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©2011byWalterC.KaiserJr.
PublishedbyBakerAcademicadivisionofBakerPublishingGroupP.O.Box6287,GrandRapids,MI49516-6287www.bakeracademic.com
Ebookeditioncreated2011
Allrightsreserved.Nopartofthispublicationmaybereproduced,storedinaretrievalsystem,ortransmittedinanyformorbyanymeans—forexample,electronic,photocopy,recording—withoutthepriorwrittenpermissionofthepublisher.Theonlyexceptionisbriefquotationsinprintedreviews.
ISBN978-1-58558-387-4
LibraryofCongressCataloging-in-PublicationDataisonfileattheLibraryofCongress,Washington,DC.
ScripturequotationsarefromTheHolyBible,NewInternationalVersion®.NIV®.Copyright©1973,1978,1984,2011byBiblica,Inc.™UsedbypermissionofZondervan.Allrightsreservedworldwide.www.zondervan.com
ScripturequotationsmarkedKJVaretakenfromtheKingJamesVersionoftheBible.
ScripturequotationsmarkedNASBaretakenfromtheNewAmericanStandardBible®,copyright©1960,1962,1963,1968,1971,1972,1973,1975,1977,1995byTheLockmanFoundation.Usedbypermission.(www.lockman.org)
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.
1
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.
2
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.
3
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.
4
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.
5
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.
6
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.
7
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.
8
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.
9
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.
10
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.
11
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.
12
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.
13
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!
14
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.
15
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
WhatDoestheLordRequire?AGuideforPreachingandTeachingBiblicalEthics