Wealth and Riches

Posted on November 18, 2013 by Bryan Hodge

There is no doubt about it.  It takes money to live in society.  There is no free lunch (someone must pay for it). However, here are some things we should keep in mind:

 1.  True gain is found in godliness and contentment (1 Timothy 6:6).

“Godliness” (eusebia) literally means to be well devout. “(It) denotes that piety which, characterized by a Godward attitude, does that which is pleasing to Him” (Vine’s).  It is used in context of religion (1 Timothy 6:6 cf. 6:5). 

“Contentment” means “to be satisfied” (Vine’s).  Paul wrote, “I have learned in whatever state I am, to be content: I know how to be abased, and I know how to abound… I can do all things through Christ who strengthen me” (Philippians 4:11-13).  The writer of Hebrews wrote, “Let your conduct be without covetousness; be content with such things as you have” (Hebrews 13:5 cf. 10:34).  God is worthy of praise with, or without physical comforts in this life (Job 1:21).

“Gain” brings to mind Paul’s words, “For me to live is Christ, and to die is gain” (Philippians 1:21).  There is gain, eternal gain, in Christian living.

2.  Material possessions are temporary and short-lived (1 Timothy 6:7).

It has been said “shrouds have no pockets.”  Hearses do not pull U-Haul trailers.”  One cannot take his material possessions with him to the other side. 

Consider the following passages:  (a) The Psalmist wrote, “When he dies he carries nothing away” (Psalm 49:17). (b) Jesus said, “Take heed and beware of covetousness, for one’s life does not consist in the abundance of things he possesses.  Then He spoke this parable to them… This night your soul will be required of you; then whose will those things be which you have provided” (Luke 12:15-21).  (c)  Paul wrote, “We brought nothing into this world, and it is certain we can carry nothing out” (1 Timothy 6:7).

3.  Do not confuse wants and needs (1 Timothy 6:8).

Needs include such things as: (a) Food, and (b) Covering (NASB), that is clothing and shelter.  God has promised to provide these things if we “seek first the kingdom of God and His righteousness” (Matthew 6:31, 33).  Patrick Morley has suggested, “Contentment is not getting what you want, but redefining what you need” (The Man in the Mirror, p. 100). 

4.  Those who seek to be rich face temptations, and risk their souls (1 Timothy 6:9-10).

It is not money itself, but “the desire to be rich” (1 Timothy 6:9) and “the love of money” (1 Timothy 6:10), that is the problem.  An unhealthy obsession with money and possessions endangers the soul, and hinders spiritual growth and productivity (cf. Luke 8:14).

5.  Obsession with the material brings sorrow (1 Timothy 6:10).

In this life materialism rarely brings lasting satisfaction.  “He who loves silver will not be satisfied with silver; nor he who loves abundance, with increase” (Ecclesiastes 5:10).  Ahab was miserable because of his material desires (1 Kings 21:5-6).   

Material riches will not satisfy in the hereafter.  “Riches do not profit in the day of wrath, but righteousness delivers from death” (Proverbs 11:4).

6.  Do not be haughty or trust in riches (1 Timothy 6:17).

Remain humble (cf. 1 Peter 5:5) and put your trust in God (1 Timothy 6:17), for it can all be taken away in a moment.  “Let the… rich (glory) in his humiliation, because as a flower of the field he will pass away for no sooner has the sun risen with burning heat than it withers the grass; its flower falls, and its beautiful appearance perishes.  So the rich man also will fade away in his pursuits” (James 1:9-10). 

7.  If you are rich, use such for good (1 Timothy 6:18-19).

“Let them do good, that they be rich in good works, ready to give, willing to share, storing up for themselves a good foundation for the time to come, that they may lay hold an eternal life” (1 Timothy 6:18-19).

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Prophecy: Jesus In the Minor Prophets (Part 2)

Posted on November 16, 2013 by Bryan Hodge

Entrance

“Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your king is coming to you; He is just and having salvation, lowly and riding on a donkey, a colt, the foal of a donkey” (Zechariah 9:9).

