSecondVaticanCouncil(fourseparatesessionslastingfromOctober11,1962,throughDecember8,1964).Morerecentlythetermeschatologyhasbecomeapopulartermusedbythemediaandjournaliststomean“thequalityoftheperiodoftheend,”asensethattheGreekwordeschatosneverhad.Simplystated,eschatologyasappliedtobiblicalandJewishapocalyptic

writingsreferstotheconsummationofthecosmosandthepresentworldorderashistorycomestoanendandtheeternaleraofGod’ssalvationisusheredin.ThatisapproximatelyhowSigmundMowinckeldefinesitaswell:

[Eschatologyis]adoctrineoracomplexofideasabout“thelastthings.”...Everyeschatologyincludesinsomeformorotheradualisticconceptionofthecourseofhistory,andimpliesthatthepresentstateofthingsandthepresentworldorderwillsuddenlycometoanendandbesupersededbyanotherofanessentiallydifferentkind.[4]

SomefeelthisdefinitiondoesnotallowforagreatdealofOldTestamenteschatology,sinceGod’spurposeisalsofulfilledwithinhistoryasmuchasitis

fulfilledoutsideofhistory.Butthatistoforgetthatthetwobiblicalages,the“now”and“notyet”(seebelowforafurtherdescription),arejustasmuchapartofanOldaswellasaNewTestamentdescriptionofthefutureandoflastthings.Tobesure,thisideaof“twoages”isdevelopedinlaterapocalypticwritingsoftheintertestamentalperiod,buttheconceptisalreadypresentintheOldTestamentaswell,eveniftheterms“now”and“notyet”arenotusedintheOldTestament.

AbouttheGrowthofEschatologicalHopeintheOldTestamentThereisnosupporttodayfortheoccasionalclaimofscholars,suchasthosemadebyH.GressmanandH.Gunkelatthebeginningofthetwentiethcentury,thatIsrael’seschatologicalhopecamefromforeignancientNearEasternsources.AsJohnBrightaffirms:

Israel’seschatologicalhopecannotitselfbeexplainedintermsofborrowing,ifonlybecausenotoneoftheancientpaganisms,fromwhichsuchconceptsweresupposedlyborrowed,everdevelopedanythingthatcanproperlybespokenofasaneschatology.Beingpolytheisms,keyedtotherhythmofnature,dedicatedtoservethewell-beingoftheexistingorder,withoutasenseofadivineguidanceofhistorytowardagoal...theycouldhardlyhavedoneso.[5]

Overagainsttherigiddeterminismofpaganismfromancientormoderntimes,theprophetsoftheOldTestamentfacedforwardintimeandanticipatedatimebeyondthecomingdivinejudgmentwhenGodwouldresumehispromisestohispeopleasheusheredinanewageinwhichjustice,righteousness,andpeacewouldcharacterizehisownreignoverthewholeearth.TherootsforsuchahopearedeeplyembeddedinthepromisesoftheAbrahamicandtheDavidiccovenantsofold.Buttheybegintocomeintoclearexpressioninthepropheticwritingsfromtheninth-andeighth-centuryprophetsonward—theworksofJoel,Obadiah,Hosea,Amos,Micah,andIsaiah.

“TheDayoftheLord,”“InThatDay,”“TheLatterDays”Where,then,didthishopeofadayoftheLord,afuturejudgment,andatimeofdeliverancearise?Mostwillwanttolocateitfirstintheeighth-centuryprophets,usuallycreditingAmos5:18asitsearliestappearance:

WoetoyouwholongforthedayoftheLord!WhydoyoulongforthedayoftheLord?

Thatdaywillbedarkness,notlight.Itwillbeasthoughamanfledfromaliononlytomeetabear,asthoughheenteredhishouseandrestedhishandonthewallonlytohaveasnakebitehim.

ButbothObadiahandJoel,ninth-centuryprophets,focuson“thedayoftheLord.”Thoseprophetswhofollowedthemintheeighththroughfifthcenturiesprovideanevenmorecompleteexpansionoftheconcept.Infact,theMosaictextofExodus32:34(ca.1400BC)maywellbetheantecedenttheologythatinformedalltheninth-throughfifth-centuryprophetswholaterdevelopedthisconceptofacomingdaywhenGodwouldactinjudgmentandsalvation.TheExoduspassagespeaksofa“dayofmyvisiting,”when“my[God’s]angel”willactinjudgmentonthenation’ssins.Itisnotjustanytimeinwhichthisdivinevisitationmightbringnationalchastisement,butacertain“day”(i.e.,aperiodoftime)thatwillstandoutassupremeincomparisonwithalloftheotherdaysinhistory.[6]However,ifthetheorythatthebooksofJoelandObadiahwerewritteninthe

ninthcenturyBCiscorrect,i.e.,inthe800sBC,thentheearliestoccurrencesoftheterm“thedayoftheLord”amongthewritingprophetscommencesandfindssomeofitsfullestelaborationsinthesetwopropheticbooks.Butsincesomanycommentatorshavecreditedthisterm’searlyappearanceinAmos5:18,itisevenmorestartlingtofindthatitisintroducedintheotherprophetsasiftheiraudienceswerealreadythoroughlyfamiliarwiththetermsof“thedayoftheLord,”“inthatday,”or“thelatterdays,”usuallyunderstandingthattheirbasicreferenceistosomecomingfutureeventorseriesofevents.Thisiswhywewouldsuggest,withWillisJ.Beecher,thatamostlikelysourceofthishopemightbeExodus32:34,whichreads:“Nowgo,leadthepeopletothe[place]Ispokeoftoyou.Beholdmyangelwillgobeforeyou.Andinthedayofmyvisitation,Iwillpunishtheirsinuponthem”(translationandemphasismine).Therefore,evenbeforethepreexilicprophetsoftheninththroughthesixthcenturiesBC,theprophets’audienceshadcometoexpecta“day”ora“time”whenGodwouldholdajudgmentforallthosewhohadflauntedhispersonandhislaw,aswellasatimeofdeliveranceforthosewhowerehisown.Theexpressions“thelatterdays,”“thedayoftheLord,”“inthatday,”orjust

“thatday,”therefore,cametobeconnectedwiththatgroupofeventsandtimesassociatedwithYahweh’scomingjudgmentanddeliverance.TheNewTestament,ofcourse,connectsthesetermsmorecloselywiththemessianickingdomofGod,butevenintheOldTestamentthereisaconceptofthe

worldwidesovereigntyofGod,wherehewillseethatalongwithfulfillinghispromisesofdeliveranceandsalvation,hispromisesofjudgmentwillbeaccomplished.WhiletheOldTestamentdoesnotindicatewhethertheterm“latterdays”

[Hebrew’akharithayyamim]meansanythingmoredefinitethansomesubsequentorindefinitetimeinthefuture,insomeofitscontextsitisusedofatimewhentherewillbeauniversalreignofGod,andhiskingdomwillbevictoriousoverall(Isa.2:2–5;Ezek.38:8,16;Micah4:1–4).Accordingly,thephrasecametoincludeacertainbutunspecifiedfuturetime,whentherewillcomefromthehandofGodbothretributionforlackoffaithandfaithfulnesstothewordofGodaswellastimesofthefulfillmentofthedeliverancepromisesofGod.Itisinthesesenses,then,thatthesetermstakeoneschatologicalimplications.

TheTwoAges:ThisAgeandtheAgetoComeThewritersoftheNewTestamentusethetraditionalJewishconceptofthe“twoages”somethirtytimestodepicthowthehistoricpresenteventsof“thisage”relatetothefuture“agetocome”(e.g.,Matt.12:32;Mark10:30;Luke18:30;1Cor.2:6).[7]SincetheOldTestamentspeaksof“thedayoftheLord,”theNewTestamentdesignatesthebeginningoftheeschatologicaldramathatremainsinthefutureasonethatbelongsto“thatday”and“hour”(Mark13:32).Thusitisnotthattimeandeternitystandopposedtoeachothersomuchasitisacontrastoflimitedtimeandunlimitedorendlesstime.JustasintertestamentalJudaismexpressedadivinedivisionintimebetween“thisage”andthe“agetocome,”sotheNewTestamentfollowssuitandusesthesametermsandsimilarconcepts.“Thisage”isthelimitedtimethatliesbetweenthecreationandthecoming

eschatologicaldrama.Assuch,itisthe“presentage”or“thisage.”Andwhatgives“thisage”itsevilcharacterisnotthequalityoftimeitselfbuttheeventthatstandsatthebeginningofthisperiod—thefallofAdamandEve.Therefore,thedistinctionthatexistsbetweenthetwoages,presentandfuture,isthatthepresentageislimitedinbothdirectionswhereasthecomingageislimitedonlyononeside(i.e.,fromitsinceptionpoint)buthasanunlimitedopennesstowardthefuture.Inanumberofwritingsusuallylabeledapocalypses(suchasthebooksofDaniel,Zechariah,andRevelation),the“comingage”beginswitheventsthatmayhaveantecedentsorconnectionswithhistory,butitiseternalontheotherend.Itaccordinglyextendswellbeyondtheendof“thepresentage,”

eventhoughitmightbrieflyoverlapthispresentage.IntheNewTestament,theGreekwordfor“age”isaiōn,whichportraysa

conceptoftimethatislikeanongoingstreamofhappenings.ItisnotcircularorrepetitiveastheGreekphilosophersdepicttimeandhistory.ThereforeitismuchliketheHebrewword‘olam,whichinlateHebrewmeans“world,”notjust“forever”or“eternity.”Alongthislinearextensionoftime,theNewTestamenthasGod-appointedkairoi,or“pointsoftime”intheaiōn,inwhichspecificeventsandhappeningsarelocated.

TheMultiplePerspective:“Now”and“NotYet”Closelyrelatedtothethemeofthetwoagesisthehermeneuticaldevicelaterknownas“inauguratedeschatology.”Forexample,intheGospelaccounts,thekingdomofourLordJesusissetforthasalreadyhavingmadeitspresenceknownincertainkeyaspects,yetitisalsoclearthatthiskingdomofourLordhasnotyetbeenfullyrealized.Howcanbothaspectsbetrueatoneandthesametime?Eitherhiskingdomisnowpresentoritisnot,somewillreason,butitcannotbebothpresentandnotyetpresentwithouttherebeingacontradiction—orsoitwouldseemonthesurfaceofthings.However,DarrellBockexplainsthatisexactlywhathappenswithregardtoourownsalvationaswell:“[We]aresaved/justified[already],but[weare]notyetsaved/glorified.”Hegoesontosummarize:

Butboththe“already”andthe“notyet”needcarefuldefining,forcovenanttheologiansofthepasthavetendedtooveremphasizethe“already”intheircritiquesofDispensationalism,whileunderemphasizingthe“notyet.”Dispensationalists[ontheotherhand]havetendedtounderemphasizethe“already,”minimizingwhatispresentlyfulfilledinGod’sprograminanattempttomaintaindistinctions[andputtheirstressonthe“notyet”].[8]

Oneofthebestwaystoexplainthewaythesetwoagesworktogethercanbefoundin1John3:2—“Dearfriends,nowwearechildrenofGod,andwhatwewillbehasnotyetbeenmadeknown”(emphasismine).InasimilarwayJesusdefineshisworkofcastingoutdemons:“ButifIdriveoutdemonsbytheSpiritofGod,thenthekingdomofGodhas[already]comeuponyou”(Matt.12:28).Inotherwords,itisnotnecessarytoidentifythekingdomofGodasifitissolelysomethingthatbelongstothefuture,forithasabeginningalreadyinthehistoricperiodwhenJesuswalkedtheearth,inthathebeganthentoinvadetheterritoryofSatanbycastingoutdemons!

TheFutureandthePastinthePromiseofGodAsIhavearguedanumberoftimesinothersettings,theOldTestamentisasetofbookscenteredaroundthe“promise-planofGod,”inwhichGodhassetthepurposeandtheeventsofhistory,pastandpresent,fortheir“appointmentswithdestiny”—includingthoseinvolvingIsrael,thenations,individuals,andeternity.Andthroughoutrecordedhistory,menandwomenhavestruggledwithanintensedesiretoknowtheirdestinyandthefutureoftheirrespectivenations,cultures,anddescendants,aswellaswhateternityitselfwilllooklike.Thegoodnewsisthatthereisawonderfulfuturecoming,inwhichGodwill

bringatleastathreefoldtransformationtothisworld.Hewilltransformthehumanpersonwithanewheartandanewspirit(Ezek.36:25–27);hewilltransformhumansocietybyrestoringIsraelbacktoherlandonceagain(Ezek.36:24–31);andhewilltransformnatureitselfbybanishinghungerforeverandmakingtheproduceofthelandmostabundant(Ezek.36:30–35).InadditiontothecentralityofthesecondadventoftheLordJesustoclimax

thehistoricprocessandtointroducetheeternalstate,theothercenterofOldTestamenteschatologyistheprominenceandunrivaledhopethatcentersonZion,theNewJerusalem,inOldTestamenteschatology.

PreachingandTeachingthe“LastThings”Itisnotuncommontohearsomesaythat“ourchurchdoesnotbelieveinthestudyofprophecyoreschatology,foritonlyleadstospeculationandstirsupaspiritofuncertaintyamongthepeopleofGod.”ButthisclaimdoesnotenjoythesupportofScripture.Firstofall,whyisprophecyandthestudyof“lastthings”sooftendemeaned

bysome,whenourLordsawfittoincludematerialofthisdoctrineamountingtoalmostonehalfoftheBible?WeneedtheteachingofthewholecounselofGodifwearetobefullyequippedforeverygoodwork(2Tim.3:16–17).Moreover,suchpropheticteaching,thoughsusceptibletoalotofextraneousideas,isnottherevealedreasonwhyGodgaveusthesedisclosuresaboutthefuture.OurLordassuresusin2Peter1:20–21that“youmustunderstandthatnoprophecyofScripturecameaboutbytheprophet’s[ortheinterpreter’sorreader’s]owninterpretation.Forprophecyneverhaditsorigininthewillofman,butmenspokefromGodastheywerecarriedalongbytheHolySpirit.”Therefore,thosewhogavetheseteachingstouswerespeakingnotontheirownaccount,butthetruththeyexpressedwassolelywhatGodhadspokentothem!Onthispointthe

apostlePeteralsoteaches:

WedidnotfollowcleverlyinventedstorieswhenwetoldyouaboutthepowerandthecomingofourLordJesusChrist,butwewereeyewitnessesofhismajesty....Weourselvesheardthisvoicethatcamefromheavenwhenwewerewithhimonthesacredmountain[oftransfiguration].Andwehavethewordoftheprophetsmademorecertain,andyouwilldowelltopayattentiontoit,astoalightshininginadarkplace,untilthedaydawnsandthemorningstarrisesinyourhearts.(2Pet.1:16,18–19)

WhensomeBibleteachersandpastorsareasked,“Whydon’tyouteachonthebiblicaldoctrineof‘lastthings’?”theyusuallyrespondbysaying,“Wedonotfeelcompetenttoteachonthosesubjects!”Butourcompetencydoesnotcomefromourselves,butfromthepowerandtheauthorityoftheWordofGod,forthatiswhatPaulteaches:

Notthatwearecompetentinourselvestoclaimanythingforourselves,butourcompetencecomesfromGod.Hehasmadeuscompetentasministersofanewcovenant—notoftheletterbutoftheSpirit;fortheletter[notthegraphē,“writing,”but“letterism”]kills,buttheSpiritgiveslife.(2Cor.3:5–6)

Thus,ifwearetoteachandpreachthewholecounselofGod(Acts20:27),itshouldincludethislargeportionofGod’sWordthatrevealswhatthefutureholds.Othersmightcomplainthatwearenotalwayssurehowweshouldinterpret

propheticpassages,forwehaveheardthatthesetypesoftextsmustbespiritualizedorallegorizedifwewishtohearthemcorrectly.However,itisalwaysbesttobeginbytakingthewordsofthetextintheirnaturalsenseunlessweseeasignal,foundinthetextitself,thatthewordsaremeantinafigurativeortypologicalsense.Ifoneseesthewords“as”or“like,”thenweareassuredthata“simile”ora“parable”isbeingoffered,foritwishestomakeadirectcomparisonbetweenthesubjectandtheabstracttruthitpointsto.However,iftherearenowordssuchas“as”or“like,”andyetananimatesubjectisbeingputwithaninanimatedescription,thenitmostlikelyisanunexpressedcomparison,calledametaphor,orifmadeintoalargerstoryordevelopedmoreextensively,itisanallegory.Sucharesomeoftherulesoffigurativelanguage,rulesthatarenotinventedaswego,butareclearlypartofallwritingandspeaking,whichcanbeidentified,defined,andillustratedinclassicalandbiblicalsources.[9]Inadditiontotheseobservations,onecanalwaysnotethewaysomeofthose

typesofprophecieshavealreadybeenfulfilledifwewishtobeassuredthattheoriginalmeaningoftheauthoristobetakeninastraightforwardmanner,orthatwhattheauthorhasstatedcametopassinsomeotherunderstanding.That

historyofinterpretationboostsourconfidencetoanevenhigherlevel.Forexample,taketheprophecyaboutthecityofTyreinEzekiel26:1–14.The

prophetEzekielpredictsin26:3that“I[God]willbringmanynationsagainstyou[Tyre]”(emphasismine).AndthentheprophetgoesontodescribehowKingNebuchadnezzar,kingofBabylon,would“ravageyoursettlementsonthemainland”(26:8;emphasismine).Theprophetcontinuestalkingabout“him,”“he,”and“his”horsesandthelikeinverses8–11.Then,suddenly,theprophetshiftsfromthisthirdmasculinesingularpronounwithaninterruptionofpronounsnowchangedtothethirdpersonplural,“they,”inverse12.Whydoesheconfusethings?Didn’tNebuchadnezzarcapturethecityofTyreofthePhoenicians?Historysuppliestheanswer.NebuchadnezzardidattackthecityofTyreon

themainland,andbesiegeditforwhatmostthinkwassomethirteenyears(ca.587–574BC),butthepeopleofTyreescapedfromthemainlandtoanislandone-halfmileoutintheMediterraneanSea.Afterthatlongsiege,Nebuchadnezzardidnothavethenavalpowertomatchthemandtofinishthemoffin574BC.OnlywhenAlexandertheGreatcamemuchlaterin332BCwastheprophecyfulfilledtotheletterofthepredictionmadebyEzekiel.Ezekielhadpredicted,

Theywillplunderyourwealthand[theywill]lootyourmerchandise;theywillbreakdownyourwallsand[theywill]demolishyourfinehousesand[theywill]throwyourstones,timberandrubbleintothesea.(Ezek.26:12;emphasismine)

ThatispreciselywhatAlexandertheGreatdid.Frustrated,justasNebuchadnezzarhadbeen,Alexanderscrapedthemainlandofitsremainingstones,timber,andrubbleanddumpedthemintothewatertobuildaone-half–milecausewayintotheMediterraneanSea.Hethenmarchedhisarmyouttostormtheisland,justasEzekielhadspecificallypredicted!Thetextwasfulfilledinamostliteralandrealsense.Thisshouldalertustothefactthatthisisatleastwhereweoughttobeginaswestarttointerpretprophecy:takethetextatfirststraightforwardlybeforeweseekforalternative,figurative,ortypologicalmeanings.However,iftherearetextualcluesthatsignaltheuseoffigurativelanguageorthelike,thenthosesignalsmustnotbedisregarded,butusedappropriately.SodoenjoyyourworkinthepropheticmaterialoftheOldTestament,and

therebyendpartofthefamineofGod’sWord(Amos8:11),forthepeopleofGodneedtohearthe“wholecounsel”ofGod.GodblessyoueachoneasyoudigintotheteachingblockssuggestedhereasaninitialintroductiontoGod’srevelationofwhatisinstoreforhispeople.

TheIndividualandGeneralEschatologyintheOldTestament

Manyassumethatthemattersofindividuallife,death,andtheresurrectionofthebodywerenotontheradaroftheOldTestamentwritings.However,mostwillbesurprisedtolearnthatthisimpressionisincorrect,forancientpeoplethoughtmuchaboutthesematters,asshownbysignsofthebeliefsoftheancientEgyptiansleftinthepyramids.ItwasprobablytheremovalofEnochtoheaven,theseventhveryimportant

person(VIP)fromAdam,thatstartedawholenewlineofthinking.IfEnoch,ameremortal,couldbetakendirectlyintotheimmortalpresenceofGod(aswasElijahsometimelater),thenthetheoreticalobjectionstotheresurrectabilityofthebodyaremootfromtheverystart.Herewasamortalwhodidnotpassthroughdeath,butwastakenimmediatelyintothepresenceofGodwherehehasbeeneversince.AllobjectionsastowhetheramortalcangointotheimmortalpresenceofGodbecomeimmediatelypasséfromtheverystart.BothPsalm49andJob19aretwogreatteachingtextsthatshouldgiveOld

TestamentreadersajumpstartaswepreparefortheseseminalideastodevelopintofulldoctrinesintheNewTestament.

LifeandDeathintheOldTestament

Psalm49:1–20

“ButGodwillredeemmylifefromthegrave.”

Psalm49:15

Death,ofcourse,istheoppositeoflife;itisthecessationofbreathingandtheterminationoflifeasweknowithereonthisearth(Pss.104:29;146:4).Life,ontheotherhand,isagiftfromGod,whoalonecontrolsallofourdays(Ps.103:13–16).TheHebrewroothaya,“live,”occursabouteighthundredtimesintheOldTestamentwhiletheHebrewrootmut,“death,”appearsmorethanonethousandtimes.ThepeopleoftheOldTestamentoperatedinaculturewherepagan

mythologicalideastaughtthatthegodscontrolledwhatwasonearth,inheaven,andintheunderworld,theplaceofthedead.CounteringthatsetofbeliefswasthebiblicalconceptwheretheLordhimselfisKingovertheearth,heaven,andeven“inthedepths”(Ps.139:8).Everythingisunderhiscontrolandnotinthehandsofthemythologicalgods.ThenormintheOldTestamentwasforthedeadpersontobeburiedinthe

familygrave(Gen.25:8–10;Josh.24:30,32;2Sam.2:32).Thosewhowerelandlesswereburiedingravesforthecommonpeople(2Kings23:6;Jer.26:23).Buttheworstofallcurseswastobeleftunburiedontheland.Inlatertimes,somebodieswereburned,aswastrueinthecaseofKingSaul(1Sam.31:12),butthatdidnotappeartobethenorminearlierdaysexceptfornotorious

criminals(Lev.20:14;Josh.7:25).EspeciallyinthePsalms,whatiscelebratedmostislife,aliferedeemedfrom

dangersfoundallaround(Ps.40:2).ThehopeofanOldTestamentpersonwastheanticipationofenjoyingGod’sgoodnessandpresence—evenbeyondhisorherdaysonthisearth(Ps.56:13).ItisYahwehalonewhoistheAuthoroflifeandtheRedeemer.ThatiswhyEthantheEzrahitepraysinPsalm89:48:“Whatmancanliveandnotseedeath,orsavehimselffromthepowerofthegrave?Selah.”ButthehopeofGod’speoplewasinthelifehewouldgivethembeyond

death.Psalm141:8reads:“Butmyeyesarefixedonyou,OSovereignLord;inyouItakerefuge—donotgivemeovertodeath.”Forevenindeath,Yahwehisstillthere:“PreciousinthesightoftheLordisthedeathofhissaints”(Ps.116:15).TheLordJesushimselfprovidesthesubstanceofthehopethatnotonlyKing

Davidhad,butthatallwhobelievetheLordJesusalsohave.

IhavesettheLordalwaysbeforeme.Becauseheisatmyrighthand,Iwillnotbeshaken.Thereforemyheartisgladandmytonguerejoices;mybodywillrestsecure,becauseyouwillnotabandonmetothegrave,norwillyouletyourHolyOne[Hebrewhasid]seedecay.Youhavemadeknowntomethepathoflife;youwillfillmewithjoyinyourpresence,witheternalpleasuresatyourrighthand.(Ps.16:8–11;cf.Acts2:24–28)

TheOldTestamenthasafairlylargenumberofHebrewwordswithoverlappingideasforthedead.Firstofallisthetermsheol,usedsomesixty-fiveorsixty-sixtimes.ItdoesnothaveacognateinanyotherSemiticlanguageandisusuallytranslatedintheNIVas“grave,”butalwayswithafootnotesaying“Sheol.”TheAuthorizedVersion(KingJames)rendersitas“grave”thirty-onetimes,“hell”thirtytimes,and“pit”threetimes.Itsetymologyisuncertain,butitdidappearintheJewishElephantinePapyrionceas“grave.”BothgoodandbadpersonsgotoSheol(JacobinGen.37:35,yetKorahandDathandidaswell,Num.16:30).Therefore,Sheolmayhaveoriginallyjustmeantthe“grave,”butthenitcametoalsosignify“hell.”[10]Twenty-onetimesSheolwaslocatedinthedepthsoftheearthwhereonehad

to“godown”or“bebroughtdown”totheearth(Gen.37:35;Num.16:30,33;Isa.14:11,15).ButsixtimesSheolisalsoparallelwiththe“pit”(Job17:13–14;Ps.16:10;Prov.1:12;Isa.14:15;38:18;Ezek.32:18,21).Innineothercases,

Sheolisparallelwithdeath(2Sam.22:6;Pss.18:4–5;49:14;89:48;116:3;Prov.5:5;etc.).SheoliscertainlynotanattractiveplaceintheOldTestament.ItissurprisingthatthereisnotamoreadequateviewofdeathandwhathappensafterdeathintheOldTestament.ButtheseminalideasthatarefoundintheOldTestamentdocometofullexpressionintheNewTestament.Thus,fortheOldTestamentsaint,Sheolisprimarilythetomb,theplacewherespeaking,laughing,andpraisingGodnolongertakeplaceastheydidinlife.Itisaplacewhereitisdark,dusty,andfilledwithbonesandwheretonguesliesilentinthegrave.TheHebrewword’abaddonoccursinparallelwithSheol(Prov.15:11;27:20)

and“grave”(Hebrewqeber,Ps.88:11).Itappears,then,that’abaddondenotestheplacewherethephysicalbodydissolves.InthebookofRevelation,AbaddonispersonifiedasSataninhiscausefordeath,destruction,andchaos.Anotherwordweshouldconsiderisbor,“pit,”whichisanothersynonymfor

Sheol(Ps.88:3;Prov.1:12;Isa.14:15).Thosewhoendupinthe“pit”findthemselvesinslimeandmud(Ps.40:2)andinapowerlessposition(88:4).Theexpression“lowestpit”alsooccurs(Hebrewbortakhtiyot,Ps.88:6).These“lowest”partsoftheeartharepicturedasgloomyandcavernousplaces,anideathatusuallyfindsitshomemoreinpaganassociationsthanintheOldTestament.TheHebrewwordfor“death”(mawet)isfoundinotherSemiticlanguages

andisthestateofbeingdeadortheplaceofthedead.TheCanaanitegodMot,“death,”isthegodoftheunderworld.ButthistooisnotaplacewheretheLordcannotgo;heisevenhereifneedbe.Asalreadymentioned,deathistheplaceof“silence”(Hebrewduma,Pss.

94:17;115:17).Anotherword,“darkness”(Hebrewmakhshak),isusedinparallelwith“lowestpit”(Pss.88:6;143:3).Finally,theHebrewwordshahat,fromtherootfor“tosinkdown”or“todestroy,”completesoursurveyofthemainOldTestamentHebrewtermsfordeathanditsaccompaniments.Allofthisbackgroundstudybringsustothekeyteachingpassagewehave

selectedforthestudyoflifeanddeath(Ps.49:1–20).

DeliveringOurLivesfromthePowerofDeathandtheGrave

Text:Psalm49:1–20Title:“DeliveringOurLivesfromthePowerofDeathandtheGrave”FocalPoint:Verse15,“ButGodwillredeemmylife[nefesh,“soul”]fromthegrave[sheol];hewillsurelytakemetohimself.Selah.”

HomileticalKeyword:Answers

Interrogative:What?(WhataretheanswerswecangivetothedilemmaposedbydeathandthegraveintheOldTestament?)

TeachingAim:TodemonstratethatGodissovereignoverdeathandthegrave.

Outline

1. WeAreFacedatFirstwithaProverbandaRiddle—49:1–42. WeArePresentedwiththeQuestionofLifeandDeath—49:5–63. WeAreFacedwiththeCertaintyofDeath—49:7–144. WeAreGiventheResolutiontotheProblemofDeathandtheGrave

—49:15–20

ExegeticalStudy

1.WeAreFacedatFirstwithaProverbandaRiddle—49:1–4Thiswisdompsalmismeantasanencouragementforthosewhoarehaunted

bythepowerandubiquityofdeathandthegrave.Thelanguageofthisintroductorysetofversesisacallthathasgoneouttoallhumanity.ThiscallisnotrestrictedtoIsraelorJudah,butinsteaditgoesto“allwholiveinthisworld”(Hebrewhaled,“world,”isararepoeticword)(1).Moreover,itincludes“bothlowandhigh,richandpoor”(2).Thewords“low”and“high”aredynamicequivalentsforthe“sonsofman”(usingthegeneraltermfor“man,”’adam)andthemoreindividualname(Hebrew’ish),whichmaysignifyapersonofwealth.Therefore,thispsalmismeanttospeaktoallpeople,intheircommonornoblehumanity.InwordsthatarereminiscentoftheopeningtothebookofProverbs,verse3

announcesthat“thesonsofKorah[whoaresaidtobetheauthorsofthispsalmintheintroduction,whichprobablyisasoriginalinthebookofPsalmsasthebodyofthetext]willspeakwordsofwisdom;theutterancefrom[their]heartwillgiveunderstanding.”ThecontentsofPsalm49arecalleda“proverb”(4)inwhich“instruction”is

giveninshort,pithy,abstractthought.ThesonsofKorahproposeto“expound”(Hebrewpatakh,“toopen”)theriddleposedherealsobyusingaharp.Thisimpliesthatwhatwillbeexplainedwillbebothaproverbandanenigmaticquestion.

2.WeArePresentedwiththeQuestionofLifeandDeath—49:5–6Thepsalmistbeginswiththekindofquestionateacherasks:“WhyshouldI

fearwhentheevildayscome?”Itisasifhesaid,“Ithoughteveryonefearedoldageandtheuncertaintyofthefutureandrejectionthatcomesfromothersinthosesenioryears.Whatisthereavailablethatwillcushionapersoninoldagefromfearssuchasthese?Willtheheapingupofwealthinsulateapersoninthatsituation?”(6).Butevenwealthdoesnotseemtoprovidethatsenseofsecurityandwell-

beingthatisneededinthissituation.Whileonthesurfaceofthingsthismayseemlikethe“Teacher”(Qoheleth)inEcclesiastes,whooftenraisesquestionstogethisstudentsinvolved,thepsalmistwillinthiscaseprovidehisownanswerrightwithinthispsalm.Buthewantstomakesurethatallunderstandthequestionandarepreparedtohearhisanswer.The“wickeddeceivers[who]surround[thepsalmist]”(5)literallyreflects

“theguiltofmyheelssurroundsme.”TheNIVemendstheMasoretictextoftheHebrew,assumingtheword“heels”(‘aqebay,aHebrewwordthatreflectsthenameof“Jacob,”yaqab)actuallymeans“thosewhocheatme”(Hebrew‘oqebay),asone’senemiesoftendo.

3.WeAreFacedwiththeCertaintyofDeath—49:7–14Verse7beginswiththeconfidentanswer:“Nomancanredeemthelifeof

anotherorgivetoGodaransomforhim.”Thereisjustnowaymoneyoranythingelseisgoingtoactasanappropriate“ransom”toredeemanyonefromdeath.Peopledonotliveforever,soallmustfacedeathatonetimeoranother,nomatterhowgrandioseorpoverty-strickentheirearthlylivesmayhavebeen.Moreoftenthannot,manytrustintheirwealth,butwealthisespeciallyandnotoriouslyunstable(Prov.23:5).Hence,wemortalsaresimplyunabletobuyourwayoutofdying!Thewisdomteachingcontinues,beginningwitha“surely”(inHebrew;NIV,

“for”).Everyone,Korahurges,canseethateven“wise”personsdiealongwiththe“foolish”andthe“senseless”(10).Butwhatevertheyhavehoardedforthemselves,theymustabandontootherswhethertheywanttoleaveitornot(10).Eventhosewhohavewantedtoperpetuatetheirownmemory,even“thoughtheyhadnamedlandsafterthemselves”(11),cannottellwhattheresultwillbe.Theirtombswillhavetheirnamesengravedonthem(11),butthatdoesnotguaranteethatthememoryoftheirliveswillbeperpetuated.Soineachcasetheendresultisthesame,accordingtoverse12—“Butman,

despitehisriches,doesnotendure;heislikethebeaststhatperish.”Alltooquicklythislifeisoverandthequestionthenis,whatwillhappentous?Atthispoint,thepsalmistisnotinterestedinshowingwhatthedifferenceisbetweenpersonsandanimals.Hispointsimplyisthatdeathisauniversalexperiencethatovertakesalllife,regardlessofwhetheritisanimalorhuman.Sofar,theemphasisofthiswisdompsalmisonthemortalityofalllife.Even

those“whotrustinthemselves”(13a),andthosewhoaretheir“followers”and“whoapprovetheirsayings”(13b),facethecommonlotthatcomestoall—death.Mortalsaredestinedforthegravejustlikeaherdofsheep(14).Heredeathis

picturedasamonsterthat“feed[s]onthem”(14b),muchasJeremiah9:21picturesdeathasclimbinginone’swindowstocarryofftheliving.Nolongeraretheyatrestintheir“princelymansions”(14e).Theproblem,ofcourse,isnotwithwealthperse,butwithwhatsometimesaccompaniesit:anattitudeofarroganceandself-sufficiency.Alltoooftentherichareinsensitive,deceptive,andalwaysschemingasiftheworldbelongedtothem.Alas,theytoomustfacethequestionandissueofdeathonedaysoon.Moneyjustwillnothelpinthiscase!

4.WeAreGiventheResolutiontotheProblemofDeathandtheGrave—49:15–20

Inverse15wecometotheheartofthispassage.Thisverse,likesomeofthe

greatPaulinepassages,beginswiththemarvelouscontrast,“butGod.”Awholenewconfidencebreaksthroughasverse15affirmsourresurrectionandfuturefellowshipwithGod—“ButGodwillredeemmylife[Hebrewnefesh]fromthegrave;hewillsurelytakemetohimself.”Thewordingissoexplicit:my“soul,”orbetterstill,my“life,”isinthehandsofGod,ifIhavetrustedinhim.Mylifehewill“redeem,”forratherthandemandinga“ransom”fromthedeadpersons,Godhimselfwillpayitforthemiftheywillaccepthisoffer.Hereisthetheologyofatonementinthepassage.Thegrave(Sheol)cannotholdtheredeemedhostage,forGodhimself“willsurelytakemetohimself”(15).Thisword“totake”iscertainlyadeliberateallusiontothestoryofEnochinGenesis5:24,whereGodalso“took”thatmaninallhismortalityintotheimmortalrealmofGod;thushewasnolongeronearth!(Cf.Ps.73:24wherethissameexpressionrecurs.[11])Thus,theservantisinseparablefromhismaster,whetherinlifeorindeath!Thisisnothingshortofaresurrection.Inlightofthisgreataffirmation,allelseinlifeanddeathisillusory.So,to

returntothequestionofverses5and6,thepsalmistanswersevenmore

pointedly.Itisnotjustamatteroffearingwhentheevildayscome(5),orevenacommandnottobeafraid.Instead,hesays,“Donotbeoverawedwhenamangrowsrich,whenthesplendorofhishouseincreases”(16).Theplaintruthisthat“hewilltakenothingwithhimwhenhedies,hissplendorwillnotdescendwithhim”(17).Ofcourse,somerichpeoplecountthemselves“blessed,”whileothers“praise

[them]when[they]prosper”(18),butwhatkindofassurancewillthatgranttoamanwhoisonhiswaytothegrave?Deathforthatoneisabsolutedarkness,forhe“willneverseethelightoflife”(19).Instead,thecallforallwhotrusttheSaviorisacalltoclearthinkingand

living.Thepathofwisdomliesinthedegreeofunderstandingtheyhave.TheAuthorizedVersionandtheRevisedVersioncorrectlypreservetheoriginalHebrew,whichreads,“Thepersonwhoisinhonor,butdoesnotunderstand,islikethebeaststhatperish.”Inbetweenthisfirstrefraininverse12(“heislikethebeaststhatperish)andthisidenticalrefraininverse20(“likethebeaststhatperish”)isthemarvelouspromiseoflifehereafterwithGodinverse15.Sothequestionofverses5and6isansweredbythepsalmist.ItisGodwho

willtakecareofourlivesbyredeemingusandwhowillfinallytakeusinaresurrection,muchlikeEnoch’s,directlytobewithhim!

Conclusions

1. Verse15,whichbeginswith“butGod,” iscertainlyoneof thegreatstatementsofhopeintheOldTestament.ThefutureisinthehandsofGod.

2. Deathisnorespecterofpersonsbutcomestoboththemightyandthelowly.In thatrespect,manisnotmuchdifferentfromthebeasts thatalsoperish.

3. Godaloneis theonlyOnewhocanredeemlifeandrescueanyofusfromthegrave.

4. For thosewho trust him,Godwill take them to bewith him so thatthereislifebeyondthegrave.

TheResurrectionofMortalsintheOldTestament

Job19:21–27

“If[aperson]dies,willhe[orshe]liveagain?”

Job14:14

Almosteverypersonwantstoknowwhetherthereislifeafterdeath.Andinalmosteveryculture,peoplehavebeenburyingtheirdeadoverthecenturiesinwaysthatsuggestthattheyhadsomehopeinanexistenceafterdeath.Infact,thefeelingthatthispresenttemporalexistenceonearthisreallyinadequatetosatisfytheexpectationsofourdeepestdesiresisgenerallyfeltbyallmortals,andwassoarguedbyImmanuelKant.AlthoughitisgenerallystatedthattheOldTestamentsuppliesuswithno

systematicpresentationoflifeafterdeathsuchasisfoundintheNewTestament(e.g.,1Cor.15),importantcontributionstothissubjectcanbegarneredfromvariouspartsoftheOldTestamenttoletusknowtheteachingonthistopicislargerthanmanyatfirstthink.Iffornootherreason,thispointcanbearguedfromtherolethatsuchideasasdeathandthefuturelifeplayedinthereligionsofIsrael’sneighborsintheancientNearEast(e.g.,Egyptians,Canaanites,andBabylonians).Eventhoughtheirideaswerefalseandunsubstantiated,nevertheless,theirexpectationofsomethingmorethanwhattheyhadfoundinthislifewasalmostuniversallyheld.

Infact,soprevalentwerethefalseideasoftheneighboringnationsthattheIsraeliteswerewarnednottomakeinquirybythemeanstheyusedtocontactthedead,suchasnecromancy,bywhichtheyclaimedtoraisethedead(Lev.19:31;20:6,27;Deut.18:10–11;2Kings21:6;23:24).DeathwasnevertreatedintheOldTestamentassomethingthatwasgoodorevenfinal,foritinvolvedtherealmoftheunclean(Lev.11:24;Num.19:11).Lifewasthekeyideaandwastobepreferredoverdeath.Godhadmeantforhumanstoliveforever—andthensinenteredintotheworldthroughthefall!IflifeafterdeathwasanimpossibilityforOldTestamentmortals,assome

wanttocontend,itwouldbestrangeindeedthatIsraelitesweretoavoidalldealingswithconsultingthedead(necromancy)orcontactingtheworldofsupernaturalspiritsinordertoinquireandgaininformationfromthedead.Thefactthatitwaspossibletocontactthedead,evenifitwasforbidden,wasmadeclearwhenKingSaulwentindisguisetotheWitchofEndor,withtherequestthatthedeceasedprophetSamuelbebroughtbackfromthedeadforaconsultation(1Sam.28:4–19).Apparentlyeventhiswitchwasnotaccustomedtohavingactualsuccessatsuchséances,forwhenshesawSamuelcomeupfromthedead,“she[screamed]atthetopofher[lungs]”(1Sam.28:12).However,whatSamuelpredictedwouldhappeninbattlethenextdaydidinfacttakeplace!Therefore,giventhefactthatdeceasedSamuelwasstillavailable,itsurelypointstotheconclusionthatthedeadcontinuetoexist.EarlyinthebiblicalnarrativeofGenesis,thephysicaltranslationofEnochto

heaven(Gen.5:24),apparentlyinhismortalbody,madeagreatimpactontheviewsoftherestoftheOldTestament.Enochhadlivedonearthfor365yearsandraisedafamily,andthenGod“tookhim”tobewithhim.ThatshouldbeenoughtosettlethequestionastowhetheramortalbodycouldgotobewithanimmortalGodandexperienceimmortality.Moreover,iftheEgyptianpyramidswerealreadydepictingtheexpectationof

thePharaoh,andthoseburiedclosetohispyramid,tobeabletoreturnbacktolifeandindulgeinanewlifeofwine,women,andsong,asdescribedintheBookoftheDead,inthePyramidTexts,anddepictedinthepicturesonthewallsofthepyramids,itshouldnotbethoughtstrangethatIsraelwouldlongforsomethingsimilar.Itislikelythatancientpersonsthoughtmoreabouttheafterlifeanddeaththanmostmodernsdo,fortheylivedwiththesoundsandtherealitiesofbabiesbeingbornandpersonsdyingrightintheirhomes.Allthiscouldbeheardasonewalkeddownthestreetsofthoseancienttowns.TheOldTestamentdoesreportthreecasesofresuscitationafterthepersons

hadstoppedbreathing.Thefirsttwocasesinvolvetheraisingoftwoofthewidows’sonsbytheprophetsElijahandElisha,respectively(1Kings17:17–24;

2Kings4:29–37).Thethirdcaseistheresuscitationofanunnamedcorpseonhiswaytoburial,whosefuneralprocessionisinterruptedbyunexpectedraidersintheland,andwhoisthereforehastilythrownontopofElisha’stomb,wherebyheisinstantlyrestoredtolife(2Kings13:21).Butthepointisthatallthreeoftheseresuscitatedpersonsalsoappeartodieoncemore,sotheycannotqualifyasprecisecasesoftheresurrectionofthebodyaspromisedinScripture.Butintheirdyingthefirsttime,theydidnotpassintooblivionorintononexistence;theycouldstillbebroughtbacktolifeonceagain.Thus,whentheywere“gone,”theywerenot“goneforever”!In1966,FatherMitchellDahoodcausedquiteastirinscholarlycircleswhen

hechallengedtheviewofSigmundMowinckel,whoclaimedthat“neitherIsraelnorearlyJudaismknewofafaithinanyresurrection,nor[was]suchrepresentedinthePsalms.”[12]TocounterMowinckel’sconclusions,Dahoodlistedatleastfortypsalmspermeatedbytheconceptsofresurrectionandimmortality,alongwithothersfromProverbs,Ecclesiastes,Isaiah,andDaniel.Accordingly,DahoodtranslatedtheHebrewkhayyim,“life,”as“eternallife”insomeelevenplacesinthePsalms(Pss.16:11;21:4;27:13;30:5;36:9;56:13;69:28;116:8,9;133:3;147:6)andtheword’akharit,“last,”as“thefuture”or“futurelife”intwootherPsalms(Pss.37:37–38;109:13).[13]MostscholarsdeclinetofollowDahood’ssuggestions,butBruceVawterdefendshisviewsforthemostpart.[14]ThetechnicalHebrewwordforlifeafterdeath,orresurrection,inmodernor

rabbinicHebrewistekhiyathammetim;thisexpressiondoesnotoccurinbiblicalHebrew,whileitisattestedintheMishnahandforty-onetimesintheTalmud.However,SawyerlistseightbiblicalHebrewverbswheretheideaofresurrectionmaybeexpressed:khayah,“tolive”;qum,“toarise”;heqits,“toawake”;laqakh,“totake”;‘alah,“togoup”;shub,“tocomeback”;’amad,“tostand”;andne’or,“toarouse.”[15]RatherthantryingtodeterminewhatistheprecisedateinwhichthehopeofaresurrectionfirstappearsintheOldTestament,itisperhapsbesttonotethattherearesometwentypassagesthatshouldfigureinadiscussionofthedoctrineoftheresurrectionintheOldTestament(Deut.32:39;1Sam.2:6;1Kings17:22;Job14:12,14;19:25–27;Pss.1:6;16:10;17:15;49:15;71:20;73:24;88:10;Isa.26:14,19;53:11;66:24;Ezek.37:10;Dan.12:2;Hosea6:2).[16]Butratherthansurveyingallofthesetextsasonewoulddoinasystematictheology,letusfocusonakeyteachingpassage.

SeeingGodinOne’sOwnFlesh

Text:Job19:21–27Title:“SeeingGodinOne’sOwnFlesh”FocalPoint:Verse26,“Andaftermyskinhasbeendestroyed,yetinmyfleshIwillseeGod!”

HomileticalKeyword:AppealsInterrogative:What?(WhatappealsdoesJobmaketohisbeingabletoexperiencearesurrectionashislifehangsinthebalance?)

TeachingAim:ToshowthatJobexpectedtostandbeforeGodafterhehaddiedandthentoberejoinedwithhisbodyandtopersonallyseeGod.

Outline

1. AppealforPityfromOne’sFriends—19:21–222. AppealforaPermanentRecordofOne’sWords—19:23–243. AppealtoOurKinsman-RedeemerforOurVindication—19:25–27

ExegeticalStudy

1.AppealforPityfromOne’sFriends—19:21–22ThispassageisamongthosefewtextsintheBiblethathavestirredupahost

ofopinionswithaplethoraofconclusionsthatrunthegamutofviews.ButmostwouldagreethatinthistextJobseemstobeathislowestpointinhispainandsuffering,andyetheemergesrathertriumphantly.Almostallhumanhelphasdisappeared.Withhisbodyrackedwithpain,andfeelingabandonedbyGod,hebegsthethreecompanionswhohavecometoconsolehim,lendhimsupport,andtakepityonhim.Jobcriesouttothesethreeadoubleplea:“Havepityonme,...have

pity”(21).Histhreecompanionsarecalled“friends,”whetherironicallyorasJobtrulyregardsthem,wecannotsayforsure.However,theydonotappearinthelistJobgavein19:13–14ofthosewhoforsookhim,andthesethreewerecalledhis“friends”inJob2:11.Jobbegsthemtohavemercyonhim,“forthehandofGodhasstruckme”(21;cf.19:6–13).Eventheverb“struck”isaharshone,foritisoftenusedofGodwhenheintervenesinjudgmentwithsuchseverethingsasplagues,tornadoes,orthelike(Job1:19;5:19).ButitisalsothesameverbSatanusedwhenGodhandedJobovertotheevilone(Job1:11;2:5);thereforeitwasGodwhopermittedthis“strike,”butSatanwhodidthestriking,

andthuswastherealsourceofthis“strike.”JobfeelsheisbeingpersecutedbyGod,sowhydon’tJob’sfriendsseethis

factandofferhimhelpratherthanpursuinghim“asGoddoes”(22a)?Jobhadusedtheverb“pursue”inJob13:25ofGod’spursuitofhim,whichhecomparestothechasing“afterdrychaff.”Insteadofreceivingpity,Jobcompareshisfriendstocarnivorousbeastswho

gluttonouslychasetheirpreyanddevouritsfleshravenously.Theexpression,“Willyounevergetenoughofmyflesh?”conveysthisidea,for“toeatthefleshofsomeone”isusedofdoingsomeoneallthepossibleharmonecan(Ps.27:2),orintheAssyrianlanguage,itmeans“toslander”or“tocalumniate”someone.Thismaybeacasewhereboththeliteralandthefigurativemeaningcombinetoformasingleidea.Accordingly,Jobwantstoknowwhyhisfriendshavenotbeensatisfiedwithwhattheyhaddonesofaringnawingonhisbodyandsoulwiththeiraccusingwords.

2.AppealforaPermanentRecordofOne’sWords—19:23–24AfterJobappearstohavereceivednohelpfromtheappealhehasmadetohis

friends,henowmakeshisappealtoposterity.WilliamHenryGreencomments:

InhislastanddarkesthourshestillheldfasthisunwaveringassurancethatGodwashisRedeemerandFriend,andthoughhisbodyperishedandcrumbledintodust,hewouldstillwithhisowneyesseeGodwhowouldappearonhisbehalf....Thesewordsarecertainlyworthyofbeingrecordedonthesolidrock.Nograndermonumentalinscriptioncanbefound.Jobcouldnothaveaworthierepitaphuponhisrock-hewntomb.[17]

WhatJobwantsisforthewordsofhisprotesttobechiseledintotherockandthenapparentlyfilledwithleadsothattheywillnotbeeasilyerased.SuchapracticehasbeenattestedlaterinthefamousBehistuninscriptionsofKingDarius,wheresuchwasdoneonatrilingualinscriptionsome500feetabovetheplainintheZagrosMountainsofIran.

3.AppealtoOurKinsman-RedeemerforOurVindication—19:25–27WhereasJobhasbeenspeakinghypotheticallyintheversesthatprecedethese

verses,nowhespeaksmostdecisivelyandfirmlyofwhatheknowsforsureandiswillingtoproclaimtoall.Withthiswordasaheading—“IknowthatmyRedeemerlives!”—Jobhasnowtakenanaltogetherdifferenttrackforstatinghiscase.Somewanttodenythatthis“redeemer”referstoGod,fortheyargue,howcan

GodbeexpectedtocometohelpJobagainstGod?Thisredeemer,theyargue,

mustbesomeheavenlywitness.Butsuchaviewishardtosubstantiatewhenoneconsidersallthefactsinthissituation,forinIsrael’shistorytheHebrewtermgo’elhasspecialsignificance.Theword“redeemer”occursforty-fourtimesintheOldTestamentwiththemeaning“tolayclaimtoapersonorthingtosetfreeortodeliver.”Whoisthisredeemer?Somebelievethisisonlyanallusiontoanancient

institutioninwhicharelativeprovidedprotectionorlegalhelpwhenapersoncouldnothelphim-orherself.Accordingly,aredeemershouldpurchasebackpropertythathadpassedintoanother’shand(Lev.25:23–25;Ruth4:4–15);avengeaslainrelative(Num.35:19–27;2Sam.14:11;1Kings16:11);marryhisbrother’schildlesswidow(Ruth4:10);defendarelative’scauseinalawsuit(Ps.119:154;Prov.23:11;Jer.50:34);andbuyacloserelationoutofdebt-slavery(Lev.25:47–55).Buttheparallelstatement,that“[Job]willseeGod”(26),andthefactthatJob

claimsthathis“witness”is“inheaven”andhis“advocate”is“onhigh”(16:19),linesupwellwiththefrequencywithwhichthetitle“Redeemer”isappliedtoGodinotherpartsoftheOldTestament.Forexample,Jacobspeaksofthedivine“Angel”thatredeemedhimfromallevil(Gen.48:16).MosesalsosangoftheRedeemerwholedthepeopleforthoutofEgypt(Exod.15:13),andlikewiseDavidinvokedtheLordashisstrengthandhisRedeemer(Ps.19:14).WiththeprophetIsaiah,theterm“Redeemer”becameafavoritenameforGod(e.g.,Isa.44:6).ThereisnoevidenceofdoubtorwaveringinJob,fortheHebrewtextstresses

theword“I”:“I,evenI,knowthatmyRedeemerlives”(25;mytranslation).Job’scomfortershavefailedhim,butJoblikeJacobhasan“Angel”whoisthe“HolyOne”(6:10),andan“Umpire”or“Arbiter”(9:33–34),a“Witness”and“Advocate”(16:19),anda“Friend”(16:20)whowillbothvindicatehimanddeliverhim.ThisRedeemeris“alive,living.”SurelyalivingRedeemerismuchtobe

preferredtoadeadstone,evenonewithanengravedmessageofJob’sinnocence.Thisreferencetoonewhois“living”bringstomindthereferencestothe“LivingGod”throughouttheOldTestament(Deut.5:26;Josh.3:10;Jer.10:10;23:36;etc.).BecauseGodisalivingpersonwhoisaliveandawareofwhatisgoingon,Jobcanconfidentlyrestinhishelpforresurrectiontolifeonceagain!Whatismore,thisLivingRedeemer“willstand,”“riseup”(Hebrewqum),

oftenusedasalegaltermforawitnessincourtwhostandsupforoneortheotherinvolvedinthecase.Therecouldalsobeadoubleentendrehere,forthesameverbisusedofGodappearingoutofastorm.Thefactthattwoverbs,both

meaning“tosee,”occurthreetimesinverses26–27mayalsosupportthissecondmeaningaswell.ButwhenwillthisinterventionbythedivineRedeemertakeplace?Verse25

saysitwillbe“intheend”(Hebrew’akharon).UsuallythistermpointstothedistantfutureinconnectionwiththeeventssurroundingthesecondcomingofourLord.ButJobmaybeusingithereofthetimewhenheexpectstoberaisedfromthegraveinabodilyresurrection.Afterall,heclaimsitwillbe“after[his]skin[/flesh]hasbeendestroyed”thatheexpectstoseeGod“in[his]flesh”(26;literally“frommyflesh,”whichcanmean“apartfrommyflesh”butalso“fromwithinmyflesh”).WetakethelattermeaningbecauseJobissostronginmentioningtheuseofhisphysicalorgans(e.g.,hisowneyes)thatanetherealorspirit-experiencedoesnotseemtomatchhisrequestinthistext.ThedistinguishedprofessorofPrincetonSeminaryWilliamHenryGreen,

thoughcautious,affirmstheviewofarealresurrection:

TheresurrectionofthebodywasprobablynotpresenttoJob’sthoughts,certainlynotintheformofageneralandsimultaneousrisingfromthedead.Andyetitissolinked,seminallyatleast,withourcontinuedspiritualexistence,anditissonaturalandevennecessaryforustotransferourideasofbeing,drawnfromthepresentstate,tothegreathereafter,thatitmayperhapsbetrulysaidthatthegermsofthedoctrineoftheresurrectionmaylikewisebedetectedhere.“WhomIshallseeformyself,”saysJob,“andmyeyesshallbehold,andnotanother,”—sonaturalwasittotransferthethoughtofthesecorporealorgansalongwiththispersonalidentity,uponwhichheinsists,evenwhilespeakingofhimselfasdisembodied.[18]

WhenthispassageisconsideredalongwithalmosttwodozenotherOldTestamentpassagesonlifeafterdeath,itisnostretchofone’sexegesistoseethatJobfirmlybelievesthathewillriseagaintofacehisLordandhearhiswordsofvindicationanddeliverance.Helooksforwardtoabodilyresurrection!

Conclusions

1. A real and personal afterlife was assumed by the Israelites as anaturallyandnecessaryconclusiontothispresentlife,similartowhatis evidenced throughout the ancient Near Eastern cultures in theirburialpracticesandwritings.

2. Believershavearighttoexpectthattheir“LivingRedeemer”will“intheend”raisethembacktophysicallifeagain.

3. Job’s references to “skin,” “flesh,” and “eyes”make it clear that theOld Testament believers were not expecting a resurrection of adisembodied state, or a ghostly appearance, but one with a bodily

identity.

TheNationIsraelinOldTestamentEschatology

OneofthemosthotlydebatedtopicsintheOldTestamentdoctrineof“lastthings”iswhetherthepromiseofthelandoriginallygiventoIsraelisstillvalid,orwhetherIsraelforfeitedthatgiftwhenshefailedtokeepherendofthecovenant.IfthepromiseofGodinthecovenantwasabilateralandconditionalpromise,dependingonIsrael’sobedience,thensheclearlyfailedthetermsofthecovenantandthegiftofthelandcanbespiritualizedandmadeovertothechurchinwhatisknownas“supersessionism”or“replacementtheology.”However,ifthecovenantGodmadewithAbraham,Isaac,Jacob,andDavid

wasnotabilateralorconditionalcovenant,butaunilateralandunconditionalcovenantofferedinthegraceofGodtotallybasedonGod’sfaithfulness,thenthethreetextsthatfollowmagnifythatclaim:Jeremiah32,Ezekiel37,andZechariah10.Afteryouhaveworkedthroughthesechaptersandtheirparallelteachings,

answerthefollowingquestion:whatisyourjudgmentonthishugequestionofGod’spromiseofthelandinthecovenant?Thisquestiongoestotheheartofwhatthechurch’srelationshipistotheancientpromise-planofGodandwhatwaythepeopleofIsraelarerelated,ornotrelated,tothechurch.

TheEverlastingPromisesMadetoIsrael

Jeremiah32:27–44

“I[God]willsurelygatherthem[Israel]fromallthelands.”

Jeremiah32:37

OneofthemostgraphicpropheciesoftheregatheringofIsraelbackintothelandpreviouslyoccupiedbytheCanaanitesisthewordGodgaveJeremiahinchapter32ofhisbook.HewasinstructedbyGodtopurchaseafieldownedbyhisownfamilyinAnathoth(thoughtheywerenotascordialtoJeremiahasonewouldhaveexpected;Jer.11:21–27),apriestlytownjusttwomilesorsonorthofJerusalem.ApparentlythefamilyhadgottenintofinancialtroubleandwerenowdependingonJeremiahtoredeemthelandsoitcouldstayinthefamily.Thistypeoflegaltransaction,calledtherightofredemption,withitspolicyofredeemingfamilypropertybyafamilymember,hadbeenprescribedbyMosesinLeviticus25:25.TheprophetwastoldthathiscousinHanamel,sonofhisUncleShallum,

wouldcomeandaskhimtopurchasethefieldatAnathoth(32:7).AsGodhadforewarned,Hanamelcame;therefore,JeremiahwasassuredthisrequestwasfromtheLord.True,thiswasanexcellenttimetopurchaserealestate,forpriceswere

depressed,seeingthatNebuchadnezzarofBabylonwascurrentlybesiegingthecityofJerusalem(32:2);butitwassimultaneouslyapoortimetobuyland,sinceitallwasgoingtobeinthehandsoftheBabyloniansshortly!ButGodwanted

Jeremiah,andallwhowouldsubsequentlyreadaboutthis,toknowthattheBabyloniantakeoverofJudahwasnotthewaythestorywouldend;forIsraelwouldonedayreturntothatsameland.Therefore,JeremiahwastobuyhispriestlyancestralhomeinAnathothagainstthatfuturedayofreturn.Jeremiahwasthoroughlyhuman,ascanbeseeninhisquestioningsucha

purchaseundersuchbizarrecircumstancesindicatedinhisactionsandprayerinverses16–25.Butthatprayerandthosecomplaintscameafterhehadobeyedandpurchasedthefield.TheBabyloniansiege,whichhadbegunintheninthyearofKingZedekiah,

wasbrieflyliftedintheJudeanking’stenthyear(588BC),asBabylonheardrumorsoftheapproachoftheEgyptianarmytorelievetheJudeans.ButwhentheEgyptiansdecidedagainstengaginginsuchabattle,theBabyloniansiegewasreimposedonJerusalem.Duringthatbreakinthesiege,JeremiahdecidedtogotoAnathothtoinspect

whathehadjustpurchased;butJeremiahwasjailedonatrumped-upchargethathewasinsteadusingthisasafronttodefecttotheenemy.Theprophetwasbeaten,taunted,andjailedbyanownervousJudeangovernment(37:11–16).ThisprophecybelongstothegreatsectionofJeremiah’sprophecythat

featureshopeandconsolation—Jeremiah30–34.WeareastoundedbytheobedienceofJeremiah.Hefirstproclaimsthedivinewordofhopein32:15beforeheindicatesanypersonaldoubtsormisgivingshemighthave.Thusheintones,“ForthisiswhattheLordAlmighty,theGodofIsrael,says:Houses,fieldsandvineyardswillagainbeboughtinthisland.”Thatwasthedivineexplanationforthestrangepurchaseofrealestatemade

undersuchextraordinarycircumstances.OnlythendidJeremiahvoicehisconsternationatsuchastrangedivinerequestinhislongprayerinverses17–25.ButhereistheheartofJeremiah’stheology:hisfaithtakesprecedenceoverhisquestions.Thus,Jeremiahbeginswithasigh,“AhSovereignLord,”buthebacksitupwith“Nothingistoohard[/miraculous/difficult/wonderful]foryou”(17).Therefore,whilefaithdoesattimesinvolveraisingquestions,faithalsoinvolvessimultaneousrisk-taking,andventuringoutonthesuretyofthewordofGod,despiteourpuzzlementattimes.

ThePromiseoftheReturnofIsraeltoHerLand

Text:Jeremiah32:27–44Title:“ThePromiseoftheReturnofIsraeltoHerLand”FocalPoint:Verse37,“I[God]willsurelygatherthem[Israel]fromallthe

landswhereIbanishtheminmyfuriousangerandgreatwrath;Iwillbringthembacktothisplace[whereJeremiahlived]andletthemliveinsafety.”

HomileticalKeyword:PromisesInterrogative:What?(WhatarethepromisesGodhasmadetoIsraelaboutherreinhabitingherland?)

TeachingAim:TodemonstrateGod’scommitmenttohispromises.

Outline

1. GodWillDealwithIsrael’sUnconfessedSin—32:27–362. GodWillReturntheCaptivestoTheirLand—32:37a3. GodWillAllowIsraeltoLiveinSafety—32:37b4. GodWillReiterateTwoItemsfromHisCovenantwithIsrael—32:385. GodWillGiveIsraelSinglenessofHeartandAction—32:396. GodWillMakeanEternalCovenantwithIsrael—32:407. GodWillRejoiceinDoingGoodtoIsrael—32:41a8. GodWillPlantIsraelintheLand—32:41b–44

ExegeticalStudy

1.GodWillDealwithIsrael’sUnconfessedSin—32:27–36Godannounceshimselfasthegreat“Iam,”whoisnotonlythe“Lord”but

“theGodofallmankind”(27a).Assuch,herepeatsJeremiah’saffirmation(17)bysaying:“Isanythingtoohard[/miraculous/difficult/wonderful]forme?”(27b).TheGodofallhumanityhasacentertohisplan,whichisthepromiseofaSeed,aland,andthegospel(Gen.12:2–4),sothatalltheearthmightbeblessed—notjustIsrael!WhenGodasksifanythingis“toohard”or“toodifficult”forhim,hereminds

JeremiahandIsraelthatthisisoneofhisnames:“Wonderful”(Hebrewpele’,Isa.9:6—“WonderfulCounselor”).ThisnamedeclaresthatourGodistheOnewhodoeswonderfulordifficultactsonbehalfofhispeople.ThistitleappearssomethirteentimesintheOldTestament,as,forexample,whentheLordspeakstoSarahinGenesis18:13–14andtellshersheistohaveachildattheageofninety;orwhenhespeakstoSamson’sparentsinJudges13:18;orinPsalm136:4(“Tohimwhoalonedoesgreatwonders,/Hisloveenduresforever”);orwhenhepromisesIsrael’srestorationtoherlandinZechariah8:6.OurLordcan

dotheunexpectedandsimplyastonishusbyhismarvelousinterventioninouroftenhelplessstate.Butinverses28–36,Godmustjustaswondrouslydealwithunconfessedand

cherishedsin.God’speoplehadlongprovokedhimtoangerandwrathbytheir“burningincenseontheroofs[oftheirhouses]toBaalandbypouringoutdrinkofferingstoothergods”(29).Infact,eversinceIsraelandJudah’syouth,theyhad“donenothingbutevilin[God’s]sight”(30a).Moreover,they,bothnorthernandsoutherntribes,had“donenothingbutprovoked[God]withwhattheirhandshadmade”(30c).TheIsraeliteshad“turnedtheirbacksto[theLord]andnottheirfaces;though[Godhad]taughtthemagainandagain,theywouldnotlistenorrespondtodiscipline”(33).Instead,Israel“setuptheirabominableidolsinthehousethatbearsmyNameanddefiledit”(34).Worsestillisthefactthat“theybuilthighplacesforBaalintheValleyofBenHinnomtosacrificetheirsonsanddaughterstoMolech,though[God]nevercommanded[it],nordiditenter[his]mind,thattheyshoulddosuchadetestablethingandsomakeJudahsin”(35).MolechisprobablyadeformationoftheHebrewwordmelek,for“king,”includingthevowelsfromtheHebrewwordboshet,“shame.”InthiswayuttercontemptisexpressedforthisgodoftheancientNearEast.DuringthedaysofKingAhazinJudah(andfollowing),Israelitescausedtheirsonstorolldownthearmsofthisdeityandintohisopenmouthonlytobegreetedbyafireraginginthepotbellyofthisimage!ParallelexpressionsappearinJeremiah7:31and19:5.ItwastheepitomeofsavageidolatryandaturningawayfromGod.SomearedisappointedthatGodwouldshowsuchangerandwrathtoward

Israel.Shouldhenot,asaGodoflove,letbygonesbebygonesifhetrulylovespeopleandforgivessin?Butthisistomisunderstandthenatureofrealanger:itisnotanemotionofferedinanattemptto“geteven.”Rather,itisanemotionofthesoulstirredbyitsdesiretoseegood,justice,andrighteousnesstriumph.Itisasignthatsomethingismalfunctioninginuswhenwecanbeinthepresenceofevilandnotbeadverselyaffectedbyit,ornotfeelastrongdesireforwhatistrue,just,right,andgoodtoreplacethatwrong.AGodwhoisnotexcitedbythepresenceofsincannotbecountedontosee

thatjusticeisdone.Inthatcase,wrongforevermightjustaseasilybedominantandonthethroneoftheuniverse.ButthanksbetoGod,hewillnotbepassivetoanyformofevil,muchlesstosuchblatant,in-your-facesubstitutionsfortheLivingGodasBaalandMolech!

2.GodWillReturntheCaptivestoTheirLand—32:37a

AdivinedemonstrationofGod’swonderfulnesscanbeseeninthesevenpromisesthatfollowimmediatelyinthischapter.GiventhefactthatourLordwassodistressedwiththepersistenceofIsrael’ssin,onemightthinkthathewouldannouncehewasthroughwiththispeopleandwastherebyterminatinghiscovenantwiththem.However,thisneverwasabilateralcovenant,inwhichifIsraeldefaultedonhersideofthecovenant,thenGodwouldbefreedofhisobligationtocontinuewithwhathehadpromised.ThecovenantGodmadewithAdamandEve,Shem,Abraham,andDavidwasaunilateralcovenant,oneinwhichhewastheonlyoneobligatedtomaintainit(e.g.,Gen.15:1–6).WhatwouldmoveGodtokeephispromisetoIsraelaboutthe“land”except

hisowncharacterandword?Surelythepeoplehaddonejustabouteverythinginthebooktomakethemselvesasunattractiveandundesirableaspossible.Moreover,itisintheverysamecontextthatGodacknowledgesthedepthofIsrael’ssinthathealsorepeatshispromisetoreturnIsraelbacktotheland.ThereturnwillnotcomesolelyfromBabylon,butfrom“allthelandswhere

[Godwill]banishthemin[his]furiousangerandgreatwrath”(37).Thesewordsofpromise,then,couldnothavebeenintendedtomeanJudah’sreturnfromtheBabyloniancaptivity,forthatreturnwasnotfrom“allthelands.”Thiswouldbeareturnfromaworldwidedispersion.

3.GodWillAllowIsraeltoLiveinSafety—32:37bThisfuturereturnwouldnotbelikeanythingthatIsraelhadknowninthe

past,forwhenthepeoplereturnedfromtheirprevioustworeturns,theyhadnopeaceorrest.Butinthisreturn,“Israelwillliveinsafetyalone,”apromisemadeintheMosaiccovenant(Deut.33:28),laterreiteratedintheprophetswhenJeremiahpredictsthiswouldbeeffective“in[Messiah’s]days”(Jer.23:6).Thepromiseoflivinginsafetyhasanumberofdimensionstoit.InLeviticus

25:18–19,itinvolvessecurityfromfamine,asthefieldyieldsitsincreasesforthosewhoareobedienttotheLord.InLeviticus26:4–8itincludessecurityfromattacksfromwildanimalsandneighboringenemies.ButthispromiseisalsoenlargedtoapromiseofshalominLeviticus26:6,acaseforthetotalityofone’swell-being.Inadditiontotheseideasfor“safety”or“security”(5;Hebrewbetakh),thereisthepromiseoftheadministrationofjusticeforthepoor(Isa.14:30)anda“confidence”inacovenantofpeace(Ezek.34:25–29).

4.GodWillReiterateTwoItemsfromHisCovenantwithIsrael—32:38Twoitemsarerehearsedonceagainfromthetripartiteformulaofthepromise-

planofGod:“Theywillbemypeople,andIwillbetheirGod”(38).Theonlypartofthetripartitecovenantformulamissinghereis“Iwilldwellamongthem.”Thestressonceagainisonthedivineinitiativethatispresentfromthevery

beginningofthiscovenant.Thisthree-partformulaofthecovenantrecursthroughoutbothtestamentsalmostfiftytimes.Amazingly,despitethesnubbingthatthepeopleofIsraelgaveGod,GodhereonceagainadoptsIsraelashisownpeopleanddeclaresthathe,notBaalorMolech,willbetheirGod.Thisisastoundingwhenjudgedbyanynormalcriteria.ItsurelyhighlightsthegraceofGod.

5.GodWillGiveIsraelSinglenessofHeartandAction—32:39Thegiftof“oneheartandoneway”(39;mytranslation),meansthatnolonger

willtherebevacillationsbetweencompetingloyalties,forallIsraelwillbetransformed.Insteadofhavingadividedheart,thepeoplewillhaveadeeprespectfortheLordandforhisname(Ps.86:11).Forthosewhoevidencesuchsinglenessofheart,youcanbesuretheirhearts

havebeencircumcised(Deut.10:16;30:6).ThisiswhattheprophetEzekielmeanswhenhetoospeaksofGod’snewprovisionofanundividedheartandanewspiritastheoldheartofstoneisremovedandaheartoffleshissuppliedinstead(Ezek.11:19–20;36:26–27).ThisiswhyitisnowpossibleforGodtowritehislawontheirhearts(Jer.31:33).IsraelhastobegivenahearttoknowtheLord(Jer.24:7).Inthisway,Godwillintervenesothathispeoplewillbeinwardlytransformed,sotheywillbeunequivocallycommittedtotheLord.Whilethissinglenessofheartcanonlybepartiallyaccomplishedonearth,itwillbethegoalGod’speoplemustconstantlystrivefor(John17:21–23).

6.GodWillMakeanEternalCovenantwithIsrael—32:40The“newcovenant”ofJeremiah31:31–34isherelabeledan“everlasting

covenant”(40a).Theterm“everlastingcovenant”isfoundeighteentimesintheOldTestament(e.g.,Isa.55:3;61:8;Jer.32:40;50:5;Ezek.16:60;37:26).Ofcourse,allcovenantsweremeanttobeperpetuallybinding,butIsraelandJudahhadsoviolentlyviolatedtheMosaiccovenantthattheyhadalsofallenunderthecurseofthecovenant.Therefore,whentheLordonceagainrestoreshispeopletotheirland,heemphasizesthefactthatthecovenantisstillinoperationbycallingitaneverlastingcovenant.Therefore,hestressesthathewill“neverstop(Hebrewshub,“toturnaway[from]”)doinggoodtothem,”forhewill“inspire

[Hebrewnatan,“give,set”]themtofear[him],sothattheywillneverturnaway[Hebrewsur,“tochangecourse,direction”]from[theLord]”(Jer.32:40b–d).Godpledgeshisconstancyandwatch-careoverIsrael.

7.GodWillRejoiceinDoingGoodtoIsrael—32:41aNotonlywillIsraelderiveenormousbenefitsfromGod’sfaithfulnesstohis

covenant,butGodwillalsolookoverhisnewlycreatedpeopleandpronounceitall“verygood”(41a;mytranslation),asheoncedidwhenhecreatedtheworld.ThislanguageofgoodnessdoesindeedhearkenbacktoGenesis1:31.TheLordnotonlyenjoyspronouncinggoodonIsrael,buthealsorejoicesoverthem,oronaccountofthem.AllofthissignalsawholenewdayfortheLordhimselfaswellasforIsrael.

WhathadbegunasastrongstatementofGod’sanger,wrath,andindignationnowendsinhimalsofindingsatisfactioninendinghisangerandwrathasthepeoplearegivenanewheartsothattheywillneverturnawayfromtheirLordanymore!The“good”thatGodpromisesherewillnotonlyletthemlivein“safety”(37;

also23:6;33:16),butwillbea“good”forthemthatextendsthroughalltheirgenerations(39).Nolonger,then,willGodneedtodrawbackfromdoinggoodtoIsrael.

8.GodWillPlantIsraelintheLand—32:41b–44BecauseGodwillbefaithfultohisancientpromise,hewill“planttheminthis

land”(41b)thathehadsworntotheirancestors(Jer.3:18;7:7;11:3–5;30:3).WhilenoneofGod’spreviouspromiseshadeverbeenhalfhearted,neitheristhisone.Buttoaddevenmoreemphasistowhathesayshewilldointhisregard,Godaddsthathewillplantthemintheirland“withall[his]heartandsoul”(41c).ThisistheonlytimethisexpressionisusedofGodintheBible,whereasitnormallydenotestheresponserequiredbyGodofhispeople(e.g.,Deut.6:5).God’sasseverationhereissimilartoahumansayingatalowerlevel:“crossmyheartandhopetodie”ifIdonotdowhatIsaidIwould!Inthefinalversesofthischapter(42–44),theLordremindsIsraelthatjustas

certainlyashethreatenedandbroughtjudgment,sowillhefulfillhispromise.Therefore,asGodhadbrought“calamity[/evil/disaster]”(Hebrewra‘ah),sowillhebringallthe“prosperity[/good]”hehaspromisedthem(42).Toroundoutthechapter,Jeremiahreturnstothematterhebeganwith:the

matterofbuyingandsellingtheland(43).Godhadpermittedthelandtobe

handedovertotheBabylonians,butinspiteofthat,GodreiterateshispromisethattheonceabandonedcountrysidewouldbereinhabitedasBabylonfinishesherdivinelyassignedjobofpunishingthepeopleofIsraelinaforeignlandofcaptivity.Notimeintervalisgiven,butsurelypunishmentcamebeforethereturntothelandofIsrael.InalistthatbeginswiththetribalareaofBenjamin(probablybecausethe

issuebeganwithJeremiah’spurchasingofAnathoth,Benjamin),alongwiththevillagesaroundJerusalem,thetownsofJudah,thetownsofthehillcountry,thewesternfoothills,andtheNegevinthesouth,itispromisedthatfieldswillonceagainbeboughtanddeedssignedandwitnessed.SimilarlistsoccurinJeremiah17:26and33:13.SoJeremiah’spurchaseinAnathothisasuresignthatlandinIsraelwilloncemorebeboughtandsoldsometimeafteritisvacatedbecauseoftheBabylonianexile.God“willrestore[Israel’s]fortunes”(44).Afinal“declarestheLord”groundsthepromiseofGodinhisancientpromisethatcanbeabsolutelycountedoninthefuture.

Conclusions

1. Nothing, not even the restoration of Israel back to her land, isimpossibleforGod.Godcandoanythingexceptdenyhimselforfailtodowhathehaspromised.

2. The worldwide dispersion of the Jewish people will end as GodrestoresthemtotheirlandinIsraeloncemore.

3. When that finally is accomplished, Israelwill dwell in safety andbethepeopleofGodandGodwillbetheirexclusiveGod.

4. God will change Israel’s heart so that their heart will no longer bedivided,ratheritwillbesinglyfocusedontheLord.

5. GodwillreplantIsraelinherlandoncemore.

TheFutureResurrectionandReunificationoftheNation

Ezekiel37:1–28

“ThesebonesarethewholenationofIsrael.”

Ezekiel37:11

Eventhoughthethirty-seventhchapterofEzekielisoneofthegreatchaptersoftheBible,alltoofrequentlyitissadlyneglectedbyinterpreters,pastors,andBiblereaders,anditthereforeremainslargelyunknowntomany.ThereasonfortheavoidanceofthischaptermaybethatsomewishtogiveallthepromisesmadetoIsraelentirelyovertothechurchinNewTestamenttimes(aninterpretivepracticementionedearlierknownasreplacementtheology,orsupersessionism).ButthepassageinEzekielissoclearaboutthefactthatthe“bones”inverse11arethe“bones[of]...thewholehouseofIsrael,”astheprophetauthoritativelydeclares.IfthelanguageappliestoIsrael,howcoulditbedirectlyappliedtothechurchasitsprimarymeaning?ThispassageissetinacontextofaseriesofsixpropheciesgiventoEzekiel

onthenightbeforethenewsreachesbothhimandtheexilesinBabylonaboutthedestructionofJerusalem(Ezek.33:21–22).Thisnews,then,introduceschapters33–39ofEzekielwithsixfamouspropheciesaboutthefuture.Inanamazingway,eachofthesixpropheciesdescribeshowGodwilldealwiththelandofIsraelandthepeopleofthatlandwhomhewillrestoretothatpromised

land.Thesesixpropheciesfollowsixthemes:

1. Inthefirstmessage,GodexplainswhyhehaslaidthelandofIsraelatotal waste. It is due to Israel’s sinful practices, even despite theirpersistenthearingofthewordfromGod.TheirconstantrefusaltoputthosewordsintopracticehasearnedthemjudgmentfromGod(Ezek.33:23–33).

2. The second message is a word of condemnation against those whowerecalledtobeshepherdsorteachersofIsrael,butwhohadselfishlytaken care of themselves, thereby robbing God’s people of the carethey needed. Thus, the Lord himself will act as the Good Shepherdwho,astheDavidicMessiah,willcareforhisneglected,bruised,andlostflock(Ezek.34:1–31).

3. Inhisthirdmessage,EzekielannouncesthatGodwill takeonEdom,andall similar nations, that hadharboredhostility against his peopleIsrael, and bring on them his judgment. While God will devastateIsrael’senemies,hewillbringIsraelhomeagain,repopulatetheirland,andmake themmoreprosperous than theywerebefore (Ezek.35:1–36:15).

4. Inthenextmessage,GodwillcleansethepeopleofIsrael,revivethembytheSpiritofGod,bringthemupfromtheirgraves,andreturnthembackintothelandofIsraelagain(Ezek.36:16–37:14).

5. Inthefifthmessage,thepeopleofIsraelwillnolongerbedividedintotennorthern tribes and two southern tribes,but theywill be reunitedinto a single nation as one unified kingdom, as itwas in Solomon’sday(Ezek.37:15–28).

6. Finally, in the last and sixth message, God will fight for Israelprecisely when the nations led by Gog-Magog come up to destroyIsraelinafutureday(Ezek.38–39).

Messagesfourandfiveseemtobeattheheartofthesesixmessages.Butthequestionthatremainedwashowcouldanypictureofhopebegiventoapeoplewhopersistentlyledalifeofungodlinessandsin?Theanswergivenhereisthattheymustfirstbepunishedwiththe(Babylonian)exileforthewaytheyhaddefiledthelandwiththeirsin(Ezek.36:17–20).Butthatisnottheendtothestory,fortheywillgraciouslyberegatheredbackintheirland(36:22–24,33–38),cleansedoftheiriniquities(36:25–33)andgivenanewheartandanewspirit(36:26–27).ThatcentralvisionofGod’srestorationofthenationcameinEzekiel’svisionofthevalleyofthedrybonesandthesymbolismofthejoining

ofthetwosticksintoone.

TheResurrectionandReunificationoftheNationofIsrael

Text:Ezekiel37:1–28Title:“TheResurrectionandReunificationoftheNationofIsrael”FocalPoint:Verse11,“SonofMan,thesebonesarethewholenationofIsrael.Theysay,‘Ourbonesaredriedupandourhopeisgone;wearecutoff.’”

HomileticalKeyword:PromisesInterrogative:What?(WhatarethepromisesthatGodhasmadeabouttheresurrectionandreunificationofthenationofIsrael?)

TeachingAim:ToshowthatGodwillfulfillhispromisetoIsraeltoreturnthemtotheirlandonceagainandthathewillmakethemonenationunderonekingwithonlyoneGodworshipedbyallofthem.

Outline

1. EnvisioningtheFutureofIsraelundertheSpiritofGod—37:1–22. ExperiencingaPhysicalRestorationfromGod—37:3–103. EnjoyingaSpiritualRebirthoftheNationfromGod—37:11–144. RestoringaPreviouslyDividedNation—37:15–175. GrantingaCovenantofPeaceasIsraelIsMadeHoly—37:18–28

ExegeticalStudy

1.EnvisioningtheFutureofIsraelundertheSpiritofGod—37:1–2Aswithmanyofthepropheciesaboutthefuture,thisoneissetintheformof

apocalypticliterature.Thisliteratureusessymbolicandvisionarylanguagetodescribeeventsthatwillcomeinthefuture.Theeventsarefirstrecordedastheyareseenbytheprophetinavision.Thenwhatusuallyfollowsisanexplanationgivenbyadivineinterpreter.Alsoofimportanceisthefactthatthistypeofvisioncomestopeoplewhoareunderheavyoppressionandwhohavelittlehopeforthedaysthatlieahead.Apocalypticliteratureusessymbols.Intheinstancebeforeus,thisthirty-

seventhchapterofEzekielusesthesymbolofbonesfollowedbythesymbolic

writingofthenamesofJudahandEphraimoneachofthesticksasthetwosticksofwoodarejoinedtomakeoneunifiedstick.Inthisvisualway,Ezekielmakeshismessagememorablebytheuseofthesesymbols.Regularly,apocalypticliteraturehasastraightforwardthreefoldform:

1. theannouncementofthevisionwiththenameoftherecipient,andthegeographicalplacewherethatvisionisreceived,

2. thedescriptionofthecontentsofthevision,and3. thedivineinterpretationofthevision.

InthecaseofEzekiel37,Ezekielisbroughtintothevalley,whichmaybethesamevalleymentionedearlierinEzekielwhenheisbytheKebarRiver.SinceEzekielusesthearticle“the”withtheword“valley”inchapter37,itmaycertainlybeawell-knownvalleyinthatday,oroneknownfromtheearlierreferenceinhisbook.Thechapterbeginsbynotingthat“thehandoftheLordwasupon[Ezekiel],”

aphraseusedinthebookofEzekielseventimes(1:3;3:14,22;8:1;33:22;37:1;and40:1).ItsignalsthatthepowerofGodisontheprophetfortheworkheistoaccomplish.Theprophetisledbythe“SpiritoftheLord”and“set[down]”inthemiddle

ofthevalleythatis“fullofbones”(1).Astheprophetis“led...backandforthamong[thebones]”(2),henotesthelargenumberofdriedandbleachedbones.HeisthenaskedbytheSpiritofGod,“Sonofman[afavoritetitleofaddressforEzekielinthisbook],cantheseboneslive?”(3).Thatinquiryseemstobesomethinglikearhetoricalquestion,forthevitalitythathadoncebelongedtotheseboneshaslongsinceexpired.SowhatistheSpiritofGodgettingat?CertainlytheSpiritofGodknowstheanswertosuchquestions,sowhyaskme?Ezekielmusthaveconcluded.TheanswertotheSpirit’sinquiryisseenlaterinthetext.

2.ExperiencingaPhysicalRestorationfromGod—37:3–10Ezekieldeclinestoanswerthequestion,forherespondskindly,“OSovereign

Lord,youaloneknow”(3).SinceGodisGod,allthingsarepossiblewithhim,justasheknowsallthings(Gen.18:14;Jer.32:17).Sotheprophetneitherrulesoutanypossibilities,nordoesheaffirmanyeither.TheanswerisinthehandsofGod.Heknowsifthesebonescanbemadetoliveonceagainaftertheyhavebeenlyingaroundthevalleyinthesunforsolong.Yahwehinstructstheprophetto“prophesytothesebonesandsaytothem,

‘Drybones,hearthewordoftheLord!’”(4).Yahwehpromisesthatwiththatdeclarationofhisword,hewillput“breath”intothosedrybonesandtheywillcomebacktolifeonceagain.TheLordhimselfwill“attachtendons”tothesesamebones,put“flesh”onthem,and“cover[them]withskin”(6a–c).ItwillbebythisactthatIsraelwill“knowthat[Godwas]...theLord”(6d).Amazingly,theprophetdoesnotprotestoraskhowintheworldsuchathing

couldhappen.Instead,he“prophesiedas[hehadbeen]commanded”(7a).Hedidnotworry,assomemighttoday,ifpreachingisallthatrelevantandreliableforsituationssuchashehadnotbeenfacedwithpreviously.Infact,theHebrewsyntaxnotes,“As[he]wasprophesying,therewasanoise,arattlingsound,andthebonescametogether”(7a–b).AllofthiscameaboutasaresultofthepowerofthewordofGodspokenbyhismessengerEzekiel.Nevertheless,despitethemarvelofthisassemblage,theboneswerestillinert

andlifeless:“therewasnobreathinthem”(8).Theboneswerewithoutanyvitality,butjustsortoferectskeletons.DanielBlockremarksthatthebonesonthevalleyfloordonotmerelyrepresentthevictimsofNebuchadnezzar’swar,whowereleftoutinthefields,but“theyrepresenttheentirehouseofIsrael,includingeventhosewhohadbeenexiledbytheAssyriansmorethan130yearsearlier.”[19]Thisprophecyisatwo-stagedpropheticact,whichremindsmany

commentatorsofasimilardoubleworkofGodinhisdouble-stagedactincreation.Inthatinstance,hefirstformedmanoutofthedustoftheground;then,inasecondstageofhiscreativeforce,hebreathedintohisnostrilsthebreathoflife,andAdambecamealive(Gen.2:7).Inasimilarmanner,asasecondstageofthisactofresurrectingthebones,GodcommandsEzekielto“prophesytothebreath;prophesy,sonofman,andsaytoit,‘ThisiswhattheSovereignLordsays:Comefromthefourwinds,Obreath,andbreatheintotheseslain,thattheymaylive’”(9).Accordingly,astheprophetdidso,“theycametolifeandstoodupontheirfeet—avastarmy”(10).Theonlydifferencehereisthatthebreath,inthecaseofEzekiel,doesnotcomedirectlyfromYahweh,asitdidincreation,butfromthe“fourwinds”(9),whichnormallyindicatesthefourcornersoftheearth(cf.Isa.43:5–6;Jer.31:8).Inthisway,accordingtosome,thetwo-steppedrestorationofthebonescouldwellrefertoIsraelreturningtoherlandinthelastdays,perhapsinanunconvertedstate—withoutlifeandvitalityinspiritualthings.ButthisinterpretationmustbeweighedagainsttheinterpretationgivenbyourLordhimselfinverses11–14.

3.EnjoyingaSpiritualRebirthoftheNationfromGod—37:11–14

Aswithotherapocalypticliterature,anyinterpretationofthispassageshouldcloselyfollowthedivinedeclarationgiveninthepassage.Becauseofthis,wemustresistthetemptationtomakeeverydetailmeansomeseparateidentityorhaveaformalreference,insteadoffollowingthemajorimportofthevision.Therefore,verse11isthecentralfocalpointasitidentifiesthebonesasbeingnothinglessthan“thewholehouseofIsrael.”The“bones”meanthesamethingasthe“slain”inverse9.Theboneshavethreedistinguishingmarks:

1. They were “dried up” (11b), which points to the condition of thepeopleofIsraelwhohadbynowbeendeadforaverylongtime.

2. Moreover, from the perspective of the persons represented by thebones,their“hope[was]gone”(11c).

3. The bones were “cut off” (11d), i.e., the individuals these bonesrepresentwereseparatedanddispersedfromoneanother.

However,despitethesedisparagingconditions,onceagaintheLordcommandstheprophettoprophesyandrelatewhatYahwehhimselfhadtosaytotheregatheredandreassembledbones:“Omypeople,Iamgoingtoopenyourgravesandbringyouupfromthem;IwillbringyoubacktothelandofIsrael”(12).JustwhentheconditionofthepeopleofIsraelseemedlost(fortheirbonesweredeadandcutoff[fromGodandfromeachother,or,soitseems],Godsayshewillinterveneashe“opens”theirgravesand“bringsthemback”intothelandofIsrael.PeterCraigieclearlyaffirmsthatthemeaningofthetextissuchthat“theprophecy,inotherwords,isnotconcernedwithanytheologyof[ageneral]resurrectionfromthedead...;rather,itsfocusisontherestorationofmoribundexiles[ofIsrael]tonewlifeintheiroriginalhomeland.”[20]

4.RestoringaPreviouslyDividedNation—37:15–17Inanewvision,whichmayhavebeenasequeltothevisionofthedrybones

in37:1–14,EzekielistoldbytheLordtoperformanothersymbolicaction.Justasministerstodayusemultisensorymediatogettheirmessagesacrosstoaudiences,sotheprophetsoftenusesymbolicactionsforthesamereason.EzekielistoldbythewordoftheLordtotaketwosticksofwoodandtowriteonone:“BelongingtoJudahandtheIsraelitesassociatedwithhim,”andontheother:“Ephraim’sstick,belongingtoJosephandallthehouseofIsraelassociatedwithhim”(16).ThefirststickincludesBenjaminandJudahandthesecondincludesthetennortherntribes,hererepresentedbythehouseofJoseph.

Afterhehasinscribedeachofthetwosticks,heisto“jointhemtogetherintoonesticksothattheywillbecomeonein[his]hand”(17).TheunitedJewishpeopleofGodwouldfulfillthepromiseGodgavetoAbrahaminGenesis12:1–3,7(cf.Ezek.37:25).Socentralisthisunificationofthenationthattheword“one”appearsinHebrewofthistextninetimes.Thisactionwilllastforever,afactalsorepeatedfivetimesinthissameHebrewtextforemphasis.Addtoallofthattheexpression“neveragain”willtheybe“twonationsorbedividedintotwokingdoms”(22).HereisadeclarationthathadneverbeentrueofthesetwonationssincethedaysshortlyafterKingSolomondiedin931BC.SurelythishadtobeanewactofGodinthefuture,fornothinginhistoryfrom930BCuntilEzekiel’stimecouldhavefulfilledthesewordsexceptabrandnewactofreunificationofthepreviouslydividednation.

5.GrantingaCovenantofPeaceasIsraelIsMadeHoly—37:18–28TheLordanticipatesthatthepeoplewillask,“Won’tyoutelluswhatyou

meanbythis?”(18).TheprophetistosaytothemthatGodwilltakethesetwosticks—symbolicofwhathadbeen,upuntilthen,thelong-termeddivisionbetweenthenationofIsrael(thetennortherntribes)andthenationofJudah(thetwosoutherntribes)—sothattheywilloncemorebecome“one,”astheyhadbeeninthedaysofDavidandSolomon.Moreover,Yahwehwill“taketheIsraelitesoutofthenationswheretheyhavegone,”andhewill“gatherthemfromallaroundandbringthembackintotheirownland”(21).Notonlywilltheythenbe“onenationintheland”(22a),butYahwehwillsetoverthem“oneking”(22b).Oncemore,Yahwehsays,“theywillbemypeople,andIwillbetheirGod”(22c).ThiswillfulfillwhathadbeenpromisedtoAbrahaminthefamousAbrahamiccovenant(Gen.12:1–3,7;16:10;17:7–9;22:17–18;28:4,13–15).“Neveragain”willthesetwonationsbedivided(Ezek.37:22c)orreferredtoastwoseparatenations,promisestheLord.TheunitedpeoplewillforeverbecleansedoftheiroldidolatryandtheirpenchantforsinningagainstthecommandmentsofGod.WhenGodrestoresIsraeltoherlandoncemoreinthelastdays,hewillenact

“acovenantofpeace”(Ezek.34:25–29;37:26).Underthiscovenant,Israelwillberestoredtoherland;shewillseearealincreaseinhernumbers(Gen.22:17–18),andtheLordwillplacehissanctuaryinhermidstforever(Ezek.37:26–27;40:5–43:9).NoothernationwillbeabletosaythattheLordhimselfdwellswithitinhisownsanctuaryashedwellsinthelandofIsrael(Ezek.37:28;Ezek.40–48),forwhatGodwilldohereisuniqueinalltheworld.Hereintheland,Israelwillforthefirsttimeinherhistorydwellinpeaceforeverfromthenonunderthe

ruleofherking,theMessiahJesusofNazareth(34:25–29;37:26;cf.38:11).

Conclusions

1. Despite Israel’s continual rejection of herLord,Godwill extend hismercy and grace as he brings the dead bones of the nation togetheronceagainwithhis lifeandbreathes into them so theycan liveasanationonceagain.

2. ThiswillbetheresultoftheworkoftheHolySpirituponthenationofIsrael, subsequently bringing them to repentance and faith in theMessiah,JesusofNazareth,inthelastdays.

3. Insteadofremainingtwoseparatenations,dividedsincethedayswhenSolomon’sreignended,Godwillreunitethesoutherntwotribeswiththenortherntentribesintoonewhole—nevertobedividedforalloftimeandeternity!

4. Over this reunified single nation God himself will rule as king andshepherdoverhispeople.

5. GodwillplacehissanctuaryinthemidstofhispeopleasheoncemorebecomestheirGodandtheybecomehispeople.

TheFutureReturnofIsraeltotheLandofPromise

Zechariah10:2–12

“Iwillbringthemback...andtherewillnotbeenoughroomforthem.”