The city is Jerusalem. The king is Jesus (Matthew 21:1-5; Mark 11:1-6; Luke 19:28-35; John 12:14-15). The character of the king: (a) He is just (NKJV), righteous (ESV) in behavior. (b) He is lowly (NKJV), humble (ESV). That is, He is without pomp and arrogance. The purpose of His coming: He has salvation (cf. Luke 19:10). The nature of His entrance: He enters riding a donkey. The ISBE comments, “The humblest peasant owned his own ass. It is associated throughout the Bible with peaceful pursuits (Genesis 42:26-ff; 23:3; 1 Samuel 16:20; 2 Samuel 19:26; Nehemiah 13:15), whereas the horse is referred to in connection with war and armies” (vol. 1, p. 287). Zondervan Pictorial Bible Dictionary says, “being preferred by rulers and great men for peaceful journeys. Horses were reserved for war” (p. 40). Wayne Jackson remarked, “It is very significant that when Jesus made his triumphant entry into Jerusalem, he came not on a war-horse; rather the ‘Prince of Peace’ (Isaiah 9:6) was riding upon the colt of a donkey (Matthew 21:2; John 12:15). No Jewish king since Solomon had officially ridden the donkey, but meekness was an identifying trait of the Messiah” (Background Bible Study, p. 30). Jesus did not enter on a war-horse. He did not force people into submission. He did not attract people with pomp riding in an expensive chariot (modern language – limo, Rolex watches, etc.). He did not enter riding on the backs of men. He was not oppressive. He humbly and peacefully entered.

Rejection

“Then I said to them ‘If it is agreeable to you, give me my wages; and if not refrain.’ so they weighed out for my wages thirty pieces of silver. And the LORD said to me, ‘throw it to the potter’ – that princely price set on me. So I took the thirty pieces of silver and threw them into the house of the LORD for the potter” (Zechariah 11:12-13).

Zechariah eleven concerns the work of a good shepherd. He worked with two staffs: (a) one called beauty or grace; (b) the other called bond or unity (Zechariah 11:7, 10, 14). However, the shepherd said, that the flock detested him (Zechariah 11:8 ESV, NIV). He ended his work among them, and asked them to pay him for his labor. They insulted him and the LORD by valuing his work at thirty pieces of silver.

It is Jesus who is the shepherd (Matthew 20:14-16; 27:1-10; Mark 14:10-11; Luke 22:1-6). He was sold for thirty pieces of silver. Wayne Jackson suggests that this would amount to about $22 to $24, which would be about four month’s wages for the common man (see Background Bible Study, p. 37-38). The amount was the price of a slave (Exodus 21:32). How much is He worth to you??

Critics struggle with how to reconcile Matthew 27:9-10 and Zechariah 11:12-13. Matthew says this was spoken by Jeremiah, but the quote seems to come from Zechariah. Eric Lyons in The Anvil Rings, Vol. 2, provides three possible solutions. I’ll mention two: (1) Matthew does not say that Jeremiah wrote this, but that he spoke this. It is possible that Jeremiah orally taught this, but such wasn’t written down [consider Paul’s mention of words from Jesus not recorded in Matthew, Mark, Luke, or John (Acts 20:35)]. (2) A common practice was to identify quotations by the name of the first book in a group of books clustered by literary genre. Matthew may have been quoting from the prophetic books, the first of which according to Talmudic tradition was Jeremiah (Lyons, p. 206-ff).

Regret

“And I will pour on the house of David and on the inhabitants of Jerusalem the spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for him as one mourns for his only son and grieve for his as one grieves for a firstborn” (Zechariah 12:10).

The spirit being poured out looks to the day of Pentecost (Joel 2:28-29; Acts 2:4, 16-17). On this day, there would be mourning for what they had done to the Messiah (cf. Acts 2:36-38). They had pierced him (Zechariah 12:10). They had pierced his hands and his feet (Psalm 22:16). The reference is to the crucifixion.

Side point: crucifixion was not a Jewish means of execution. The Jews commonly executed by: (1) stoning (Leviticus 20:2; 20:27; 24:16; Numbers 14:10; 15:33-36; Deuteronomy 13:6-10; 17:5; 22:21, 24; Joshua 7:16-26; 1 Kings 21:10; Acts 7:54-60). (2) Burning (Genesis 38:24; Leviticus 20:14; 21:9). Note: Burning “is also mentioned as following death by other means (Joshua 7:25). Some believe it was never used except after death. That it was sometimes used as a punishment on living persons among the heathen is shown by Daniel 3” (ISBE, vol. 4, p. 2504). (3) Sword/beheading/saw (Exodus 32:27-28; 1 Samuel 15:33; Matthew 14:10; Mark 6:16, 27-28; Luke 12:46; Acts 12:1-2; Hebrews 11:37. (4) Drowning (Matthew 18:6). Note: The Syrians used this method to execute. Some think that such was practiced among the Jews as well. The point is: The Jews did not crucify. Note: It is true that they hanged criminals on trees (Deuteronomy 21:19-23; Joshua 8:29; 10:26 cf. Genesis 40:19). This was not a means of execution, but was done after death to warn others (Deuteronomy 21:22-23; Joshua 10:20 cf. Genesis 40:19). However, according to prophecy this piercing occurs while the one prophesied of was still alive (Psalm 22:16-17). Israel came under Roman control in 63 B.C. They lost their sovereignty in regards to the death penalty (John 18:31). It was only then that crucifixion began to be used among the Jews. This is an amazing prophecy!

The people would mourn. They would regret what they had done in crucifying the Messiah (cf. Acts 2:36-37).

Fountain (A Second Chance)

“In that day a fountain shall be opened for the house of David and for the inhabitants of Jerusalem, for sin and for uncleanness” (Zechariah 13:1).

“In that day” refers to the day of Pentecost, the day the spirit was poured out (Zechariah 12:10, 11; 13:1). “A fountain shall be opened.” “The term ‘fountain’ (from a Hebrew word meaning ‘dig out’) suggests a source of cleansing that has been deliberately prepared” (Wayne Jackson, Notes from the margin of My Bible, vol. 1, p. 176-ff). God made a way for salvation “O what love matchless love” (song: O What Love by Gene Finley).

Consider the song by William Cowper “There is a fountain filled with blood drawn from Immanuel’s veins; And sinners plunged beneath that flood, lose all their guilty stains (song: There is a Fountain). Those who mourned were offered an opportunity for salvation on the day of Pentecost (Acts 2:36-38). You have been provided with that same opportunity. Have you been washed (Acts 22:16 cf. Revelation 1:5; 7:13-14 cf. Romans 6:1-4)?

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Prophecy: Jesus in Minor Prophets (Part 1)

Posted on November 14, 2013 by Bryan Hodge

Bethlehem

“But you, Bethlehem Ephrathah, Though you are little among the thousands of Judah, Yet out of you shall come forth to Me the one to be ruler in Israel, whose goings forth are from of old, from everlasting” (Micah 5:2).

The place of the Messiah’s birth is specified. The Messiah would come out of Bethlehem Ephrathah. “Bethlehem’” means “house of bread” (Note: out of “the house of bread” would come “the bread of life”). “Ephrathah” means “fruitfulness”. Both names are used to distinguish the place from another Bethlehem located in Zebulun (Joshua 19:15).

The Bethlehem of this prophecy was located in Judah (cf. Mt. 2:1-6). This town was located about five miles SW of Jerusalem. It was the home town of David (1 Samuel 16:1-13; 17:12; Luke 2:4, 11). In Jacob’s time, it was called “Ephrath” (Genesis 35:16, 19; 48:7).

However, Bethlehem was not this one’s beginning. His “goings forth are from of old, from everlasting” (Micah 5:2). He existed before John the baptizer (John 1:29-30), before Abraham (John 8:58), and before the world (John 17:5 cf. John 1:1-3, 14). He, like the Father, is “everlasting” (Micah 5:2 cf. Psalm 90:1-2). Isaiah likewise spoke of this everlasting nature (Isaiah 9:6).