Zechariah10:10

BesidethepromiseofthefirstandsecondcomingofMessiah,fewpromisesoftheOldTestamentareasintricatelyinterwoventhroughouttheentireScripturesasthepromiseofthelandofIsraeltoAbrahamandhisdescendants.Notonlywouldthepromise-planofGodbewithoutaconcreteanchorinrealitywithoutthepeopleandlandofIsrael,butthepromisemadetothechurchwouldbewithoutanyfirmattachmenttoanypasthistoryandtowhatGodhadplannedtoprovideforallwhobelieved.Ifthechurchhadnotbeenrootedintheconcretepromisesofthecallingofanationandthegiftoftheland,ittoowouldfloatintheairwithoutanygroundinginthepast.ManypublicreadersoftheBibletendtogetconfusedwhentheyreadthe

historyofIsrael,fortheJewishpeoplewerescatteredandseparatedfromtheirlandonthreeseparateoccasions,andonthreemoreseparatetimestheywere(orwillbe)returnedbacktothatsamepieceofrealestatebythegraceandmercyofGod.Therefore,onemustcarefullycompareeachofthepropheciesofscatteringandreturningwiththeactualclaimsofScripture.Oneofthecenterpiecesinthepromise-planofGodisthepredictionYahweh

madewithAbrahamandhisdescendantstogivethemthelandthatsitsatthejunctureofthreemajorportionsoftheearth’spopulations:Africa,Europe,andAsia.There,bothinthefullnessoftimeandinthefullnessofgeography,GodplacedIsraelonthissignificantland-bridgebetweenthecontinentsandthenations.WhatbeganinGenesis12:7(“TheLordappearedtoAbramandsaid,‘ToyouroffspringIwillgivethisland’”),continuedinGenesis15:18–21(“OnthatdaytheLordmadeacovenantwithAbramandsaid,‘ToyourdescendantsIgivethisland,fromtheriverofEgypt[i.e.,theWadiMitzraim]tothegreatriver,theEuphrates—thelandoftheKenites,Kenizzites,Kadmonites,Hittites,Perizzites,Rephaites,Amorites,Canaanites,GirgashitesandJebusites’”).Accordingly,thiswasnotsomeethereal,nonmaterialgift,orsometypeofaspiritualblessing,butitwasaspecificpieceofpropertylocatedinrealgeography.Genesis15:18–21confirmedthispromisebyfurtherdescribingwhichland

Godhadmeantwhenheutteredthispromise.ButitwasGenesis17:7–8thatlockeditinasan“everlastingcovenant.”ThereGodpromised:

Iwillestablishmycovenantasaneverlastingcovenantbetweenmeandyouandyourdescendantsafteryouforthegenerationstocome,tobeyourGodandtheGodofyourdescendantsafteryou.ThewholelandofCanaan,whereyouarenowanalien,Iwillgiveasaneverlastingpossessiontoyouandyourdescendantsafteryou;andIwillbetheirGod.

ThusithappenedthatGodpromisedinperpetuitytoAbraham,andhisdescendantsafterhim,thelandthatstretchedfromthelittleWadiMitzraimacrosstheSinaiinthesouthallthewaytotheEuphratesRiverintheeast,includingLebanonandlargeportionsofSyria.TherewerenoexclusionsoftheWestBank,oroftheGazaStrip,asistherealityoftoday’spresentgeographicalarrangement.Abram,renamedAbrahaminGenesis17,neveractuallytookpossessionof

thisland,butallofthiswouldbefulfilledatalaterdate.Inthemeantime,oneofJacob’ssons,Joseph,hadbeensoldbyhisownbrothersintothelandofEgypt.However,JosephwassubsequentlyraisedtosecondincommandofthelandofEgypt,savingEgypt,aswellashisownfamily,fromtheilleffectsoftheseven-yearfamine.Asaresultofhisposition,hewasabletoinvitehiswholefamilyofsomeseventypersonstocometoEgypt,andthusthefamilyofAbrahamlatergrewfromseventypersonstoanationofseveralmillionbythetimetheyleftEgyptsomefourhundredyearslater.

TheFirstReturnoftheJewishPeople

Astheyearswenton,achangeintheEgyptiangovernmentforcedthealienpopulationoftheseJewishpeopleintoslaveryuntilGodraisedupMosesashisinstrumentofdeliveranceforthenation.Thus,thebookofExodusrecordsthefirstreturntotheland,eventhoughthisreturnwasmarredbyfortyyearsofwanderinginthewilderness.However,asJoshuatookoverafterthedeathofMoses,GodrepeatedthepromiseofthelandtoJoshua.JoshuawastocrossovertheJordantoCanaanashewent“intothelandIamabouttogive[you]—to[allthe]Israelites”(Josh.1:2).Moreover,Godonceagaingaveaspecificgeographicaldescriptionofthatland:“Yourterritorywillextendfromthedesert[inthesouth]toLebanon[inthenorth],andfromthegreatRiver,theEuphrates—alltheHittitecountry—totheGreatSeaonthewest[theMediterranean]”(Josh.1:4).EventhoughthepeopleofIsraelhadbeenwarnedthatunlesstheyobeyedthe

Lordtheywouldonceagainbedrivenoutoftheland,Israelfailed,andtheworsthappenedtothem.FromthehalcyondaysofkingsDavidandSolomon,Israel—nowdividedintothenortherntentribes,calledEphraimafterthenameofthelargesttribe,andthetwosoutherntribesofJudahandBenjamin—quicklylapsedintotheworshipofpagangodsandgoddessesandawfulmoraldecline.Thiswouldspelltheirdefeatandexpulsionfromtheland.

TheSecondDeparturefromtheLandIntheeighthcenturytheAssyrianssweptthetennortherntribesintocaptivityin721/722BC.Nottoolongafterthat,thesoutherntwotribeswerealsoexpelledfromtheland,onlythistimeitwastotheconquerorNebuchadnezzarofBabylonin586BC.NowsomeofthepeoplewerescatteredallovernorthernMesopotamiabytheAssyrians,andtheotherswerescatteredlateralloversouthernMesopotamia,whichbecameknowninthatdayasthe“Babyloniancaptivity.”Whathadbeenpredictedhadhappened:thenation,bothnorthandsouth,hadbeenexpelledfromthelandandscattered.

TheSecondReturntotheLandButGodhadnotforgottenhispromisetotheJewishpeople,despitetheirinsistenceondisregardinganddisobeyinghim.ThroughtheprophetJeremiah,theLordsaid:“WhenseventyyearsarecompletedforBabylon,Iwillcometoyouandfulfillmygraciouspromisetobringyoubacktothisplace”(Jer.29:10).

Almostseventyyearslater,theprophetDaniel,nowaroundeightyyearsofage,readJeremiah’sprophecyabouttheseventy-yearcaptivity(Dan.9:2).IfGodhadspokensuchapromise,DanielprayedthatGodwouldthenbepleasednottodelaytheirreturntotheland,buttocarryoutwhathehadsaidhewoulddonowthattheseventyyearswerecomingtoanend.Jeremiah’swordsandDaniel’sprayerswereanswered,asthebookofEzra

recorded,whennearlyfiftythousandJewishexilesfromBabylonreturnedhomein536BC,andafteratwenty-yearstruggleinternally,theyrebuiltthe(second)templein516BCinJerusalem.NehemiahcontributedtothisbyleadingintherebuildingofthewallsofJerusalemin445BC.Later,in20BC,theRomangovernment,actingtofavorIsrael,reconstructed

thesecondtemplethathadbeenrebuiltin516BC,workwhichwasfinallycompletedinAD64,builtofstonesthathadcomefromunderneaththecityofJerusalem.Onceagain,Israelseemedsecure!

TheThirdDepartureThegloryofthattemplerebuiltbyHerodwasshortlived,forbyAD70JerusalemwasdestroyedbytheRomans,thetemplewasconsumedinflames,andhundredsofthousandsofpilgrimspresentinthecityofJerusalemforthefeastdayswereslaughteredbytheRomans.Withthisconquest,Israelonceagainlostcontrolofthepromisedland.Jesushadpredictedthatthismagnificenttemplewouldbedestroyedsothatonestonewouldnotbeleftonanother(Matt.24:2).Butjustastragic,ifnotmoreso,waswhatwouldhappeninthecenturiesthatfollowed.Afflictedbyonepersecutionafteranother,theJewishpeopleweredriven

fromtheirlandbybothpagansandChristiansalike.Israelseemedtobecutofffromthepromisedlandforever.IntheeighthcenturyAD,theArabstookpossessionofthisancientland,onlytobeharassedbytheChristiancrusaders,whosetupapresenceinthetwelfthcentury.ButtheChristiancrusaderswerealsodefeatedfairlyquicklybySaladininAD1187,andtheOttomanTurkstookoverin1517andheldontothelanduntilTurkeywasdefeatedinWorldWarI.In1917,GeneralAllenbyofGreatBritainconqueredJerusalem,andthentheBritishoccupiedthelandofIsrael.

TheBeginningsoftheThirdReturn

NeverhadthethoughtsofanyJewishreturntothelandbeenwithoutproblems,eventhoughasearlyasAD1871someJewshadstartedatrickleofreturnees.By1881therewereabouttwenty-fivethousandJewssettledintheland,butnoformaldeclarationsorpermissionshadbeenannounced.However,in1897TheodoreHerzlannouncedthegoalofreclaimingthelandasahomefortheJewsatthefirstZionistCongress.ButitwasnotuntilNovember2,1917,thattheBritishforeignsecretary,ArthurJ.Balfour,issuedwhatbecameknownasthe“BalfourDeclaration.”Inthisdeclaration,BritainannounceditsapprovalofIsrael’sgoaltoestablishanationwiththesewords:“HisMajesty’sGovernmentviewwithfavourtheestablishmentinPalestineofanationalhomefortheJewishpeople....”OppositionfromtheArabworldwasintense,andBritain’sattempttoplease

boththeJewishandtheArabpeopleatthesametimepreventedanyrealprogresstowardtheannouncedgoalupuntilthetimeofWorldWarII,whichbrokeoutin1939andcontinueduntil1945.However,onMay14,1948,afterWorldWarII,BritishruleinPalestine

ended,andonMay15,1948,theUnitedNations,supportedbytheUnitedStatesandRussia(thentheUSSR),gaveadirectivethataJewishstate,ofsomefivethousandsquaremiles,wastobeformedalongwithanArabstate.Atthattime,Israel’spopulationconsistedofsixty-fivethousandJewishpeopleandhundredsofthousandsofArabs.Nowmorethansixtyyearslater,itwouldappearthatthiswasthebeginning

ofthethirdreturnoftheJewishpeople,onlythistimetheywouldcomeliterallyfromallovertheworld.AperiodofinitialtranquilityinIsraelprovedtobenomorethanafalsepeace;aninternationalbetrayalandarmedoppositionfromseveralsourceswouldensue,knownasthe“timeoftroubleforJacob”(Jer.30:7).However,thefullreturnwillnotbecompleteduntiltheperiodoftime

surroundingtheeventsassociatedwiththesecondcomingofourLordandhisreturnbacktoearth.Inthemeantime,oneattackonIsraelafteranotheroccurred,beginninginOctober1956,astheIsraeliarmyoverrantheGazaStrip,andwasadvancingwellontheirwayintoEgypt,whenthemajorpowershaltedIsrael.ThiswasfollowedbytheSix-DayWarinJune1967.Inapreemptivestrike,IsraelijetsflewinlowovertheMediterraneanSeaandoverEgypt,flyinginfromthenorthandnorthwestanddestroyingtheEgyptianairforce,whileIsraelitorpedoboatsandcommandosdemolishedmostofEgypt’snavalpower.BynowIsraelhadincreasedherterritorytosomethirty-fourthousandsquaremilesanddoubledherpopulation.ThiswasfollowedbytheYomKippurWarstartingonOctober6,1973.Asthecallforacease-firewentout,twentythousandEgyptian

soldierswerepinneddowneastoftheSuezCanalbytheIsraeliarmy,butwererescuedonceagainbythecease-fire.InanattempttoeaseIsraeli-Egyptianrelations,AnwarSadat,presidentof

Egypt,wasinvitedtoaddresstheKnessetinJerusalem,ashemetwithMenachemBegin,theprimeministerofIsrael.InSeptemberof1978,thePresidentoftheUnitedStates,JimmyCarter,metPrimeMinisterBeginandPresidentSadatintheUnitedStatesandissuedwhatbecameknownastheCampDavidAccords,whichresultedinapeaceaccordbetweenEgyptandIsrael.WidespreadrandomactsofterrorismagainstIsraelcontinued,however,inthe

1990sandonintothetwenty-firstcentury.Nevertheless,Israelhasmiraculouslysurvived,despitetheenormityofthemodernweaponspoisedagainstherandthearmiesthathavebeenadvancedagainstherfromtimetotime.Moreover,herpopulationhasincreasedtosomesevenmillionwithamilliontoamillion-and-a-halfRussianJewsimmigratingtoIsraelalongwithalargenumberofEthiopianJewsalso.BothoftheseJewishgroupshavebeenmostresponsivetothegospelmessage.Itisinlightoftheseeventsthatweturntoakeyprophecythatfeaturedthe

futurethirdreturntoherlandfromallovertheworldinZechariah10inatimesignificantlyaftertheJewishpeoplehadreturnedfromtheBabylonianexile.Thus,thisreturncouldnotbeconfusedwiththesecondreturnoftheJewishpeopletoIsraelfromtheBabyloniancaptivity.

TheThirdReturnofIsraeltotheLandofPromise

Text:Zechariah10:2–12Title:“TheThirdReturnofIsraeltotheLandofPromise”FocalPoint:Verses9–10,“ThoughIscatterthemamongthepeoples,yetindistantlandstheywillrememberme....IwillbringthembackfromEgyptandgatherthemfromAssyria.IwillbringthemtoGileadandLebanon,andtherewillnotberoomenoughforthem.”

HomileticalKeyword:ContrastsInterrogative:What?(Whatarethecontrastsbetweenthecorruptedleadersorfalseshepherdsandthegoodleadersandtrueshepherdsofthepeople?)

TeachingAim:ToshowhowIsraelhassufferednotonlyforherownsin,butfromthecorruptedleadershipshehashadindeferencetothecompassionateleadershipGodplanstogiveherinthelastdaysashebringsIsraelbacktothelandofhispromiseforthethirdtime.

Outline

1. GodIsAngeredbyIsrael’sCorruptedLeadership—10:2–32. God’sModelforaNewLeadershipIsHisMessiah—10:4–53. GodWillRegatherIsraelOnceMoreinHerLand—10:6–12

ExegeticalStudy

1.GodIsAngeredbyIsrael’sCorruptedLeadership—10:2–3TheprophetZechariahintroducesthenewmetaphorofthe“shepherd”as

anotherwordfora“leader.”Theterm“shepherd”wasusedintheancientNearEasttodesignateanumberofpositions,eachwithleadershipresponsibility:teachers,prophets,priests,judges,rulers,kings,andgovernors.However,inthedaysofZechariah,theleadershadabusedtheirpositionsofserviceandturnedthemintopositionsofprivilegeandasopportunitiesforabuseofthepublic.Actingmorelikesheep,thepeopleweresittingpreyfortheseruthlessrulers.

Thepeoplewerepowerless,inmostinstances,toevenbeginarescueofthemselves.Asaresult,theangerofGodburnedagainstthesecorruptleaders,andhethreatenedtopunishthem.TheywereabusingGod’sflock.Therefore,Godwould“makethem[hispeople]likeaproudhorse.”ThisexpressionsignaledthefactthatGodwouldturnhisbulliedsheepintoroyalhorsesthatexcelledinbattle.Theywouldactlikewarhorsesandoverthrowtheiroppressiveleaders.Anotherplacewherethecorruptleadershadgonewrongwasinthedirection

fromwhichtheyweregettingtheirguidance.Theyputtheirtrustintheir“idols,”or“teraphim”(=householdidols)(2a),andintheir“diviners”whoclaimedtosee“visions”(2b).Butworsestillwasthefactthattheytaughttheirpeopletoputtheirtrustaswellinthesesameidolsanddiviners.Butthedreamsofthesedivinersweresimply“false”(2c).“[T]hey[gave]

comfortinvain”(2d)tothepeople,whostruggledtogainamuchmoreaccuratedirectionforlifeandlivingfromtheirleaders.Goddidspeakonoccasionthroughdreams,butthesecharlatanscouldnotclaimthesamesourceorauthority.TheprophetJeremiahhadcastigatedsuchfraudulentdivinationinnouncertaintermsinJeremiah23:32and27:9–10.InsteadofgoingtoGodhimself,thesefalseandcorruptreligionistsinspectedtheentrailsofbirdsandanimalstodeterminewhatwasthepropercourseofaction(Josh.13:22;1Sam.6:2).ItwasanoutrightdenialoftheprovidenceandwillofGod.

Asaresult,theleadershipwasterriblymisguided,andtheyleftthepeopleofIsraelto“wanderlikesheep”(2e).Whensheepbegintowander,itisaclearsignthatthetroubleisthatthesheep“lack[ed]ashepherd”(2f).Therefore,withunreliableandcorruptleadership,thepeoplewereineffectleaderless.Theyhadnorealshepherd,oranyonewhocaredforthem,orwhoevenknewwhattodo.NowonderGod’sangerburnedagainstthesefalseandincompetent

shepherds(3).Hemustpunishsuchfraudulentshepherds;hecouldnotlettheseleadersgetawaywithwhattheyhadinflictedonhisflock,forGodhimselfwillnotabandonhisownflock.Thecontrastinleaderscouldnotbegreater!

2.God’sModelforaNewLeadershipIsHisMessiah—10:4–5Godwillgiveanew,stableleadershipthatwillarisedirectly“from

Judah”(4).Thisnewleaderwillbesuchacontrastfromthosecorruptleadersthatthedifferencecouldnotbemoreclearlysetforth.Itwillnotbeanothermeremortal,butitwillbetheOnewhowillbeknownas“thecornerstone,”“thetentpeg,”the“battlebow,”andthe“ruler”parexcellence.ThisleaderwillariseoutofJudah,asGenesis49:10hadpromised,buthewillbeknownbyothernamesaswell.TheMessiahwillalsobecalledthe“cornerstone”or“capstone”inPsalm118:22.Assuch,thistitlereferstothesteadfastnessandreliabilityofthesameOnewhoinanotherpassage(Jer.30:21)isreferredtoasthe“ruler.”The“tentpeg”originallydepictedeitherthehookinthecenterofthetent,

whereallthefrequentlyuseditemsofthehouseholdwerekept,orthepeginthegroundthatsecuredthetentandkeptittaut.Thereferencehereisprobablytothehook,sincethesameimageryisusedinIsaiah22:23torefertoEliakim,thesonofHilkiah,whoalsohadaleadershipposition.TheretootheimageryrefersatoncetoEliakimandtothecomingMessiah,whowillbetheleaderinthehouseofJudah,andtowhom“thekeytothehouseofDavid”willbegiven.The“battlebow”servesasasymbolofstrengthformilitaryconquest

(2Kings13:17).Thisbrandnewtypeofleader,incontrasttowhatJudahhadhadtoputupwithuntilthen,willbereadytotakeupthecauseofthepromise-planofGod.HewillbetheOnewhowillsitonthewhitehorseofRevelation6:2,andwhowillholda“bow”ashe“[rides]outasaconquerorbentonconquest.”Usingtheconceptofsynecdoche(whereinthepartisputforthewhole),the

ideaofZechariah10:5seemstobethatGodwillempowerallhispeopletooverthrowallfalseleadersandoppressors.Thus,“togethertheywillbelikemightymentramplingthemuddystreetsinbattle...[b]ecausetheLordiswiththem”(5).Soexpertwilltheserevivedpeoplebethattheywillhandilydefeat

andembarrasseachfoeoropponentthatcomesagainstthem.

3.GodWillRegatherIsraelOnceMoreinHerLand—10:6–12Godherepromisesto“strengthen”andto“save”boththesouthern“houseof

Judah”andthenorthern“houseofJoseph,”whichofcoursepointtothetwosoutherntribesandthetennortherntribesthathavebeenseparatedsince931BCattheendofSolomon’srule!Godwillnow“restore[/bringback]”bothofthesehouses,formerlyinthedividedkingdom,becausehewillshow“compassion[/mercy]”(6)onthem.SincethispredictionwasmadesometimeafterDecember7,518BC(Zech.

7:1),almosttwentyyearsafterJudah’sreturnfromtheBabylonianexile,thiscannotbeapromiseofthatsecondreturn,butapromiseofathirdreturn,whichwasyettocomebeyondZechariah’sday.Moreover,thisreturnwillnotbefromBabylonalone,butGodspecificallypromisesthathewill“bringthembackfromEgyptandgatherthemfromAssyria”(10).Theywillcomefromallthe“distantlands”(9),anditwillinvolvenotjustJudah,whowentintoBabylon,butalso“thehouseofJoseph”thatwentintotheAssyriancaptivityin721/722BC.Theso-called“tenlosttribes”willnotbe“lost”anylonger,solongasGodmaintainstheancientpromisehehadgiventoAbraham,Isaac,andJacob,aswellastheonehehadgiventoDavid.Godpromisesthathewill“answer”bothhousesofIsrael(6)and“redeem

them,”sothattheywill“beasnumerousasbefore”(8).Thenortherntribes—herereferredtoasthe“Ephraimites,”designatingthelargestJosephclanthatstoodforallofthetennortherntribes—willbetransformedintoacting“likemightymen”(7a).Nowonderthereis“rejoic[ing]intheLord”(7c–d).Justasflockswillheartheirshepherd“whistling[/signaling]”forthem(Judg.

5:16),sotheLordwill“signal[/whistle][forhispeople]andgatherthemin”(8a–b)fromallovertheworld.ThisreturnfromtheDiasporaaroundtheworldwillendthetimeofIsrael’sscatteringandresultinanincreaseintheirnumberssuchastheyhadnotseentheretofore(8d).SincethetimesofIsrael’sexileintoAssyriaandBabylon,Godhadwithheldhisblessingsbyandlarge,butthisnewincreasewillbeanotherindicationthattheformerdayshavepassedandanewdayhasarrivedforIsrael.EventhoughtheLordistheOnewhowillmakeallofthispossible,thepeople

mustalso“remember”theirLord(9b)whiletheyarestillinthosedistantcountries.SurelythisisexactlywhatMoseshadtaughttheIsraelitesbackinLeviticus26:40–42:“Butiftheywillconfesstheirsinsandthesinsoftheirfathers—...whichmademehostiletowardthemsothatIsentthemintothe

landoftheirenemies—thenwhentheiruncircumcisedheartsarehumbledandtheypayfortheirsin,IwillremembermycovenantwithJacobandmycovenantwithIsaacandmycovenantwithAbrahamandIwillremembertheland.”ThenitwillbepossibleforIsraeltoreturntoherlandandfor“[them]andtheirchildren[to]survive”(9c).GodwillbringIsraelbackto“GileadandLebanon”(10),whicharepartofthe

greatlyexpandedboundariesofIsraelgivenearlierinthepromise-planofGod.Gileadistheareawerefertotodayasthe“GolanHeights,”whichextendsnortheastfromtheSeaofGalileeovertotheEuphratesRiverthroughtheDamascuscorridor.LebanonisthenationtothenorthofIsraelalongtheMediterraneancoastembracingthecitiesofTyre,Sidon,Beirut,andByblos.However,evenwiththisexpandedterritory,allspaceinIsraelwillbequicklyusedupasthefloodofreturneesleavesnospaceleftformoreimmigrants.TheLordhimselfwillgoaheadofIsraeltoremoveallthebarriersfortheir

return,justasheopeneduptheRedSea(11;Exod.14:21–31)andtheJordanRiver(Josh.3:14–17).EventhoughthistextreferstotheNileRiverinverse11,itprobablyrefersherefigurativelytotheEuphratesRiver,whichtheLordwillalsocausetodryupinthatdaysothereturneescanwalkacrosseasily(Isa.11:15).SuchtalkofathirdreturnofIsraeltoherlandmayseemtosomeasalotof

bravadotalk,ortheheightofchutzpah(aYiddishwordforunmitigatedeffronteryorimpudence).Butverse12affirmsthatallthiswillbeaccomplishedbythepowerofGod,whowill“strengthenthemintheLord,”sothat“inhisnametheywillwalk”(12).ThissamefigureofwalkinginthenameoftheLordisusedinMicah4:5ofthelifestyleofthosewhoareinMessiah’skingdom,thusitspeaksofatimewhenthebenefitsofthenewcovenantwillbefullyrealizedatthetimeofthesecondcomingofourLord.

Conclusions

1. The contrasts between the ruthless, oppressive shepherds of the pastandthecomingGoodShepherdcouldnotbemoredramatic.

2. The Good Shepherd who will come will be Israel’s “cornerstone,”their “tent peg,” and their “battle bow,” just as he is ourMessiah aswell.

3. Thisisoneofthemostimportantpassagesofsometwotothreedozenmajor texts in theOldTestament that speakofa returnof thenationIsraelbacktoherlandthethirdtime.

TheNewDavidicKingandtheCityoftheGreatKingintheOldTestament

WithoutthesecondcomingofMessiah,allteachingabouteventsthataretocomeinthefuturewouldlacktheirrealepicenter.OurLordisthecenterandtheheartofallthatistotakeplaceineschatology.AneschatologywithoutaChristologyislikeabookwithoutafirstandfinalchapter,forJesusisthealphaandomegatoallhistoryandeschatology!Moreoftenthannot,however,interpretersoftheOldTestamentpredictions

aboutMessiahortheend-timeseventswaituntiltheyhavefoundaNewTestamentbasisforproceedingpriortoattemptinganyexegesisoftheancientWordofGod.However,ourLordmeantthatthoselivinginthoseearlierdaysshouldhaveunderstoodthewordsoftheOldTestamentandhadanadequateappreciationofhisfirstcoming,nottomentionhissecondadvent.ThatiswhyourLordtookCleopasandthatotherunnameddiscipletotaskfortheirlackofunderstandingoftheeventsoftheLord’sdeath,burial,andresurrection(Luke24:25–27;cf.Matt.13:17)onthatfirstEasterastheywalkedtoEmmaus.Therefore,ifthesetwodisciplescouldhaveunderstoodtheeventsthattheOld

TestamentpredictedconcerningJesus’sfirstadvent,evenbeforetheNewTestamentwaswritten,shouldanythinglessbesaidtousinourdayaboutwhattheOldTestamentpredictedaboutthesecondadvent—withorwithouttheNewTestament?SomewilllikewiseobjectthatitisonlytheNewTestamentthatgivesusthe

teachingthattherearetwocomingsofourLord.Forexample,inJewishinterpretationoftheTanak(=OldTestament),itisclaimedthatMessiahwillnotcomeuntilthereisatimeofpeace,sothatcouldonlymeanasinglecoming!ThisiswhataJewishrabbiclaimedinateleviseddebateIhadwithhimoverthe

topic,“IsJesustheMessiah?”Iresponded,however,thattheOldTestamentdidteachthesametwocomingsofMessiah,fortheprophetZechariahtaught,“Theywilllookonme,theonetheyhavepierced,andtheywillmournforhimasonemournsforanonlychild”(12:10).Iasked,“Isn’tthiscontextonethatspeaksofMessiahalsocominginatimeofpeace?”HeagreedthatitdidteachMessiahwouldcomeinatimeofpeace.ThenIaskedmyrabbifriendDr.PinchasLapide,“Whoisspeakinginthis

text?”Hereplied,“TheAlmighty.”“Good,”Isaid.ThenhowdidtheAlmightyget“pierced”?Hereplied,hedidnotknow.Iresponded,“Ihaveanidea—itwasonthecross!”ThiswasinMessiah’sfirstcoming,yetthetextgoesontotalkaboutthefactthathewillalsocomeandestablishpeaceontheearthinanothercomingtoearth.CloselyassociatedwiththepromiseofthetwocomingsoftheMessiahisthe

repeatedreferencetoZionandthecentralroleJerusalemwillplayinthatfuturedayofourLord.NowonderthepsalmistsingsinPsalm48:1–2,“GreatistheLord,andmostworthyofpraise,inthecityofourGod,hisholymountain.Itisbeautifulinitsloftiness;thejoyofthewholeearth...isMountZion,thecityoftheGreatKing.”SoitwillbeevenmoresointhatdaywhenourLordreturnsandJerusalemissetupastheteachingandworshipcenterforthewholeearth.

TheBranchoftheLordandtheNewZion

Isaiah2:2–5;4:2–6

“Come,letusgouptothemountainoftheLord.”

Isaiah2:3

DonaldE.Gowan,inhisbookEschatologyintheOldTestament,announcesthat“Jerusalemappearswithaprominenceunparalleledbyanyother[‘lastthings’]theme.Itwassurprisingtofind[this]‘center’[in]OTeschatology”(bracketedinsertionsmine).[21]ItisthereforeastonishingthatthehopesthatIsraelhadforitselfandfortheworldfocusedononecity,Jerusalem,alsoknownasZion.However,itisthepresenceoftheMessiahthatmakesthisjudgmentpossible,forwithouthimZionstillwouldbejustlikeanyothermajorcityintheworld.InhisstudyofOldTestamenteschatology,Gowansuggeststhatonegood

placetostarttoexaminethisthemeofJerusalemisZechariah8.[22]AfterZechariahfirstanswerstraditionalquestionsaboutthetruenatureandvalueofworshipinchapter7fortheJewishpeoplewhohadreturnedfromBabyloniancaptivityandrebuiltthetemple,hethenturnstotalkaboutthefutureofZion(mentionedtwice,in8:1,2)andJerusalem(mentionedsixtimes,8:3[twice],4,8,15,22).Zechariah8carriessomeofthemainelementscontainedinthismajortheme

ofJerusalemasthecenterofOldTestamenteschatology:

1. GodwillbringIsraelbackfromtheeastandwesttoliveinJerusalem(8:7–8)onceagain.

2. ThenationswillnolongermockanddespiseIsrael(8:13).3. Jerusalemwill be the dwelling place of the Lord, the City of Truth

(8:3).4. ThenationswillvoluntarilycometoZiontoentreat theLord’sfavor

andtoseekhim(8:20–23).5. Thefuture inhabitantsofJerusalemwillspeakthe truthandobeythe

torah(8:16–17).6. Jerusalem’s streetswill be filledwith children playing andmen and

womenwhohavelivedtoaripeoldage(8:4–5).7. Godwillreversethecurseonnatureasthevineandthefieldsproduce

andtheheavenssenddowntheirdew(8:12).

JerusalemhasbeenthecenterfortheworshipofYahweheversinceAbrahamwasaskedbyGodtosacrificehissononMountMoriah(Gen.22:2),whichlaterinScripturesisclearlyidentifiedwithJerusalem(2Chron.3:1).Yearsafterward,KingDavidbroughtthearkofthecovenantintoZion(2Sam.6),sothatfromthattimeforward,JerusalemwastheplacetoworshipGod,fortheLordhadchosenZiontobehisrestingplace(Ps.132:13–14).Henceforth,ZionhasbeenliftedupastheplacewheretheworshipofGodcouldbestbeaccomplished(e.g.,Pss.46,48,76).NotonlydothePsalmscelebrateZionastheproperplacetoworshipGod,

andwherehehasdesignatedhisrestingplace,butsodotheprophets.TheypointtoZionofthefutureasamajorteachinglocaleandcentralplacetocelebratetheworshipoftheLivingGod.Forexample,ZionfiguresprominentlyinMicah4,Daniel9:2,24–26,somethirty-threetimesintheprophetIsaiah,tentimesinEzekiel,thirteentimesinJeremiah,eightinZechariah,Zephaniah3:14–20,Joel3:17–21,Obadiah15–21,Haggai2:9,andMalachi3:4.[23]Allinall,itisdeclaredthatthislittlehillofMountZion(nowabout2,500feet

abovesealevel),whichisnotevenastallastheMountofOlivesatthepresenttime,willbethehighestmountainonearth!Whetherthisisatopographicalstatementormoreofatheologicalstatementisnotimmediatelypossibletodetermine.Butitcertainlypointstothefactthatspecialprominencewillbegiventothismountain,whichwillbeaworldmountainintheestimationofallinthefuture,whentheLordhimselftakesupresidencethere!TwopassagesareespeciallyprominentinportrayingtheroleZionwillplayin

thefuture:Isaiah2:2–5and4:2–6.ItistothesetwopassagesthatweturnforagreaterperspectiveonwhatdifferencetheLordhimselfwillmaketothispiece

ofrealestateattheeasternendoftheMediterraneanSea.

TheBranchoftheLordandtheNewZion

Texts:Isaiah2:2–5;4:2–6Title:“TheBranchoftheLordandtheNewZion”FocalPoints:Isaiah2:3,“Come,letusgouptothemountainoftheLord,tothehouseoftheGodofJacob.Hewillteachushisways,sothatwemaywalkinhispaths”;Isaiah4:5,“TheLordwillcreateoverallofMountZionandoverthosewhoassemblethereacloudofsmokebydayandaglowofflamingfirebynight;overalltheglorywillbeacanopy.”

HomileticalKeyword:BasisInterrogative:What?(WhatarethebasesforsuchstrongexpressionsofhopeasMessiahtakesuphisresidenceinthenewZion?)

TeachingAim:ToshowhowallthenationsoftheworldwillannuallygouptoJerusalemtomeettheLordandtobepersonallyinstructedbyhim.

Outline

1.JerusalemWillBetheWorldwideCenterofMessiah’sTeachingandPeace—2:2–5

1.1.Zion,theCityofWorldwideTravel—2:21.2.Zion,theCityofWorldwideTeaching—2:31.3.Zion,theCityofWorldwidePeace—2:41.4.Zion,theCityofWorldwideInvitation—2:52.JerusalemWillBetheResidenceoftheBranchoftheLord—4:2–6

ExegeticalStudy

1.JerusalemWillBetheWorldwideCenterofMessiah’sTeachingandPeace—2:2–5

Isaiah2:2–5appearsalmostinverbatimforminMicah4:1–4.Butitis

impossibletosaywhichformwastheoriginal,forbothprophetslivedandministeredintheeighthcenturyBC.However,thefactthatthissameteachingappearstwiceseemstoindicatenotonlyitspopularityinthatday,butalsosignalsitsimportanceintheroleitwouldplay.

1.1.Zion,theCityofWorldwideTravel—2:2Thesettingfortheannouncementsthataretobemadehereisonceagain“in

thelastdays”(2:2a),anexpressionthatreferstothose“futuredays”whenMessiahwillappearforthesecondtimeonearth.ButtheNewTestamentlaterrevealsthatthese“lastdays”beginwiththefirstcomingofChrist,asActs2:17andHebrews1:2demonstrate.Thus,therewasandisbotha“now”aspecttothese“lastdays”anda“notyet”aspectthatawaitstheeventsconnectedwiththeLord’ssecondadvent.Thisphenomenon,whichscholarsrefertoas“inauguratedeschatology,”canbeseenintextssuchas1John3:2,whichteaches,“Dearfriends,nowwearethechildrenofGod,andwhatwewillbehasnotyetbeenmadeknown”(emphasismine).Sothereisbotha“now”anda“notyet”aspecttothose“lastdays.”Hebrewsalsoteachesin1:1–2that“inthepastGodspoketoourforefathersthroughtheprophetsatmanytimesandinvariousways,butintheselastdayshehasspokenuntousbyhisSon”(emphasismine).Accordingtothisstatement,thefirstcomingofourLordopeneduppartsofthose“lastdays”thataretocome.However,inthispassageinIsaiah2:2–5,theeventsdescribedhereawaittheir

fulfillmentatthesecondadventofourLordJesus.Atthattime,GodwilljudgethenationsandfinallyworldwidepeacewillensueasJerusalembecomesthegoverningcenterintheworld.Atthatcomingtime,IsaiahteachesthatGodwillestablish“themountainof

theLord’stemple...aschiefamongthemountains”(2b–c).ThereasonthismountainwillbethedestinationofchoiceforalltheworldinthatdayisthatJewsandgentileswillcometoJerusalem’s“holymountain”toworshipandtobeinstructedbytheLordinthetimewhentheLordreturnsbacktoearthonceagain(Isa.11:9;27:13;57:13;65:11,25;66:20).Thus,thenationsoftheearthwillgatherinJerusalemforlearningandworshipingatthefeetofthebestofallteachers,theLordhimself!Moreover,thecityofZionwillbeelevated(2d–e).TheprophetZechariah

describeshowtheMountofOliveswillbesplitintwo,withonehalfmovingnorthandtheotherhalfmovingsouth,apparentlyinamightyearthquake,astheLordtouchesdownontheMountofOlives,whichistotheeastofJerusalem(Zech.14:4).AvalleybetweenthetwoseparatedpartsoftheMountofOliveswillformanescaperouteforthosewhofleefromthecityofJerusaleminthatday,whentheLordwillgooutandfightagainstthenations.Moreover,thewholeland,fromGeba,whichissixmilesnortheastofZion,toRimmon,thirty-twomilessouthofJerusalem,willberaisedupandbecomelevelliketheArabah(Zech.14:10).Sotheupliftingmentionedheremaybemorethanametaphoricalexpressionofthecity’sbeingraisedabovethehills.Italsomaywellbea

topographicalchangeofenormousproportions,makingitreadyforthehugeinfluxoftravelersfromallovertheglobe.Thus,thetemplesiteanditscitywillbeexaltednotonlyintermsofitsspiritualesteem,byvirtueofthedivineinstructionfromtheGodofIsrael,butitwillsimultaneouslybeaphysicalrealityaswell.SoheavywillthetraffictowardJerusalembethatthelargenumbersof

arrivalswillappeartobemuchlikeastreamofwateroverthelandscape(2e)whenobservedfromadistantperspective.ThenationswillmaketheirpilgrimagetoZiontoseeandhearfromtheirLord.

1.2.Zion,theCityofWorldwideTeaching—2:3Thedesireofthenations,asexpressedvoluntarilyontheirpart,willbetogo

toJerusalem.Itappearsthatallformerbarriers,suchasrace,gender,socialstructure,educationallevels,ordenominationswillbetranscended,asthenationscomebymutualconsentandbymutualurgingofoneanother(“Come,letusgo”;3b).WhatthesepeoplewantistobetaughtGod’sways,sothattheycanwalkinhispaths(3d–e).ThroughtheirgraspingthetruthofGod’s“ways”(3d),theirownlivesareredirectedtoliveinaccordancewiththattruth.Whataremarkablechangefromtheformerdays,whenthe“ways”ofGodgenerallywerenotsought,highlyregarded,orobeyedbythosewhoheardthesesamewordsfromthelipsoftheprophets.JustasGodwillteach“hisways”(3d)inthatcomingday,sohis“law”will

simultaneouslygooutfromZion(3f),andhis“word”willgooutfromJerusalem(3g).The“houseof...Jacob”(3c)willtakeonaroleithadneverrealizedpreviouslyinhistory.

1.3.Zion,theCityofWorldwidePeace—2:4TherewillbenoneedforanInternationalCourtofJustice,suchastheonein

theHague(Netherlands),orforaSupremeCourtintheland,fortheLordhimself“willjudgebetweenthenationsandwillsettledisputesformanypeoples”(4a–b).Thismeansanendtoallprolongeddisputesoverterritories,tariffs,personalrights,mineralrights,andargumentsofthatsort.Theworld’smostfairandmostjustjudgewillbeincharge,theLordhimself.AsaresultofthenewadvocacyforjusticefromtheLordhimself,onecanjust

aswellforgetallaboutnationalarmamentsaswell.Instead,thoseweaponsofwarwillbeturnedintoimplementsofagriculture(4c–d).InmillennialJerusalem,onecanjustplainforgetaboutgoingtowaragainstoneanother(4e–f).Theycanjustaswellforgetabout“tak[ing]up[their]sword[s]against[other]nation[s]”(4e),forthoseweaponsofwararenowmadeoverinto

“plowshares”(4c).Likewise,theycandropanynotionofpickinguptheir“spears”(4d),fortheytoowillalreadyhavebeenconvertedinto“pruninghooks”(4d).Notonlyisthehardwareofwarnolongernecessary,butthereisnoneedto“trainforwaranymore”(4f).Soonemaysay“goodbye”tothedraftaswell.Withthedominionofthatolddragon,theserpent,removed,therecannowbe

areturntothepleasuresandjoysofEden.Inthatdaythe“in”implementswillbe“ploughshares”and“pruninghooks,”notspearsandswords.

1.4.Zion,theCityofWorldwideInvitation—2:5ThewordthatcomesspontaneouslyfromthenationsthatgatherinZionon

thatdaywillbeaninvitationto“come,OhouseofJacob,letuswalkinthelightoftheLord”(2:5).Thisisa180-degreeturnaboutfromtheformerdayswhen“walk[ing]inthelightoftheLord”wasoftenthefurthestthingfromtheheartandmindofthetwelvetribes.

2.JerusalemWillBetheResidenceoftheBranchoftheLord—4:2–6Liketwobookends,Isaiah2:2–5andIsaiah4:2–6formaninclusio,asifthe

promiseofGod’sdeliveranceformsGod’sfinalanswer,ratherthanthejudgmentsectionofIsaiah2:6–4:1,whichcomesinbetween.Thusthesectionendsasitbegan,withthegoodnewsthattheLordistheonewhowilldeliverthe“survivors,”agroupmentionedfrequentlyinIsaiah(e.g.,in4:2;6:13;7:3).Onceagain,thesettingisplaced“inthatday”(2a),asitwasinIsaiah2:2,“in

thelastdays”(cf.2:12,17;3:7,18;4:1).Thisistheperiodofthemessianicera,whichencompassesthoseeventsthatbelongtothetimeofthesecondadventofourLord.ThatadventwillfollowthejudgingofIsraelandthenationsthathavenotobeyedorbelievedontheLord.Thename“BranchoftheLord,”however,isoneofthetechnicaltermsused

intheOldTestamentprophetsfortheMessiahwhoistoreturnagain(alongwiththeparalleltermsofthe“shoot,”or“twig,”inIsaiah11:1and53:2).Theterm“Branch”isamostinterestingone,foritrevealsfourdifferentaspectsofMessiahinthreeseparatepropheticbooksoftheOldTestament.Justasaportraitpainterwouldnotcombineinhisonepaintingallthevariousofficesapersonheldwhomhewishedtoimmortalize,sotheScripturesunderthesametitlepaintfourdifferentpaintingsinthreedifferentprophets,thateachcouldtherebyrevealfourdifferentcharacteristicsofMessiah.InJeremiah23:5–6(repeatedinJer.33:15),Messiahiscalled“David,a

righteousBranch.”ThistitlecertainlyemphasizesMessiah’sroyalstatusand

descentfromthelineofKingDavid.InZechariah3:8,heis“myservant,theBranch.”ThistitlestressesthefactthatMessiahwillcomenottobeserved,buttoserveothersandgivehislifeasaransomformany.InZechariah6:12–13,Messiahisnamed“themanwhosenameisBranch.”Thistitleemphasizesthefactthathewillalsobefullymanaswellasdivine.Thefinaltextistheoneinourpassage,Isaiah4:2,“theBranchoftheLord,”whichalsofocusesonthefactthatMessiahwillalsobedivine.Theearlychurchfatherswereaccustomedtodrawingfourpicturesofour

Lordfromthesefour“Branch”titlesandassociatingthesefourwiththefourGospels,asportrayedinMatthew,Mark,Luke,andJohn.MatthewportraysMessiahasonefromthekinglylineofDavid,asseeninthegenealogyhisGospelbeginswith.Mark10:45statesthatthepurposeofBranch’slifeandofMark’sGospelisthat“theSonofMan[anothertitleforMessiah]didnotcometobeserved,buttoserve,andtogivehislifearansomformany.”Hence,Jesusis“myservant,theBranch.”LukeemphasizesthefactthatMessiahisfullymanasdidthetitle“themanwhosenameisBranch.”Finally,theGospelofJohnpointsoftentoourLord’sdeity,andthetitle“theBranchoftheLord”carriesthesameemphasis.Johnincorporatesthatemphasisinthestatedpurposeforwritinghisbook,John20:31:“ThesearewrittenthatyoumaybelievethatJesusistheChrist,theSonofGod,andthatbybelievingyoumayhavelifeinhisname.”Manycommentatorsexpressdifficultyidentifyingthemeaningofthis

messianictitlewithoneoftheexpressionsinthisverse.InIsaiah4:2Messiahissaidtobe“thefruitoftheland,”whichtheyreasonhasnoconnectiontoMessiah.Butthisobjectioncannotcarryalltheweightitisexpectedtobear.Forexample,theword“fruit”maybeunderstoodtomeananewvitalitythatGodwillgivetothelandofJudahinmessianictimes,oritcouldbetterbetakenfigurativelytorefertoMessiah’soriginsasbeingfromahumansourceaswellasdivine.HewasinMary’swombforninemonths,yethealsoprovedhewasfromGodbyshowinghisabilitytoforgivesins.ThetimesspokenofinIsaiah4:3–4arethoseinwhichIsraelwillberestored

toherlandonceagain.Butmorethanthat,shewillbewashedcleanandpurgedofhersins(4:4).Hewhoisofpurereyesthanourscannotlookonsin;thereforeitwasnecessaryforhimtoremoveallsinwithitsstainsfromhispeople,beforeIsraelcanberemarriedtotheLord.Thelanguageofverses4–5reflectsIsrael’sexperienceinthewilderness,

wherethepillarofcloudandpillaroffireguidedandprotectedthemdayandnight(Exod.13:20–21).The“cloudofsmokebydayandaglowofflamingfirebynight”(5b)surelysignalsthepresenceandthegloryofGodonceagaininthemidstofIsrael.Infact,verse5cpromises“overall[or‘beyondall’]theglory

willbeacanopy.”Thewordusedfor“canopy”istheHebrewwordhuppah,whichis“marriagecanopy,”underwhicheveryJewishweddingissolemnized,eventothisday.Therefore,GodishererepresentedasremarryingIsrael.DespitethejarringwordsinIsaiah2:6–4:1thatmightseematfirstglancetoimplythatGodmightabandonhisancientcovenantwithIsraelforever,thetextinsteadboldlyannouncesaremarriagewilltakeplace.Thatiswhythe“glory[oftheLord]”willbea“shelterandashadefromthe

heatoftheday”(4:6),reminiscentofthecloudofsmokebydayandaflamingfireatnight.The“BranchoftheLord”willbe“beautifulandglorious”inthatdaytobesure(2).

Conclusions

1. DespiteallofIsraelandJudah’sfailures,nevertheless,Godwillonceagaintakethemintoamarriagecovenantwithhimself.

2. Thenationsoftheworldwillannuallycomeinthemillennialkingdomto be taught by the Lord and to worship him in Zion, the city ofJerusalem.