Branch

“Hear O Joshua, the high priest, you and your companions who sit before you, for they are a wondrous sign: For behold, I am bringing forth My servant the Branch” (Zechariah 3:8).

Joshua was the high priest at the time (Zechariah 3:1; 3:3; 3:6; 3:8; 3:9; 6:11). His “companions” may refer to his fellow priests, or to his fellow Israelites. They were “a sign” (NKJV), or “men wondered at” (KJV). Their return from captivity was a thing to be wondered at; it was amazing how dry bones returned to life (cf. Ezekiel 37). It was a sign of God’s workings. It was according to prophecy (2 Chronicles 36:21-22; Jeremiah 25:11-12; 29:10; Daniel 9:2; Ezra 1:1).

However, God was not done. He would bring forth “the Branch”. This branch refers to the Messiah who would come out of Jesse/David’s lineage (Isaiah 11:1; Jeremiah 23:5-ff).

“For behold, the stone that I have laid before Joshua: Upon the stone are seven eyes. Behold I will engrave its inscription, says the LORD of host, and I will remove the iniquity of that land in one day” (Zechariah 3:9 cf. Acts 2:36-38).

The stone, we before have seen (Daniel 2:34-35; 44-45). The stone is the coming kingdom (Daniel 2:44-45). Notice: This kingdom is connected with forgiveness (Zechariah 3:9). There are seven eyes fixed upon this stone. The number seven is sometimes used of fullness or completeness. Homer Hailey suggests that the reference is to “the completeness and fullness of God’s watchful care over His people and His promise that He would bring forth a kingdom which should never be destroyed (Daniel 2:44), which would endure forever (Daniel 7:14) in spite of the opposition of all heathen powers” (A Commentary on the Minor Prophets, p. 337).

“In that day, says the LORD of host, everyone will invite his neighbor under his vine and under his fig tree” (Zechariah 3:10).

This language is connected with the coming church (cf. Micah 4:2). This is language of peace (1 Kings 4:24-25; Isaiah 4:25; 36:16; Micah 4:4; Zechariah 3:10). In this world there will be tribulation (John 16:33). Yet, He provides us with a peace which passes understanding (Philippians 4:7).

Rule

“Behold, the man whose name is the branch! From his place he shall branch out, and he shall build the temple of the LORD … He shall bear the glory, and shall sit and rule on his throne. So he shall be a priest on his throne, and the counsel of peace shall be between them both” (Zechariah 6:12-13).

Zerubbabel rebuilt the physical temple (Zechariah 4:8-9). However, this refers to the future. This is something to be done by the Branch, who would function in two offices (notice the term “both” in Zechariah 6:13). Zerubbabel did not function as both king and priest. Paul affirms that Jesus is the branch (Romans 15:12 cf. Isaiah 11:1, 10). Furthermore, understand that the church is at times referred to as a temple (1 Corinthians 3:16; Ephesians 2:19-21; 1 Timothy 3:15; 1 Peter 2:5).

The Messiah would simultaneously occupy two offices (Zachariah 6:12-13; Notice the term “both,” two offices are in view). This same point is made in Psalm 110:1-4, where Jesus’ priesthood is illustrated by that of Melchizedek. Melchizedek functioned as both a king and a priest (Genesis 14:18; Hebrews 7:1); so also does Jesus (Psalm 110:1-4; Zechariah 6:12-13). Jesus is king (Matthew 21:5; 27:11; John 18:36; 1 Corinthians 15:25; 1 Timothy 6:15 cf. Revelation 19:11-16), and priest (Hebrews 3:1; 5:4-ff; 6:20; 7:21). No king or priest in Israelite history ever held both of these positions, but the Messiah would (and does!).