3. The Lord will be the supreme judge over the nations and settle alldisputesinthatday.

4. No longer will military hardware be needed; all weapons will beturnedintoagriculturalimplements.

5. Neitherwillitbenecessarytotrainforwaranymore,forpeacewillbetheorderoftheday.

6. Messiah, the Branch of the Lord, will wash clean believingmortalsandpurgethemofalltheirsins.

TheExtentofMessiah’sRuleandReign

Psalm72:1–17

“[Messiah]willrulefromseatosea...totheendsoftheearth.”

Psalm72:8

ThegreatestblockofpredictivematterconcerningtheSaviortobefoundanywhereintheOldTestament,”accordingtoJ.BartonPayne,isinthebookofPsalms.[24]Hefinds101versesofdirectmessianicpropheciesinthirteendifferentpsalms.Otherwriterstendtobemoreconservativeintheirestimates,suchastheLutherancommentatorH.C.Leupold,wholimitsthenumberofmessianicpsalmstofour:Psalms22,45,72,110.[25]AttheotherextremewasSt.Augustine,whounfairlytreatedeverypsalmasifitweremessianic.Buthisapproachviolatedthebasicrulesofmodernexegesis,formanynowbelieveitisbettertorelyonthestraightforwardclaimsofthetextitself.InmytreatmentofMessiahinthePsalms,[26]Iargueforthirteenmessianic

psalms:2,16,22,40,45,68,69,72,89,109,110,118,and132.ThisisverysimilartothelistgivenbyJamesE.Smith,[27]buthearguesforsixteensuchpsalms.ThusheaddsPsalms8,78:1–2,and102.IfIweretodescribethesepsalmsintheorderoftheirchronological

fulfillmentinthelifeofMessiah,Iwouldplacetheminthisorder:

David’sGreaterSon,Messiah—Psalms89;132TheRejectionofMessiah—Psalm118

TheBetrayalofMessiah—Psalms69;109TheDeathandResurrectionofMessiah—Psalms16;22TheWrittenPlanandMarriageofMessiah—Psalms40;45TheTriumphofMessiah—Psalms2;68;72;110

Psalm72iscalledadirectmessianicpsalmbecauseitusesthefuturetensethroughoutthepsalmandalsobecauseitusesfrequenthyperbole.KingSolomon,whowrotethispsalmaccordingtotheancientheading,couldnothavefulfilleditsterms,eveninallhisglory.Instead,Solomon’sreigncansupplyonlytheimagery,language,andlineofdescentfortheoneandonlyproperoccupantofthethroneinhispeacefulandprosperousruleandreigntocome.Psalm72isoneofthe“royal”or“kingshippsalms,”whichHermannGunkel

(1862–1932)describesinhisDiePsalmen(1926–28).[28]Gunkelproposestenroyalpsalmsaccordingtotheirliteraryforms:Psalms2,20,21,28,45,72,101,110,132,and144:1–11,butitdoesnotseemthatPsalms101or110meethisowncriteria.Muchlater,JohnH.EatonusesGunkel’scriteriafortwoofhisroyalpsalms,namely,thattheyhaveaDavidicsuperscription,todevelopsometwenty-fouradditionalcharacteristicsforthiscategoryofpsalms,resultinginalistoffifty-fourroyalpsalmswhichheaddstoGunkel’soriginaltenroyalpsalms.Surprisingly,however,nowhereintheNewTestamentisPsalm72quotedor

treatedasamessianicpsalm.Forsomethatwouldseverelylimititsmessianicusage—thatis,thosewhoarguesolelyfromaChristotelicorapostolicapproach,meaningthattheseinterpretersrequirepermissionto“reinterpret”thetextfromaNewTestamentstandpoint.Nevertheless,soclearisthepictureofthekingdescribedinthispsalmandsoextensiveandfar-reachingaretheboundariesofhisruleandreign,nottomentionthesimilaritiesbetweenthispsalmandIsaiah11:1–5orIsaiah60–62,thatonecannotdenythatPsalm72isalsomessianicandindeedaroyalpsalm.Anothercluetoitsmessianicinterpretationistheuseofmetaphoricand

hyperboliclanguagethatclearlyextendsthelimitsoftheroyalreignwellbeyondtheboundariesofIsraelandthetimesofSolomon,oranyotherDavidickingforthatmatter.Itisthisuseofhyperboliclanguagethatappealedtothe“Antiocheneschool,”whichwasfoundedbyLucianofAntioch(d.AD312)andwhowasfollowedbysuchimposingnamesasTheodoreofMopsuestia(ca.AD350–428),Jerome(ca.AD347–420),andJohnChrysostom(ca.AD347–407).TheAntiocheneschoolestablishedthemodelof“theoria,”whichmeantin

Greek“sight,”“insight,”“vision,”ortheliningupofwhathadhappenedinthepastwithananalogousfinaleventinthedistantfuturesothattheycouldbesaid

tobeoneinmeaning,eventhoughtheyweretwoormoreeventsintheirfulfillments.TheworkofBradleyNassif’sFordhamUniversitydissertation[29]onthemethodoftheoriahasbeenespeciallyhelpfulinanalyzingthispsalm.TheAntiochenesstoodoveragainsttheAlexandrianschool,whichusedthe

allegoricalmethodofinterpretingtheScriptures.ButtheAntiochianschoolgroundedallmeaninginthehistoricalrealityofthepast,whichoftenservedasamirrorbywhichonecouldseethefuturelinedupinthesamesinglemeaning,sothatthepastandthedistantfuturewerepartandparcelofthesamesinglevision.JulianofEclanumseemstohavebestlearnedtousetheprincipleoftheoria

fromTheodorewhilelivingwithhimfromAD421–428,afterbeingexiledfromItaly.TheodoredemonstratesthemethodoftheoriainthewaytheapostlePaulusesHosea1:10inRomans9:26(“Anditwillcomeaboutthat,intheplacewhereitissaidtothem,‘Youaremypeople,’itwillbesaidtothem,‘YouaresonsofthelivingGod’”;mytranslation).Julianteaches,therefore:

Theapostlewantstoshowuswhichrulewemustfollowintheinterpretationofthepropheticbooks.Itisthis:Thatwhen[weheartheprophets]speakingabouttheJews,[and]somethingispromisedthatgoesbehindthesmallcircleofpeople,yetweseeitpartlyfulfilledinthatnation,weknowfromtheoria(pertheoriam)thatthepromiseisgivenforallpeople....ItwillnotbeappropriatetosaythattherecallfromtheBabyloniancaptivityispredictedaccordingtohistory,andthelibertygivenbyChrist[is]accordingtoallegory.No.Theprophetpredictedboththingstogetheratonetime,jointly(cumsermopropheticussolideutrumquepromiserit)inorderthatthemediocrityofthefirstfulfillmentwouldpredicttheabundanceofthesecond....SowhatHoseawassayingabouttheBabyloniantimes,Paul[likewise]attributestothefactsoftheSavior.[30]

ThisapproachtointerpretingtheOldTestamentprophetsisverysimilartothemethod,usedbyWillisJ.Beecher,of“genericinterpretation.”Beecherdoesnotusethetermtheoria,buthedefineshismethodthisway:

Agenericpredictionisonewhichregardsaneventasoccurringinaseriesofparts,separatedbyintervals,andexpressesitselfinlanguagethatmayapplyindifferentlytothenearestpart,ortotheremotestparts,ortothewhole—inotherwords,apredictionwhich,inapplyingtothewholeofacomplexeventalsoappliesto...itsparts.[31]

ThisisnottosaythattheAntiocheneschoolorBeecherareteaching“doublemeaning”or“doublesense,”asifthehistoricmeaningmeansonethingandthefuturefulfillmentmeansanother;instead,thatiswhatbothareclearlytryingtoavoid.Therefore,theyargueforonesense,onemeaning,eventhoughthereoftenaremultiplefulfillmentsofthatsamesinglemeaningofthetextthatisshared“hyperbolically”or“analogically.”

TheCanonicalPlacementofPsalm72Severalcommentatorshaveinvestigatedwhycertainpsalmsareplacedonthe“seams”ordivisionsofthefivebooksofthePsalter.Theyask,whatpatternsoforganizationcanbediscernedfromtheplacementofthepsalms,ifthereisonetobefoundatall?WalterBrueggemannandPatrickMiller[32]notethattheplacementofPsalm

73,whichappearsatthebeginningofBookIII(Pss.73–89),standsinjuxtapositiontoPsalm72,apsalm“by/forSolomon”thatendsBookIIinthePsalter.Ifthiswasdoneintentionally,whyarethetwopsalmsplacedbacktoback?IfPsalm73isasapientialorwisdompsalm,asmostcontend,andPsalm72isaroyalpsalm,doesthejuxtapositionofthetwopsalmshavemoremeaningandsignificancethanimmediatelymeetstheeye?G.H.Wilsonarguesforpreciselythispointwhenheclaimsthatthereisa

progressionintheroyalpsalmsplacedattheseamsofBooksI–IIofthePsalter.[33]InthesepsalmsitispossibletocharttheriseandfalloftheDavidicmonarchy.Thus,forWilson,Psalm2markstheinaugurationoftheDavidiccovenant,whilePsalm72marksitstransitiontofutureIsraelitekings,leavingPsalm89(attheendofBookIII)tolamenttherejection(evenifonlytemporaryfromanevangelicalpointofview)oftheDavidickingship.SomethinkthisalsoexplainswhytheroyalpsalmsplaysuchasmallroleinBooksIVtoVwhencomparedtotheirlargerroleinBooksI–III.ChristopherSeitzhastakenthisargumentonestepfurther.[34]Heproposesto

viewtheDavidichouseandkingshipofGodasportrayedinPsalmsandIsaiahasbeingparalleltooneanother.Therefore,astheDavidicthronerecedesintothebackgroundandthenfinallydisappears,asitappearstodofromthefallofJerusalemin586BConward,thekingshipofGodrisesinprominence.Accordingly,Psalm72istobeviewedasafadingmarkeroftheDavidicline,therebyallowingtheemergenceoftheenthronementpsalmsaboutGodinBookIV(Pss.90–106)totakecenterstage.ItisdirectlyinanswertothispittingtheDavidicdynastyagainstthecoming

enthronementofMessiahthatmakesareturntotheAntiochianhermeneuticoftheoriatobesouseful.Insteadof“reinterpreting”orcontrastingthepromisedthroneofDavidwiththeruleofMessiah,onecanstillinsistonretainingthefullhistoricalsettingandmeaningofPsalm72withitscenterontheDavidickingship,whilealsonotingthepsalm’shyperbolicenlargementofthatconceptfromtheseminalideaasgiventoDavidandhishouseintoitsfinalrealizationintheultimateDavidicking,theMessiah.Thetextitselfwillbethebestplacetotestthisthesis.

TheExtentofMessiah’sRuleandReign

Text:Psalm72:1–17Title:“TheExtentofMessiah’sRuleandReign”FocalPoint:Verses7–8,“Inhisdaystherighteouswillflourish;prosperitywillaboundtillthemoonisnomore.HewillrulefromseatoseaandfromtheRiver[Euphrates]totheendsoftheearth.”

HomileticalKeyword:CharacteristicsInterrogative:How?(HowshouldwecharacterizeourenjoymentoftheblessingsoftheextentofthekingdompromisedtotheDavidic-messianicruleandreign?)

TeachingAim:ToshowthatSolomonwasonlyoneofmanyintheDavidicline,whichwouldbefinallyfulfilledintheworldwideruleofMessiah.

Outline

1. ObservingHowRighteousandFairtheMessiahIstoAll—72:1–72. Noting How Extensive and Beneficial the Messiah Is to theWhole

World—72:8–143. SensingHowProsperousandBlessedMessiahIstoAll—72:15–17

ExegeticalStudy

1.ObservingHowRighteousandFairtheMessiahIstoAll—72:1–7ManyhaveviewedPsalm72ascomposedoffourpoeticstrophesbasedon

whattheyperceiveasthefollowingfourcharacteristicsoftheking’sandMessiah’sreign:

1. righteous(72:1–7)2. universal(72:8–11)3. beneficial(72:12–14)4. perpetual(72:15–17)

Forexample,JamesSmitharguesforthesefourqualitiesofMessiah’sfuturereign.[35]ButabettercaseismadebyCharlesA.Briggsforonlythreestrophes,eachbeginningwithaprayerinverses1,8,and15.[36]InBriggs’sview,thethreeprayerscorrespondedtoSolomon’sprayerforwisdomofferedatGibeon

andhisprayeratthededicationofthetemple.Thisseemstobethebestdivisionofthepsalm;thereforethesuggestedexpositionofthispassagewillfollowthatstructure.Theimageryandcontentofthispsalmarepromptedbythepeacefuland

prosperousreignofthegrandestmonarchJudaheverhad,KingSolomon.Itisthishistoricalrealitythathadservedasthebasisforanticipatingasurpassingexpressionofagreaterreigninthefuture—onethathadonlybeenseeninmodestglimpsesbytheDavidicKingSolomon.ItisnotasifSolomoncherishedthewishthatheinhispersonwouldfinallyepitomizeorevenperhapsbethatcomingmessianicpersonhimself;rather,Solomonspeakshereasaprophetwhoanticipatedonewhowouldcomeafterhimandwhowouldbegreaterthanheeverwasorevercouldhopetobe(cf.Matt.12:42).Psalm72beginswithaprayertoGodthatissignaledbyitsvocativeform.“O

Elohim!”Elohimisthedivinenamethatinitsaddressembracesallnationsandallofcreation,alongwithallitscreatures,whereasthenameYahwehusuallyassumesapersonalrelationshipfromthepeoplewhoarebelievers.EventhoughthispsalmmayoriginallyhavebeencreatedforacoronationceremonyforSolomon,assomeargue,nonethelessmuchofthecontentoftheversesthatfollowextendwellbeyondthatsetting,sothattheycanhardlybeunderstoodofanyearthlymonarchexceptbywayofpure“hyperbole.”[37]This,ofcourse,isoneofthereasonswhyChristianshavetreatedthispsalmasmessianicaswellashistoricallyreferringtoSolomon.Withthisprayer,Solomoncontinueswithademand(“give,”i.e.,“endow,”in

theimperativemood)thatElohimendowthekingwithjustice.Theverbsusedherearebestunderstoodasfuturetenses,ratherthanthejussiveformsfor“may”or“let.”TheseverbsrequestthatGodwillindeedgrantsucharequestto“aking”(Hebrewlemelek),not“theking.”Thescopeofthisrequestisenlargedbymaking“aking”parallelto“asonoftheking”(Hebrewlebenmelek).TheconcernofthepsalmististhewholeroyalhouseofDavidasclimaxedinMessiahhimself.TheonlyusemadeofthedivinenameinthiswholepsalmisElohim.Elohim

isrequestedtoendowthekingwithtwodivinelyoriginatedvirtues:“God’sjustices”(notetherareplural)andGod’s“righteousness.”Thepluralof“justice”probablysignifiesjusticeinthefullestformofGod’sdecisionsandjudgments,whilehisrighteousnesspointstowhatisright,harmonious,andnormalinallrelationsbetweenGodandmortalsasdeterminedbythecharacterandattributesofGod.Thisrighteousnessismentionedthreetimesinjustthreeverses(1–3).ItincludestheconceptofGod’slawandthestateofbeinginconformitywithallthatisgood,excellent,andthatwhichmaintainswhatis“intheright”withthe

willandworkofGod.Thehopeexpressedhereisthatthisendowedkingwillcontinuetodispensethesegiftsforalongtimetocome.Itisatthispointthatthehyperbolesbegintomanifestthemselvesas

extendingoveradurationofatimeofpeace,prosperity,anddivinevindication“aslongasthesun”and“aslongasthemoon”last(5).Itisimportanttorecall,however,thatthisverysameconceptofperpetuityiswhathadbeenpromisedspecificallyintheearlierDavidiccovenant(2Sam.7:13,16).[38]Thepsalmist’sprayerrequest,then,isthatGodwillmakehappenallhehadpromisedtoDavidintheDavidiccovenant.Inadditiontotheserequests,thepeaceandprosperityofthekinglyreignare

likenedto“rainfallingonamownfield”(6).ThistooisnotanunexpectedmetaphorinaDavidicormessianiccontext,forithadalreadybeenusedoftherefreshingeffectsofthereignofaDavidickingin2Samuel23:3–4(“Whenonerulesovermeninrighteousness,whenherulesinthefearofGod,heislike...thebrightnessafterrainthatbringsthegrassfromtheearth”).Itisworthyofnotethatthefertilityofanycountryorlandisconnectedtotherighteousruleofajustking.Itisalsoimportanttonotehowfrequentlytheconceptsof“rain,”“growth,”and“fertility”arelinkedwiththeconceptsof“right,”“righteousness,”and“justice”intheScriptures.Thesesetsofattributescannotbeseparatedifpeace,justice,andrighteousnessaretoprevailinanycountry.

2.NotingHowExtensiveandBeneficialMessiahIstotheWholeWorld—72:8–14

Theextentofthejustking’skingdomstretchesfrom“seatosea”and“from

theRiver[Euphrates]totheendsoftheearth”(8).ThiscoverseverythingfromtheMediterraneanSeaonthewestofIsraeltotheuttermostseaontheearthandfromtheEuphratesRiver(forsotheHebrewspellingheredemandstheEuphratesRiver)untotheendsoftheearth—anobvioussetofhyperboles!Inpart,thereisalsoanallusiontotheboundariesofthepromisedland(Exod.23:31,whereitwasannounced,“IwillestablishyourbordersfromtheRedSea[yamsuf]totheSeaofthePhilistines[MediterraneanSea],andfromthedeserttotheRiver[Euphrates]”).However,thekingdomofMessiahwillfarexceedanythingeverseenintheJudeanlineofkings.Messiah’skingdomwillreachthefringesofthecivilizedworld,embracingthedeserttribes,anditwillevensubjugateall“enemies,”whowouldsufferdefeatasthey“lick[edorbit]thedust”(9).ThissamedefeathadbeenpredictedagainstSatanhimselfintheearliestannouncementofthepromise-planofGodinGenesis3:14–15,latercalledthe“protoevangelium,”andrepeatedforalltheDavidickings’enemiesin

Isaiah49:23andMicah7:17(“[Nations]...willlickdustlikeasnake,likecreaturesthatcrawlontheground”).Butthereismore:thereignofthisrighteouskingwillextend,aswehaveseen

thusfar,

1. geographicallyfromseatosea,whichistosayaroundtheworld;2. militarilyoverallenemiesopposinghisreign;butnowalsoaddtothis

thatthisreignwillextend3. economically, as tribute and gifts will be brought from all over the

world(v.10);and4. politically,asallpotentateswillcomeunderthisrighteousking’srule

andservehim(v.11).

Nationsfarandnearwillcomebringinggiftstohim,muchastheMagididwhenMessiahappearedinhisfirstadvent.Anotherexampleofthenationscomingfromabroadis“Tarshish”(10),longidentifiedwithTartessosinsouthernSpain,butmorerecentlyasTarshishinSardinia.“Sheba”and“Seba”(10)arelocatedrespectivelyinmodernYemeninSouthArabiaandinanAfricannation(cf.Gen.10:7;Isa.43:3;45:14).Theblessedkingwillinvesthimselfonbehalfofthe“needy,”the“afflicted,”

andthe“weak,”alongwiththosewhoarevictimsof“oppression”and“violence”;inotherwords,hewilltakeupthecauseofthosewhoaredestituteandcastasidebysocietyatlarge(12–14).Theirlives(“blood”inv.14)arepreciousinthatcomingking’ssight.WhileKingSolomonmayhavecarriedoutsomeofthiswhilehewasking,itisclear,atleastbytheendofhisreign,thetennortherntribesfeltthatSolomonhadtreatedthembadly,fortheyfeltovertaxedandhandledunfavorablyincomparisonwiththetribeofJudah.ItisnosurprisethenthatSolomon’sson,KingRehoboam,wasunsuccessfulinaddressingthegrievancesagainstthelateryearsofSolomon’sreign.Moreover,Solomon’sreignnevertookinalltheworld’sneedy,poor,andoppressed;someonegreaterthanSolomonwasneededtofinishthejob.

3.SensingHowProsperousandBlessedMessiahIstoAll—72:15–17Forathirdtime,thepsalmist’sprayerisenjoinedfor

1. theunendingperpetuationoftheDavidicdynasty,2. thesecurityandeconomicthrivingofthekingship,and3. theextensionoftheking’sgreatwealthinallareasoflife.

Oncetheconditionsmentionedinverses12–14hadbeenmet,thelongevityofthejustandrighteouskingcouldbedescribed.Thiscanbeillustratedinthegiftsthatcomefromthesubjectnations,suchas“goldfromSheba”(15;cf.1Kings10:14–15).Sheba,ofcourse,isthelandfromwhichthequeencametovisitandtestSolomon’swisdom(1Kings10:1–13).ItislocatedatthesouthwesterntipoftheArabianPeninsulainmodernYemen.EventhoughGodhadgivenfruitfulnesstothelandofIsraelduringSolomon’s

day,stilltheprayeraboutthecomingofMessiahwasfordaysthatwouldbeaccompaniedbyanabundanceofgrainthroughoutthelandinsuchproliferationthatthestalksofgrainwouldwavejustasplentifullyandbeautifullyasthetreesofLebanon—evenfromthemostunexpectedanddesolateplaces,suchasthetopsofthemountains(16).AsA.A.Andersonputsit,

Thisverse(v.16)andthePsalmasawhole,showsthatwhatwecallthe“moralrealm”andthe“realmofnature”formoneindivisiblewholetotheIsraelites.Acommunitywhichlivesaccordingtorighteousnessenjoysnotonlytheinternalharmonybutalsoprosperityinfieldandflock.[39]

Someread,insteadof“hisname”inverse17,“hisprogeny.”Butthisisnotwellsupportedbythetext.Thetruthofanextensive“seed”istaughtabundantlyinothercontexts(Isa.9:2;49:20;Zech.2:8[4]),butinthiscontextitisthenameoftheLordthatisliftedhigh.TheuseoftheHebrewHithpaeloftheverbbarak,“tobless”(17b),isusually

renderedreflexively,i.e.,“blessthemselves,”asifallthenationsoftheworldwillseewhatishappeningtoIsraelastheytoowillblessthemselves!ButthisHebrewformcanbereadjustaswellasapassiveformoftheverb,“willbeblessed,”ascanbeseenintwoofthefiveinstanceswhereitappearsinthesamepromisemadeintheAbrahamiccovenant(toAbraham:Gen.12:2–3;18:18;22:17–18;toIsaac:Gen.26:3–4;andtoJacob:Gen.28:13–14).Tothisday,mostcommentatorsremainskepticalaboutthepassivemeaningoftheHebrewNiphal(usedinthreeofthefivecasesinthepatriarchs),muchmoresotheHebrewHithpael(usedintwoofthefivecases).However,O.T.Allispresentsstrongevidencetothecontraryinhis1927article,whichhasnotbeenansweredtothisday.[40]ThispsalmendsBookIIofthePsalmswithadoxology,inverses18–20.It

attributestotheLordalltheblessingsthatalreadyhave,orwill,comefromthereignofGod’sanointedone.TheLordistheworkerof“marvelousdeeds”or“wonders,”awordthatisalsousedofGod’sworksintheplaguesofEgyptagainstPharaoh.ThereislittlewonderthatIsaacWatts(1674–1748)andJamesMontgomery

(1771–1854)eachcomposedahymnbasedonPsalm72.Wattswrote“Jesus

ShallReign”:[41]

Jesusshallreignwhere’erthesunDoeshissuccessivejourneysrun;Hiskingdomstretchfromshoretoshore,Tillmoonsshallwaxandwanenomore.

..................

PeopleandrealmsofeverytongueDwellonhislovewithsweetestsong;AndinfantvoicesshallproclaimTheirearlyblessingsonhisname.

Montgomerywrote“HailtotheLord’sAnointed”:[42]

HailtotheLord’sAnointed!GreatDavid’sgreaterSon;Hailinthetimeappointed,Hisreignonearthbegun!Hecomestobreakoppression,Tosetthecaptivefree;Totakeawaytransgression,Andruleinequity.

Conclusions

1. Thewordsof thepsalmistareatoncebothhistoryandprophecy, forwhattheyseeinavision(theoria)holdsthehistoricalpointofviewinunitywiththehyperbolicexpressionsofitsultimatefulfillment.

2. David’slinewillfinallyproduceakingwhowillrulewithjusticeandrighteousnessashedefendstheafflictedones,thepoor,andtheneedyinthelastdays.

3. UnderMessiah’s reign, peace, prosperity, and righteousness will betheorderinthatday.

4. AllthekingsoftheearthwillcometobowdownbeforeMessiahandofferhimtheirgiftsashisruleenduresforever.

TheDayoftheLordandtheBeginningoftheNations’StrugglewithIsrael

TheOldTestamentprophetsoftenreferredtothesovereignplanofGod,onewhichtrulyincludedallthenationsoftheworld.IsraelwasnotGod’spet,nordidheexerciseachauvinisticattitudetowardthatnationtothedisadvantageofalltheothernations.IsraelmerelywastobethemeansbywhichGodwouldbringblessingonallthenationsoftheearth(Gen.12:3).TheapostlePaulregardsthepromiseabouttheseedofAbraham,beingthemeansbywhichGodwillblessallthenationsoftheearth,asthesubstanceofthegospelitself(Gal.3:8).IntheoverallplanofGod,however,matterswillcometoaheadatatime

knownas“thedayoftheLord,”orsimplyas“thatday,”or“inthelatterdays.”This“day”isneverconceivedofasatwenty-four-hourperiod,butaperiodoftimeassociatedwiththesecondadventofourLordashebringsthefirstphaseofhistorytoaconclusion,priortohisthousand-yearruleontheearth.Itisallmarkedoffbyaperiod,revealedtoDaniel,asatimeof“seventy

weeks.”Theseweeks,whicharetreatedassome490“years,”aredividedintothreeperiods:seven,sixty-two,andonefinal“week”/periodofsevenyearsofintensetribulationforthenationIsrael.Itappearsthatbeforethefinalsevenyearsbegin,aRussian-Iranian

confederationalongwithmostArabstateswilldecidetoactagainstIsraelintheGog-Magogplot,butwithdisastrousresultsforthosenations.Godwillinterveneinaspectacularway,andIsraelwillberescued.Inthemiddleofthosefinalsevenyears,theantichristofthewestern

confederation,nowleadingsevenwesternnations,willbreakatreatyhehasmadewithIsrael,therebyinitiatingwhatisknownfromScriptureasthebattleof

Armageddon,whereinallthenationsoftheworldwilldecidetofinishwhatGog-MagogstartedagainstIsrael.ButthistoowillendwithenormouslossesonbothsidesuntiltheLordhimselfarrivesinallofhissplendor.Therelevantpassagesneedtobetreatedaswholetextswithafullexposition

ofeachchapterforthecurrentpeopleofGod,ratherthanasscatteredbitsofinformationgarneredfromversesfoundallovertheentireBible.ThiswillgivethepeopleofGodafoundationfromwhichtoapproachthesematters.MayGod’steachersandundershepherdsenjoythepowerofGod’sWordas

God’smenandwomenarestartledbytheamountofdetailcontainedintheOldTestamentaboutthesecomingevents.

TheArrivaloftheDayoftheLord

Joel2:28–3:21

“ThedayoftheLordisnear.”

Joel3:14

Thethemeof“thedayoftheLord”isfrequentlyfoundintheOldTestamentprophets.Itmightseemasthoughthatdayhasbeendelayedtoolong,notonlyinthedaysoftheprophetsbutalsoinourownday,tobeofanyrealrelevancetoeventhosewhoawaiteditsarrivalinthefirstChristiancentury.Butin2Peter3:8–10wearewarned,

Butdonotforgetthisonething,dearfriends:WiththeLordadayislikeathousandyears,andathousandyearsarelikeaday.TheLordisnotslowinkeepinghispromiseassomeunderstandslowness.Heispatientwithyou,notwantinganyonetoperish,buteveryonetocometorepentance.

ButthedayoftheLordwillcomelikeathief.Theheavenswilldisappearlikearoar;theelementswillbedestroyedbyfire,andtheearth,andeverythinginit,willbelaidbare.

So,wecanbesurethatthatdaywillindeedcome;butwhenwillitcome?Joelistheonewhohadtheanswer.TheprophetJoelalsoknewuponwhomthatdaywouldcome,whereitwouldoccur,andwhyitwouldfallonthosetowhomitwasdirected!Thebestplacetobegintounderstandthethemeof“thedayoftheLord”isin

Joel2:28–3:21.Joelwasprobablywritteninthe800sBC(ninthcenturyBC),withalmostone-thirdofhisbookquotedbyotherprophetswhofollowedhim,

forJoelseemstohavesetuptheparametersforthisdoctrinemorethanhisfellowprophets.[43]

TheArrivaloftheDayoftheLord

Text:Joel2:28–3:21Title:“TheArrivaloftheDayoftheLord”FocalPoint:Verse14,“Multitudes,multitudesinthevalleyofdecision!ForthedayoftheLordisnearinthevalleyofdecision.”

HomileticalKeyword:DecisionsInterrogative:What?(WhatarethedecisionsourLordhasmadewithregardtothecomingdayoftheLord?)

TeachingAim:ToteachwhatthedayoftheLordisalongwithteachingthewhen,where,andwhythatdaymusthappen.

Outline

1. God’sOutpouringoftheHolySpiritonThatDay—2:28–322. God’sTimefortheDayoftheLord—3:1–2d3. God’sReasonsforBringingtheDayoftheLord—3:2e–84. God’sOppositiontotheNationsonThatDay—3:9–175. God’sBlessingastheDayoftheLordClimaxes—3:18–21

ExegeticalStudy

1.God’sOutpouringoftheHolySpiritonThatDay—2:28–32ThepeopleofJoel’sdayhadbeenhitbyfourmajorwavesortypesoflocust

plagues.Theseinfestationshadcomeasawake-upcalltothepeopleofthelandofIsraeltorepentoftheirsinandtoreturntoGod.SincethepeoplehadbecomeinsensitivetothepreachingofthewordoftheLordfromhisprophets,Godwaswillingtoshowthathestilllovedthemashesentthisnewsetofwarningsthroughtheeventsofnaturetoseeifhecouldarousethemtorepentanceandspiritualaction.TwicetheprophetJoelissuesacalltothepeopletorepent,inJoel1:13–14

andJoel2:13–14.Inthefaceofallthattheywereexperiencinginthelocustinfestationsandthedrought,itwasclearthatitwashightimetorepentandto

confesstheirsinstotheLord,forGodwasobviouslygivingthemawake-upcalltorepent.InJoel2:18,thepeoplemusthaverepentedoftheirsin,forinthatverse,

whosefourHebrewverbsoughttobetranslatedinthepasttense(andnotinthefuturetenseasintheNIV,forexample),theLord“wasjealousforhisland,”“he[then]tookpity,”he“answered,”andhe“said”thathewouldreversetheincursionsofthelocustsandthesavageeffectsofonewaveofthesecrittersafteranother.TheLordwoulddothisbyimmediatelybringingaboutachangeinnaturesothatthepastures,noweatendowntothedirtbytheselocusts,wouldonceagaingreenup(19–27)withnewlysproutedgrass.Infact,Godwouldsendtheearlyandthelatterrain,“asbefore”(23),but“afterward”(28a),hewouldalso“pourout[his]Spiritonall”(28b).Atfirst,Godwouldsendtheneededrains,butafterwardhewouldsendadownpourofhisHolySpirit.Iftheimmediategreeningofthepasturesrepresentedtheimmediateeffectof

theirrepentanceandthe“now”aspectofthefuturedayoftheLord,therewasalsoa“notyet”aspectthatwouldnotberealizeduntilitcametopass“inthelastdays”(Acts2:17).TheapostlePeter,forinstance,isinterpretingwhatJoelmeantbyhisword“afterward”(Joel2:28)onthedayofPentecost.Eventhoughwetendtothinkof“thelastdays”asindicatingthetimeonlyconnecteddirectlywiththesecondcomingofJesustheMessiah,nevertheless,theNewTestamentteachesusthatthe“lastdays”embracestheentireperiodthatextendsfromtheadventofourLord’sfirstcomingallthewayupto,andincluding,thesecondadventwhenhewillcomeagain.Thus,thebookofHebrewsopensitsmessagewiththefactthatGodhadspoken“inthepast”timesbyhisprophets,butnowhehasalsospokentousbyhisson,Jesus,“intheselastdays”(Heb.1:1–2).Inthiswaywecanseewhatismeantby“inauguratedeschatology,”wherethereisbotha“now”fulfillmentinthepresenttimeanda“notyet”fulfillmentthatawaitsadistantfuture.Accordingly,theoutpouring(or“down-pouring”)oftheHolySpiritbegunat

Pentecost(Acts2)wasaninitialfulfillmentofthose“lastdays”or“thedayoftheLord.”Butthatwasnottheendofitbyalongshot,forthereisacontinuingfulfillmentallduringthesedaysofthechurchagethatextendsbeyondourdayintothefuture.Thusthechurchage,too,cannotbetheconclusiontothosedays,fortheultimatefulfillmentawaitsthesecondcomingofChristwhentheHolySpiritwillcomeasaveritabledownpouronthenationofIsrael.Atthattime,theoutpouringoftheSpiritwillalsobeaccompaniedbyarealcosmicshakeup“intheheavenaboveand...ontheearthbelow”(Acts2:19–20,quotingJoel2:30–31).ThetermPentecostdoesnotappearintheOldTestament,butitisaterm

adoptedfromtheGreeklanguagemeaning“fifty,”whereitappearsinActs2:1;20:16;and1Corinthians16:8.IntheOldTestament,thisfeastwasknownasthe“FeastofWeeks”(Exod.34:22;Deut.16:10;2Chron.8:13)orthe“FeastofHarvest”(Exod.23:16),whichcamefiftydaysaftertheeventsofPassover.LaterJewishwritersgaveevenmoreprominencetothisfeastthantheOld

Testamentdid,fortheycelebrateditasatimeofthegivingofthelawofGodatSinai.ButonceJesusarrived,itbecamenotonlyanimportantfeastcommemoratingthegivingofthelaw,butitnowcelebratedthecomingoftheHolySpiritandthegivingoftheinwardlaw.NowatPentecost,theHolySpiritispouredoutinsuchanavalanchethatthe

contrastbetweenbeforeandafterwouldbelikeexperiencinganormalrainfallversusbeingunderamonsoonoratropicaldownpouroftheSpirit.Thisisexactlywhattheprophetshadenvisagedintheirwritingsaswell.Forexample,Isaiah32:14–15declares,

Thefortresswillbeabandoned,thenoisycitiesdeserted;citadelandwatchtowerwillbecomeawastelandforever,thedelightofdonkeys,apastureforflocks,tilltheSpiritispoureduponusfromonhigh.[emphasismine]

ThesameconceptappearsinIsaiah44:3:

ForIwillpourwateronthethirstyland,andstreamsonthedryground;IwillpouroutmySpiritonyouroffspring,andmyblessingonyourdescendants.[emphasismine]

TheprophetEzekielpredictsasimilarpromiseinEzekiel11:16–19:

Thereforesay:“ThisiswhattheSovereignLordsays:AlthoughIsentthemfarawayamongthenationsandscatteredthemamongthecountries,yetforalittlewhileIhavebeenasanctuaryfortheminthecountrieswheretheyhavegone.”

Therefore,say:“ThisiswhattheSovereignLordsays:Iwillgatheryoufromthenationsandbringyoubackfromthecountrieswhereyouhavebeenscattered,andIwillgiveyoubackthelandofIsraelagain.”

“IwillgivethemanundividedheartandputanewSpiritinthem;Iwillremovefromthemtheirheartofstoneandgivethem[instead]aheartofflesh.”[emphasismine]

EzekielrepeatsthissamepromiseinEzekiel36:27–28;37:12–14;and39:28–29.WhatismostsignificantisthateachofthesepredictionsabouttheoutpouringoftheHolySpirituponIsraeltakesplacewhenIsraelisbackinthelandagain.Andwhenthishappens,thecomingoftheSpiritwillalsohave

healingeffectsonthelandofIsraelaswell.However,JoelhadpredictedthatthisoutpouringoftheSpiritwouldalso

comeon“allflesh”(2:28,translationmine).Surelythisincludes“sonsanddaughters,”“oldmenandyoungmen,”“menservants”and“maidservants.”JoelmayhavemeanttoemphasizethefactthatthesewereallJewishrecipientsoftheoutpouringoftheHolySpirit,yettheNewTestamentuniversalizesthispromiseinActs2:39bysayingthat“thepromiseisforyouandyourchildrenandforallwhoarefaroff.”Theexpression“allwhoarefaroff”isacircumlocutionforpointingtothegentiles,asweseeinEphesians2:13,17.Moreover,Acts10:45settlesthematterbydeclaringthatthegentilesarepartofthepromise:“ThecircumcisedbelieverswhohadcomewithPeterwereastonishedthatthegiftoftheHolySpirithadbeenpouredoutevenontheGentiles.”ThatagreeswellwithwhatMoseshadsaidwhenhisunderstudy,Joshua,cametohimwiththereportthatEldadandMedadhadevidencedtheworkoftheHolySpiritlongaftertheothersinthegroupofseventyeldershadstoppedshowinganysuchevidenceoftheSpirit’sworkbywayofprophesying.Mosesrepliedtohisyounglieutenant,“Areyoujealousformysake?IwishthatalltheLord’speoplewereprophetsandthattheLordwouldputhisSpiriton[allof]them!”(Num.11:29).Moreover,usuallythemaleandfemaleservantsinaJewishhomeweregentilesinbackground,soJoel’spromiseincludes“menservants”and“maidservants,”adirectpromisemadealsotogentiles.TheresultsoftheoutpouringoftheSpiritwouldberealized,amongother

things,indreamsandvisions.AllthiswouldtakeplacewhentheSpiritpouredhimselfout“inthosedays”(Joel2:29).Inthosesametimesofthelastdays,“Thesunwillbeturnedtodarknessand

themoontoblood”(2:30).Thiswillalltakeplace“beforethecomingofthegreatanddreadfuldayoftheLord”(2:31).AllwhocallonthenameoftheLordwillbesaved.ButGodpromisesthatonMountZionandinJerusalemtherewillbedeliverance(2:32).Whatacatastrophicdaythatwillbeforallwhoarenotbelievers!

2.God’sTimefortheDayoftheLord—3:1–2dWeareassuredthatthedayoftheLordwillcome,butwhenwillitarrive?We

arenotgivenaspecificdate,ofcourse,butwearetoldwhereitcomesinthecourseofhumanhistory.ThedatelineJoelplacesitinis“whenIrestorethefortunesofJudahandJerusalem”(3:1).Thismeantthattwodatesinhistoryandeschatologyareinterrelated:thedayofIsrael’sreturntoherlandandthedayoftheLord’ssecondadvent.Thisreturntothelandmustbemorethanareturn

fromtheBabylonianexile.Tobesure,onMay15,1948,theJewishstatewascreatedbytheUnitedNationspartitionofPalestine.Buteveninthatuniqueevent,theoldcityofJerusalemstillremainedinthehandsoftheJordanians,soitdidnotfulfillthetimeofthe“restor[ationof]thefortunesofJudahandJerusalem”(3:1).Butthattoochanged(forthemostpart)intheSix-DayWarof1967,whenIsraelgainedcontrolovermuchofthelandofIsraelincludingtheoldcityofJerusalem.ButthetenuousnessoftheJewishstatewaslaterdemonstratedduringthe

YomKippurWarinOctober1973.EgyptandSyriachosetoattackIsraelduringhermostholyday,theDayofAtonement.AtfirsttheArabsmadestrongadvances,butIsraelsoonsawthebattlereverseitsdirectionasshebegantopenetratenortheasttowardDamascusaswellassouthwestintoEgypt.Asthecease-firewasdeclared,IsraelreturnedsomeofthecapturedterritorytotheArabs.However,ifwewishtoknowwhereweareinthepropheticcalendar,weneed

tokeepoureyesonIsrael,fortheyareGod’stimepiece.ButitisnowclearhistoricallythatthereturnfromtheBabyloniancaptivitydidnotintroducethedayoftheLord.Anotherexile,whichbeganwiththefallofthesecondtempleinAD70,hascontinuedupuntilthepresenthourintheJewishDiaspora.ThenationsonwhomthedayoftheLordwillfallaregenerallythosewho

persecuteIsrael.Godwillenterintojudgmentwiththembybringingthemdownintothe“ValleyofJehoshaphat”(3:2),avalleygenerallymeanttoindicateaplacewherethe“Lordjudges”them.NationafternationismentionedasbeingtheobjectofGod’sjudgment.Forexample,inObadiah,theEdomitesaresingledoutasthearchenemiesandpersecutorsofIsrael(Obad.15,cf.8–10).InIsaiah,itistheBabylonianswhoarelisted(Isa.13:6,9).InJeremiahandEzekiel,itistheEgyptians(Jer.46:10;Ezek.30:2–4).IntheprophetDaniel,AntiochusIVEpiphanesseemstobethe“kingwhowilldoashepleases”asatypeofthecomingantichrist(Dan.11:36–38).ButinthebookofJoel,thePhoeniciansandPhilistinesaretheenemiesofthecovenantpeopleofGod(Joel3:4–8).Whatalonglistofnationsthisgrowstobe,withotherswehavementioned:Edomites,Egyptians,Assyrians,Babylonians,Persians,Greeks,Romans,Russians,Nazis,andArabs.Eventhoughthesenationshavebeenjudgedintheirowntime,atimeforafinaljudgmentisreservedforthemattheend-time.ThiswilltakeplaceduringthegreattribulationinDaniel’sseventiethweek,climaxedinthebattleofArmageddon.Thequestion,ofcourse,iswhythisfuturejudgmentmusttakeplace.TherearefourreasonsGodgivesastowhythismustoccur,whicharediscussedinthenextsection.

3.God’sReasonsforBringingtheDayoftheLord—3:2e–8TheprophetJoelgivesfourreasonswhythenationsaretobejudged.They

areguiltyforthethingstheyperpetrateduponIsrael,andthatiswhytheyaretheobjectsofGod’swrathinthedayoftheLord:

1. TheyscatteredtheJewishpeopleamongthenations(3:2e).2. TheypartitionedanddividedupthelandofIsrael(3:2f).3. TheymadeslavesoutoftheJewishpeople(3:3).4. TheycarriedoffthesacredvesselsbelongingtothetempleoftheLord

(3:5).

Israelwasscattered,ofcourse,mainlybecauseofherownsinsagainstGod.EventheTalmudunderstoodthatthepersecutionsoftheJewishpeoplebyRomecamebyGod’spermissionasaresultofIsrael’sownsin.Nevertheless,alltheothernationswillsufferinthedayoftheLordbecausetheyenforcedthisscatteringofthenationofIsrael.And,asiftheexileofthenorthernkingdomofIsraelin721/722BCandthesouthernkingdomin586BC,oreventheexileenforcedbyRomeaftertheeventsofAD70and135,werenotenough,JesusinhispropheticdiscourseontheMountofOlivesspeaksofanothertimewhenIsraelwillfleeintheend-days,asallthegentilenationswillbesummonedtofightIsraelbytheirworldleader,theantichrist.Jesusteaches,“Sowhenyouseestandingintheholyplace‘theabominationthatcausesdesolation,’spokenofthroughtheprophetDaniel...thenletthosewhoareinJudeafleetothemountains”(Matt.24:15;cf.Dan.9:27;11:31;12:11).However,Israelwillquicklyberescuedeveninthisend-timefleeing,forsoonthenationswillbepunishedinthatdayoftheLord,usheredinbyhissecondcoming.ThesecondencroachmentofthegentilenationsonIsraelcanbeseeninthe

waytheypartitionedthelandofIsrael.IntheAssyrianrecord,SargonIIrecords,“SamariaIbesiegedandtook...27,290inhabitantsIcarriedaway....Isetupagain[Samaria]andmade[it]morepopulousthanbefore.PeoplefromotherlandswhichIhadtakenIsettledthere.”Thataccountagreeswiththeonein2Kings17:23–24:

TheLordremovedthemfromhispresence,ashehadwarnedthroughallhisservantstheprophets.SothepeopleofIsraelweretakenfromtheirhomelandintoexileinAssyria,andtheyarestillthere.

ThekingofAssyriabroughtpeoplefromBabylon,Cuthah,Avva,HamathandSepharvaimandsettledtheminthetownsofSamariatoreplacetheIsraelites.TheytookoverSamariaandlivedinitstowns.

ThisiswhytheSamaritansofJesus’sdaywereregardedasaliensinthelandpreviouslyinhabitedbytheJewishpeople.Butthatwasnotthelasttimethepeopleweretobedeportedandthelanddivided.TheRomangeneralTitusandtheemperorHadriandividedupthelandofIsraelaftertheJewishrevoltofAD70andtheBarKokbahrevoltofAD135.Daniel11:39seemstosaythattheantichristwilldothesamething:“Hewillattackthemightiestfortresseswiththehelpofaforeigngodandwillgreatlyhonorthosewhoacknowledgehim.Hewillmakethemrulersovermanypeopleandwilldistributethelandataprice.”ButallofthiswillbeoverruledbythehandoftheSovereignGod,whohasalreadygrantedthelandtoIsrael.Inthiscase,thesenationswillhavetofaceGodhimself.ThethirdoffensethatstirsuptheangerofGodagainstthesenationsisthe

unjustactofmakingslavesoftheJewishpeople.SoimpudentwerethesenationsthatJoel3:3–6saysthataboywasbarteredasapaymentforaharlotandagirlwasgivenasthepriceofabottleofwine.SuchslavetradewascarriedoutnotonlybytheGreeksinlatertimesbutalsobyGreecewithTyreinanearlierday.JewishpeoplewerealsolatersoldasslavesintheMaccabeancivilwar,andTitussoldJewsintoslaveryafterJerusalemhadfalleninAD70.Infact,theColiseuminRomewasbuiltlargelybythelaborofJewishslaveswhowerecapturedafterJerusalemfell.LaterintheBarKokbahrevoltofAD135,somanyJewishpeopleweresoldintoslaverythattheslavemarketswereglutted.Theindustryofhumantraffickingisstillamodernscandalaspeoplecontinuetobesoldintosexualslaveryaroundtheworldeveryday!Thenations,inthefourthplace,aretobejudgedbecausetheyrobbedthe

treasuriesofJudah,thingsthatwereprivatelyownedandthingsthatwerepartofthesacredtrustofthetemple.EvenifJerusalemwasnotyetrobbedintheninthcenturyBC,whichiswherewehaveplacedthisprophecy,thewordsofJoelareaccurateaspredictionsofwhattookplacein586and165BC,aswellaswhattookplaceinAD70.

4.God’sOppositiontotheNationsonThatDay—3:9–17Inverses9–12,Joelreversesthegreatfigurativelanguage,usedbythe

prophetsIsaiahandMicah(Isa.2:4;Mic.4:3).Apparentlyitisnottimeasyetforthebeatingofswordsintoplowsharesandspearsintopruninghooks.ThatwillcomeinthemessianicreignoftheLordJesusafterthisfinalbattleisconcluded.Instead,inthissituationitistimeforthereverse:plowsharesmustbebeatintoswordsandpruninghooksmustberenderedintospears—inotherwords,themanufactureofmilitaryhardware.

ItwillbeatimeforrousingthenationstobattleintheValleyofJehoshaphatwheretheLord“willsittojudgeallthenationsoneveryside”(12).Joelurgesthatitistimefortheharvest;soletthe“sickle”swing,andbegintramplingthegrapesinthewinepress,forthevatsarefigurativelyfullofgrapes,meaningtheyarefullofthe“wickedness”ofthepeople(13),whichmustnowbetrampledinjudgment.BothJoelandJesusseethebattleofArmageddonasculminatinginthe

vicinityofJerusalem,eventhoughitbeginsintheareamuchtothenorthandwestnearMegiddointhePlainofEsdraelon.TheforcesthatarearousedagainstIsraelarethosethatbelongtotheantichrist,theleaderofwhatmanybelievetobeareconstitutionoftherevivedRomanEmpire.Jesusteaches,

Immediatelyafterthedistressofthosedays“thesunwillbedarkened,andthemoonwillnotgiveitslight;thestarswillfallfromthesky,andtheheavenlybodieswillbeshaken.”

AtthattimethesignoftheSonofManwillappearinthesky,andallthenationsoftheearthwillmourn.TheywillseetheSonofMancomingonthecloudsofthesky,withpowerandgreatglory.Andhewillsendhisangelswithaloudtrumpetcall,andtheywillgatherhiselectfromthefourwinds,fromoneendofheaventotheother.(Matt.24:29–31)

JoelalsopredictsthattheLordwill“roarfromZionandthunderfromJerusalem”(3:16a–c)astheskyandtheearthtremble.However,theLordhimselfwill“bearefugeforhispeople,astrongholdforthepeopleofIsrael”(3:16d–e).TheprophetZechariahseesanddescribesthesameeventinhisbook(14:1–4),asdoestheapostleJohnontheislandofPatmosinRevelation19:11–16.ThenationswillbynowhavehadtheirlastflingagainstthelandandthepeopleofIsrael,fortheywillbesoundlydefeatedforthelasttime.Thenafterthisbattle,theLordwillsetuphisthroneinfreshlydeliveredJerusalem.Thenwillallknowthat“I,theLordyourGod,dwellinZion,myholyhill.Jerusalemwillbeholy;neveragainwillforeignersinvadeher”(Joel3:17).

5.God’sBlessingastheDayoftheLordClimaxes—3:18–21ThedayoftheLordinthissectionisalsocalled“inthatday”(18).Thisisnot

unusual,fortheHebrewprophetsoftenusedtheexpression“inthatday”insteadofthefulltitle“thedayoftheLord.”Infact,thisshortenedformappearedsofrequently,thatnoothermodifierswereneededfortheprophet’saudience,forthepointingtoaparticulardaymeantatimewhenGodwouldactinjudgmentandblessing,dependingonthestateofthereceiver.

Justastherewerefourreasonsfordivinejudgmentonthenationsintheprevioussection,sothisfinalsectionoftheprophetJoeldescribesfourblessingsGodistopouroutonthecovenantpeople(3:18–21).Thesearetheblessings:

1. thehealingofthelandofIsrael(3:18),2. thepunishmentofallofIsrael’senemies(3:19),3. thedesignationofthelandtoIsraelforalltimestocome(3:20),and4. thepardonofIsraelandthedwellingofGodintheland(3:21).

ThefirstblessingpromisesthehealingofthelandofIsraelsothattherewillcomeanecologicalbalancebetweenthephysicalcreationandthespiritualnatureoftheheartsofthepeople.EversincethefallofAdamandEve,thecreatedworldhasbeenimpacted,butRomans8:20–23notesthatcreationpresentlygroansintravail,waitingforthehopeofthesecondcomingofourLord.Evennow,wheneverrevivalbreaksoutwithevidenceofrepentancebyGod’speople,substantialhealingofnaturecanaccompanyitasapledgeofwhatwillhappeninthatfinalday.Joelisnotaloneinpredictingahealingoftheland“inthatday,”forthe

prophetAmosseesthesamethinginAmos9:11–15.Inhiswayofputtingit,thecropswillbesofullinthosedaysthattheoneplowingthegroundwillovertaketheonereapingthefields,andtheonetreadingoutthegrapeswillbeoverlappedbytheonesowingseed.Amospromises,bytheinspirationoftheHolySpirit,thatGodwill“plant”hispeopleIsraelintheland,and“neveragain”willthey“beuprootedfromtheland[Godhas]giventhem”(Amos9:15).Thiswillbeatransformedlandtosaytheleast.ThesecondblessingspellstheendofenemyhostilitiesagainstIsrael(Joel

3:19).EgyptandEdomarebothlistedherebecausetheyaretraditionalenemiesofthepeopleofGod.ThiswillendtheArab-Jewishconflict,afeudthatgoesallthewaybacktothedaysofIsaacandIshmael(Gen.16:11–12).TheEdomites,ofwhomJoelspeaks,arethedescendantsofEsau(thetwinbrotherofJacob),asaretheArabpeoplesingeneral.IntheJewishTalmudandtheMidrash,therabbisalsousetheterm“Edom/Esau”torefertoRome,whichmaygotoofarsinceanArabequivalenceseemstobefarenough.ThethirdblessingpredictsthatintheaftermathofthedayoftheLord,Israel

wouldhaveherlandsecuredforherforevermore(Joel3:20).Itisoneofthewondersofhistorythatanationcouldbeoutofexistenceforovertwothousandyears,butcomebackintolifeagainonMay15,1948.Thiscannotbeattributedtosomemovement,suchasthemovementofZionism;butitmustbeduetothefavorandtheactionofAlmightyGod.Incasesomedoubtthestabilityand

durabilityofthisrestoration,morethanfourwarssince1948havereinforcedthefactthat“Judahwillbeinhabitedforever”(20).Thus,theWarofIndependenceof1948wasfollowedbytheSinaiCampaignin1956,theSix-DayWarin1967,andtheYomKippurWarof1973.Nevertheless,theStateofIsraelstillexistsinspiteoftheheavyoddsagainstit.ThefourthandfinalblessinginthissectionofJoelcomesinverse21.Today,

oversixmillionJewishpeopleliveinIsrael,outofsomefourteenmillionworldwide.InthedaythatthebonesofIsraelwillbereassembled(seechapter4onEzek.37),GodwillgiveanewheartandanewspiritforIsrael’sheartofstone(Ezek.11:19–20).TheJewishpeoplearealreadyreturninginmasstothelandofIsrael,butwhataboutaspiritualtransformation?TheprophetZechariahpredictsatimewhenallIsraelwilllookontheOne

theyhadpierced,andtheresultwillbeadeepmourningforwhattheyhadmissed(Zech.12:10;Rev.1:7).Yes,“onthatdayafountainwillbeopenedtothehouseofDavidandtheinhabitantsofJerusalem,tocleansethemfromsinandimpurity”(Zech.13:1).Withthiscleansingandrepentance,thegoldenageofMessiah’sreignwillarrive.And“theLord[willdwell]inZion”(Joel3:21).

Conclusions

1. Thedayof theLordpromisesanoutpouringof theHolySpirituponIsraelandallwhowilltrustinhim.

2. Thatday is set for the timewhenGodrestores the fortunesof JudahandJerusalembybringingthembacktotheirland.

3. God is angry with the nations for the way they have treated Israelcontrarytohisinstructions.

4. ThedayoftheLordwillbringjudgmentonallthenations,butitwillbeatimewhenheprovidesarefugeforallwhotrusthim,inIsraelandintheworld.

5. God will pour out four blessings on Israel that will secure thefruitfulnessofherlandonceagain,thedestructionofherenemies,thereturnofIsraeltoherlandalongwithGod’spardonofhersin,andhispromisetodwellinZion.

GogandMagog

Ezekiel38–39

“OGog,Iwillbringyouagainstmyland.”

Ezekiel38:16

FewrecentbooksareasfascinatingasJoelC.Rosenberg’sEpicenter[44]whenitcomestoviewingwhatScripturehastosayaboutthebigchangesthatarecomingtotheworldandtheeffecttheywillhaveinbothIsraelandtheworld.HisgraphicdepictionofcurrenteventsagainstthebackdropofthepropheciesinScripturemakesforsomeveryexcitingreadingtosaytheleast.Hebegins,asIdo,withthepromise-planofGodanditsinvolvementwiththe

peopleofIsrael.TheunnaturalhatredagainsttheJewishpeopleishardtoexplainhistoricallyunlessitisalsoconnectedwiththefactthatGodhasmadeIsraeltheagentsthroughwhomhewouldblesstheworldwiththeMessiah(Gen.12:2–3,7)—theSavioroftheworld.ThelistofnamesofthosewhoinpoliticalauthorityhaverecentlytriedtoeradicatetheJewishpeoplegrowslongerandfiercerwithalmosteachpassingday:AdolphHitler,VladimirLenin,JosephStalin,OsamabinLaden,andsoon.Butthingswillnotendwellforthenationsthatpresstheirattackagainst

Israel,forintheend,whattheyaredoingisnothinglessthananattackonGodandhisplanfortimeandeternity.Inonegreatpush,anaxisofnationsfromthatpartoftheworldwillmakeonehugeincursionintothelandofIsrael,butthatwillcallfortheresponseofGodhimself.Thecarnage,bloodshed,andlossof

lifeandpowerwillbeunrivaleduptothatpointinhistory.Thiswillbeatonceoneofthedarkest,andyetalsooneofthebrightest,daysofallhistory,asGodsettlestheissueinastartlingway.SuchisthepredictedfortunesoftheWarofGogandMagogagainstIsraelintheendofthedaysofhistory’songoingtimeline.

GogandMagog’sWaragainstIsrael

Text:Ezekiel38:1–39:29Title:“GogandMagog’sWaragainstIsrael”FocalPoint:Ezekiel38:16,“Indaystocome,OGog,Iwillbringyouagainstmyland,sothatthenationsmayknowmewhenIshowmyselfholythroughyoubeforetheireyes.”

HomileticalKeyword:PredictionsInterrogative:What?(WhatarethepredictionsofwhatGodisgoingtodoasheputsahugestoptotheotherwisesteadystreamofattacksonthenationofIsraeloverthecourseofhistory?)

TeachingAim:TodemonstratethatGod,forhisownname’ssake,willsensationallyrescueIsraelwhenallothersourcesofhelpfail.

Outline

1.OurGodWillSoundlyDefeatGogandHisAllies—38:1–231.1.TheAlliesofGog—38:1–61.2.ThePurposeandMotivesofGog’sWar—38:7–131.3.TheAdvancesofGog—38:14–161.4.TheJudgmentonGog—38:17–232.OurGodWillEasilyDisposeofGog—39:1–292.1.TheSlaughterofGog—39:1–82.2.TheLootTakenfromGog—39:9–102.3.TheBurialofGog—39:11–162.4.TheDisplayoftheGloryofGod—39:17–29

ExegeticalStudy

1.OurGodWillSoundlyDefeatGogandHisAllies—38:1–23

1.1.TheAlliesofGog—38:1–6[45]God’swordcametohisprophetEzekielconcerninganenigmaticpersonand

countryknownrespectivelyas“Gog”and“thelandofMagog”(1).Generallythereislittleconsensusontheinterpretationofthename“Gog,”butahostofinterpretershavegivenittheirbestattempttounravelthemeaningoftheonetowhomitrefers.Gog’shomeland,“Magog,”isthenameeitherofapeopleorageographicallocation(alsoinEzek.39:6).Elsewhere,thename“Magog”isfoundonlyinGenesis10:2,withitsparallelin1Chronicles1:5,whereMagogisthesecondsonofJaphethalongwithGomer,Madai,Javan,Tubal,Meshech,andTiras.BoththenamesofGogandMagog,however,appeartobeafixedpairofnamesfortwoofthosewhoareinvolvedinoneofthefinaleschatologicalbattlesofhistory.Inthistext,Gogisdepictedasthe“prince”whoisover“Rosh”(roshisalso

renderedas“chiefprince”intheNIV),Meshech,andTubal(2).Thereisnolittleamountofinkspilledovertheidentityof“Rosh”aswell,forithasoftenbeenequatedwiththenameof“Russia,”anamefromnorthernVikingderivationfortheregionoftheUkraineintheMiddleAges.Somehaveattemptedtoequate“Rosh”withthenamesofRashu/Reshu/Arashiinneo-Assyrianannals.Othersattempttolink“Rosh”with“Rus,”aScythiantribeinhabitingthenorthernTaurusMountainsaccordingtoByzantineandArabicwritings.TheScythianswerethosewhowerespreadoversomeoftherepublicsoftheformerSovietUnion,especiallythoseincentralAsia.Theidentityof“Rosh”mustremainopen,fortheevidenceisfarfromconclusive.Gog’sotherconfederatesareMeshechandTubal,whosenamesdoappearin

thelistofthosewithwhomTyretrades(Ezek.27:13),andwhoalsoareamongtheslaininSheol(Ezek.32:26).“Persia”isthefirstcountryidentifiedasafutureallyofthisnorthernthreat,whichtodaywouldbethelandofIran,Pakistan,andAfghanistan.Theyarefollowedby“Cush,”whosettledinAfrica,possiblyin“Ethiopia”(orpossiblyextendingtoSudanorEritrea).Thatishowthefirst-centuryJewishhistorianJosephusidentifiesthemaswell.“Put”isalsoidentifiedbyJosephusasLibya,withpossibleextensionsintoAlgeriaandTunisia.“Gomer”ismoredifficulttoidentify,forhetooappearsinGenesis10asasonofJapheth.JosephusremindsusthattheGreekscalledtheGalatians“Gomerites,”thuswemaybetalkingaboutthosewhohailedfromTurkey.OthersidentifythisnameasreferringtotheinhabitantsofGaulinFranceandSpain.Genesis10:3identifiesoneofGomer’srelativesasAshkenaz,atermusedinourdayfortheJewsinthelandsofGermany,Austria,andPoland.TheTalmud,however,saystheGomerianswereGermans.So,thatiswherethematterstandstothisday.“Beth-togarmah”hasbeenlinkedbytheGreekswith

thePhrygians,partofwesternAsiaMinor,laterknownasTurkey.Thereseemsalsotobemanyothernationsnotmentioned,butwhoarefullyalliedwithGog(Ezek.38:6)aswell.Allthesenationsandmoreformafutureanti-Israelitecoalitionwiththeir

leader,Gog,comingfromthenorthernregion,perhapsRussia.ItisinterestingtonotethatthenationofIran(whichincludespresent-dayPakistanandAfghanistanaswell)getsfirstmentionandthatmostofGog’salliesarecountriesthataretodaypredominantlyIslamic.

1.2.ThePurposeandMotivesforGog’sWar—38:7–13Itisclearfromthislist,andfromthetextofEzekiel,thatIsraelwillseemto

beoverwhelmedbytheenormousnumberofnationssetagainsther.Sohugeistheirnumberthattheyappeartobemorelikea“cloud”ora“storm”(9).TheyaredepictedbyEzekielas“comingfrom[their]placeinthefarnorth”(15).Theallusiontothe“farnorth”alsopointstoaRussian-ledconfederation,forMoscowisalmostdirectlynorthofJerusalemonamodernmap.Thisenormousassemblageofforcesisinstructedto“getready;beprepared,

youandallthehordesgatheredaboutyou”(7).Theywillallbecalledtoarms“aftermanyyears,”“infutureyears”to“invadealandthathasrecoveredfromwar,whosepeopleweregatheredfrommanynations[back]tothemountainsofIsrael,whichhadlongbeendesolate.Theyhadbeenbroughtoutfromthenations,andnowallofthemliveinsafety”(8).SurelythisdescriptioneasilyfitsIsraelastheobjectoftheirassault.AsthishordeoftroopsassemblesforwaragainstIsrael,thetroopswill

“deviseanevilscheme”(10).Theyimaginethata“landofunwalledvillages”andtowns“withoutgatesandbars”willbeeasytoconquer(11).Thesenationsanticipateanenormousamountofloot—nationsfromasfar

awayas“ShebaandDedan,”whichscholarsusuallyidentifywiththepersonslivingintheArabianpeninsula,includingSaudiArabia,Yemen,Oman,Kuwait,andtheUnitedArabEmirates(thesouthernextremity),andthe“merchantsofTarshish,”whichisidentifiedwiththeareawenowcallbythenameofsouthernSpain(thewesternextremity).ButitisofmorethanpassinginterestthatCanada,Britain,andtheUnitedStatesarenotlistedasparticipatinginthisattackonIsrael—nordotheyapparentlyofferanyassistancetohelpIsraeleither!Infact,nonationislistedasofferingtocometotherescueofIsrael,forshemustfightthisbattlealone—exceptforthemajesticpresenceofthelivingGod.Buttherecanbenodoubtabouttheobjectoftheattack,forthenations

attackingIsraelwillcome“tothemountainsofIsrael”(38:8;39:2,4),wheretheywilldie.IfthemountainsreferredtoherearethemountainsonIsrael’s

northernborder,thenmodern-daySyria,Lebanon,andtheGolanHeights,northofJordan,arelikewiseindicatedasparticipantsinthisbattle.Asusual,theareafromwhichtheseRussian-Iranianforcesattackisfromthenorth.

1.3.TheAdvancesofGog—38:14–16ThisRussian-Iranianhordewilldescend,aswehavenoted,fromthenorth,

“ridingonhorses”(15).Nodoubt,wemustunderstandhereperhapsthemodernequivalentfortheuseofhorses,suchastanksandthelike,fortheywouldotherwisehavehadnomeaningtothoseofEzekiel’sday.Thereis,however,thepossibilitythatweatherconditionsandstrategicreasonsmayforcetheuseofhorseswheremechanizedequipmentwouldbeimpossible!Eventhoughthisallianceofnationswillthinkthatitwastheirideatoinvade

Israel,thelivingLordtoldtheprophetEzekielthat“Iwillbringyou[Gog]againstmyland”(16).ThereasonGodwillallowGogtoleadsuchanavalancheoftroopsagainstIsraelis“sothatthenationsmayknowmewhenIshowmyselfholythroughyoubeforetheireyes”(16).JoelRosenbergspeculatesthatIsrael,inherlonelinessandestrangementfrom

thefamilyofnations,mayconsiderapreemptivestrikecalledbysome“theSamsonOption.”Inthatoption,ifIsraelisconvincedthatsheisabouttobedestroyed,shewillchoosetopullthehousedownonherself,asSamsondid,andtakeherenemieswithhertothegrave.AtomicweaponscouldallofasuddengoflyingtowardMoscow,Tehran,Damascus,Tripoli,Khartoum,andsuchsimilarcities.Suchastrikewouldinviteasimilarretaliatoryresponsefromsomeofthosewhoarealsopartoftheenemynuclearclub.WhethertherewillbeanypreemptivestrikesonIsrael’spartornot,thepointisthatthiswillbeawarunlikeanywehaveseenthusfarinhistory.

1.4.TheJudgmentonGog—38:17–23GodremindsIsraelthatforcenturiespasthehadsenthisservantstheprophets

tocallIsraeltorepentanceandaforsakingoftheeviltheylovedsomuch,butwithoutmuchsuccess(17).Therefore,atthetimewhenGogattacksIsrael,theblastingwrathofGodwillevidenceitselfinanearthquakeofmomentousproportions.TheepicenterforthatearthquakewillbeinIsrael,butitsshockwavesandeffectswillbefeltaroundtheworld(19).Asaresultofthisearthquake,“mountainswillbeoverturned,thecliffswillcrumbleandeverywallwillfalltotheground”(20).DoesthismeanthattheearthquakewillbesofiercethatitwillinterrupttheflowofgasandoilfromtheMiddleEastandcentralAsiatoEuropeandtootherpartsoftheworld?Soconfusingwillthesituationbethat“everyman’sswordwillbeagainsthis

brother”(21).Theenemy,insteadoffightingagainstIsrael,willstartfightingeachotherastheydidinthedayofGideon’svictory.TheRussianandMuslimforceswillendupfiringoneachother.Butasifthatwerenotenough,Godwilladdtothediscomforttoshowhis

estimateofthemotivesandpurposesoftheattackingnations.Godwill“pourdowntorrentsofrain,hailstonesandburningsulfuron[Gog]andhistroopsandonallthenationswithhim”(22).SuchfirestormsfromGodrecallthejudgmentGodraineddownonSodomandGomorrahinGenesis19.InthiswayGodwillexhibithis“greatnessand...holiness”ashemakeshimselfknownbeforeallthesepagannations:theywillsurelyrealizethatheis“theLord”(23).

2.OurGodWillEasilyDisposeofGog—39:1–29

2.1.TheSlaughterofGog—39:1–8GodstatesonceagainthatheisagainstthiscoalitionofattackersonIsrael(1).

Thisallianceofnationswillmassivelymovetoward“themountainsofIsrael”(2),buttheywillalsodie“on[thosesame]mountains”(4).Thesecondverbinverse2isaninexplicablehapaxlegomenon(i.e.,aword

thatappearsonlyonceintheBible).RatherthanunderstandingitasaverbrelatedtoanEthiopicword,orsomeunusualformofaHebrewverb,theAuthorizedVersionaswellasmedievallexicographersmoreadequatelyunderstooditasderivedfromtheHebrewshisha,“toleaveasixthpart.”Ifthatreadingisthecorrectreading,then,asJoelRosenberghassuggested,five-sixthsofthiscoalitionwillbedestroyed,leavingonlyasixthpartorabout17percent.Ifthosenumbersaresustainedasthetruereadingofthetext,thentheslaughterofGogwillbehorrendousindeed—some83percentlossoftheRussian-Iranianconfederacy!Intherecentpast,therehavebeenseveralmodernanti-Israelitealliances,but

eachlackedpreciseportionsofwhatispredictedinthisGog-MagogWar.Forexample,therewassuchawarin1948,butneitherRussianorIranparticipated.Again,intheSix-DayWarofJune1967Israelwasattacked,butRussiaonlyprovidedthemilitaryequipment,yetsheherselfdidnotparticipate.NeitherdidtheYomKipperWarofOctober1973qualify,as,oncemore,thoseafaronlygavemilitaryassistanceandhelp.ThoughtheRussianSovietsseemedtobethemajorsponsorsofthetrouble,theydidnotdirectlyparticipate.Fromthisdayforward,Godwill“nolongerlet[his]holynamebe

profaned”(7).BythisonealmightyactofdeliveranceofIsraelandthedestructionofthecoalition,“thenationswillknowthat[heis]theHolyOneinIsrael”(7).Allcanbecertainthatallofthiswillsurelytakeplace,for“[t]hisis

theday[God]hasspokenof”longago(8).

2.2.TheLootTakenfromGog—39:9–10SooverwhelmingwillbethevictoryandtriumphofIsraeloverthisRussian-

IraniancoalitionthatafterGodstepsinanddecisivelydefeatsthehostilealliance,thosewholiveinthetownsandvillagesofIsraelwill“gooutandusetheweaponsforfuelandburnthemup”(9a).TherewillbeenoughtheresothatIsraelwillhavefuelfor“sevenyears”(9d).TheIsraeliteswillhavenoneedtogatherwoodfromtheirfieldsortocutdownforests(10).Inamassiveturnaround,thosewhohadplannedonlootingIsraelwillnowthemselvesbelootedbyIsrael,accordingtothesoliddeclarationoftheLord.

2.3.TheBurialofGog—39:11–16Thecarnagefromthisbattlewillbebeyondanyone’sabilitytodescribeit.For

instance,inthevalleyusedtotraveleastwardtotheDeadSea,ablockagewillpreventfuturetravelersbecauseofhordesofbodiesandcorpsesthatareburiedthere(11).Thismassiveburialsitewillresultinthevalleybeingrenamedtomeansomethinglike“theHordesofGog”(11),perhapsawordplayfrom“theValleyofHamon-Gog”to“Ge-Hinnom,”whichtranslatesas“theValleyofHinnom.”ThatwasthesitewhereMolechworshipersinIsraelhadpreviouslysacrificedtheirchildrentothegodMolech(Jer.2:23).ThetopicraisedinEzekiel39:12isexpandedinverses14–16.The

purificationofthelandofIsraelisaccomplishedbyastandingcommissionappointedtosurveythewholelandofIsraeltospotanyremainsofunburiedbonesorcarcasses(14a).ThesemenaretocanvasstheentirelandofIsrael(14b)insearchofanyremainsofthevanquishedfoe.Whenevertheseinspectorsspotahumanbone,theywill“setupamarkerbesideituntilthegravediggers[willtakeitandbury]itintheValleyofHamonGog”(15).Allofthesebodies,andthedisparatebonesseparatelyscatteredoverthesurfaceoftheland,wereburiedinacitycalled“Hamonah,”meaning“horde”(16).

2.4.TheDisplayoftheGloryofGod—39:17–29Inthemeantime,asummonsgoesoutto“everykindofbirdandallthewild

animals”(17).Inamostgruesomesight,whichishardeventoconceive,asacrificialfeastofunusualproportionsispreparedonthemountainsofIsrael.Fortheslainthatlayinheapsonthemountainsofthelandaredevouredbycarnivorousbirdsandscavengingwildanimals(17–19).Ezekiel38:22alsomentionsadivinelysentplaguethatwillbeenactedasthewarcommences,buthowmuchcanbeattributedtotheplagueandhowmuchtothewaritselfisnot

singledoutinthetext.TwicetheLordidentifieshimselfastheOnewhohadpreparedthisfeast

(39:17,19).ThisissimilartothedaywhenYahwehcelebrateshisvengeanceoverEdominIsaiah34:6–8andinZephaniah1:7.Thebloodof“heroes”andof“princes”isavailableforallwhocometothisslaughter.Ezekiel39:21–29completesthissectionandrendersGod’sfinalwordon

whatistotakeplaceinthatcomingday.Especiallyinverses23–24,theGog-MagogWaristreatedassomethingthatisnowoverandinthedistantpast.ItwillbeclearbythenthatIsraelhadgoneintoexilebecauseofhersinandherunfaithfulnesstotheLord.Itisforthesereasonsthatheroffensesanduncleannesshadtobedealtwith.ButthanksbetoGod,Israelwillbythenhavebeenbroughtbackfromher

captivity(25)andwillhavebeenshownGod’senormouscompassionforher.AsaresultofGod’sactoflove,Israelwillforgethershameandherunfaithfulness(26a).Nowthepeoplecanliveintheirlandinsafety,aremarkablechangefromtheformeryearsofherexistenceintheland(26b).Israelwillhavereturnedbackhomefromallthecountriesofherenemies(27).Nonewillhavebeenleftbehind(28).Godwillnolongerhidehisfacefromthem,butinsteadwillpourouthisSpiritonthehouseofIsrael(29).

Conclusions

1. TheGog-MagogWaragainstIsraelwillbeoneofanorthernnations’axiswiththeArab-IslamicworldtodefeattheJewishpeopleinIsraelonce and for all, but it will turn out as a poorly planned conquestendingintotaldefeatforthoseattackingnations.

2. Godhimselfwilldramaticallyinterveneinthisbattlesothattheenemywillbedestroyedinnumbersneverseeninthehistoryoffighting.

3. GodwilldemonstratehisgreatnessandholinesstosuchadegreethatallthenationswillbeforcedtoacknowledgethathealoneistheLordoflordsandKingofkings.

4. ThehouseofIsraelwill finallysee that there isnoone like theLordtheir God as they are dramatically delivered by the Lord himself,despitetherefusalofanynationstocometoIsrael’sdefense.

TheEventsoftheLastSevenYearsandtheArrivaloftheWesternConfederacy

Theonlychronologicalhook,ofsorts,forthetimingofsomeoftheeschatologicaleventsatthecloseofhistorywasgiventousbytheprophetDanielashewasreadingtheprophetJeremiah.JeremiahhadbeentoldthatthepeopleofJudahwouldremainincaptivityinBabylonforseventyyears.Daniel,sensingthattheseventyyears’timewasalmostup,askedGodabouttheseseventyyearsandwantedtoknowwhetherthepeopleofJudahwouldnowbereleasedtogobacktotheirlandonceagain.GodansweredDanielbytellinghimthattherewereanother“seventy

‘sevens’”(Dan.9:24)thatweredeterminedforDaniel,hispeople,andtheirholycityJerusalem.Theseseventy“sevens”orseventy“weeks”aregenerallyunderstoodtomeanthatGodhadanother490yearsinwhichhewoulddealwithDanielandhispeople,butthese490yearsapparentlywerenotyearsthatwouldoccuroneafteranotherinsuccessionineverycase.Therewouldbeatleastonebreakinthisstringofyearsbetweenthesixty-ninthandseventieth“week”ofsevenyears,inwhich“theAnointedOnewillbecutoff”andthecityandthesanctuarywouldbedestroyed(Dan.9:26).Ourunderstandingofthesetwointerruptingevents,whichcamebetweenthe

sixty-ninthandseventiethweeksofyears,inturnpointedtothedeathofMessiaharoundAD30andthedestructionofthetempleinAD70.IfthatisthecorrectwaytounderstandthesetwonoticesinDaniel,andifitisauthorizedbythephrase“afterthesixty-twoweeks[period]”(26)toindicateabreakthathascontinuedfromthatdayuntilnow,thentherewillbeaseven-yearperiodofunusualdivineactivityashistorymovestowardthesecondcomingofMessiah.First,thewesternnationswillbeledbyonewhoiselsewherecalledthe

“antichrist.”Secondly,hewillmakeacovenantwithIsrael,whichapparentlyallowsIsraeltobuildthethirdtemple,perhapssharingtheverytempleplatformwheretheDomeoftheRockisnowlocated,onlyperhapsonitsnorthernendasitlinedupwiththefamousEasternGate.However,inthemiddleofthosesevenyears,antichristwillbreakthatcovenantwithIsraelandthebattleofArmageddonwillbeginasallthenationsoftheworldcometoputafinalendtotheannoyingquestionofwhattodowiththeJewishpeople.Thatmove,however,willbethefinalstrawforallthegentilenationsofearth,asGodmovesdramaticallytodemonstratethatheistheSovereignLordoverall.Thesethenarethetopicsaddressedinthenextfourchapters.

TheSeventyWeeksofDaniel

Daniel9:24–27

“Seventysevensaredecreedforyourpeopleandyourholycity.”

Daniel9:24

Inspiteofitspopularityinsomecircles,Daniel9:24–27continuestobeoneofthemostdifficultpassagesinthebooktointerprettothesatisfactionofallinterpreters.Mostwhoattempttotacklethispassagebeginbyquotingthe1927observationbyJamesA.Montgomery:

Thehistoryoftheexegesisofthe70WeeksistheDismalSwampofO.T.Criticism....[T]hetracklesswildernessofassumptionsandtheoriesintheeffortstoobtainanexactchronologyfittingintothehistoryofSalvation,afterthese2,000yearsofinfinitelyvariedinterpretations,wouldseemtoprecludeanyuseofthe70Weeksforthedeterminationofadefinitepropheticchronology.[46]

NoneoftheseproblemshavestoppedtheflowofscholarlycommentaryonDaniel9:24–27,orthesearchfora“definitepropheticchronology.”Itisclear,nevertheless,thatthepassagebristleswithoneissueafteranother.Therefore,havingbeenforewarned,wetooshallwadeintothealleged“DismalSwamp”andthis“tracklesswilderness,”butwewilldosowithextremecaution.

TheContentsoftheProphecyThereareatleasttenmajoritemscoveredinthistext.First,thewholepassage

relatestoDaniel’speople,Israel,andthe“holycity”ofJerusalem(24).Thatisstatedclearly,butisoftenforgotten.Second,thereismentionmadeof“theAnointedOne”andthe“ruler”whoshallcometodestroythecityandthesanctuary(25).Arethesetwodifferentindividualsorthesameperson?Third,manyinterpretersandmostversionsoftheBiblerenderthewordsofverses24–26insuchawayastomaketwosegmentsoftheseseventy“weeks”of“sevens,”consistingofaperiodofsixty-nineweeksandoneweektofollow,insteadofthreesegmentsofaseven-weekperiod,asixty-two-weekperiod,andaone-weekperiod.Fourth,aretheseventy“sevens”or“weeks”areferencetodays,months,oryears?Andiftheyrefertoyears,asmostconclude,arethese“solaryears”of3651/4days,oraretheseso-called“propheticyears”of360daysineachyear?Fifth,whois“theAnointedOne”whowillcomeattheendofthesixty-two“sevens”(25)?Sixth,whoisthecoming“ruler”whowillestablishacovenantwithmanyforoneweek(27),who,seventh,breaksthatcovenantinthemiddleoftheweek,i.e.,inthemiddleoftheseven-yearperiod?Eighth,whatistheabominationofdesolation(27)thatthis“ruler”willsetupinthewingofthetemple?Ninth,whatistheendpointwherethat“ruler”ceasestooperateasdecreed(27)?Andtenth,towhatdothesixpurposesofthepredictedseventyweekspertain?Thislistbynomeansexhaustsallthequestionsonecanraiseinthispassage.

Forexample,onecouldalsoask:Whataretheterminisetforeachofthesetsofnumericalelements?Arethese“weeks”contiguous,oraretheregapsbetweeneachgroupoftheseven,sixty-two,andtheone?IstheMasoretictradition(thoughlaterintime)ofaccentuation(i.e.,punctuation)correctfordeterminingtheclausalstructureofthepassage,oraretheearlierTheodotion,Vulgate,andSyriacversionstobepreferredwhenitcomestocombiningthenumericalelementsofthesevenandsixty-twoweeksintooneunit?Doestheword“after”inverse26indicateagapoftimebetweenthefirstsixty-nineweeksandthecomingoftheseventiethweek?Ifso,howlongcanthatgapbeextended?Doesitextenduptoandincludethepresentday?

UnderstandingtheSeventyWeeksofDaniel

Text:Daniel9:24–27Title:“UnderstandingtheSeventyWeeksofDaniel”FocalPoint:Verse24,“Seventy‘sevens’aredecreedforyourpeopleandyourholycitytofinishtransgression,toputanendtosin,toatoneforwickedness,tobringineverlastingrighteousness,tosealupavisionand

prophecyandtoanointtheMostHolyPlace.”HomileticalKeyword:PredictionsInterrogative:How?(HowwillweunderstandthepredictionsofDaniel’sseventyweeks?)

TeachingAim:TounderstandhowtheseventyweeksofDanielfitintothepropheticscheme.

Outline

1. TheLengthoftheSeventy“Sevens”—9:24a2. ThePurposeoftheSeventy“Sevens”—9:24a–f3. TheThreeSegmentsoftheSeventy“Sevens”—9:25–264. TheCuttingOffoftheAnointedOne—9:265. TheCovenantMadewithManybytheRuler—9:27

ExegeticalStudyPriortoexaminingthispassageoffourversesontheseventy“sevens,”itisimportanttonoticethetwenty-threeprecedingversesinDaniel9.Intheseverses,Daniel’sgreatprayerisansweredbyGodbymeansofGodsendinghisangelGabrieltorespond.DanielspecificallysaysthathehasbeenreadingtheprophecyofJeremiah(Jer.25:12;29:10)aboutaseventy-yearexile.ThesewordshadbeenwrittenbyJeremiahlessthanacenturybeforeDanieltakestoreadingthem;neverthelesshereferstothemas“theScriptures.”DanieldidnotwaituntiltheCouncilofJamniainAD90pronouncedwhatbookswere“canonical,”foralreadyJeremiah’sbookwasrecognizedasonethatrightfullybelongedinthecanonofScripture.Instead,thecanonhadalwaysbeenamatterof“progressiverecognition”ofthosewhowereclosestintimetothewriters.Therefore,inlessthanahundredyearsafterthebookofJeremiahwascomposed,DanielteachesundertheinspirationoftheHolySpiritthatJeremiahwaspartoftheHolyScriptures.ItisoutofthisconvictionthatDanielfeelsthattheperiodoftheseventy-year

exileisabouttocometoanend.Inadivineresponse,Danielisassuredthatheis“highlyesteemed”(9:23),butthatthoseprecedingseventyyearsofexilewillbefollowedbyanotherperiodknownasthe“seventy‘sevens’”;however,itisnotstatedjusthowtheywillrelatetothoseformeryears,exceptforthefactthatbothperiodsoftimesharethenumber“seventy.”

1.TheLengthoftheSeventy“Sevens”—9:24aTheangelGabrielbeginshismessagebysayingthat“seventy‘sevens’”(NIV;

or“seventyweeks,”KJV)are“decreedforyourpeopleandforyourholycity.”Onthefaceofit,theword“weeks”or“sevens”couldbereadasareferencetodays,weeks,months,oryears.Butitiscontextthatisonceagaindeterminative,forDanielhadbeenreadingJeremiah’sprophecies(Jer.25:12;29:10)thatIsraelwouldendureseventyyearsofcaptivityforviolatingGod’slawaboutallowingthelandtoresteveryseventhyear(Lev.25:1–7).Moreover,2Chronicles36:21notesthatIsraelwastoberemovedfromthelandsothatthelandcouldenjoyseventyyearsofrest—apparentlysignifyingthatIsraelhaddroppedthissabbaticalyearprincipleforsome490years.ThiswouldassumethattheexilewasforseventyyearsbecauseIsraelhadmissed(i.e.,failedtoobserve)seventysuchsabbaticalyears,thatis,setsofsevenyears!Toconstruethesesevensorweeksasequaltodays,orevenmonths,wouldhaveshortenedtheexile,butusingthatprincipleof490days,oreven490months,wouldmakebothfiguresfallfarshortoftheactualexilethathistoricallylastedfrom605BC(theyearofDaniel’scaptivity)to536BC(theyearofCyrus’sdecreethatthepeopleofJudahcouldreturn)—atotalofseventyyears.Therefore,itseemsbesttounderstandtheseseventy“sevens”or“weeks”asindicating“years.”

2.ThePurposeoftheSeventy“Sevens”—9:24a–fVerse24listssixpurposesthattheseventy“sevens/weeks”aretoaccomplish.

Thefirstthreerefertodoingawaywithtransgression,sin,andwickedness.Thefourthpurposeis“tobringineverlastingrighteousness.”Thus,itispropertosaythattwoofthemostimportantelementsintheproposedpurposeoftheseventysevensistoputanendtosinandtoestablisheverlastingrighteousness.Ofthesix,thethirdpurposeistheclearestandtheleastdebatable:“toatoneforwickedness.”Whenthelastfourpurposesareputtogether,thereisastrongcasefortheprophecyoftheseventysevensrunningtotheveryendofthepresentage,fortheyspeakofatimeofpurityandrighteousnessunparalleledinhistoryuptothatpoint.SomewishtoarguethatDaniel’sprophecywasfulfilledinthefirstadventof

Christ.Accordingly,thosewhotakethispositiondonotagreethatthesixpurposestakeustotheendofthepresentage,andtheydonotthinkthatthethirdsegmentoftheseventyweeksinvolvesapredictionofthefutureworkofantichristintheseventysevens.Itisimportantthateachofthesixpurposesbeexaminedindividuallytoseewhatisproposedhere.

Thefirstpurpose.“Tofinishtransgression”(9:24a).Theword“tofinish”canalsoberead“torestrain”transgression.Therendering“tofinish”comesfromtheHebrewPielformoftheHebrewverbkala,andiswhatscholarsrefertoastheqere,orwhattheMasoreteslabeledwhatis“toberead”insteadofwhatisfoundwritteninthetext.TheMasoretescalledwhatis“written”inthetextthekethib,takenfromthesameHebrewverbkatab,butinadifferentstem.Butbothrenderingsadduptothesamemeaning,fortheword“torestrain”means“aforciblecessationofanactivity,”suchasisseeninNumbers11:28,whereJoshuaurgedMosestostopthetwoelderswhocontinuedtoprophesy.JoshuawantedMosesto“forbid”them.Thus,ineitherrendering,itindicatesacallforacompleteendtoalltransgression.ItisdifficulttoseehowthiscouldhappenbeforetheconclusionofthedayoftheLord.Moreover,therehavebeenmanytransgressionsandsinsthathaveoccurredsincethefirstcomingofourLord,sothisprophecycannothavebeenfulfilledatthetimeofthefirstadvent.Thesecondpurpose.“Toputanendtosin”(9:24b).Onceagain,aswiththe

firstpurpose,thereisadifferencebetweenwhatis“written”inthetext(thekethib)andwhatis“toberead”(theqere).Mostcommentatorstaketheqerereading,whichfollowstheverbtamam,meaning,“tobringtoanend”or“tocomplete.”Ifthekethibisfollowed,theHebrewverbiskhatam,meaningeither“toseal,”asonewouldaffixhisownsealtoadocumenttoauthenticateit,or,sincethesealcameattheendofadocument,itwasalsousedtomean“toclose”upthedocumentsoitwouldnotbeseenbyanyoneelse.Thefirstmeaning,“toseal”wouldhavenomeaninghere,thereforeifthekethibreadingistaken,thenitmustbethesecondmeaningof“seal,”whichis“bringingtoanend.”Inthatcase,bothpurposesareverycloselyrelatedtooneanotherandrefernottothesinscommitteduptothetimeofChrist,buttoallsinuptothefinalday.Thethirdpurpose.“Toatoneforwickedness”(9:24c).TheHebrewwordfor

“atone”(Hebrewkafar)isusedofteninconnectionwiththesacrificialsystemintheOldTestament.TheKJVtranslatesit“tomakeatonement”seventytimes,and“toreconcile”or“tomakereconciliation”onlyseventimes.Moreaccurately,kafarmeans“toransomortodeliverby[offering]asubstitute.”OnlyMessiahcanofferpardonforsin,sinceheofferedhimselfasavicarioussubstituteforsinonCalvary.Thefourthpurpose.“Tobringineverlastingrighteousness”(9:24d).This

purposepointstoatimewhentheguiltofGod’speoplewillbeatonedforbythebloodofChrist.Somereadthispurposeasifitsaid“universalrighteousness,”whichwouldpointtoatimewhenallwickednessisremovedfromtheearthinthereignofChrist.Butthephrasereads“everlastingrighteousness”;thereforeitmaybethatDanielavoidstheterm“universal”soasnottoimplythatallpersons

willbemaderighteous,whethertheyhaveputtheirfaithandtrustinthecomingmanofpromise,theMessiah,ornot.Thefifthpurpose.“Tosealupvisionandprophecy[orprophet]”(9:24e).

Onceagain,theHebrewwordkhatam,“toseal,”hastwopossiblemeanings:tosealinthesenseofauthenticating,i.e.,certifyingsomething,ortosealinthesenseofclosingforthesakeofprivacyorsafekeeping.Again,thechoiceastowhichisthepreferredreadingisalongthelinesofone’spresuppositions:dothesesixpurposesrunonlyuptoChrist’sfirstcomingordotheyrunuptohissecondcoming?Thosewhotaketheviewofthefirstadventthinkthatitiscontrarytothemessianiccharacterofthistexttohaveitrunuptothesecondadvent.ButwhendidthetermmessianicreferonlytoChrist’sfirstcoming?Thesecondcomingisalsoequallymessianic.NothinginScripturesaysthatallmessianictextsmustbefulfilledinChrist’sfirstcoming!Moreover,ifthefirstandsecondpurposelookforwardtoacompleteendtosin’spowerinthisworld,thentheymustextenduptothesecondcomingofMessiah.Thesixthpurpose.“Toanointthemostholy”(9:24f).Theverb“toanoint”is

theHebrewwordmashakh,fromwhichtheword“Messiah”comesaswell.Itmeans“topouroilonsomethingorsomeone,”therebysettingthemapartforspecialservicetoGod.Eachofthesixpurposesconsistsofaverbandanoun(oranounphrase).

Whilethenounsinthefirstthreepurposesareallsynonyms(“transgression,”“sin,”“wickedness”),thissixthpurposecontinuesthepositivenotethatthefourthpurposesetsforth.Thenounphraseliterallymeansa“holyofholies”orthe“mostholy.”ButthisprobablydoesnotmeanthatpartofthetemplecalledtheHolyofHolies,forthatphrasemorefrequentlyappearswithanarticle.Withoutthearticle,itcanpointtothesacrifices,partsofthebuildings,landssodesignated,oreveninafewcasestosomeperson.Yetinsomethirty-eightcaseswherethisnounphraseisused,itpointstoapersononlytwice(Lev.27:28;1Chron.23:13).Sothequestionremains,doesthisnounphrase“toanointthemostholy”point

toMessiah,asHippolytusandmanyearlycommentatorsargue,orsinceitiswithoutanarticle,coulditrefertoanewtemplebuiltaftertheexile,theestablishmentoftheChristianchurch,ortoathirdtemplethatisyettobebuilt?Theredoesnotappeartobeabasisforpreferringoneviewovertheother,soitmuststandasamysteryforthetimebeing.

3.TheThreeSegmentsoftheSeventy“Sevens”—9:25–26Atthispoint,aserioustextcriticalissuemustbetakenupintheHebrew

Masoretictradition.WhiletheMasoretictraditionislate(perhapsfourthtosixthcenturyAD)anditmayreflectananti-Christianbias,neverthelessitplacestheathnakaccent(whichordinarilymarkstheapproximatemiddleofaHebrewsentenceaccordingtotheMasoretes)inverse25betweenthe“sevenweeks”(Hebrewshabu’imshibah)andthe“sixty-twoweeks”(Hebrewweshabu’imshishimushenayim),givingthereadingfoundintheRSV:“fromthegoingforthofthewordtorestoreandbuildJerusalemtothecomingoftheanointedone,aprince,thereshallbesevenweeks.Thenforsixty-twoweeks....”Thisreadingdiffersfromthemessianicrenderingofthispassage(e.g.,NASB),thefinalclauseofwhichreads:“therewillbesevenweeksandsixty-twoweeks.”Onthisreadingofthetext,thesixty-nineweeks(seven+sixty-two)expirebeforetheappearanceofthe“anointedone,”theMessiah,ratherthanexpiringafterthesevenweeks,astheMasoreticpunctuationrequiresinthealternativereading.TherearesomeearlyChristianfatherswhoreflectthatMasoretictradition.Forexample,Hippolytussupposesthatananointedpersonappearsattheendofthefirstsevenweeks,whomheequateswithJoshuathehighpriest,whoisamongthereturneesfromBabylon.OthersthinkthisanointedoneisCyrus,whoisalsocalledGod’s“anointed”inIsaiah45:1.Areadingthatseemstobeearlierthanthisfourth-tosixth-centuryAD

Masoretictext,reflectedinTheodotion,theVulgate,andtheSyriacversionsofthetext,combinethesevenweeksandthesixty-twoweekstoformsixty-nineweeksbeforetheanointedoneis“cutoff.”However,J.Doukhannotesthat“where[Theodotion]divergesfromthe[Masoretictext][e.g.,inthepunctuationregardingthecountingoftheweeks],itistheonlywitnessinoppositiontotheMT[=MasoreticText].”[47]Moreover,theuseoftheHebrewathnakisalsodifficulttounderstandunlessthesolutionisthateachHebrewclauseisprecededbyawaw(=“and”),evenwhenthemainverboftheclauseoccurslaterthaninthefirstpositioninthesentence.Theseventy“weeks,”wewillthenargue,divideintothreeparts.Verse25

mentionsasegmentofseven“sevens/weeks”andanothersegmentofsixty-two“sevens/weeks.”Thesixty-two“sevens”ismentionedagaininverse26;verse27speaksofone“seven/week”alongwitha“middletothat[one]‘seven.’”Sotheseventy“sevens/weeks”hasthreepartstoit.In1881,SirRobertAnderson,agiftedBiblescholarwhowasatthetimealso

theheadofScotlandYardintheUnitedKingdom,wroteabooktitledTheComingPrince,inwhichhearguedthatthe“weeks”hererefertogroupsofsevenyears.Buthealsofeltthattheseyearsare“propheticyears”ofthirty-daymonthsforatotalof360-dayyears,ratherthan“solaryears”of3651/4-dayduration.Moreover,helinkedthe“decree/word”torebuildthecityofJerusalem

withthedecreeissuedbyKingArtaxerxesLongimanus(Neh.2:1)ascomingonMarch14,445BC.Therefore,heargued,thesevensevens(forty-nineyears)andthesixty-twosevens(434years),ona360-dayyear,yield173,880days(483x360days),whichwouldtakeustothetenthdayofNisan,April6,AD32,PalmSunday.[48]Anderson’sviewisfollowedbyseveralwriters,includingHaroldW.

Hoehner.[49]Butthereareseveralproblemswiththispopularview,themostseriousbeingthatsomedoubtthereissuchathingasa“propheticyear”of360days.ThewholeargumenthingesonwhetherthenumbersgiveninNoah’sfloodaremeanttobenormativeforallScripture,andifthenumbersinRevelation12:6(42months=1,260days)aremeanttobeexactorgeneralterms.NowheredoesScriptureclaimthatinsomecasesapropheticyearsupplantsasolaryear.Moreover,sinceAndersonwrote,thedatesMarch14,445BC,andApril6,32AD,needtoberevised.Thefirstdateisnow444BC,anda32ADdateforthecrucifixionisnowuntenableandwithoutexternalverification.[50]

4.TheCuttingOffoftheAnointedOne—9:26ThosewhoclaimthebookofDanieldidnotrecordpredictionsofthefuture

butwaswrittenintheMaccabeantimesholdtheviewthattheonewhois“cutoff”(9:26)referstothekillingoftheinnocenthighpriestOniasin171BC.Otherssaythatthe“cuttingoff”referstothedeathofourLordJesusChrist.Danielplacesthisevent“afterthe“sixty-two‘sevens[/weeks]’”(26a).Many

interpreterssensethatthereisagapbetweentheprevioussixty-nineweeksandthefinalseventiethweek,fortwothingsaresaidtotakeplace:thecuttingoffoftheanointedone[theMessiah],andthedestructionofthecityandthesanctuary.SincethecityandsanctuaryinJerusalemweredestroyedbytheRomansinAD70,andthedeathoftheanointedone,whoisChrist,occurredaroundAD30,thissuggestsagaporaninterruptionintheseventyweeksofsomefortyyears,withnoendyetinsightastohowlongthisgapwillcontinue.Howlongthisgaplastsisneverindicated,buttheeventsthataresaidtotake

placeinthemiddleofthisweek,inverse27,donotseemtohaveoccurredasofyet,sothegaphasextendedforsometwothousandyearstothepresentmoment.JesusintheOlivetDiscourseseemstohaveputthisfinalweekofDanielattheendoftheage,somewherenearthesecondadvent,whenhereferstoDaniel’s“abominationofdesolation”(Matt.24:15).This“anointedone”isalsocalled“aprince”(Hebrewnagid)inverse27.

5.TheCovenantMadewithManybytheRuler—9:27

Anotherrulerwillcome,whowillmakeacovenantwithIsraelduringthis

finalseventiethweek.However,inthemiddleofthatseven-yearperiodoftheseventieth“week,”hewillbreakhiscovenantwithIsrael,justasAntiochusIVEpiphanesdidin167BC.[51]Thisruler,distinctfromtheanointedChrist,willputanendtosacrificeandofferings.Hewill,similartoAntiochusEpiphanes,setup“anabominationthatcausesdesolation,untiltheendthatisdecreedispouredoutonhim”(27).ThecollapseofthecovenantbetweenIsraelandthisruler,whomwetaketo

betheantichrist,willunleashatimeofunprecedentedpersecutions,enormousdistress,andthehorrorsofdesolations,butitdoespromisethesixfoldblessingasthereasonandresultofallthiscominghavoc.Itis,ofcourse,importanttonotethatthistextaddressesorreferstonoothergroupthanDanielandhispeopleIsrael.Thechurchdoesnotappearinthediscussionoftheseseventy“sevens.”

Conclusions

1. In response to Daniel’s prayer as to what happens after the seventyyearsofexile,whichtheprophetJeremiahhadpredicted,GodsenthisangelGabrieltopredictanother490years,a“seventytimesseven”forthe future of Israel. These 490 years, however, do not occurcontinuously, butwith a significant gap between the sixty-ninth andseventiethweeks.

2. Thesixpurposesdivinelyorderedforthese490yearscovereverythingfrom the final removal of sin to the introduction of “everlastingrighteousness”andthesealingupofallvisionsandprophecies.

3. A gap of an unstated number of years separates the first sixty-ninesevens/weeksfromthefinalweekofsevenyears.

4. In thatgap,Messiah iscutoff (ca.AD30)and thecityofJerusalemandthesanctuaryaredestroyed(AD70).

5. Inthemiddleofthatfinalsetofsevenyears,theantichristwillbreakhiscovenantwithIsraelandpollutethenewlyrebuiltthirdtemplewithhis“abominationthatcausesdesolation.”

6. These halcyon yearswill lead on into the one thousand years of therule and reign of Christ on earth and then on into eternity and theeternalstate.

TheNewComingThirdTempleinJerusalem

Ezekiel40:1–41:26;43:1–11

“ThisiswhereIwillliveamongtheIsraelitesforever.”

Ezekiel43:7

OneofthemostfamiliarviewsofJerusalemistheviewfromthewesternslopeoftheMountofOlives,wherethesunshinesonthetemplemount’sglisteninggoldenDomeoftheRockandsilveryroofofAl-AqsaMosque,justtothesouthoftheDomeoftheRock.Together,thesetwoMuslimplacesofworshipmakeupsomeofthemostrecognizedfeaturesoftheHolyLand.ButwhatisremarkablyabsentisanysignofapresentJewishtemplestructurewherethepeopleofIsraelhaveworshipedinthepast.Fromtheearlydays,whenAbrahamandhissonIsaacwentuponthatsame

MountMoriah(Gen.22:2;2Chron.3:1)around2000BC,thismountainsitehasbeenconnectedwithIsraelandfunctionedasthespiritualcenterontheearthformany.Around1000BC,Solomonbuiltthefirsttempleonthissamesite,whichtheBabyloniansdestroyedin586BC(Jer.52:13).Later,asecondtemplewasbuilt,beginningin520BC,anddedicatedin516BCunderthepromptingoftheprophetsHaggaiandZechariahandgovernorZerubbabel.TheRomansreconstructedandenlargedthissamesecondtempleoveraperiodofsomefortyyearsendinginAD63,buttheydestroyeditinAD70.Fromthatdaytothis,ithasnotbeenrebuilt.Whatremainsisthe“FoundationStone,”which,accordingtotheJewishMishnah(Yoma5:2–3),isthespotonthetemplemountwhere

Godhadchosenforthearkofthecovenanttorest.AccordingtosomeitisnowtheflatbedrockwherethesmallArabcupolastandsinthenorthportionoftheplatform,originallycalledthetemplemount.ThiscupolaisknowntotheArabsasthe“DomeoftheTablets,”orthe“DomeoftheSpirits.”ButfewthingsareasdominantinreligiousIsraelithoughtastheneedfora

thirdtempletobebuiltinthelastdays,especiallysinceitistobeavailableforthetimewhentheMessiahreturnsinhissecondadvent.Forexample,inarecentpollconductedbythePanelsInstituteinIsrael,almosttwo-thirdsoftoday’sJewishpeoplesaidtheywanttoseesuchatemplebuiltagain,anumberwhichincluded47percentwhoregardthemselvesassecularJews![52]AttentiontothisfactisheightenedannuallyintheobservanceofTishaB’av,ontheninthdayofthemonthAv,whichin2009correspondedtoJuly30.ThisJewishholidaymarksthedestructionofthefirstandsecondtemples,bothofwhichweredestroyedonexactlythesameday,thoughinyearswidelyspreadapart(586BCandAD70).Itistraditionallyadayofgreatmourning,particularlyforreligiousJews.Inconnectionwiththisday,agroupformedoverfiftyyearsagobyGershom

Salomon,called“TheTempleMountFaithful,”hasannuallyattemptedtohaulafour-and-a-half-toncornerstone(whichtheyhopewillbethestartofthethirdtemple)upthetemplemount,buttheyhavebeenstoppedeachyearbythelocalpolice,aswellasIsrael’sSupremeCourt.Nevertheless,thehopethatthetempleinJerusalemwillonedayberebuilthas

neverbeenabandoned,forthedailysynagogueprayersalsokeepitalive.Inthatprayer,knownastheprayerofthe“EighteenBenedictions,”called“ShmonehEsre,”theeighteenthbenedictionbegins,“Bepleased,LordourGod,withthypeopleIsraelandwiththeirprayer;restoretheworshipofthymostholysanctuary.”[53]ThatprayerhasdailybeenonthelipsofJewishpeopleforovertwothousandyears,butespeciallysinceAD691whentheMuslimsbuilttheDomeoftheRockonthatsametempleplatform.Ononerecentday,itseemedasifthatprayerwouldsuddenlybeanswered.

OnJune7,1967,IsraelitroopsmovedintotheOldCityofJerusalemduringtheSix-DayWar,andsomeJewishparatroopersoccupiedthetemplemountastheIsraelimilitarydroppeddownonthetempleplatformandflewtheIsraeliflagoverthatareawhichhadbeenunderMuslimcontrolsinceAD691.However,MosheDayan,theIsraelidefenseminister,hadtheflagtakendownaftertendaysandreturnedthetemplemountbacktoMuslimcontrolonceagain.SogreatwasthepotentialforconflictwithIslamthatforthemomentitbecamemoreofapoliticalliabilitythananassetforIsraeltokeeppossessionoftheformertemplemount.

SoexcitinghadbeenIsrael’sconquestofJerusalemandthetemplemountthatTimemagazineranaheadlinearticleinitsJune20,1967,issuefollowingthecaptureofthetemplemount.Thearticlesaid,“AssumingthatIsraelkeepsthe[Western]Wall[indeed,ithas],whichisoneoffewremainingruinsofJudaism’ssecondtemple,hasthetimecomefortheerectionoftheThirdTemple?”ThearticlewentontocontendthatIsrael’seuphoriawassogreatoverthisconquestthatmanybelievedIsraelhadalreadyenteredthemessianicera,whensuchabuildingwouldoccur.MorerecentlytheIsraelNewsService(INS),forMarch2,1998,ranthis

headline:“ChildrenwantedforFutureTempleservice.Ultra-orthodoxJewishsectissearchingforparentswillingtohandovernewbornsonstoberaisedinisolationandpurityinpreparationfortherebuildingofthebiblicaltempleinJerusalem.OnlymembersoftheJewishpriestlycaste,theKohanim,needapply.”Anotherrabbi,RabbiYisraelAriel,foundedthe“TempleInstitute”in1987.

HewasoneofthefirstIsraeliparatrooperstoreachthetemplemountduringthatsameSix-DayWarin1967.HehaswantedtostartthepreparationforthethirdtempleandthearrivalofMessiahbygettingthetempleutensilscraftedandreadyforuse.NotfarfromtheWesternWall,Arielandhisteamconductmeticulousresearchontheappearance,size,andfunctionofthesesacredvesselsandimplementstobeusedinthetemple.Ariel’steamisrebuildingtheseimplements,usinggold,silver,copper,andwoodfortheirmaterials,oftenplacingmanyofthesecompleteditemsondisplayattheirheadquarters.Inthemeantime,asearchgoesonforthearkofthecovenant,whichisbyfar

themostimportantiteminthetempleitself.Sosacredisthearkthatanyimproperhandlingofithadinthepastresultedindeath(1Sam.6:19;1Chron.13:9–10).Thelasttimethearkwasseenwasin2Chronicles8:11,whereKingSolomonaskedhiswife,thedaughterofpaganPharaoh,toleavetheareawherethearkwaskeptandresideinherownhomesoutheastofthetemplemount.Thearkwaslostsometimeafterthatandhasnotreappearedsincethen.StoriesexistthatclaimthearkofthecovenantwastakentoEthiopiabyPrince

MenelikIofEthiopia,allegedlythesonoftheQueenofShebaandtheillegitimateoffspringofKingSolomon,butnopositiveproofyetexiststoconfirmthispopularstory,despiteitsrepetitionintheEncyclopediaBritannica.Otherssayitishiddenunderthetemplemountinthelabyrinthofcatacombs.However,othersnotethatJeremiah3:16teachesthat“inthosedays...‘thearkofthecovenantoftheLord’...willneverentertheirmindsorberemembered;itwillnotbemissed,norwillanotheronebemade.”Sothequestionis,whichofthesescenariosiscorrectonthematterofthearkofthecovenant?

SuchtalkinevitablybringsupthequestionastohowIsraelwouldgoaboutreplacing,ifthatiswhatitwilltake,theDomeoftheRockandAl-Aqsa,whichcurrentlyoccupythisplatform.ThebeautifulDomeoftheRockwaserectedbyCaliphAbdelMalikonthetemplemountinAD691.Foroverthirteencenturies,manyhavebelievedthattheDomeoftheRockwasbuiltdirectlyoverwheretheoriginaltemplestood.Butthatisnowshowntobeincorrect.InthemonthsthatfollowedtherecaptureofthetemplemountinJuneof

1967,Israeliarchaeologistsbegantodiga900-footlongtunnelinanortherlydirectionalongthefaceoftheWesternWallofthetempleplatform,startingfromthespotknownasWilson’sArch.Thistunnelisalmost200feetbelowthepresentlevelofthestreetsofJerusalem.Ithasbecomeknownasthe“Rabbi’sTunnel,”becausetheRabbisusedittoapproachascloselyastheydaredtothesiteoftheHolyofHolieswithoutsteppingonthatholyground.Currently,religiousIsraelisareforbiddentogouponthetemplemountforfeartheymightaccidentallysteponthespotwheretheHolyofHoliesoriginallystood.TheRabbi’sTunnel,however,wasabletoexposetheoriginalmassive

Herodianfoundationstonesofthetemplemount,someprobablyweighinguptofourhundredtons,measuringupto46feetby10feetby10feet.However,theprize-findcameseveralhundredfeetnorthofWilson’sArch,whereagatewasuncoveredthatoriginallyledtothetemplemountfromthewestinthetimeofthesecondtemple.ThisHerodianWesternGatewasdirectlyoppositetheEastern(Golden)Gateacrosstheplatform,justastheMishnahhadrecorded.ThismeantthattheDomeoftheRockwasbuiltsome150feetsouthoftheoriginalsiteofthetemple,whichwasdirectlywestoftheEasternGate.Afurtherconfirmationofthisnewidentificationfortheoriginalsiteofthe

secondtempleisthelocationofthesmallArabiccupolathatliesnorthoftheDomeoftheRockinalargeopenspace,andonastraightlinefromthemiddleoftheEasternGatetotheoppositesideofthemountattheWesternGate.ThiscupolaisknowninArabicasQubbatel-Arwah,the“DomeoftheSpirits”(orwinds),whichstands,itwouldappear,byitselfoverthebedrockofMountMoriah.ThissiteisalsocalledQubbatel-Alouah,the“DomeoftheTablets.”TheJewishMishnahnotesthattherewasafoundationstoneinthetempleknownasthe“EbenShetiyah,”afoundationstoneonwhichthearkofthecovenantrested.Theinterestingresultofallofthesedataisthatthetemplecouldconceivably

berebuiltontheoriginaltempleplatformwithoutnecessarilydisruptingtheDomeoftheRockortheAl-AqsaMosque.Whethersomesortofpeaceaccordwilleventuallymakethispossiblebymeansofanewroundofreligious-pluralismnegotiationthatallowsthetworeligionstoexistsidebyside,ora

covenantagreementwiththeantichristthatgivesalittlebittoeveryoneintheIsraeli-Arabconflict,isstillveryspeculative.ButsuchanagreementandsuchalocationofathirdtemplewouldnotneedtocallforadestructionofthosetwosacredplacesintheMuslimworld.Butthistooisveryspeculativeanddoesnotfaceuptoallofthecurrentrealities.Formanygentilebelievers,thebuildingofathirdtempleisstillavery

difficultprospecttoevenenvisage,muchlesstoconceiveaspartofGod’splanforthefuture.FewpassagesoftheBibleappeartobemorepuzzlingandlessread,muchlesspreachedon,thanEzekiel40–48.However,theprophetEzekielhadavisionofamanwithameasuringline,whomeasuredthedimensionsofatemple,whosedimensionshaveneverbeenrealizedthusfarinspaceandtimeineitherthefirstorsecondtemple.Ifthesechapters,withalltheirspecificmeasurements,aretobetakenrealisticallyandnaturally,whichwethinkisthemostprobableinterpretationofthesetexts,thentheremustbeathirdtemplethatisstilltocome.

TheNewComingThirdTemple

Text:Ezekiel40:1–41:26;43:1–11Title:“TheNewComingThirdTemple”FocalPoint:Ezekiel43:7,“Sonofman,thisistheplaceofmythroneandtheplaceforthesolesofmyfeet.ThisiswhereIwillliveamongtheIsraelitesforever.”

HomileticalKeyword:AnticipationsInterrogative:What?(WhataretheanticipationswecanhaveforthebuildingofthethirdtempleinIsrael?)

TeachingAim:ToshowthatGodwilldirectathirdtempletobebuilt,whichwillopenupthepossibilityfortheeventsconnectedwiththesecondcomingofourLord.

Outline

1. AVisionofaNewStructure—40:1–42. AVisionofaNewOuterCourtfortheTemple—40:5–273. AVisionofaNewInnerCourtoftheTemple—40:28–474. TheNewThirdTempleoftheLord—40:48–41:265. God’sReturntotheTemple—43:1–11

IntroductionFewchaptersoftheBibleseparateinterpretersintosuchstronglydiversecampsofinterpretationasthelastninechaptersofEzekiel—probablymorethanatanyotherplaceintheScriptures.TheliteralmethodofinterpretingtheBibleseemstobemilesawayfromthosewhospiritualizeorallegorizethesetexts.Evenmoredistressingisthefactthatevenwithinthecampsoftheamillennialistsandthepremillennialists,thereoftenisverylittlehomogeneity.SomeChristianinterpretersbelievethetempledescribedinthesetextsof

EzekielisaliteraltemplethatwillbebuilttowardtheendofthedaysonearthconnectedingeneralwiththereturnoftheLord.Butthesacrificesandthepriesthoodinthetextsmustbecaredforinterpretivelybysomethingotherthanaliteralinterpretation,sinceChristhasbyhisdeathandresurrectionputawaythesacrificeforsinonceandforall(Heb.9:11–15;10:1–4,18).Therefore,theysaythattheseritualactsareeitherdoneasamemorialofwhatChristhasdonedefinitivelyortheyfunctionasawayofspeakingofworshipinthefutureundertherubricsofworshipinthepast.However,itisdifficulttoseehowtheancientformsofworshipcouldbeamemorialofwhattheMessiahdidonthecross,sincetheMessiahhimselfwillbepresentatthattime.Amemorialofhisworkwouldseemtobesomewhatinappropriategivenhispresence.Nevertheless,thepointiswelltaken,andthisaspectofthetextispuzzlingtosaytheleast.

ExegeticalStudy

1.AVisionofaNewStructure—40:1–4Justastheprophet’sministrybeganinchapters1–3withagreatvision,sohe

endsthelastsectionofhisprophecywithanothervisionwithbreathtakingdetail.Infact,thereisaformalintroductionin40:1–4thatformsaconvincinginclusiowith43:10–11.Thesetwosectionsappeartobecraftedsoastohavetheconclusionin43:10–11answertheintroductionfoundin40:1–4.ThedatelineinEzekiel40:1pointsbacktoEzekiel1:1and33:21.Itisnow

twenty-fiveyearssinceEzekielhadbeentakencaptivebyNebuchadnezzar(ca.597BC),andfourteenyearssincethefallofJerusalemin586BCasmentionedinthisbook(1:1).Thusthetimeisabouttheyearof573BC.Furthermore,thedatecanbesetevenmoreexactly:“thetenthdayofthemonthatthebeginningoftheyear”(40:1).Thus,astheJewishNewYear’sDaycameinthespringinthemonthofNisan,onthetenthday,thattenthdayinthatmonth

computestoourcalendarsasApril28,573BC.God’shandisupontheprophetonceagainasheistransportedinavision“to

thelandofIsrael”whereGod“set[him]onaveryhighmountain,onwhosesouthsideweresomebuildingsthatlookedlikeacity”(2).Neitherthecitynorthemountainisherenamed,butthismaybebecauseoftheprophet’scontinuingpolemicagainstthatcityandnationbecauseofitswickedness.Theinstrumenttheattendingangelusestomeasurethevariouspartsofthe

comingtemple[54]isalineofflaxthatfunctionsasasortoftapemeasure.Presumablyitisalongropelikeaffairthathasknotstiedoffforeverycubit.Theangelalsohasameasuringrodthatfunctionsasalongyardstick.Ashelaysitdown,Ezekielcallsouttherods(orreeds).SinceEzekieliswritingfromBabylon,henodoubtusesthelongBabyloniancubit,whichis21incheslong.Thesix-cubit-longmeasuringrodwithsix“handbreadths”istakentobe101/2feetlonginourWesternmeasurements.Butwhyisallthisdetailincluded?ItisbecauseEzekielwastopresenta

messageofhopetothoseintheBabyloniancaptivity(Ezek.40:4;43:10–12).Forthosewhoarestillinshockovertheburningofthefirsttemple,Godtellsofatimewhenhewillrestorehisownmessianictemple.ThepeoplethenhadbestgetreadyforthecomingofMessiahandhisfuturekingdom.

2.AVisionofaNewOuterCourtfortheTemple—40:5–27AswithallofIsrael’stemples,thisfuturetempleissurroundedbyawall.This

wallis101/2feethighand101/2feetbroad,enclosingatempleareaofnearlythreefootballfields,measuring875feetby875feet.Theeasterngate(6–16)isthemostsignificantgatetheologicallyandalso

architecturally,foritservesasthebasisfordescribingalltheothergates,whichhavetheidenticalmeasurements.ItalsoisthegatethroughwhichtheMessiahhimselfwillenter.Thewalloftheeasterngateisasthickasthewallssurroundingthetemple

area.First,onehastoclimbasetofsevenstepsbeforeoneentersasmallroom101/2feetsquare.Infact,therearesixsuchroomsinthegatearea,allidenticalinsizeandeachdividedbyawall.Eachchamberhastwonarrowwindowssimilartotheslitsusedinancientcastles.Theentrancestoeachofthesegatechambersareornamentedwiththeimageofpalmtrees.Beforeexitingthegatebuildingandenteringtheoutercourt,theprophet

Ezekielstandsinaporchareasome14feetlong.Altogether,thewholegatebuildingmeasuresalmost44feetwideand871/2feetlong.Oncetheprophetisthroughtheeasterngate,theangelescortshimaroundthe

outercourtofthetemple(17–27).Heobservesapavementontheeast,north,andsouthsideofthetempleareacoveredinmosaictile,whichisslightlylowerinelevationthanthechambersaroundit.Withinthiscourt,theprophetseestenopenchamberslocatedonthenorth,south,andeastwalls,makingthirtyinall.Neitherwenortheprophetaretoldwhatpurposethesechambersserve.Later,however,inEzekiel46:19–24,weareinformedthatinallfourcornersofthetempletherearesmallcourtyardsthathousekitchensforthepreparationofsacrificesthepeoplewillbring.

3.AVisionofaNewInnerCourtoftheTemple—40:28–47Bothanorthandasouthgategiveaccesstotheinnercourtofthetempleby

ascendingeightsteps.Thesetwogatesaremadeexactlylikethegatesthatgiveaccesstotheoutercourt,excepttheseinnergatewayshavefoursmalltables,twooneachsideofthegateway(38–41),tobeusedforthepreparationofthesacrifices.Thesetablesaremadeofdressedstone,andonthemaretheutensilsforslaughteringtheburntofferings.Thetableshaveringsontheirsides.Onthewallallaroundaredouble-prongedhooks,eachabout3incheslong.Thetrafficpatternforthepeoplemakesawayforenteringfromthenorthgate

andexitingatthesouthgate,buttheeasterngateisexclusivelyfortheprince(Ezek.44:1–3).Thiseasterngateisopenforthepubliconlyonholidays.Theinnercourt(40:44–47)is175feetby175feet.Inthisinnercourt,bythe

northgateway,isachamberfacingsouthanddesignatedforthesingers(44).Anothersimilarchamberisbythesideofthesouthgatewayintotheinnercourtfacingnorth,butthisoneisforthepriestswhohavechargeofthealtar,whiletheonefacingsouthisforthepriestswhohavechargeofthetemple.

4.TheNewThirdTempleoftheLord—40:48–41:26Justastheprevioustwotemplesweresetonaplatform,sothisfuturetemple

issetonaplatformof101/2feet,highwithaflightofstairsleadingupintothetemple.Atthetopofthestairsonthisplatformaretwolargebronzepillarsattheentrance,justasSolomon’sandlaterHerod’stemple.Afterpassingthepillars,oneentersavestibule,andthenoneenterslarge,ornatelycarvedbifolddoorsleadingintothetemple.Onceinsidethetemple,theHolyPlacemeasures70feetlongby35feetwide.

Thewallsarepaneledwithwoodandornatecarvingsofpalmtreesandcherubsalternatingaroundtheroom.Eachcherubhastwofaces:aman’sfaceandayounglion’sface(41:18–19).

ThenextroomistheHolyofHolies,whichisenteredbyadoorsimilartotheoneEzekielusedtoentertheHolyPlace.EzekieldoesnotentertheHolyofHolies,butheistoldbytheangelthattheroomis35feetsquare.Missingaretheoldveilthatseparatedthetworoomsandthearkofthecovenant.Nomentionismadeofeitherpiecethatwasintemplesoneandtwo.Ezekielisthentakenoutsidethetemplewhereheobservesanumberof

chambersalongthethreeexteriorwalls—thenorth,south,andwestwalls,butnottheeastwall(41:11).Therearethirtychambersalongthethreewallsreachingthreestorieshigh,makingninetychambersinall,perhapsintendedaspriests’quartersandstorageunits.Alongthefarwestareaofthetempleisaplaceseparatedfromthetemple

calledthegizrah,fromtheverbalrootmeaning“tocutoff”or“toseparatefrom”(41:12–15).Whetherthisspaceisasastorageareaforthingsthatarenotrituallyclean,orwhetheritisforitemsusedinthemaintenanceofthetemplearea,wedonotknow.Moredetailonthethirdtempleisprovidedinthetextfollowingourkey

passage,suchasthepriests’chambers,whicharedefinedinEzekiel42:1–14,followedbythedescriptionofthealtarin43:13–27,andthekitchensin46:19–24.Butbestofallisthefactthatthisisaplacecalled“TheLordisthere”(48:35),YahwehShammah.ItisthepresenceoftheLordthatmakesthistemplesosignificant!

5.God’sReturntotheTemple—43:1–11Asaclimacticeventtothebuildingproject,therefore,theprophetEzekiel

describesthereturnofthegloryoftheLord.Init,Ezekielportraysthetempleitself,ratherthanthearkofthecovenant,asthethroneoftheLord.ThisdepartsfromtheinauguralvisioninEzekiel1:24–28,wherethecherubimcarrythethroneofGod.Herethereisasilenceaboutthecherubimoreventhearkofthecovenant.ThegloryoftheLordthatearliermovesfromabovethecherubimintheHoly

ofHoliestothethresholdofthetemple(10:4),stoppingattheeastgatetotheLord’shouse(10:19),stoppingattheMountofOlives,eastofJerusalem(11:23),andthendepartingfromtheareaisnowseeninEzekiel43:2ascomingfromtheeastandonceagainfillingthetemple(43:4).ForallthosewhohadseenorheardofthecatastrophiceffectsofthedepartureofthegloryofGodfromhistempleandhiscityofJerusalempriortothe586BCsackofJerusalemandthetemple,hereisanewsignofrealhopeforthefuture.InlightofthereappearanceofthegloryoftheLord,theIsraelitesare

challengedtorelinquishtheirspiritualharlotryandtheirpaganfunerarypractices.OnlythenwillYahwehestablishpermanentresidenceinthemidstofhispeople,forheisholyandseparatefromallsinandunrighteousness.

Conclusions

1. NoteveryoneunderstandsthisvisionofEzekielinthesamewayaswehave traced it here, but there is no doubt that the detail given hereamountstomorethanasymboloranallegoryoftheChristianchurch.It would take an enormous amount of allegorizing to satisfy theplethoraofdetailandexactnessofdescriptionofthistemple.

2. Taken at face value, these chapters in Ezekiel depict a literal thirdtemplethatwillbebuiltinJerusalemandusedduringthemillenniumwhenJesusChristreignsonthisearth(Isa.2:3;60:13;Jer.33:18;Joel3:18;Mic.4:2;Zech.14:16,20–21).

3. MostsignificantofallisthefactthattheLordhimselfwillbepresentandresideinhistempleonearth.

TheComingAntichrist

Daniel11:36–45

“Hewillexaltandmagnifyhimselfaboveeverygod.”

Daniel11:36

Worldhistoryhashadmorethanitsshareofdictatorsandnationalleaderswhoaspiredtohavingthewholeworldattheirfeet.Eachaspiranthascomeandgone,whetheritbetheancientPharaohs,anAssyrianShalmanezer,aBabylonianNebuchadnezzar,aGreekAlexandertheGreat,theRomanCeasars,theFrenchNapoleon,theGermanHitler,anIraqiSadamHussein,anIranianAyatollahKhomeini,oranAhmadinejad.ButanewtoolwasplacedinthehandsofaspirantstothetitleofworlddictatorattheendofWorldWarII,demonstratedbyanatomicholocaustunleashedbytheUnitedStatesagainstHiroshimaandNagasaki,Japan.Fromthattimeonward,withthedevelopmentofmissilesarmedwithnuclearwarheads,mostoftheworld’scitieswereoftenwithinapproximatelythirtyminutesofcompletedestructionbyadictatorwhocouldpressabuttonatdistanceshalfwayaroundtheglobe,orfrommissilesonboardacontainershiplocatedofftheshoresofthecontinentsoftheworld!Butwhowouldusesuchamassivetoolfordestruction?Wherewouldsucha

rulercomefrom?DoesScripturegiveanyhintastohisoriginsandmotives?Wouldhebesuccessful,andisthisoldglobeheadedfortroublesuchaswehaveneverseenbeforeatthehandsofsuchamegalomaniac?AsfarbackasthedaysoftheprophetDanielinthefifthcenturyBC,God

predictedthatonlyfourworldempireswouldappearinworldhistory:theBabylonianEmpire,theMedo-PersianEmpire,theGreco-MacedonianEmpire,andtheRomanEmpire(Dan.2:31–44;7:17–27).Itisamazingthatthroughouthistory,eventhoughanumberofambitiousmenwouldattempttoreplacetheRomanEmpirewiththeirownfifthempire,nonewouldeversucceed.SomeofthosewhotriedtheirbestwereMuhammad,Charlemagne,GenghisKhan,Napoleon,theBritish(wherethesunneversetsonthe“UnionJack”),AdolphHitler,andtheRussians,butalleventuallyfell(orwillfall)farshortofhavingaworldempireoverwhichtheyruled.However,thefourthempirementionedinthebookofDaniel,theRoman

Empire,decreedbyGodtoexperiencearevivalinthelastdaysofearth’shistory,inwhichaconfederacyoftennations,apparentlymostlyintheMediterraneanbasinandintheoldterritoryoccupiedbytheformerRomanEmpire(Dan.7:7–8),willarise.ThiswillbeafurthermanifestationofthefourthpartoftheimageofDaniel2:31–34andthefourthbeastofDaniel7:7–8.TheimageofDaniel2ispicturedashavinglegsofironandclay,whilethebeastofDaniel7is“terrifyingandfrighteningandverypowerful,”with“largeironteeth,”thatdevoursorstampsonallthatisinsight.Thisfourthempireconsistsoftenhorns,ortenkings,whowillseethreeof

thetenhornsdefeated,asanotherhorn,“thelittlehorn,”takesoverasthenewleaderofthewesternforces.Thisnewleader,laterknownastheantichrist,willdemonstrateabsolutepower,untilheisdestroyedbyMessiahinthebattleofArmageddon.“TheAncientofDays...gave[Daniel]thisexplanation”regardingthe

symbolsusedhere:

Thefourthbeastisafourthkingdomthatwillappearonearth.Itwillbedifferentfromalltheotherkingdomsandwilldevourthewholeearth,trampingitdownandcrushingit.Thetenhornsaretenkingswhowillcomefromthiskingdom.Afterthemanotherkingwillarise,differentfromtheearlierones;hewillsubduethreekings.HewillspeakagainsttheMostHighandoppresshissaintsandtrytochangethesettimesandthelaws.Thesaintswillbehandedovertohimforatime,timesandhalfatime.(Dan.7:22–25)

TherevivaloftheoldRomanEmpirewillapproximate,soitwouldseem,thesamegeographicaloutlinessetbytheearlierRomanEmpire.Thisprocessmaywellhavestarted,somethink,in1958withthefoundingoftheEuropeanCommonMarket,officiallyknownastheEuropeanEconomicCommunity,ortheEEC,andtheNorthAtlanticTreatyOrganization,orNATO.ThesenationsmayhaveunknowinglytakenthefirsttentativestepstowardwhatDanielhadpredictedasthecomingtenhorns,orten-nationconfederation.Itisofmorethan

passinginterestthattheEECisbasedonthe“TreatyofRome,”whichwassignedinRomeonMarch25,1967.Itwassaidbyoneofthearchitectsofthistreaty,JeanMonnet,thatultimately,“OnceaCommonMarketinterest[has]beencreated,thenpoliticalunionwillcomenaturally.”Itappears,then,thattheseembryonicmoveswillprovideforfuturepoliticalunionsalongwiththecurrenteconomic,defense,andcustomsprovisions.Theterm“antichrist,”ofcourse,doesnotappearintheOldTestament,but

ariseswiththeapostleJohninhiswritingsin1John2:18,22;4:3;and2John7.Nevertheless,bothtestamentsarefilledwithdescriptiveepithetsforthiscomingperson:heiscalled“alittlehorn”(Dan.7:8),“astern-facedking”(Dan.8:23),“therulerwhowillcome”(Dan.9:26),theonewho“causesdesolation”(Dan.9:27),“acontemptibleperson”(Dan.11:21),“theking[who]willdoashepleases”(Dan.11:36),“theworthlessshepherd”(Zech.11:17),“themanoflawlessness”(2Thess.2:3),“thelawlessone”(2Thess.2:8),and“thebeast”(Rev.11:7;13:1;14:9;15:2;16:2;17:3,13;19:20;20:10).SincetheapostleJohnproclaimedthattherewouldbemanyantichrists(1John2:18),thepersonageoftheantichristwasprogressivelyrevealedthroughaseriesofopponentsoftheJewishpeopleandinparticularthosewhowoulddesecrateJerusalemandthetempleoftheLord.IhavechosenDaniel11:36–45,thesinglemostextensiveteachingpassagein

theOldTestamentonthecharacterandtheriseoftheantichrist,fromwhichtodrawourteachingorexpositorypreachingonthistheme.Itistothispassage,then,thatwenowturn.

TheAntichristasHeadoftheRevivedRomanEmpire

Text:Daniel11:36–45Title:“TheAntichristasHeadoftheRevivedRomanEmpire”FocalPoint:Daniel11:36,“Thekingwilldoashepleases.Hewillexaltandmagnifyhimselfaboveeverygodandwillsayunheard-ofthingsagainsttheGodofgods.Hewillbesuccessfuluntilthetimeofwrathiscompleted,forwhathasbeendeterminedmusttakeplace.”

HomileticalKeyword:CharacteristicsInterrogative:What?(Whatarethecharacteristicsofantichristthatshouldwarnusaboutthefuture?)

TeachingAim:TomakeusawarethatthereiscomingafinalworldruleroutoftheruinsoftheoldRomanEmpirewhowillseemoverwhelminglysuccessfuluntiltheLordputsafullstoptohisglobalambitionsand

outrages.

Outline

1. TheUngodlyCharacterofAntichrist—11:36–392. TheBattlesandSureEndofAntichrist—11:40–45

ExegeticalStudy

1.TheUngodlyCharacterofAntichrist—11:36–39NotallBibleexpositorsagreeontheidentityof“theking”inDaniel11:36–

45.TheyaredividedbetweenhisbeingthehistoricalAntiochusIVEpiphanes(215–163BC)orconfininghisidentitytobeingequatedwiththefutureantichrist.CertainlyinfavoroftheAntiochusEpiphanesviewisthefactthatthereseemstobenoindicationgivenofasuddenswitchintopicsinverse36fromitscontemporarycontext.Antiochusisoneofthoseforerunnersofthecomingantichristasjudgedby

hisdescription.However,infavorofaheightenedviewthatseestheantichristhimselfinverse36arethefollowingarguments.Firstofall,Antiochusisneverreferredtowiththearticleas“theking,”eventhoughhe(andhispredecessors)waslabeledasthe“kingoftheNorth”(11:6).Moreover,thisonecalled“theking”issetoveragainstanothercalled“thekingoftheSouth,”whom“theking”willopposeinDaniel11:40.Second,thecharacterandpoliciesof“theking”inDaniel11:36–39arestrangeiftheyarehere,athislatestage,beingintroducedtoexplainwhoAntiochusis,afterwehavehadhimandhisworkalreadypresentedinthiscontext.Third,numerousdetailsaresetforthinverses40–45thatdonotmatchtheeraoreventsinthelifeofAntiochus.Fourth,AntiochusispresentedthreetimespreviouslyinthebookofDaniel,butheisonlycalled“king”onceinDaniel11:27,alongwithPtolemy.Therefore,“theking”inverse36isbestviewedasthecomingheadofthe

revivedRomanEmpire,theantichrist.Heisreferredtoasbeingawillfulkingwhodoes“ashepleases”(36a).Inthisregard,thefinalantichristsharesthesameinsolent,self-centeredattitude,whichdemandedeverythingbedonethewayhewanteditdone,ashisforerunner,AntiochusIVEpiphanes.Buttheinsolenceandself-willedarrogancepredictedofthecomingantichristinDaniel7:25and8:24(andlaterinRev.13:7;17:13)exceededtheimpudenceshownalreadyinhistorybyAntiochusIV.

Inproofofhisoutrageouscharacter,theantichristwill“exaltandmagnifyhimselfaboveeverygod”(36b).Notonlywillheexalthimselfaboveallpeople,butinself-deification,hewillmagnifyhimselfevenaboveGod.Thatiswhyhewill“speakagainsttheMostHigh”(7:25;cf.2Thess.2:4).EventhoughhewillworshipthegodsofGreeceanddemandthattheJewsdothesame,hewillneverthelesssethimselfaboveeveryothergodandevenblasphemeGod’sname(Rev.13:6),ashewillattempttochangethelawsofGod(Dan.7:25).Hewillalso“sayunheard-ofthingsagainsttheGodofgods”(11:36c).ThewordtranslatedbytheNIVas“unheard-ofthings”istheHebrewwordpala’,meaningintheHebrewpluralNiphalstemparticiple,“thingsthatareamazing,marvelous,[or]dreadful.”Surelythesethingswillbeastonishingandunbelievable,souniquewilltheybe.Butwithlotsofchutzpah,hewilldaretospeakagainstGodinawaythatwillbedifferentandtoadegreethatfew,ifanyothers,havebeenemboldenedtotry.Amazingly,antichrist“willbesuccessfuluntilthetimeofwrathiscompleted”

(36d).Thewordusedfor“thetimeofwrath”(Hebrewza’am),alsorendered“[the]indignation”(RSV)orthe“appointedtimeoftheend”(NASB)inDaniel8:19,isareferencetotheseventiethweekofDaniel,otherwiseknownasthesevenyears,orthefinalyearsoftribulationthatwerepredictedwouldhappentoDanielandhispeopleIsrael,whentheantichristwouldwithallhismightattacknationsandIsraelupuntilhisdemiseattheendofthesevenyears(9:27).Thatendforhim“ha[dalready]beendetermined”to“takeplace”(11:36e).Inthreeseparateareaswilltheantichrist“shownoregard,”“understanding,”

or“pleasure”:

1. thismanwillshownoregardforthe“godsofhisfathers,”2. norwillhehaveany“desireofwomen,”and3. hewillhavenoplacefor“anygod”(37).

Accordingly,noneofthesematterswillmovehim,forhisheritageandculturalupbringingwillbeworthnothingtohim.HisinhumanityandunnaturalattitudetowomencontinuestheancientenmityofSatanhimselftowardallwomanhood.Norwilldeitiesmatteratalltohim;hewillbemoreinterestedinhisowndeity.Inplaceofallthesetraditionalloyalties,andparticularly“anygod”(ifthatis

thecorrectantecedentof“insteadofthem”[38a]),hewillhonora“godoffortresses”(38b).Thewordfor“fortresses”isusedinDaniel11sixothertimes(1,7,10,19,31,39),eachofthemsignalinga“strongplace.”Therefore,itisnotthathisgodismightyandpowerful,forhedespisesallegiancetoanygod,butratherhisgodishisownmilitaryprograms,hisstrongholds,andhisfortresses.

Assuch,hewillhonor“agodunknowntohisfathers”(38c).TheearlierRomanEmpirehadplacedaheavyemphasisonhergodsandreligiousactivity,butthisleaderofafuturerevivedRomanEmpirewilldenyallworshipandhonoringofdeitiesandplacehisemphasisinsteadonmilitaryactivity.Insteadofhonoringtheolddeities,astheearlierRomansdid,with“goldandsilverandcostlygifts/preciousstones”(38c–d),hewillseethatgold,silver,and“desirablethings”arespentonwarfare,militaryhardware,andarmaments.Withaboldaudacity,antichristwillnotholdbackfromattackingany

stronghold,andthesatanicallyaidedrulerwillappeartobeinvincible.Thereferencetothe“helpofaforeign[/strange]god”(39a)isnotexplained,butgivenhisantipathyforalldeities,onewondersifthiscouldbeareferencetoSatanhimself.Thosewhomtheantichristwillconquerandwhowill“acknowledgehim”

(39b),antichristwill“make...rulersovermanypeopleand[will]distributethelandataprice”(39c–d).Theywillbegivenpositionsofleadershipinhisowngovernmentormadesubrulersoverconqueredterritories.Theamountofterritorycededtothemwilldepend,apparently,onthedegreeofobediencetheyrendertohimandthesubruler’spotentialofhelpinthecauseofantichrist.

2.TheBattlesandSureEndofAntichrist—11:40–45Thesecondhalfofthisteachingpassageontheantichristdealswithhiswars

againstthetenkingsinthemiddleofthetribulation(40–45).Itissaidtobe“atthetimeoftheend”(40),whichiscontinuedinDaniel12:1as“atthattime,”whereDanielimmediatelygivesthreeofthemostimportanteventsintheeschatologicalcalendaroftheendofdays:thegreattribulationofIsrael,theresurrectionofthedead,andthefinalrewardoftherighteous(12:1–3).Theprevioustimenoticeof“untilthetimeofwrath[/indignation]”(11:36)isnowsharpenedas“in[literally,theHebrewprepositionbe-]thetimeoftheend”(40).Ifthetimewearespeakingofisthetimeofthegreattribulation,otherwiseknownastheseventiethweekofDaniel,thenthereferenceistothedaysofthetribulation,thefinalsevenyearsmentionedearlierbyDanielinchapter9.Theantichristwillmoveoutinalldirectionsashesucceedsinkillingthree

kings(cf.Dan.7:8–20,24):thekingofthenorth(perhapsSyria),thekingofthesouth(Egypt),andthekingoftheeast(whichmaybethesameasthehordeof200millionsoldiersarrivingfromtheeast,cf.Rev.9:16;16:12).Thekingofthesouthistheeasieridentification,foritreferstoEgypt’sleader

asanofficeroftheArabworld.Thisrulershall“push”(i.e.,“pushlikeagoat,”Dan.8:4)attheantichristtostophiminhisdreamsoftheworldempire,butit

willbetonoeffect.Hewillbedefeated.Thekingofthenorthseemstoqualifyasthesuccessorofthelineofthe

Seleucids,butgivenourpresenthistory,thatdoesnotappearverylikelytomanyinterpreters.TheyoptinsteadforthepresentnationofRussia,butifthebattleofGogandMagoghasjustprecededthisbuild-uptoArmageddon(andprecededthesevenyearsofthegreattribulation),howcouldtheRussianleaderhavereboundedsoquickly?Neithercanthekingofthenorthbeareferencetotheantichrist,forneverinthepreviouscontextsinDanielhasheeverbeenreferredtoassuch.Thebaseofantichrist’spowerwillbeRomeandnotSyria.EventhoughMoscowisalmostonadirectnorth-southlinewithJerusalem,assuchhemightbeseenasthekingofthenorth,butthisdoesnotallowfortheimpactofEzekiel38–39,withitsstaggeringmilitarylossoflifeandthehugelossoffacetobefactoredinifthebattleofGogandMagogiscorrectlylocatedasonethatprecedesthisbattlenearthebeginning,orjustbefore,thetribulationperiod.Antichrist’sconquestofEgyptwillopenupthewayforhisconquestofAfrica

(11:42–43).ThustheNubiansandtheLibyanswillsubmittohimasthetreasuresofEgypt’ssilverandgoldflowintohiscoffers.Thesewillbejustpartofthenumerousinvasionshewillconductashesweepsthroughtheselands“likeaflood”(40).Theweaponslistedinverse40,“chariotsandcavalryandagreatfleetof

ships,”mayonlyberepresentativeoftheircounterpartsinmodernwarfare,buttheymayalsobeareturntosomeaspectsofoldermethodsoffightingforreasonsthatwillbeobviousinthatday.Forinstance,Russiastillmaintainsoneofthelargestcavalryunitsfoundinanymajorcountry.Couldthisalsobetrueinthefutureofothercountries?Butthemostastoundingfactinthislistofmilitaryobjectivescomesin

verse41:“he[theantichrist]willalsoinvadetheBeautifulLand.”Afterantichristhastriumphedoverthekingofthenorthandthekingofthesouth,hewillmoveintothe“[Glorious/]BeautifulLand,”whichisIsrael/Palestine,asthesamephraseindicatesin11:16and8:9.Thereisnomentionofwherethisbattlewillbelocated,butifthisistheclimacticbattleofArmageddon,asRevelation16:16recordsit,thisbattleisthesameonedescribedinZechariah14:2,whichclimaxesinthefallofJerusalem.The“many”(11:41)that“willfall”mustbeJewishpeople(not“countries”as

suppliedbyNIV),sinceitisnowaboutthemiddleoftheseventiethweekofthesevenyearsoftribulationwhenantichristwillbreakhisinfamous“covenant”withtheJews(Dan.9:27).Nowassuprememasterofagoodpartoftheworld,hewillbeinthedriver’sseattoforcehiswillwhereverandhoweverhewishes.Givenhisirreligiousstance,theJewswiththeirrevivedworshipofGodatthe

thirdtempleinJerusalemwillnodoubtbeasourceofirritationtohim.Moreover,thelandofIsrael,along-standingprizeofthenations,willbeaparticularlyimportantfeatherinhiscap.NodoubtSatanwillinfluencehimtobreakhiscovenantwithIsrael,therebyforcingthecessationofallservicesinthisnewtempleasheerectshis“abominationthatcausesdesolation”inthatsametemple(9:27),imitatinghisforerunnerAntiochusEpiphanes.TheformernationsofEdom,Moab,andtheleadersofAmmon,whichtoday

makeupthemodernstateofJordan,wheremanyJewswillhavefledforrefuge,willnotbeinvadedforsomereason(11:41).WhiletheantichristisinAfrica,hewillreceive“reportsfromtheeastandthe

north”(44).Whatthesereportsorrumorsareaboutisnotcommunicatedhere,buttheywillbeenoughtocausehimenormousalarm.Oneguessisthathewillsuddenlyhearofamovementof200milliontroopsfromtheeast(Rev.9:16;16:12),alongwithothersfromthenorth.ThiswillcauseantichristtoreturntoIsraeltoremedythesituation.Inhisenormousrage,hewillsetouttodestroyandannihilate“many.”Thismaybethetimewhen“two-thirds”ofthelandofIsraelwillperish(Zech.13:8),leavingonlyone-thirdleftinthelandofIsrael!Thepassageconcludeswithadescriptionofwhereantichristwillsetuphis

newheadquarters.Antichristwillsetuphispalatialroyaltentsasancientconquerorsdidattheplaceoftheirencampments(Dan.11:45).Alargetentwasusuallypitchedfortheking,andsmalleroneswerepitchedarounditforhispersonalattendants.The“tent”thenbecameasymbolofbothhisbaseofoperationsandhisdominationovertheland.Theplacehewillchoosetolocatehistentwillbebetweentheseas,between

theMediterraneanSeaandtheDeadSea.Butmoreparticularly,histentwillbe“atthebeautifulmountain”(45).ThismeansnolessthaninJerusalemonMountZion.Bynow,antichristhasreachedthezenithofhispowerasIsraelliesprostrateathisfeetinanappallingdesolation.ThisterriblestateofaffairsisdescribedinmoredetailinRevelation19:11–21.“Yethewillcometohisend,andnoonewillhelphim”(Dan.11:45).Christ

himselfwillcomeinallhispoweragainstantichristandhisarmy,astheymeetintheValleyofJehoshaphat(Joel3:2,12),eastofJerusalem.Theonlyhelplefttoantichrist,ashehasalienatedeveryothernation,willbehischiefhelper,thefalseprophet.Butthisfalseprophet,alongwithantichristandhisarmy,willatthispointbecastintothelakeoffire,astheyareconsumedbythe“sword”thatproceedsoutofthemouthofChrist(Rev.19:15).Somuchfortheworld’sfinalworldconqueror!

Conclusions

1. AntichrististhefinalworldrulerwhoopposesGodandhisMessiahasheseekstousurptheplaceofdivineworshipbyhisdesecrationofthetempleinJerusalem.

2. His personage reflects the spirit of the age, which will beantitheocratic,anti-Semitic,andantibiblicalineverywaypossible.

3. Justasmanyofantichrist’sforerunnerswillexhibitnegativeaspectsofhischaracteristics,theantichristhimselfwillbeonemeandudewhoisasself-willedandself-exaltingasthisworldhaseverseen.

4. Christwillcomeasecondtimeandnotonlyendthisman’scareerandhisarmy,butwillsetuphisownrighteousgovernmentandreignforthenextonethousandyears.

TheBattleofArmageddon

Zechariah14:1–21

“TheLordwillbekingoverthewholeearth.”

Zechariah14:9

ThefinalsixchaptersofZechariahfocusontheoverthrowofallworldpowersandtheestablishmentofMessiah’sruleintoeternityafterhisthousand-yearruleontheearth.ThefirstthreeofthefinalsixchaptersofZechariah9–14,chapters9–11,dealwiththewayGodwillbringthegentilepowerstoanendandthewayIsraelwillbeendowedwithpowertoovercomeallherenemies.Butthelastthreechaptersofthisbook,chapters12–14,dealwiththewayIsraelherselfwillbesiftedandpurgedbythefinalconflictwithallthenationsoftheworld.Thus,whereasZechariah9–11featuresthevictoriesofAlexandertheGreatleadinguptoMessiah’sfirstadvent,chapters12–14goontoamoredistanttimeandtheeventssurroundingthesecondcomingofourLordJesusChrist.FewplacesintheBibleshowmoredramaticallytheabsurditiesofan

allegorizingtypeofinterpretationthanthepassagebeforeus.Forexample,ifwesayallegorically,orinaspiritualizingmodeofinterpretation,that“Israel”inthispassagedoesnotspeakofarealethno-politicalentitycalledIsrael,butinsteadfigurativelyoftheChristianchurch,thenwhenZechariah13:8saysthat“two-thirdswillbestruckdownandperish,”itwouldhavetomeanthat“two-thirds”ofthechurchwillbekilledinthisevent.SinceZechariah14isbutanenlargementonZechariah13:9,itisimportantthattheidentityof“Israel”inthe

textbemaintainedasbeingarealgeo-politicalnationandtheethnicallyrealJewishpeopleofIsrael.

PreparingforGod’sGloriousConsummationofHistoryatArmageddon

Text:Zechariah14:1–21Title:“PreparingforGod’sGloriousConsummationofHistoryatArmageddon”

FocalPoint:Verse9,“TheLordwillbekingoverthewholeearth.OnthatdaytherewillbeoneLord,andhisnametheonlyname.”

HomileticalKeyword:EventsInterrogative:What?(WhateventswillGodusetoconcludehumanhistory?)

TeachingAim:ToshowthatthebattleofArmageddonisearth’sfinalattempttooverthrowthekingdomofGodandthepeopleofGod,assetforthinthepromise-planofGod.

Outline

1.OurNationsWillFightJerusalemfortheLastTime—14:1–31.1.TheSiegeofJerusalem—14:11.2.TheSuccessoftheNations—14:21.3.ADelivererShallSavetheRemnant—14:32.OurMessiahWillAppearaSecondTimeonEarth—14:4–73.OurMessiah’sKingdomWillBeEstablishedoverAll—4:8–153.1.ItWillIssueLivingWaters—14:83.2.TheLordWillBeSovereign—14:93.3.PeaceWillNeverBeDisturbedAgain—14:10–113.4.TheDestructionofIsrael’sEnemies—14:12–154.OurMillennialWorshipoftheKingovertheWholeEarthWillBegin—14:16–21

4.1.JerusalemWillBetheReligiousCenteroftheWorld—14:164.2.TheNecessityofWorship—14:17–194.3.Israel’sCentralRoleintheWorshipofGod—14:20–21

ExegeticalStudy

1.OurNationsWillFightJerusalemfortheLastTime—14:1–3Anumberofeventsleaduptothischapter,whichrecordsoneofthedarkest

hoursIsraelwilleverfaceinherhistory,orthattheworldhaseverseen.Inthefirstplace,largenumbersofJewishpeoplewillberegatheredbackintotheland,probablyinunbelief.Afterabriefperiodofprosperity,thecrisismentionedinthischapterwillovertakethemasweenterintothelastdays.Atreaty,orcovenant,thathadbeenmadewithIsraelwiththeantichristwillhavebeenbrokenafterithadlastedforonlythreeandahalfyears.Inthiscovenant,IsraelhadswornallegiancetoapersonotherthantheMessiah,butshewasduped,astheantichristherebreakshiscovenantanddeterminestocommitgenocideonthenationofIsrael.ThenationsonplanetearthwilljoinantichristastheymarchagainstIsraelandJerusalem.TheattackonJerusalemisgraphicallydescribedinthischapter.

1.1.TheSiegeofJerusalem—14:1ThissiegehasalreadybeenpresentedinZechariah12:1–9,butitispresented

thereatadifferentstageintheevent.Zechariah14presentsthesamesiege,butatanearlierstage,beforetheLordfinallyintervenes.InZechariah12:10–13:6,itspeaksoftheLord’scomingingraceandsalvation,whereasinZechariah14,theLordcomesinpower.TheLord’scomingisfordifferentpurposesineachofthetwochapters.ThetimeofthehostilesiegeagainstIsraelissaidtobein“adayoftheLord”

(14:1),whichisnotatwenty-fourhourday,buttheperiodoftimeaccompaniedbythesecondcomingofMessiah.ThisfirstverseofthischapteristheonlyplaceinScripturewherethislastmomentarytriumphofthegentilesoverJerusalemisdescribed.[55]ElsewhereinScriptureitdealsmorewiththedefeatofthegentilenationsinthisfinalbattleatJerusalem(Isa.29:1–8;Joel3;Zech.12:1–9).Atthistime,thespoilofJerusalemwillbedividedamongthenations.Butit

mustbenoticedthatitisGodhimselfwhogathersthenationstocomeuptofightagainstJerusalem(14:2);Godwillsetthetimeandthesiteforthisbattle.Sotheendofthestoryisnotyetinhand!

1.2.TheSuccessoftheNations—14:2Godoftenuseswickedhandstoserveashisinstrumentsofjudgment.Ina

parallelchapteronJoel(chapter8),wediscussedinJoel3:1–5thefourreasonswhythenationsoftheworldaresummonedtothisplace.InJeremiah30:5–7,itiscalled“atimeoftroubleforJacob.”

ThehorrorsofwhatwilltakeplaceinthatfinalbattleagainstthecityofJerusalemaremind-boggling.TheyareasfollowsfromZechariah14:2:

“thecitywillbecaptured,”“thehousesransacked,”“thewomenraped,”“halfthecitywillgointoexile,”and“therestofthepeoplewillnotbetakenfromthecity.”

InthewholelandofIsrael,“two-thirdswillbestruckdown”(13:8).Presumably,theremainingone-thirdwillbebroughtthroughthefireofthisevent,refinedasthepeopleofGod,aremnant.

1.3.ADelivererShallSavetheRemnant—14:3Justwhentheantichristandthenationsoftheworldwillhaveseemedtohave

gainedtheupperhand,theLordhimself“willgoout”(amilitaryterm)and“fightagainstthosenations,ashefightsinthedayofbattle”(14:3).ItisforthisreasonthattheLordisalsoknownas“amanofwar”(Exod.15:3,translationmine).WhenGodentersabattle,youcanbesurethatthe“battleistheLord’s”(1Sam.17:47).ForjustasGodgaveGideonthevictoryonthedayhefoughtforhimandthefewremaininginthearmyatGibeon(Josh.10:14),sowillhedemonstratehispowerandwinthevictoryinthisfinalbattlethatiscominginJerusalem.

2.OurMessiahWillAppearaSecondTimeonEarth—14:4–7Wherewillheappear?Zechariah14:4saysthat“hisfeetwillstandonthe

MountofOlives”(theonlyreferenceintheOldTestamenttothe“MountofOlives,”eventhough2Sam.15:30has“theascentoftheMountofOlives”).TwomendressedinwhiterobesatthetimeofJesus’sascensionintoheaven,afterhisresurrection,wouldlaterdeliverthissameteachingtohisdisciplesinActs1:11:“ThissameJesus,whohasbeentakenfromyouintoheaven,willcomebackinthesamewayasyouhaveseenhimgointoheaven.”Here,ontheMountofOlives,iswherethegloryofGodhadleftJerusalemearlierinEzekiel11:22–23.GodhadpromisedthatthatsameglorywouldnotreturnuntilhecamebackontheMountofOlivesandenteredJerusalemthroughtheeasterngate(Ezek.43:2).TheMountofOlives,ofcourse,isthemilelongprojectionofalimestoneformationthatstoodabout200feetaboveZion,justtotheeastofthecityofJerusalem.

Whenwillthishappen?“Onthatday”(Zech.14:4)—thistimingdeviceoccursseventeentimesinZechariah12–14alone.ItisthesameperiodoftimethatisconnectedwiththeeventsbelongingtothesecondcomingofJesus.Whatwilltakeplaceatthattime?AstheLordofGlorytouchesdownonthe

MountofOlives,itwillsplitintwofromeasttowest,therebyformingavalleydownthemiddleoftheMountofOlivesthatwillaidintheescapeofthosewhohavesurvivedtheattackonJerusalem(14:4–5).InthebookofRevelation(16:18–19),theseventhbowlisfilledwiththewrathofGodintheformofanearthquakethatwillsplitJerusalemintothreepartsasthenationssimultaneouslyfallindefeat.Asaresultoftheearthquake,agreatplainwillbeformedfromGebatoRimmon(Zech.14:10).Inotherwords,thecentralhighlandregionwhereBenjaminandJudahlivedwillberaisedbyseismicactivityinthatday.ItwillbeaslevelastheArabah.GebaisprobablythesameasGibeahofSaul,aboutsixmilesnorthofJerusalem,andRimmonisaboutthirty-threemilessouthwestofJerusalem,justnorthofBeersheba.Jerusalem’slocationremainsthesame,butitistransformedtoaccommodateitsnewstatusasthereligiousandgovernmentalcapitalofthemillennialearth.Nowonder,for

GreatistheLord,andmostworthyofpraise,inthecityofourGod,hisholymountain.Itisbeautifulinitsloftinesss,thejoyofthewholeearth.LiketheutmostheightsofZaphonisMountZion,thecityoftheGreatKing.(Ps.48:1–2)

Whowillappearandwithwhomwillhecome?TheLordGodwillcomeinhisgreatappearance(Zech.14:5).HeistheOnewhoisthehopeofIsraelandthehopeofthechurch.Hewillappearinhisparousiaalongwithhis“holyones”(5).Theseholyoneswhoaccompanyhimarehisangels,fortheterm“holyones”isusedofangelselsewhere(Deut.33:3;Job15:15;Ps.89:5–7),yetthesametermisalsousedforindividuals(Lev.11:44–45;2Chron.35:3;Pss.16:3;34:9;Dan.8:24).Likewise,theNewTestamentrevealsthattheLordwillbeaccompaniedinhissecondadventwithbothhisangelsandhisglorifiedsaints(1Thess.3:13;Jude14).Whatwillthingsbelikeafterhe,theMessiah,comesbacktoearth?The

celestialluminarieswillceasetofunctionintheirnormalpattern.Thesunandthemoonwillnotgivetheirlightandthestarswillwithdrawtheirshiningaswell(Zech.14:6–7;cf.Isa.13:9–10;24:23;Joel3:14–16;Matt.24:29–30;Mark13:24–25;Rev.6:13;8:12).TheresplendentlightofthegloryoftheLordwillbereflectedonearth,makingthesunandthemoonredundant.Itwillbeatime

whentherewillbeneithercoldnorfrost(Zech.14:6).Wheneveningcomes,itwillstillbelight(7).Itwillbeadayunlikeanyotherinthehistoryoftheworld!However,itisadayknowncompletelybyourLord,sothereisnoneedtoworryaboutitstimingoraboutanyofitsfeaturesandtheirimpactonbelievers.

3.OurMessiah’sKingdomWillBeEstablishedoverAll—14:8–15

3.1.ItWillIssueLivingWaters—14:8IntherestorationofParadiselost,alife-givingstreamwillissueforthfromthe

entranceofthesanctuaryofGodinJerusalem.Thepsalmisttalksaboutsuchariver“whosestreamsmakegladthecityofGod”(Ps.46:4).TheprophetJoellikewiseforetellsatimewhenthebrooksofJudahwillflowfullofwaterfromthehouseoftheLord(Joel3:18),andtheprophetEzekielsaysitwillwatertheentiredesertoftheJordan(Ezek.47:1–12).Zechariahpointsoutthatone-halfofthewaterwillflowtotheeasternsea(=theDeadSea),andtheotherhalfthatflowedoutofJerusalemwouldflowtothewesternsea(=theMediterraneanSea).Therewillbenostoppageofthisfloweitherinsummerorinwinter(Zech.14:8).This,inspiteofthemountingscarcityofwatercurrentlyintheNearEasterncountries,willtakeplace!

3.2.TheLordWillBeSovereign—14:9Inthatday,theLordhimselfwillbeKingoverthewholeworld(9).Thatis

howRevelation11:15depictstheresultoftheseeventsaswell:theworldwillbethekingdomofourLordandofhisChristforeverandeverfromthereonout(cf.Rev.19:16).Moreover,theLordwillbetheonlyLord,forheisthe“oneLord”and“his

name[is]theonlyname”(9).HeistheincomparablygreatLord,whosemajestyandmagnificencearewithoutrivalanywhereoratanytime.

3.3.PeaceWillNeverBeDisturbedAgain—14:10–11Thatportionoftheland,whichpreviouslywaswhereBenjaminandJudah

resided,willbecomelevelliketheArabah(10).Jerusalemitselfwillbephysicallyupliftedaswell!Moreover,Jerusalem’sgatesarelistedheretoshowthatthatcitywillremainandwillsurelybeinhabitedonceagain(11).Tothenorth,the“BenjaminGate”ismentioned,whichisprobablythesameasthegateofEphraim,forthatwastheroadthatlednorthonthroughBenjamintothetribeofEphraim.The“FirstGate,”or“formergate,”didnotexistinZechariah’stime,butitwasinthenortheasterncornerofJerusalem.The“CornerGate”wasinthenorthwesterncornerofthecity.The“TowerofHananel”seemstohave

stoodinthenorthpartofthecitywall,whilethe“royalwinepresses”wereintheking’sgardensonthesouthsideofthecity,thusgivingtousthenorthernandsouthernbordersofthecity.Threebriefblessingsaregiveninverse11onthecityofJerusalem.First,“it

willbeinhabited.”SheshallbeforevermoreatpeaceandnolongerwilltheygooutofJerusalemincaptivity,orinflightfromthecity.Second,“neveragainwillitbedestroyed[/cursed].”Thewordusedfor“destroyed”hereistheHebrewwordkherem,meaningputunderthe“ban”byaninvoluntarycurse.Theoldreasonsforjudgingthenation,becauseofhersins,willberemovedasachangecomesinthelivesofthepeopleundertheruleofGod.Third,“Jerusalemwillbesecure.”Eventhoughitwillnolongerbesurroundedbywallsorfortifications,therewillbenoneedtoworrysincetheLordhimselfwillresidewithhispeopleinthatcity.

3.4.TheDestructionofIsrael’sEnemies—14:12–15ThreeweaponswillbeunleashedagainstIsrael’senemies.Thefirstisa

deadlyplague(12).Thefleshoftheenemynationswill“rotwhiletheyarestandingontheirfeet.”Thiswillbeasuddenanddecisiveplague.Theeyesoftheenemieswill“rotintheirsockets”andtheirtongues“willrotintheirmouths.”Thisseemstobesimilartowhathappensfromanatomicbombblast.Second,a“greatpanic”willovertaketheattackersonthecityof

Jerusalem(13).TheLordwillcausethemtoheararoar,similartowhathappenedinthedaysofGideonorinthedaysofSennacherib’sattemptedinvasionofJerusalem.AstheydidinGideon’sday,thearmieswillturnoneachotheranddestroyeachother.Third,theremnantofJudahwillfighttheenemywithwhatappearstobe

superhumanvalor(14a).ThebootyJudahwillcollectwillbeenormous(14b).

4.OurMillennialWorshipoftheKingovertheWholeEarthWillBegin—14:16–21

4.1.JerusalemWillBetheReligiousCenteroftheWorld—14:16

ThesurvivorsleftfromtheattackingnationswillgouptoJerusalemyearlytoworshipandadoretheLordofhosts(16).AnotherpurposeforthisannualtrektoJerusalemwillbetocelebratetheFeastofTabernacles(16).Thiswastheannualfeastofingathering(Lev.23:33–44;Deut.16:13–15).OntheeighthdayoftheFeastofTabernacles,allIsraelreturnedtotheirownhomes,afeaturethatlookedforwardtothehomecomingofIsraelandofthenationscomingbacktotheLord.AsRevelation21:3announces,“Behold,thetabernacleofGodiswithmen”

(translationmine).

4.2.TheNecessityofWorship—14:17–19TherefusalofanynationtogouptoworshipGodinJerusalemyearafteryear

willresultinadroughtandthelackofrainforthosepeople(18).Egyptissingledout,perhapsbecausetheyfeltthatsincetheyhistoricallygotsolittlerainfallinayearanyway(lessthananinchperyearinUpperEgypt),andsincetheNileRiverflowedsofaithfullyeachyear,theywouldbeexemptfromattendingworshipinJerusalem.ButGodthreatensEgyptandtheothernationswhosimilarlyresistworshipingGodthatiftheyskiptheFeastofTabernacles(18–19)inJerusalem,hewillbringonthemthisplagueofnorain.

4.3.Israel’sCentralRoleintheWorshipofGod—14:20–21HolinesstotheLordwillbethe“in”thinginthatday.The“Canaanites”(21),

whoweretheproverbial“merchants,”willnolongertradeorbepresentinthehouseoftheLord.Onthecontrary,everythingwillbededicatedtotheLord’suse:the“bellsonthehorses,”the“cookingpotsintheLord’shouse,”and“everypotinJerusalemandJudah”willbeholytotheLord(20).IsraelwillbecleansedinthatdayandsowillallthenationswhocometoworshiptheLord(cf.Zech.3:1–10).ThelawofthehouseoftheLordwillbeholiness(Ezek.43:12).

Conclusions

1. Psalm72promises that Jesus shall reignwherever the sunmakes itsjourney.Hiskingdomwillbespreadoutoverthewholeearthwithoutanyexceptions.TheprophetZechariahcompletesthatsamepictureinchapter14.

2. The nations of the earthwill give one final try to destroy Jerusalemand to destroy the promise-plan God has offered in his history ofsalvation, but theywill be broken in this final attempt to rejectGodandtooverthrowhisplan.

3. Christwill touchdownon theMount ofOlives as he said hewouldandtheearthwillsplitopenontheMountofOlivesformingavalleyforthoseescapingtheravagesofJerusalem’sattackers,whilethelandof Benjamin and Judah will be lifted up and become level like theArabah,as thecityofJerusalemwillalsoexperiencea topographicalchange.

4. Inthatday,theLordwillbetheonlyKingoverthewholeearthandhis

nametheonlynamespokenofanylongerbyworshipers.

TheComingMillennialRuleofChristandtheArrivaloftheEternalState

Fewtopicshavecreatedmorecontroversythanthemillennialquestion,withwonderfuladvocatesonallthreemajorsides:premillennial,amillennial,andpostmillennial.Moreover,mostthinkthereisonlyonepassageintheScripturesthataddessesthistopicatall:Revelation20:1–6,butthatiswhatwehopetoputtorestbyshowingthatthereareotherstoconsiderifwearetobefaithfultotheWordofGod.Nearlyeverybodywillagreethatthemajormillennialviewoftheearlychurch

initsfirstthreeorsocenturieswasapremillennialposition.However,mostpeoplemakethecommonassumptionthatinrecenthistorypremillennialismwasheldonlybyhistoricpremillenariansorbydispensationalists.However,attheturnofthenineteenthintothetwentiethcentury,fourofthetopfivepremillennialistswereReformedandPresbyterianinbackground.Forexample,NathanielWestwrotehisbookTheThousandYears,[56]whichexegetesahostofOldTestamentpassagesthatdemonstratehowrelevantthispositionisforhimandmanyofhisfellowReformedtheologians.OneofthestrongestpassagesNathanielWestbroughtforwardistheIsaiah

24:21–23passage.ItisastoundinghowsimilarsomeofthetermsareinthisIsaiahpassagetoJohn’stermsinhisApocalypse.Thisstudywillreturntothatsamepassageonceagain.Butnosurveyofagroupoftextson“lastthings”wouldbecompletewithout

introducingGod’spromiseofanewheavensandanewearth.ItiswiththisstudythatthiscollectionofeschatologicaltextsfromtheOldTestamentwillconclude.BestofallisthepromiseinalloftheseeventsthatMessiahwillpersonally

ruleforeverandever.Whatismore,allofGod’speoplewhosharehispresenceandfellowshipwillendureaslongashewill,whichalsoisforeverandforever.PraisebetotheKingofkingsandtheLordoflords!

TheMillennialRuleandReignofGod

Isaiah24:1–23

“Inthatday,theLordwillpunishthepowers...aftermanydays.”

Isaiah24:21–22

FranzDelitzschsummarizesIsaiah24–27bysaying,ThecycleofprophecieswhichcommencesherehasnootherparallelintheOldTestamentthanperhapsZech.[9–14].Bothsectionsarethoroughlyeschatologicaland[apocalyptic]intheircharacter,andstartfromapparentlysharplydefinedhistoricalcircumstances,whichvanish...forthesimplereason,thattheprophetlaysholdoftheirradicalidea,carriesthemoutbeyondtheiroutwardhistoricalform,andusesthemasemblemsoffar-offeventsofthelastdays.[57]

Accordingly,chapters24–27ofIsaiaharecloselylinkedtochapters13–23(Isaiah’spropheciesagainstthenations),withoutadistinctiveheadingortitleoftheirown.Assuch,Isaiah24–27completesthemessagesgiventothenationsasitdepictsthecomingendofworldhistory.Moreover,thisrelationshipcanbedemonstratedbytheprophetJeremiah’suseofIsaiah24:17–18inJeremiah48:43–44,ashereappliesthewordsIsaiahaddressedtothewholeworldingeneraltothenationofMoabinparticular.Inthatsensethen,allthejudgmentsmadeagainsteachoftheindividualnationsallflowintothelastjudgmentthatwillcomeintheendday.

God’sMillennialRule

Text:Isaiah24:1–23Title:“God’sMillennialRule”FocalPoints:Verse1,“See,theLordisgoingtolaywastetheearthanddevastateit”;verses21–22,“Inthatday,theLordwillpunishthepowersintheheavensabove,andthekingsontheearthbelow...[will]bepunishedaftermanydays.”

HomileticalKeyword:FeaturesInterrogative:What?(Whatarethefeaturesincludedinthislayingwastetotheearthandpunishingthepowersintheheavensaboveandthekingsonearthbelowfor“manydays”?)

TeachingAim:Inthemidstoftheshakingofthefoundationsinthefuture,believersmayrestconfidentthattheycanrelyontheLordtoconcludeallthingswellafterthecounselofhiswill.

Outline

1.GodWillLayWastetheWholeWorldinaFutureDay—24:1–131.1.ThePrinciple—24:1,3a1.2.ThoseIncludedinThisEvent—24:21.3.TheResultofGod’sJudgment—24:3–61.4.TheSadnessItBrings—24:7–91.5.ItsCentralCityIsRemoved—24:10–132.GodWillReceiveUniversalPraise—24:14–16b3.GodWillBringaUniversalUpheavalonEarth—24:16c–204.GodWillThenRuleasTriumphantKing“AfterManyDays”—24:21–23

ExegeticalStudy

1.GodWillLayWastetheWholeWorldinaFutureDay—24:1–13Astherowdysongsoftheunredeemedaresilencedaswecometotheendof

thepropheciesagainstthepagannations,thisnewsectionofpropheciesassuresusthatthereissafetyforallthosewhohavetrustedintheLord.Therefore,theredeemedliftuptheirsongallovertheglobetotheLordGod,whoisthe“RighteousOne”(24:16),whowillreignforeverandever.

1.1.ThePrinciple—24:1,3a

Thischapteropenswithafigureofspeechknownasaninclusioinvolvingtheterms“laywaste”inverse1and“laidwaste”inverse3.Moreover,itbeginswith“[For,]see[/behold],theLord...”—atypicalwayforIsaiahtobeginanimportantannouncement,with“see/behold”accompaniedbythedivinename,followedbyaparticiple,whichinthiscaseistheparticipleof“layingwaste.”[58]Thus,therecanbelittlequestionthatIsaiahisabouttoissuesomestartlingnewsofadivineworkthatistocome.ItwillbeaworkthatYahwehaloneisabouttodo.TheworkanticipatedhereisthatGodisabouttolaytotalwastetothenatural

andhumanworlds.Eventhoughnojustificationhasbeengiventhusfarforsuchdrasticactions,neverthelessGodwillmoveinafinalactionagainstall.Thepicturewillbecompleted,however,inverses4–5andintheremainderofthechapter,butmostparticularlyinverses18–20.ItisforthesereasonsthatIsaiah24–27iscalled“theLittleBookof

Revelation,”or“theApocalypseofIsaiah.”Itcentersonthe“earth,”forthattermoccurssomefifteentimesintheopeningchapterofthissection.ButthejudgmentofGodextendsevenfurther,foreven“thepowersintheheavens”arestruckwiththesamedivinejudgment(21–22),asthewholeearthismadedesolateandlaidcompletelywaste.SurelysuchdevastationexceedsanypreviousjudgmentthatGodhasworkedinthehistoryofcivilization.

1.2.ThoseIncludedinThisEvent—24:2AstheprophetmovesontodescribetheextentofthisgreatjudgmentofGod,

sixpairsofpersonsarelisted.Thesixpairsaregroupedaspositionsthatareoppositeoneanother:

priestversuspeople,masterversusservant,mistressversusmaid,sellerversusbuyer,borrowerversuslender,anddebtorversuscreditor.

Whatisstrikingaboutthissextetofpairsisthatrank,wealth,orpowerareofnospecialsignificanceinGod’ssightasitconcernshisjudgment.Onegroupofpersonswillfarenobetterthantheotherwhenitcomestojudgment,regardlessoftheirposition,wealth,status,orlackthereof.OnlythosewhohaveputtheirtrustintheMessiah,whoistocome,willfarewell.Allotherclassesandstrataofsocietywillbeseriouslyaffected:“Itwillbethesame”forallofthem(2).

1.3.TheResultofGod’sJudgment—24:3–6Asiftoemphasizethecertaintyofthecomingjudgmentattheconclusionof

history,theHebrewtextrepeatsthetwoverbs(“laywaste”and“devastate/plunder”)andaddstwoinfinitiveabsolutesinverse3toemphasizethecertaintyandtherealityofamajorworldshake-up.SuchpredictionsarenotfromthefertileimaginationorpersonalcreationoftheprophetIsaiah,butcomefromtheinspirationofGod,whonowdeclaresthattheendoftheworldisanythingbutanaturalendtothecosmicprocesses.True,otherfactorssuchaswar,famine,andoppressionmayplayapartinthepermissivewillofGod,butincomparisontowhatGodhimselfwilldo,theseareminormotifstosaythemost.Godwillbringaheapofdestructionwhenhefinisheswiththisoldearth.ItisonlybecauseGodhasspokenthattheprophetevendarestomakesuch

cataclysmicdescriptionsofacomingdestruction.Thus,whenGodspeaks,whatcanhismessengersdoexceptrelaythosesamewordstohispeople?Areasonforsuchdevastationmustbegiven,foritismind-bogglinginits

rangeandintheeffectofitsdestruction.Andthereasonisreadyathand:itisbecauseofthesinthathadaccumulatedonearth.Thatiswhy“theearthdriesupandwithers”(4a),foratthatpointthedroughtobservedoutwardlymatchestheinternalblightthathadreachedthesoulsofmortals.Oneunusualexpression,“theexaltedoftheearth”(4c),isunparalleledelsewhereintheBible.ButwhenmortalsplacethemselvesequaltoorabovetheexaltedGodofthewholeuniverse,thereistroubleinstoreforthisworldofours.Verse5suppliesuswiththreeexplanationsforthisstunningworkofGod:

1. “theearthisdefiledbyitspeople[who]havedisobeyed[God’s]laws,”2. God’slawshavebeen“violated,”and3. his“everlastingcovenant”hasbeen“broken,”ornullified,bymortals.

Ineachcasethechargeismoreserious.Thewordrendered“disobeyed”isthewordfor“transgressed.”Andthewordfor“laws”istheHebrewwordtorot(thepluralforthewordtorah),meaningnotjustthelawofGod,butalsoallhisauthoritativeinstructions.ThepluralformofthisnounonlyappearseleventimesintheOldTestament;therefore,itmusteitherbeageneralizingplural(whateverdivinelawsmayhavebeenviolated),orapluralofapplication(lawscoveringeveryaspectoflife).Inthesecondcharge,thewordrendered“violated”isbettertranslatedasindicatingthatthepeoplehad“altered”or“replaced”whatGodinhislawhadsaidwithwhattheyhadwantedthatlawtosay.Evenmoredevastatingisthethirdcase,wherethewordsayingtheyhad“broken”thecovenantisatechnicalterm,inwhichonesetsasidethecovenantandnullifiesit.

ButneitherourLord,norhisWord,willtakesecondseatorsecondplacetoanyoneoranythingelse.Noticethatthisindictmentaffectsallthepeoplesoftheearth.Yetsomeare

hesitanttoreferthe“everlastingcovenant”tothe“Abrahamic-Davidiccovenant,”butattemptinsteadtoreferitbacktotheNoahiccovenant(Gen.9:16).Tobesure,GoddidcallthecovenanthemadewithNoahan“everlasting”covenant.Moreover,itisalsotruethatthispassageinIsaiah24doescontainallusionstothefloodofNoah.However,itisbesttounderstandthis“everlastingcovenant”astheonethatreachedbacktoAbraham(Gen.17:7,13,19;Ps.105:9–10;cf.1Chron.16:15–18),David(2Sam.23:5),andforwardtoafutureMessiah(Isa.55:3).The“law”GodhadgiventoDavidwasa“law/charterforallhumanity”(2Sam.7:19,translationmine),notoneeffectiveonlyforIsrael.ForjustastheAbrahamiccovenantwastobethemeansofblessingallthefamiliesoftheearth(Gen.12:3),soitisauniversalofferhereaswell.Thetripartitepromise-planformuladeclares,“IwillbeyourGod,youshallbemypeople,andIwilldwellinthemidstofyou”(foundalmostfiftytimesthroughouttheOldandNewTestaments).Thispromise-planofGodreferstoallbelieversinalltimesofhistory.Verse6twicestipulatesa“therefore,”implyingGodhascometoaconclusion

inthismatter:“acurseconsumestheearth”(6a).ThiscurseistheverysameonethathadbeenpredictedinLeviticus26:25–45andinDeuteronomy11:26–28and28:15–68ofwhatwouldhappenifGod’speopleweretoforgethisWordandrefusetoobeyhim.Thepeopleoftheearthmustnowbeartheguiltforthemoralmorassinwhichtheearthisnowstaggering.Thatiswhytheearth’sinhabitantsmustbepunishedbybeing“burnedup”(6c).TheHebrewwordkhararmeans“tobehot,”despitethefactthatitisordinarilyfoundincontextswhereitmeanstobehotwithanger,ratherthantobeconsumedwithfire.Youmaywonder,areanyleftafterthisjudgment?Theanswerisyes,although“veryfewareleft”(6c).ThesefewaretheevidenceofthegraceofGod,thesamegracethatwasseeninNoah’sflood,wherearemnantwaspreserved(Gen.6:8;7:7,23;8:16).However,theresultingdepopulationwillbedescribedmorefullyinIsaiah24:13.

1.4.TheSadnessItBrings—24:7–9ItmaybethatthepreviousallusionstoNoaharecontinuedhereasthe

referencestothe“newwine”andthe“vine”(7)areusedtodepicttheendofjoyandmerrymaking.Whatisclearisthatnolongeristhevineproducingnewwine.Thistoomatchesthedryingupofthespiritualvitalityofthepeople,whichhasnowcomeupontheearth.

Alltheusualtokensofjoyandcelebrationhaveceased,includingthe“joyfulharp”andthe“gaietyofthetambourines”(8).Therearenoreasonslefttocelebrateanyway.WherejoyintheLordisfailing,allotheravenuesofjoyalsogivewaytosadnessandmourning.

1.5.ItsCentralCityIsRemoved—24:10–13Unfortunately,thiscentralcityisnotspecificallyidentified,althoughthereare

ahostofsuggestionsbycommentators.Despitethisfact,wereadthatthisworld-cityoftheBabylon-typeisnowquietedanddevoidofalljoyousfestivals.“Theentrancetoeveryhouseisbarred”(10)andthecitynowliesinruinsandfindsitselfleftdesolate.Thehousesareclosedeitherbecauseofthepilesofrubblethatbartheentrancetotheirdoors,orbecausetheyhavebeenshuttokeepoutanyinvaders.Thelatterdoesnotseemlikelysincethecityisinruinsandremains“desolate”already.Eventhecity’sgatesare“inruins”(12),sincetheytoomusthavepreviously

beenbattereddowninthecontestforthiscity.Butofevengreaterinterestisthefactthatwhathashappenedtothiscityiswhatwillbegoingon“amongthenations”“onearth”(13).However,verse13makesthepointthatjustasthereareolivesthatareleftonthetreeaftertheolivetreehasbeenbeatenandtherearegleaningsleftwhenthegrapeharvesthasbeentaken,soGodwillleavearemnantofhumanity.ThisistheimagerythatIsaiahhasalreadyusedforaremnantofIsraelin17:6.Therefore,atokengroupwillbeleftfromthewholegroupastheworldwideworkofGod’sjudgmentproceeds.

2.GodWillReceiveUniversalPraise—24:14–16bTheremnantjustdescribedinverse13isnowtheverysamegroupwhowill

“raisetheirvoices”witha“shoutforjoy”astheycomefromthe“west”andthe“east”to“giveglorytotheLord”andto“exaltthenameoftheLord,theGodofIsrael”(14–15).Itcannotbemissedthatthesongswilloriginatefromallovertheworld,i.e.,fromthe“west,”fromthe“east”(literally“lights,”foundonlyhereintheBibleasasymbolforthe“east”),andfromthe“islands,”meaningthedistantcountriesfromtheMediterraneanSeaandfarther.Thus,singingandglorifyingGodwillcomefromoneendoftheearthtotheother.Theywillsing“GlorytotheRighteousOne”(16),forheistheSovereignLordwhohastriumphedindeed.Suchjoyfulsongisinstarkcontrasttothedevastationmarkedinthe

surroundingverses.Butthatisthecontrastbetweentherighteousandtheunrighteousinthatday.Godwillnotabandonhisown,buthewillriseupin

finaljudgmentagainstallwhohaveresistedhimandrefusedtoacknowledgehimastheirLordandSavior.

3.GodWillBringaUniversalUpheavalonEarth—24:16c–20Ifwhathasbeenstatedsofarhasseemedstartling,whattheseversesrevealis

evenmoreearth-shaking—literally!ByusinganallusiontoNoah’sfloodonceagain,theprophetunderdivineinspirationdeclaresthatGodwillopenthe“floodgatesofheaven”(18),justasthefoundationsofthe“deep”wereopenedinNoah’sday(Gen.7:11).Butnowanotherimageaccompaniesthisoneofaflood:anearthquakeis

describedinverses19–20.Sopowerfulisthisearthquakethatthepooroldearthjustcannottakeit.“Theearthisbrokenup,...splitasunder,[and]...thoroughlyshaken”(19).Moreover,it“reelslikeadrunkard,itswayslikeahutinthewind”(20),soviolentistheseismicactivityinthatday.AlreadyinIsaiah1:8theprophethaslikenedJerusalemtoafragile“hut.”Theresultsofsuchanearthquakeareenormous,tosaytheleast.Thus,whilesongsofpraiseareofferedinverses14–16,thatpraiseisnow

followedbyanewsetofterrorsstoredupnotonlyforunbelieversinIsrael,butforthoseunbelieversinthewholeworldaswell.Perhapsthisiswhyverse16cbeginswith“butIsaid.”Theprophetmusthaveaskedineffect:“ButwhatabouttheeventsthatstillmustcomeuntilthedayGodhashisfinaltriumphoversinandallevilonearth?”Sostirredistheprophetthathefeelsheisbeing“madelean”(amuchbetterrenderingthantheNIV’s“wasteaway,wasteaway,”16c).TheleannessIsaiahfeelsisonewithinhissoul.Thatiswhytheprophetonceagaincriesout,“Woetome!”(16c,arefrainreminiscentof“Woetome!”in6:5).FornowtheprophetwillusefiveHebrewwords,allderivedfromthesameHebrewrootbagad,whichpointtoplunderingthroughdeceit,oraswewouldsay,deceitbypullingthewooloversomeone’seyes.ButtheeffectoftheeightEnglishwordsthatfollow“Woetome!”(thesesamefiveHebrewwordsfromtherootbagad)soundlikethetollingofachurchbellinafuneraldirge.OneactofGodafteranotherbringsjudgmentuponjudgmenttotheearth,asitislaidwasteinthatcomingdayoftheLord.

4.GodWillThenRuleasTriumphantKing“AfterManyDays”—24:21–23

Thisfinalsectionofthisimportantprophecybeginswith“inthatday,”which

isthetimewhenGodwillconcludethehistoricpresenttimeandprepareforthe

eternalstatethatistocome.Hereinthisfinalsection,Godwillclimaxhisworkinhistorywithanevengreaterworkthanwhatthisoldearthhasseensofar.Thejudgmentsthataredescribedinverses1–20onIsraelandthehaughtynations,aswellasonthecosmicorder,paleinsignificancetothisclimacticworkofGod.Godwilljudgenotonly“thepowersintheheavensabove,”buthewillalso

judgetheterrestrialpowersof“thekingsoftheearthbelow”(21).Theaerialpowersoftheheavensprobablyincludeprincipalities,spiritualbeingsofdarkness,andallsortsofwickedonesfromtheinvisiblerealmsoftheevilone,whichareheadedupbySatanhimself(Eph.6:12),whoisalsocalled“theprinceofthepoweroftheair”and“thedragonandhisangels”(Rev.12:7–9;20:1–3).Satanandhislegionsaredepictedasbeingcastdownfromtheirloftyheightstobe“herdedtogetherlikeprisonersboundinadungeon”(Isa.24:22).Thereinthat“dungeon”theywillbe“shutup,”orchained,sothattheyarerestrainedfromanyfurtherassaultonhumanityoronthisworld,untiltheirfuturereleaseforabrieftimefollowedbytheirfinaljudgmentattheendofthethousand-yearruleofMessiahonthisearth.ThispassageinIsaiahisparalleltoRevelation20:1–7andDaniel12:1.Ininterpretingthispassage,itisimportanttonoticethattheexpression“after

manydays”(22;Hebrewumerovyamim)istheequivalentexpressionforthe“thousandyears”(Greekchiliaetē)ofRevelation20:7,sincetheactionsinbothpassagesareidenticalandfeaturetheimprisonmentofSatanandhisemissaries.Moreover,thejudgmentsthatprecedeboththe“aftermanydays”ofIsaiah24andthe“thousandyears”ofRevelation20arethesameasthosethatfollowthatsameperiod.WhatGodwilldotoSatanandhisminions,hewilldotothekingsoftheearth

whoareledbyantichristandhisarmies.ThisleaderandhisarmieswillbethoroughlyvanquishedatthesecondcomingofourLord.Inthisway,thevisionsofJohninthebookofRevelationarecompanionpiecestotheprophecyofIsaiah.JohndoesreveallaterinRevelation20:1–7thatastheonethousandyearsarecomingtoaclose,Satanisreleasedforabrieftimefromtheabysswherehehadbeenimprisoned,butfinallyhewillbethrownintothelakeofburningsulfurforever(Rev.20:10).Somind-bogglingaretheseeventsofthosefinaldaysofhistoryonearththat

the“moon”(literally,“thewhiteone”)andthe“sun(literally,“thehotone”)willbe“ashamed”(Isa.24:23),asiftheyweretheonesresponsibleforthecorruptionofcreationandthesinofitsmenandwomen.Joel2:31alsospeaksofthesunandthemoonbeingdarkened,butintheirplaceabrighterlightshinesfromheavenastheLordofheavenandearthappearsenthroned(Isa.2:2–4;Obad.21)inZion(Jerusalem),andthefinalstageofthekingdomofGodcomestoearthas

themillennialruleandreignofChristbegins(Rev.21:2).IsaiahnotesthatZion’selders,asrepresentativesofallbelievers,rejoiceasthatreignofGodbeginsonearth(Isa.24:23;60:1).

Conclusions

1. Godbringsthehistoricevilruleofthenationstoaconclusionwithaseriesofjudgmentsonthosenations.

2. God will hold one more judgment at the end of history against thedevil and his angels for their part in sin and evil, and for the havoctheyhavecreatedonearth.

3. Meanwhile,Satanandhishostsarelockedupfor“manydays”(=the“thousandyears”),whileChrist rulesonearth ina timeofpeaceandsecurityfromZion/Jerusalem.

4. ThebrillianceofthesunandthemoonwilllookashamedinthefaceofthemajestyandbrillianceoftheLordhimselfashebeginshisreigninJerusalemthatwillcontinueintotheeternalstateandlastforever.

TheNewCreation

Isaiah65:17–25;66:18–24

“Behold,Iwillcreatenewheavensandanewearth.”

Isaiah65:17

ThekeyscripturalpassagesthatspeakofthenewheavensandthenewearthareIsaiah65:17–25;66:18–24;2Peter3:13;andRevelation21:1–4.ThewordsusedintheHebrewandtheGreekscriptfor“new”refernottoatotaldiscontinuitybetweentheformeruniverseandthecosmosthatistocome.Insteadtheword“new”pointstoa“renewal”oftheheavensandtheearth;theHebrewexpression“theheavensandtheearth”meansthewhole“universe,”forHebrewhasnoothertermforthecosmos.Inthatsense,then,therearestronglinesofcontinuitythatinthiscaseovercometheradicallinesofdiscontinuitybetweentheoldheavensandearthandthe“new.”Wewillcommentmoreontheword“new”lateron.Thedoctrineofthereneweduniverseisanimportantone,foritsetstherecord

straightonwhatthelifetocomeineternitywillbelike.SomepeopledisliketheChristianhymnsthatspeakofthegloriesofthatlifetocomeintermssimilartothosefoundinthehymn“MyJesus,ILoveThee.”[59]Believershavesungforyears,“Inmansionsofgloryandendlessdelight,I’lleveradoreTheeinheavensobright.”Butdoesthishymnexceedtheteachingsofthesacredpage?DoesnotJesus

promiseinJohn14:1–3thathewillgoaheadofustoheaventoprepare

mansionsforus?Therefore,“Letnotyourheartbetroubled....InmyFather’shousearemanymansions;ifitwerenotso,Iwouldhavetoldyou.Igotoprepareaplaceforyou.AndifIgoandprepareaplaceforyou,Iwillcomeagain”(KJV).True,heavenisnotdescribedintheBibleassomeplacefaroffinspace,

whereGod’smenandwomenwillbewearingwhiterobes,strummingalldayonharps,andsingingforalltheyareworthastheyflitfromcloudtocloud.Whatistrueisthatwewillberejoinedwithourbodies,whichweleftbehindatdeath;onlytheywillnowbeimprovedbodies.SothereiscontinuitywiththeoldbodyjustasJesus’sresurrectedbodystillhadthemarksonhishandsandfeetfromthenailsonthecrossandthemarkonhissidefromtheRomanspeardriventheretoseeifhewasstillalive.Butthosebodieswillalsobeaccompaniedwithpropertiesnotseenbefore,demonstratedbytheresurrectedJesus,whoenteredroomswherethedoorswereshut!Thisdoctrineoftherenewedheavenandearthisalsoimportantbecauseit

completestheprogramoftheredemptiveplanofGod.EversincethefallofAdamandEve,thecreationhaslanguishedundertheimpactofthecursethatcameonitbecauseofthesinofthatfirstcouple.ButGodwillnotleaveitatthatpoint,forhewillusherinrenewedheavensandarenewedearth,asParadiseisregainedandrestoredbacktowhatGodhadoriginallyintendedittobeatthecreation.Third,thisdoctrineisimportantbecauseitisnecessarytoclearlydemarcate

thethousandyearswhenChristrulesinthemillenniumfromthefinalrenewaloftheheavensandtheearthaswegointotheeternalstate.TheOldTestamentScripturesrepeatedlyclaimthatthedivinepromiseofthelandtoIsraelwillbefulfilledwithinhistoryitselfasacompletionofthedivinephilosophyofhistory,forGodwillfirstfinishinspaceandtimewhathepromisedintheAbrahamiccovenant(Gen.12:2–3).Aswithalltheotherdivinepromises(e.g.,ofacomingSeedandofthegospel),Godwilldointhehistoricprocesswhathepromisedtodoinregardtothe“land”also.Butthisinnowayshort-circuitshiscommitmenttoarenewaloftheheavensandtheearthasbelieversmovefromhistoryintotheneweraofeternityitself.Somehaveargued,countertoScripture,thatAbrahamunderstoodthedivine

promiseinGenesis17:8(“Iwillgiveasaneverlastingpossession[thewholelandofCanaan]toyouandtoyourdescendantsafteryou”)inaccordancewithHebrews11:9–10(“Byfaith[Abraham]madehishomeinthepromisedlandlikeastrangerinaforeigncountry;helivedintents,asdidIsaacandJacob,whowereheirswithhimofthesamepromise.Forhewaslookingforwardtothecitywithfoundations,whosearchitectandbuilderisGod”).Ofcourse,allagreethat

the“citywithfoundations,whosearchitectandbuilderisGod”canrefertononeotherthanthecityofJerusalem.Butthekeyquestionisthis:isthatcityofJerusalemtobefoundontherenewedearthaspartoftheeternalstate,asamillennialistssay,orisittobefoundinthemillennialruleandreignofMessiahpriortotheeternalstate,aspremillennialistssay?WewillcontendforthelatterviewasdiscussedinourchapteronIsaiah2:2–5(chapter6).Scripturerepeatedlystatesthatthepromiseofthis“everlastingpossession”isnotaddressedtoallthepeopleofGod,whointhewidestsensearethe“seedofAbraham,”butisdistinctivelymadefirsttoIsrael,aswehavearguedinourchaptersonZechariah10:2–12(chapter5)andEzekiel37:1–28(chapter4).However,whenitispromisedthattherewillbenewheavensandanewearth,

doesthatmeanthatthepresentuniversewillbeannihilatedsothatacompletelynewuniversewillreplacethepresentcosmos?Someinterpretersfavorsuchacompletediscontinuitybetweentheoldandthenewuniverse.However,thatviewofacompletedisjuncturemustberejectedforthefollowingreasons.TheNewTestamentGreekwordfornewnessisnottheGreekwordneos,but

kainos.Theformerworddesignatessomethingthatisnewintimeororigin,butthelatterwordreferstosomethingthatisnewinnatureorquality.Therefore,whatistaughtinthenewheavensandthenewearthisnottheemergence,orcreation,ofabrandnewuniverse,butonethathascontinuitywiththeold,yetisthoroughlyrenewed.Moreover,thereisananalogybetweenthenewnessreferredtohere,andthenewnessreferredtointheresurrectedbodiesofbelievers.Aswenotedabove,ourresurrectedbodieswillhavebothacontinuityandadiscontinuitywithourpresentbodies.OneNewTestamenttextthatmightmisleadsometothinkthatthispresent

universewillsufferamassiveconflagrationis2Peter3:10:“ButthedayoftheLordwillcomelikeathief.Theheavenswilldisappearwitharoar;theelementswillbedestroyedbyfireandeverythinginitwillbelaidbare.”Somemanuscriptsreadforthisfinalverbasifitsaid“willbeburnedup,”butthebetterreadingisfoundinmostEnglishtextsasisrenderedhereintheNIV:“willbelaidbare.”Sucharenderingalsofitswellwiththeunderstandingthattheactionbeingdescribedinthisverseisarenewaloftheuniverse,andnotabrandnewreplacementofthepresentcosmos.Thefuture,then,hasbothabreakwiththepastaswellasaconnectionwithit;

bothcontinuityanddiscontinuity.ThebreakisnecessitatedbecauseoftheforcesofsinthatmustbebrokenbyChristandovercomebythepowerandmightofhisWordandhisactions.ButwemustcountonthepoweroftheresurrectionforcesasbeingjustasactiveandreallypresentinthisnewworkofGod.Accordingly,theexternal“form”(Greekschēma)ofthisworldispassingaway(1Cor.7:31),

butwecanbesurethatthesamebodyof1Corinthians15:44thatisputintothegraveanddecaysisthesamebodythatwillberaisedagaintolifewithimprovement.

TheNewHeavensandtheNewEarthinEternity

Text:Isaiah65:17–25;66:18–24Title:“TheNewHeavensandtheNewEarthinEternity”FocalPoint:Isaiah65:17,“Behold,Iwillcreatenewheavensandanewearth.Theformerthingswillnotberemembered,norwilltheycometomind.”

HomileticalKeyword:DistinctionsInterrogative:What?(Whatarethedistinctionsthatwillsetthenewheavensandnewearthapartfromthepresentuniverse?)

TeachingAim:ToshowthatthisisareneweduniversethatinauguratestheeternalstateandisnottobeconfusedwiththereignoftheLordJesusChristduringthemillennium.

Outline

1. TheSoundofWeepingandCryingWillBeNoMore—65:17–192. TheLivesofMenandWomenWillNoLongerBeCutShort—65:20–

243. TheLivesofAnimalsWillBeChanged—65:254. TheHeavensandtheEarthWillEndureForever—66:18–24

ExegeticalStudy

1.TheSoundofWeepingandCryingWillBeNoMore—65:17–19AsasubstantiationforallthathasgoneonfromIsaiah56:1(“Maintainjustice

anddowhatisright,formysalvationiscloseathandandmyrighteousnesswillsoonberevealed”)throughIsaiah65:17,thisversebeginswith“forbehold.”TheNIVhassuppressedthetranslationoftheword“for,”butthistextisintendedtoanswerthequestion,why“maintainjusticeanddowhatisright”?Therefore,inordertoanswerthisquestion,thispassagewillshowhowmortalsareabletoliveouttherighteousnessofGod.Thereisonlyonewaytodothat:if

GodintervenesandremakesusandourworldasitwasbeforethefallofAdamandEve,thenitwillbepossible.Godmustdoalloveragainwhathedidthefirsttimeinhisoriginalcreation.Godisabletoremakethisworldashecreateditthefirsttime.Accordingly,

humansshouldmaintainjusticeandpracticerighteousnessinanticipationofthetimewhenthepowerofGodwillbemanifestedonceagainasherenewstheheavensandtheearth.JustasthelanguageofIsaiah40–48usessimilarideaswhenitpromisesthatGodwilldoa“newthing”bydeliveringIsraelfromBabylon,soGodwillbringa“newthing”intobeingbybringingforthnewheavensandanewearthandbydealingwithsin,whichhashaddominionovertheearthandtheheavenssincethefall.ThispromiseofGodtorenewtheuniverseis“inkeepingwithhis[old]

promise”(2Pet.3:13).Theformeruniversewill“disappearwitharoar”asitisdestroyedbyfire,therebylayingeverythinginitbare(2Pet.3:10).“Theformerthingswillnotberemembered,norwilltheycometomind”(65:17),GodannouncestotheprophetIsaiah.Initsplace,Godwill“createJerusalemtobeadelightanditspeopleajoy”(18).Nolongerwillweepingandcryingbeheardanymore(19),forGodwillwipeawayboththeeffectsandthememoryofsin(Rev.21:4).Suchnewsisunprecedented,foralltoolongnowsinhasleftinitstrailshame

andsorrow.Thiswillallbeexchangedforajoyandadelight,becauseofwhatGodwillcreateinhisrenewaloftheheavensandtheearth.Sosignificantisthisnoteofrejoicingandgladnessthatitisrepeatedthreetimesinverses18–19!GodwilladoptJerusalemforhimself.ThatiswhyRevelation21:2depictsa

newJerusalemcomingdownoutofheaven.ItwillbefromthiscitythattheteachingoftheLordJesushimselfwillgoforthasthenationsoftheworldwillgatherannuallyinJerusalemtobeinstructedandtoworshiptheLord(Isa.2:2–4).ThefactthatthenewJerusalemcomesdownfromheavenindicatesthatGodwillbethesourceofthisrenewedcity.Somebiblicaltextscallfortheperpetuityoftheearth,asforexamplePsalm

104:5,whichreads,“Hesettheearthonitsfoundations;itcanneverbemoved.”Again,inPsalm148:6,italsoteaches,“Heset[thesun,moon,stars,andtheheavens]inplaceforeverandever;hegaveadecreethatwillneverpassaway.”Itisforsuchreasonsintheseandothersimilartextsthatthebetterreadingin2Peter3:10isthattheheavensandtheearth“willbelaidbare,”notthatthey“willbeburnedup”andthusdestroyed.

2.TheLivesofMenandWomenWillNoLongerBeCutShort—65:20–24

Theseversesaregenerallyregardedassomeofthemostdifficulttointerpret.

TheyshouldnotbereadasacontradictiontoIsaiah25:6–9and26:18–19,forthegeneralsenseisclear,eveniftheprecisenuancesofeachwordmaynotbecertain.ThepointofIsaiah65:20–24isthatinthefutureonemaydisregardanythoughtsofanuntimelydeath.Onewaytoovercomethedifficultversesistointerpretthe“Jerusalem”of

verses17–19altogetherdifferentlyfromthe“Jerusalem”ofverses20–24.Ifthisinterpretation(anunusualonetobesure)istrue,thenthislaterJerusalemistheJerusalemofthemillennialkingdom,whichoccursonethousandyearsbeforethenewheavensandnewearthappear.ThereasonItakethisviewisbecausewhentheuniverseisrenewedineternity,sin,sorrow,anddeathwillnolongerappear,whileallofthemstillappearinthemillennialkingdom.Death,sin,andsorrowdoappearinthemillennialkingdom,forSatanisreleasedforashortperiodoftimeattheendofthethousandyearsbeforeheisonceandforallcastintothelakeoffiretoabidethereforever.Yetduringthemillennium,deathissorarethatitcanbesaid,“Neveragainwilltherebein[Jerusalem]aninfantwholivesbutafewdays”(20a–b).Moreover,“anoldmanwhodoesnotliveouthisyears;[or]...whodiesahundredwillbethoughtamereyouth;[or]hewhofailstoreachahundredwillbeconsideredaccursed”(20c–g).ThisseemstoindicatethatIsaiahisteachingthatdeathduringthistimewillbeextremelyrare.Eventhepresenceofonewhomightbe“accursed”raisesthequestionastowhetherthatonehasnotbeencursedforagoodreason.Butnoneofthiswillbehappeningduringthetimeoftherenewalofthe

universeintheeternalstate.Ontheotherhand,onewonderswhyGodwouldalloweventhissmallamountofeviltobepresentwhenhe,theLord,ispresent.Onereasonmaybethatwiththedeviloutofthewayandinprisonformostofthethousandyears,itwillshowwhatalameexcusesomehavegivenfortheirsinninginthepresentera.Theexcuse,“Isinnedbecausethedevilmademedoit”willcertainlynotapplyinthatday.Instead,sostrongwillthecallforobediencetodivinethingsbeevidencedthattheoldexcuseswillplainlybepassé.Thejoyoflifewillconsistofbuildinghousesandlivinginthem,planting

vineyardsandeatingthefruitthatcomesfromthem(21–22).ThisiswhathadbeenpromisedunderthelawsofMosesinDeuteronomy28:1–14.SoenduringandsecurewillthepeopleofGodbeinthosedaysthattheywill

last“asthedaysofatree”(22).Thestaplesoflifewillbelonglifeandjoyfulappreciationforallithastooffer.Evenmorepromisingisthefactthatnolaborortoilwillberegardedas“in

vain”(23).Withallfrustrationandfutilityremovedfromtheearth,alloflivingwillatoncebeajoyandasourceofgreatsatisfaction.Childrenbornduringthemillennium(ifwearerightinregardingthissectionasspeakingofthatthousand-yearperiodoftime,insteadoftheeternalstate)willnotbe“doomedtomisfortune,”fortheytoowillbeblessedbytheLord(23).OnemoregiftisaddedfromGod:Godwillanswerourprayersbeforewecall

uponhim,orevenwhilewearestillspeaking(24).NolongerwillsinblockaccesstoourLord,forhewillpromptlyrespondtoallourrequeststhataremadetohim.

3.TheLivesofAnimalsWillBeChanged—65:25Isaiahhasalreadyraisedthistopicin11:6–9.Inthemessianicage,theeffects

ofGod’snewcreationworkwillbeseeninthewaythatthecarnivorousanimals,suchasthelionandthewolf,willnolongerbothersuchdomesticatedanimalsaslambs(25a).Alloftheseanimalswillnowbeabletofeedtogether.Whatismore,thelionwillalsoneedtohavesometypeofgastronomicalchange,forittoowilleatstrawjustlikeanox(25b).Thesurprisingpartofthistextisthat“dustwillbetheserpent’sfood”(25c).

DoesthistextalludetoGenesis3:14,whereinthegardenofEdentheserpentwascursedandwreckedbysinsothathisdefeatwasputintermsofbeingfedwithdirt,justaswesayinanathleticcontest,“Lettheopponentsbitethedust”?Thereisnodoubtthat“theserpent”wascondemnedtocrawlonhisbellyandbitethedust,aswesay,indefeat.

4.TheHeavensandtheEarthWillEndureForever—66:18–24Onceagain,theprophetrevertsbacktothetopicofIsaiah65:17–25,wherehe

speaksof“newheavensandanewearth.”EventhoughIsraelwillsufferaDiasporaamongthenationsoftheworld(66:18–19),Godwillgatherallthenationstoseewhathewilldoforthembyhisdivineglory(18).ButGodwillbringbothIsraeland“[their]brothers”forth“fromallthenations,to[his]holymountaininJerusalem”(20).EvenmoreastoundingisthefactthatGodwillselectsomeofthesegentilenationstobe“priestsandLevites”(21).ThismusthaveshockedsomeofIsrael’stheologicalinstinctsforsure!“Allmankind”(23)willcomeuptoJerusalemmonthaftermonthandSabbath

afterSabbath(Zech.14:16–21)toworshiptheLord.TheredeemedoftheLordwillencompassmenandwomenfromeveryrace,tribe,andlanguage!Godwillalsomaketherenewedheavensandearth“endure”beforehimjust

ashewillmakethenameofthosewhobelieveandtheirdescendants“endure”(22).ThereforethedestinyoftheremnantofIsraelwhobelievedwillbethegroundsnotonlyfortheirsurereturntothelandofIsrael;itwillalsobethegroundsfortheblessingsthatwillcometothegentilesaswell.Thispassageendswiththehorrificdestinyoftheungodly.Thegodly“willgo

outandlookuponthedeadbodiesofthosewhorebelledagainst[God]”(24).Thismayseemtobesomewhatcrudeandoffensive,butrecallhowlongtheredeemedhavehadtowatchgoodness,justice,truth,andrighteousnessbehandeddefeatafterdefeatintheirlifetimes.ThisexaminingofwhatGodhasdoneisnotforthepurposeofgloatingoverthedestructionofthewicked,butitistoseethatbothsidesofthepromise-planofGodaretrue.God’sthreatsarejustastrueandsecureasarehispromisesofblessing.Thepictureofthefinalendofthewickedisthebasisforthemostfrequently

citeddescriptionofhellgivenbyJesusduringhistimeonthisearthasrecordedintheGospels.Theimagerycomesfromthe“ValleyofHinnom,”laterknownasGe-HinnomorGehenna.ThisisthesitejustoutsideofJerusalemwheretheIsraelitesofferedtheirfirstborntogodssuchasMolechtobeburnedaliveassacrifices.However,sodespicablewasthispractice,asitwaslaterrealized,thatthissamespotbecamethecitydump,aplacewhere“theworm[did]notdie[asitfedonthegarbageinthedump];nor[wasthe]firequenched[asthewindfrequentlystirredupthesmolderingembersbackintofullflame]”(24).ThustheGod-rejectinggroupwillbesubjecttoeverlastingtormentthroughoutalleternity.

Conclusions

1. Ashistoryconcludeswith the thousand-year ruleand reignofChristonthisearth(=millennium),eternitywillcommenceasGodrecreatestheheavensandearth.

2. Even though evil may raise its ugly head briefly during themillennium, so rarewillbedeath, sorrow,andsin thatapersonwhodiesatageonehundredwillseemlikeayoungchilddying.

3. Intheeternalstate,peoplewillbeabletoenjoythehomestheyhavebuiltalongwiththefruitofthevineyardstheyhaveplanted.

4. The renewedheavens and the renewedearthwill not fade away, butthey will endure forever, along with Israel and all the gentiles whohavebelievedonthenameoftheLord.

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Notes[1].AsnotedbyRalphL.SmithinOldTestamentTheology:ItsHistory,Method,andMessage(Nashville:Broadman&Holman,1993),373.[2].DictionaryoftheBible,ed.JamesHastings(NewYork:CharlesScribner’sSons,1909),s.v.“eschatology”byShalierMatthews,InternetArchiveonline,http://www.archive.org/stream/cu31924029271223#page/n256/mode/1up/search/eschatology.[3].J.P.M.VanderPloeg,“EschatologyintheOldTestament,”inTheWitnessofTradition,OudtestamentlischeStudiën17,ed.A.S.Woude(Leiden:Brill,1972),89.[4].SigmundMowinckel,HeThatCometh,trans.G.W.Anderson(1956;repr.,GrandRapids:Eerdmans,2005),125.[5].JohnBright,CovenantandPromise:ThePropheticUnderstandingoftheFutureinPre-ExilicIsrael(Philadelphia:Westminster,1976),21–22.[6].SeeWillisJ.Beecher,TheProphetsandthePromise(1905;repr.,GrandRapids:Baker,1970),310–11;alsoWalterC.KaiserJr.,ThePromise-PlanofGod:ABiblicalTheologyoftheOldandNewTestaments(GrandRapids:Zondervan,2008),161.[7].Forfurtherdiscussionoftheseterms,seeOscarCullmann,“TheSignificanceoftheNewTestamentTerminologyforTime,”inDimensionsofFaith,ed.WilliamKimmelandGeoffreyCline(NewYork:Twayne,1960),305–40,andJoachimGuhrt,“Time,”inTheNewInternationalDictionaryofNewTestamentTheology,ed.ColinBrown(GrandRapids:Zondervan,1978),3:826–33.[8].DarrellL.Bock.“TheReignoftheLordJesus,”inDispensationalism,Israel,andtheChurch,ed.CraigBlaisingandDarrellL.Bock(GrandRapids:Zondervan,1992),46;emphasismine.[9].SeethedefinitiveworkbyE.W.Bullinger,FiguresofSpeechUsedintheBible(1898;repr.,GrandRapids:Baker,2003).[10].SeeR.LairdHarris,“TheMeaningoftheWordSheolasShownbyParallelsinPoeticTexts,”JournaloftheEvangelicalTheologicalSociety4(1961):129–35.[11].T.D.Alexander,“ThePsalmsandtheAfterlife,”IrishBiblicalStudies9(1987):2–17.[12].MitchellDahood,Psalms1(1–50),AnchorBible(NewYork:Anchor,1965),xxxvi.

[13].MitchellDahood,Psalms3(101–150),AnchorBible(NewYork:Doubleday,1970),xlv–lii.[14].BruceVawter,“IntimationsofImmortalityintheOldTestament,”JournalofBiblicalLiterature91(1972):158–71.[15].J.F.A.Sawyer,“HebrewWordsforResurrection,”VetusTestamentum23(1973):220.[16].ThislistwassuppliedbyRalphL.Smith,OldTestamentTheology:ItsHistory,Method,andMessage(Nashville:Broadman&Holman,1993),393.[17].WilliamHenryGreen,TheArgumentoftheBookofJobUnfolded(1874;repr.,Minneapolis:James&Klock,1977),191.[18].Ibid.,216–17(emphasismine).[19].DanielI.Block,TheBookofEzekiel:Chapters25–48,NewInternationalCommentaryontheOldTestament,vol.2(GrandRapids:Eerdmans,1998),379.[20].PeterC.Craigie,Ezekiel,DailyStudyBible(Louisville:WestminsterJohnKnox,1983),261.[21].DonaldE.Gowan,EschatologyintheOldTestament(Philadelphia:Fortress,1986),3.Originalreads:“Jerusalemappearswithaprominenceunparalleledbyanyothertheme.Itwassurprisingtofinda‘center’ofOTeschatology.”[22].Ibid.,4–6.[23].Ibid.,8nn11–17.[24].J.BartonPayne,EncyclopediaofBiblicalProphecy(NewYork:Harper&Row,1973),257.[25].H.C.Leupold,ExpositionofPsalms(GrandRapids:Baker,1974),21–23.[26].WalterC.KaiserJr.,TheMessiahintheOldTestament(GrandRapids:Zondervan,1995),92–135.[27].JamesE.Smith,WhattheBibleTeachesaboutthePromisedMessiah(Nashville:ThomasNelson,1993),90–209.[28].Muchofthematerialthatfollowsisanexpansionofmyarticle“Psalm72:AnHistoricalandMessianicCurrentExampleofAntiocheneHermeneuticalTheoria,”JournaloftheEvangelicalTheologicalSociety52,no.2(June2009):257–70.[29].BradleyNassif,“AntiocheneTheoriainJohnChrysostom’sExegesis”(PhDdiss.,FordhamUniversity,1991).[30].Ibid.,55.NassifcitesfromtheLatininA.Vaccari,“La‘Theoria’NellaSculaEsegeticadiAntiochia,”Biblica1(1920):20–22.TheEnglishtranslationisoneNassifcommissioned.[31].WillisJ.Beecher,TheProphetsandthePromise(1905;repr.,Grand

Rapids:Baker,1970),130.[32].WalterBrueggemannandPatrickD.Miller,“Psalm73asCanonicalMarker,”JournalfortheStudyoftheOldTestament72(1996):45–56.[33].G.H.Wilson,“TheUseofRoyalPsalmsatthe‘Seams’oftheHebrewPsalter,”JournalfortheStudyoftheOldTestament35(1986):85–94.[34].ChristopherSeitz,“RoyalPromisesintheCanonicalBooksofIsaiahandPsalms,”inIsaiahinScriptureandtheChurch(unpublishedmanuscript,1994),citedinBrueggemannandMiller,“Psalm73asCanonicalMarker,”51n17.[35].Smith,WhattheBibleTeaches,195.[36].CharlesA.Briggs,MessianicProphecy(NewYork:CharlesScribner’sSons,1889),137–40.[37].SocommentsMitchellDahood,PsalmsII:51–100,AnchorBible(NewYork:Doubleday,1968),179.[38].Forfurtherelaborationonthispoint,seeWalterC.KaiserJr.,“TheBlessingofDavid:TheCharterforHumanity,”inTheLawandtheProphets:OldTestamentStudiesinHonorofOswaldThompsonAllis,ed.JohnH.Skilton(Phillipsburg,NJ:P&R,1974),298–318.[39].A.A.Anderson,TheBookofPsalms,NewCenturyBibleCommentary(GrandRapids:Eerdmans,1972),2:525.[40].O.T.Allis,“TheBlessingofAbraham,”PrincetonTheologicalReview25(1927):263–98.SeealsoKaiser,Promise-PlanofGod,esp.17–67.[41].IsaacWatts,“JesusShallReignWhere’ertheSun”(1791),inThePsalmsandHymnsofIsaacWatts(1806),no.156,vv.1,5,http://www.hymnary.org/text/jesus_shall_reign_whereer_the_sun.[42].JamesMontgomery,“HailtotheLord’sAnointed”(1821),inSacredPoemsandHymns(1854),no.267,v.1,http://www.hymnary.org/text/hail_to_the_lords_anointed.[43].ScholarshaveassignedJoelandObadiahtoeverydatefromtheninthcenturytothesixthcenturyBC,butagoodcasecanbemadefortheninthcentury.SeeWalterC.KaiserJr.,AHistoryofIsrael:FromtheBronzeAgethroughtheJewishWars(Nashville:Broadman&Holman,1998),336–37.[44].JoelC.Rosenberg,Epicenter(CarolStream,IL:Tyndale,2006),esp.159–70.[45].IamespeciallyindebtedtoJoelRosenbergforhelpininterpretingthislistofnations(Epicenter,128–32).[46].J.A.Montgomery,ACriticalandExegeticalCommentaryontheBookofDaniel,InternationalCriticalCommentary(Edinburgh:T&TClark,1927),400–401.[47].JacquesDoukhan,“TheSeventyWeeksofDaniel9:AnExegetical

Study,”AndrewsUniversitySeminaryStudies17(1978):1(emphasisintheoriginal).[48].IncalculatingtimefromBCtoAD,oneyearmustbeomitted,forthereisno0BC.Thenonemustadd,warnedSirRobertAnderson,116leapdays(173,740+116)withanothertwenty-fourdaysfromMarch14,32AD,untilApril6,32AD,toworkbackfromourJuliancalendar.[49].HaroldW.Hoehner,ChronologicalAspectsoftheLifeofChrist(GrandRapids:Zondervan,1977).[50].SeeforfurthercritiqueAllenA.MacRae,ThePropheciesofDaniel(Singapore:ChristianLifePublishers,1991),193–202.[51].SeeKaiser,HistoryofIsrael,469–75.[52].SeeRabbiLeviBrackmanandRivkahLubitch,“Survey:64PercentWantTempleBuilt,”JewishWorld,July30,2009,http://www.ynet.co.il/english/articles/0,7340,L-3754367,00.html.[53].PhilipBirnbaum,trans.,DailyPrayerBook:Ha-SiddurHa-Shalem(NewYork:HebrewPublishingCompany,1977),MorningService,90.[54].IwasgreatlyaidedinmyunderstandingofthetemplelayoutbyJohnW.SchmittandJ.CarlLaney,Messiah’sComingTemple:Ezekiel’sPropheticVisionoftheFutureTemple(GrandRapids:Kregel,1997).[55].B.W.Newton,ExpositoryTeachingontheMillenniumandIsrael’sFuture(London:Collins,1913),161.[56].NathanielWest,TheThousandYears:StudiesinEschatologyinBothTestaments(1889;repr.,Fincastle,VA:ScriptureTruth,1970).TheforewordtothisbookwaswrittenbyWilburSmithinitsreprinting.Henamedthefivescholars,allofwhomweremembersofthePresbyterianChurchexceptPeters.Thefivemenwere:SamuelH.Kellogg(1839–1899),professoratWesternTheologicalSeminary;JamesH.Brookes(1830–1897),pastorinSt.Louis;E.R.Craven(1824–1908),pastorofThirdPresbyterianChurchofNewark,NJ;GeorgeN.H.Peters(1825–1909)oftheEvangelicalLutheranChurch;andNathanielWest(1826–1906),pastorofanumberofPresbyterianchurches.[57].FranzDelitzsch,ABiblicalCommentaryonthePropheciesofIsaiah,trans.JamesMartin(1884;repr.,GrandRapids:Eerdmans,1954),1:421.[58].SeealsoIsaiah3:1;8:7;10:33;19:1;22:17;24:1;26:21.YetoutsideofIsaiahthisattention-gettingdeviceisfoundonlyinMicah1:3andAmos7:4.[59].WilliamR.Featherstone,“MyJesus,ILoveThee”(1864),inSelectHymns(TimelessTruths),no.292,v.4(1911),http://www.hymnary.org/text/my_jesus_i_love_thee_i_know_thou_art_mi.

AuthorIndexAllis,O.T.,72Anderson,A.A.,72Anderson,Robert,108,173n3Augustine,63

Beecher,WillisJ.,xiv,66Block,Daniel,35Bock,Darrell,xviBriggs,CharlesA.,68Bright,John,xiiBrookes,JamesH.,174n1(pt.6)Brueggemann,Walter,66Bush,George,xi

Calovius,Abraham,xiChrysostom,John,65Craigie,Peter,36Craven,E.R.,174n1(pt.6)

Dahood,Mitchell,13Doukhan,Jacques,108

Eaton,JohnH.,64

Gowan,DonaldE.,53Green,WilliamHenry,15–16,17–18Gressman,H.,xiiGunkel,Hermann,xii,64

Hoehner,HaroldW.,108

Jerome,65Josephus,91JulianofEclanum,65

Kant,Immanuel,11Kellogg,SamuelH.,174n1(pt.6)

Laney,J.Carl,174n3Lapide,Pinchas,52Leupold,H.C.,63LucianofAntioch,65

Matthews,Shalier,xiMiller,Patrick,66Montgomery,James,73Montgomery,JamesA.,101Mowinckel,Sigmund,xii,13

Nassif,Bradley,65

Payne,J.Barton,63Peters,GeorgeN.H.,174n1(pt.6)

Rosenberg,JoelC.,89,93,94

Sawyer,J.F.A.,13Schmitt,JohnW.,174n3Seitz,Christopher,67Smith,JamesE.,63,68Smith,RalphL.,172n5Smith,Wilbur,174n1(pt.6)

TheodoreofMopsuestia,65Theodotion,108

VanderPloeg,J.P.M.,xiVawter,Bruce,13

Watts,Isaac,73West,Nathaniel,143–44,174n1(pt.6)Wilson,G.H.,66

SubjectIndexAbrahamiccovenant,38,48,72,149,156afflicted,71,73Al-AqsaMosque,111AlexandertheGreat,xix,123,133Alexandria,65allegory,xviii,65,120–21,133amillennialism,116,143,157analogy,65,66,157angels,138,153animals,161AnointedOne,72,100,102,107–9anointment,106–7antichrist,76,83–85,100,105,109,115,135

battlesof,128–30characterof,126–28endof,131

Antioch,65AntiochusIVEpiphanes,126–27,130apocalypticliterature,33–34,36Ariel,Yisrael,113arkofthecovenant,113–14,120Armageddon,76,83,85,100,124,129–30,133–41Assyriancaptivity,48atonement,9,106

Babylon,22,25,28,32,41–42,44,48,118Balfour,ArthurJ.,43BalfourDeclaration,43BarKokbahrevolt,84,85battlebow,47Begin,Menachem,44Beth-togarmah,92binLaden,Osama,89blessing,72,86–88,139bones,31,33,34–37,88,96branch,59–60burial,3–4

CampDavidAccords,44canon,103Carter,Jimmy,44Christology,andeschatology,51consolation,22cornerstone,47

corruption,45–46covenant,19,25–27,37–38,109,135creation,35,86–87,156crying,158–60curse,27,139,150,156Cush,91

darkness,5,9Davidiccovenant,66,149Davidickingship,66–67Dayan,Moshe,113DayofAtonement,82dayoftheLord,xiii–xiv,75,77–88death,3–10,160deliverance,xiii–xiv,18demons,xviDiaspora,48,82,162dispensationalism,xvi,143divination,46DomeoftheRock,100,111,112,114–15drought,148

earth,perpetuityof,159–60earthquake,137,151–52easterngate,118Elohim,68–69enemies,139–40Enoch,1,9,12eschatology,xi–xii

andChristology,51exile,83,96,103,104

faith,22,156–57fall,xv,156,159famine,148FeastofTabernacles,140fertility,70flood,149,150,151fourthempire,124fourwinds,35–36fulfillment,xix–xx,56,64,66,79

gates,139,151gentiles,81geography,40glorifiedsaints,138God

characterof,69asGoodShepherd,32

judgmentof,147–54permissivewillof,148presenceof,120promise-planof,39–40,48asredeemer,16–17reignof,145–54sovereigntyof,xiv,75waysof,57aswonderful,23–24wrathof,27

GogandMagog,76,89–97,129Gomer,91–92good,27–28GoodShepherd,32,49growth,70

heart,transformationof,26–27Herzl,Theodore,43Hitler,Adolph,89,123holiness,140–41HolyofHolies,114,119HolySpirit,outpouringof,78–82hope,xii–xiii,4,22,36Hussein,Sadam,123hymns,155hyperbole,64–65,66,69,70

idolatry,24,38,41,46inauguratedeschatology,56,79Israel

asblessing,75historyof,39–44restorationof,60

Jeremiah,21–22JesusChrist

ascensionof,136–37secondcomingof,133,137

Jewishpeople,firstreturnof,41judgment,xiii–xiv,15,32,83,85–86,94,136,139justice,xiii,24–25,26,58,69,70,159,162

Khomeini,Ayatollah,123kingdomofGod,xiv

lakeoffire,160Lapide,Pinchas,52lastdays,56,79law,69,80,149

Lenin,Vladimir,89life,3–10

Malik,Abdel,114marriage,60Masoretictradition,107–8measurements,oftemple,117–19memorial,116–17Messiah,148

leadershipof,46–47thousand-yearruleof,153twocomingsof,52,106–7

messianicera,59metaphor,xviii,64–65millennialrule,145–54Monnet,Jean,125moon,153mortality,8MountofOlives,54,57,83,111,120,136,141mourning,150

Nebuchadnezzar,xix,22,35,41,117,123necromancy,12newcovenant,27,49newcreation,155–63newJerusalem,xvii,159Noahiccovenant,149nowandnotyet,xii,xvi,79

obedience,22,161offerings,109OlivetDiscourse,109oppression,71,148

peace,xiii,26,37–38,52,56,58,70,139Pentecost,79–80persecution,83,109Persia,91pit,5plague,78–79,96,139postmillennialism,143prayer,161premillennialism,116,143,157prophecy,xvi–xxprotoevangelium,70Put,91

Rabbi’sTunnel,114rain,70,79,94

redeemer,16–17redemption,9,21remnant,136,150,151,162repentance,78–79,87,88replacementtheology,19,31restoration,28,32–33,34–36,60,82,87resuscitation,13resurrectedbodies,156,157resurrection,1,9,11–18,36,129reunification,37reward,129righteousness,xiii,24–25,69,70,106,159,162

everlasting,104–5RomanEmpire,124,128Rosh,91

sabbaticalyearprinciple,104sacrifice,109,118,119Sadat,Anwar,44sadness,150safety,25–26,27,96Salomon,Gershom,112salvation,xiii,xivSamaritans,84SamsonOption,93SargonII,84Satan,xvi,5,15,70,128,153,160–61secondtemple,42,111–12seed,23,72,156,157seventyweeks,99–110Sheol,4–5,9shepherd,45sickle,85silence,5sin,xiii,12,23–25,32,83,160SinaiCampaign,87Six-DayWar,44,82,87,95,113slavery,41,84–85songs,151,152SonofMan,34,59sorrow,160Stalin,Joseph,89sun,153supersessionism,19,31symbolism,34,37synecdoche,47

temple,measurementsof,117–19tentpeg,47

thirddeparture,42–43thirdreturn,43–44,45–49thirdtemple,111–21,130transformation,xvii,26–27,88transgression,105TreatyofRome,125tribulation,76,83,128–29truth,57,162twoages,xii,xv–xvi

unbelievers,152unconfessedsin,23–24ungodly,162

vindication,18violence,71,90,95

wall,119war,58,92–95,148WarofIndependence,87water,138weeping,158–60wickedness,104–5WitchofEndor,12women,127–28WorldWarII,43,123worship,54,116,140–41,162

Yahweh,69YomKippurWar,44,82,87,95

Zion,xvii,52–58,82,86,88,131,153Zionism,43,87

ScriptureIndexOldTestament

Genesis1:31272:7353:141613:14–15705:24126:81507:71507:111517:231508:161509:16149109110:29110:77112:1–337,3812:2–372,89,15612:2–42312:375,14912:737,38,40,8915:1–62515:18–214016:103816:11–128717:714917:7–84017:7–93817:815617:1314917:1914918:13–142418:143518:1872199422:254,11122:17–1838,7225:8–10326:3–47228:43828:13–147228:13–153837:354,548:161649:1047

Exodus13:20–216014:21–314915:313615:131723:168023:317032:34xiii,xiv34:2280

Leviticus11:241211:44–4513819:311220:61220:14420:271223:33–4414025:1–710425:18–192625:23–251625:252125:47–551626:4–82626:62626:40–424827:28107

Numbers11:2810511:298116:304,519:111235:19–2716

Deuteronomy5:26176:52810:162616:108016:13–1514018:10–111228:1–1416130:62632:391433:313833:2826

Joshua1:2411:4413:10173:14–17497:25410:1413613:224624:30324:323

Judges5:164813:1824

Ruth4:4–15164:1016

1Samuel2:61417:4713628:4–191228:12126:2466:19113

2Samuel3:3236547:13697:16697:1914914:111615:3013622:6523:3–47023:5149

1Kings10:1–137210:14–157116:111617:17–241317:2214

2Kings4:29–371313:174713:211317:23–248421:612

1Chronicles1:59113:9–1011316:15–1814923:13107

2Chronicles3:154,1118:111138:138035:3138

Nehemiah2:1108

Job1:11151:19152:5152:11155:19156:10179:33–341713:251514:121414:1411,1415:1513816:1916,1716:201717:13–14519119:6–131519:13–141519:21–2214–1519:23–2415–1619:25–2714,16–18

Psalms1:614263,648631663,6416:313816:8–11416:105,1416:111317:151418:4–5519:14172064216421:4132263,6427:21527:1313286430:51334:913836:91337:37–38134063,6440:24,54563,64465446:4138485448:1–252,13749149:1–46–749:1–20549:5–6749:7–147–849:14549:153,1449:15–208–956:134,136863,64696469:281371:20147263,64,66–67,14172:1–768–70

72:86372:8–1470–7172:15–1771–72736673:249,14765478:1–26388:3588:4588:6586:112688:101488:1158963,64,6689:5–713889:484,590–1066794:1751016410263103:13–163104:5159104:293105:9–1014910963109:131311063,64115:175116:35116:813116:913116:15411863,64118:2247119:1541613264133:313136:424143:35144:1–1164146:43147:613148:6160

Proverbs1:1255:5515:11523:5823:111627:205

Isaiah2:256–572:2–4153,1592:2–5xiv,55,56,58,1572:353,57–58,1212:458,852:5582:6–4:159,603:1174n2(chap.14)4:259,604:2–655,584:3–4604:6606:51526:13597:3598:7174n2(chap.14)9:2729:62310:33174n2(chap.14)11:15911:1–56411:6–916111:95611:154913–2314513:68313:98313:9–1013814:11514:15514:302615:15517:6151

19:1174n2(chap.14)22:17174n2(chap.14)22:234724–27145,14724:1147,174n2(chap.14)24:2147–4824:3–6148–5024:4–514724:7–915024:10–13150–5124:1315024:14–1615124:16–20151–5224:17–1814624:21–2214524:21–23144,152–5324:2215324:23138,15325:6–916026:141426:191426:21174n2(chap.14)27:135629:1–813532:14–158034:6–89638:18540–4815943:37143:5–63544:38045:110745:147149:207249:237053:25953:111455:327,14957:135660–626460:115360:1312161:82765:115665:17155,15965:17–19158–6065:17–25155,16265:20–24160–6165:255666:18–1916266:18–24155,162–6366:205666:2414

Jeremiah2:23953:18287:7287:31249:21810:101711:21–272117:262819:52423:5–65923:62723:324623:361724:72725:12103,10426:23327:9–104629:1042,103,10430–342230:32830:5–713630:74430:214731:83531:31–342731:3327321932:22232:72132:152232:16–252232:173532:27–3623–25

32:3721,25–26,2732:382632:3926–2732:402732:4127–2833:132833:155933:162733:1812137:11–162246:108348:43–4414650:52750:341652:13111

Ezekiel1–31171:11171:3341:24–281203:14343:22348:213410:412011:16–1080–8111:19–2026,8811:22–2313711:2312014–169316:602717:15–283226:1–14xix26:8xix26:8–11xix27:139130:2–48332:18532:21532:269133–393133:2111733:21–223133:223433:23–333234:1–313234:25–2926,3835:1–36:153236:16–37:143236:17–203236:22–243236:24–31xvii36:25–27xvii36:25–333236:26–2726–27,3336:27–288136:30–35xvii36:33–38323719,8837:13437:1–233–3437:1–143737:1–2815737:3–1034–3637:101437:113137:12–148137:15–173737:18–2837–3837:223837:253737:2627,3837:26–273838–3932,12938:1–691–9238:69238:7–1392–9338:8xiv38:113838:16xiv38:17–239438:229639:1–894–9539:69139:9–109539:11–1695–9639:17–299639:21–2996

39:28–298140–4838,11540:13440:1–4117–1840:5–2711840:5–43:93840:28–47118–1940:44–4711940:48–41:26119–2041:1111941:12–1512041:18–1911943:1–1112042:1–1412043:2120,13743:412043:711143:10–1111743:1214143:13–2712044:1–311946:19–24118,12047:1–1213848:35120

Daniel2:31–341242:31–441247:7–81247:8–201297:17–271247:22–251247:241297:251278:41298:91308:231258:24127,1389:242,549:231049:2499,101,104–79:24–2654,1029:24–271019:251029:25–26107–89:26100,1099:2784,102,109–10,125,127,130,8411:112811:612611:712811:1012811:1613011:1912811:2112511:2712611:3184,12811:36123,125,127,12911:36–388311:36–3912611:36–4512511:3912811:40126,12911:40–4512811:4113011:42–4312011:4513112:1128,15312:1–312912:21412:1184

Hosea1:10656:214

Joel1:13–14782:13–14782:18792:2879,812:28–3278–822:28–3:21782:29812:3081

2:30–31802:3182,1532:328231353:1–282–833:21313:2–883–853:3–6843:4–8833:9–1785–863:121313:14773:14–161383:17–21543:18121,1383:18–2186–88

Amos5:18xiii,xiv7:4174n2(chap.14)8:11xx9:1587

Obadiah8–1083158315–215421153

Micah1:3174n2(chap.14)4544:1–4xiv4:21214:3854:5497:1770

Zephaniah1:7963:14–2054

Haggai2:954

Zechariah2:8723:1–101413:8596:12–13597:1478538:1548:2548:3548:4548:4–5548:6248:7–8548:8548:12548:13548:15548:16–17548:20–23548:22549–111339–14133,145101910:2–345–4610:2–1215710:4–546–4710:6–1247–4910:103912–14133,13712:1–913512:1052,8812:10–13:613513:188

13:8130,134,13613:913414:113514:1–48614:2130,135,13614:457,136,13714:4–513714:513714:613814:6–713814:713814:813814:9133,138–3914:1057,13714:10–1113914:12–15139–4014:16121,14014:16–2116214:17–1914014:20–21121,140–41

Malachi3:454

NewTestamentMatthew

12:28xvi12:32xv12:426813:175124:24224:158424:29–3013824:29–3185–86

Mark10:30xv13:24–2513813:32xv

Luke18:30xv24:25–2751

John14:1–315517:21–232720:3160

Acts2792:1802:1756,792:19–20802:24–2842:398110:458120:168020:27xviii

1Corinthians2:6xv7:31158151115:4415816:880

2Corinthians3:5–6xxiii

Galatians3:875

Ephesians2:13812:17816:12153

1Thessalonians3:13138

2Thessalonians2:31252:41272:8125

2Timothy3:16–17xvii

Hebrews1:1–256,791:2569:11–1511610:1–411610:1811611:9–10156

2Peter1:16xviii1:18–19xviii1:20–21xvii3:8–10773:10157,159,1603:13155,159

1John2:181252:221253:2xvi,564:3125

2John7125

Jude14138

Revelation1:7886:2476:131388:121388:20–23879:16129,1309:266511:712511:1513812:610812:7–915313:112513:612713:712714:912515:212516:212516:12129,13016:1613016:18–1913717:312517:13125,12719:11–168619:11–2113119:1513119:16139

19:2012520:1–315320:1–614320:1–715320:715320:10125,15321:1–415521:2153,15921:314021:4159

MishnahYoma

5:2–3112

AlsobyWalterC.KaiserJr.

MissionintheOldTestament:IsraelasaLighttotheNations

PreachingandTeachingfromtheOldTestament:AGuidefortheChurch

TheMajestyofGodintheOldTestament:AGuideforPreachingandTeaching

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Preaching and Teaching the Last Things: Old Testament

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