Consider the implications (1) the reason that no king of old served as priest has to do with the old law. The kings came through the tribe of Judah (Genesis 49:10; 2 Samuel 7; 1 Chronicles 17). The priest came through the tribe of Levi (Numbers 16:40; 17:1-9). The only way that anyone could lawfully serve as both is for the law to be changed (Hebrews 7:12-14). (2) The Messiah’s reign was to be prosperous (Jeremiah 23:5-6). Yet, Jesus could not have a prosperous reign from Judah (Jeremiah 22:24-30 cf. Mt. 1:11). Thus, Jesus’ reign must not be from Judah. The truth is, he reigns even now (1 Corinthians 15:25-26). His reign is from heaven (cf.Daniel 7:13-14).

 

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Prophecy: Seventy Weeks (Part 3)

Posted on November 11, 2013 by Bryan Hodge

Daniel’s seventy weeks are divided into three segments: (1) During the first week, Jerusalem would be rebuilt.  (2) During the next segment, which consists of sixty-two weeks, time would pass before the Messiah would appear.  (3) During the last week, the Messiah would appear, confirm a covenant, and be cut off.  It seems that Jerusalem’s fall also occurs during this final week.

Day-Year Theory

Many brethren believe that this period of 70 weeks equals 490 days, with each day representing a year.  Some well-respected brethren have held this position including: (1) Rex Turner, Sr. in Daniel: A Prophet of God.  (2) Gary Workman in “The Seventy Weeks of Daniel” (January 1993 issue of The Restorer).  (3) Wayne Jackson in Daniel’s Seventy Weeks.  (4) David Vaughn Elliot in Nobody Left Behind.

The reasoning is based on three major points.  The first concerns Israel’s neglect of divine instruction concerning Sabbatical years.  Wayne Jackson has written, “Jeremiah had foretold that the Jews would spend seventy years in Babylonian captivity.  Jeremiah’s prophesies were literally fulfilled!  The general time of the confinement was 70 years (Daniel 9:2; 2 Chronicles 36:21; Zechariah 1:12; 7:5).  But why was a 70 year captivity decreed; Why not 60 or 80?  The law of Moses had commanded that Israel should observe every 7th year as a sabbatical year.  The ground was to lie in rest (Leviticus 25:1-7). Apparently, down through the centuries Israel had greatly ignored this divine law.  One scholar noted that, ‘there is not a single recorded place in all of Israel’s pre-exilic history where this sabbatical law was observed’ (Wick Broomall).  Accordingly, in addition to being punished for their other sins (idolatry, etc.) the Jews were sentenced to 70 years of punishment until the land of Canaan ‘had enjoyed its Sabbaths’ (2 Chronicles 36:21).  If each of the 70 captivity years represented the violation of a sabbatical year, as 2 Chronicles 36:21 appears to indicate, this suggests that Israel had ignored that divine requirement for at least some 490 years… The Babylonian captivity was, therefore, sort of a mid-way historical point.  It looked back upon some 490 years of sinful conduct, and then looked forward 490 years to the ‘end of sin.’ Sin (490 years)    <-   Captivity (70 years)   ->    End of Sin (490 years) cf. Daniel 9:24-ff”     (Daniel’s Seventy Weeks)

Second, it is argued that there is precedence for letting a day stand for a year.  Gary Workman has written, “Numbers 14:33-34 and Ezekiel 4:5-6 give precedent for a year” (The Seventy Weeks of Daniel).

Third, it seems to fit.

a)  457 B.C. + 49 years (1st week) = 408 B.C. (Jerusalem rebuilt)

b) 408 B.C. + 434 years (62 weeks) = 26 A.D. (Messiah appears/last week begins)

c)  26 A.D. + 3 1/2 years (midst of week) = 29/30 A.D. (Messiah cut off)

d)  29/30 A.D. + 3 1/2 years (Confirm covenant with many) = 33/34 A.D. (Turner and Elliot suggests – ends with the dispersion from Jerusalem gospel going to the Samaritans).

Indefinite/Complete Theory

Another view is that the 70 weeks is indefinite in time, but represents Israel’s complete future history as a nation.   Some well-respected brethren have held this view, including: (1) Don Simpson in A Textual Study of the Book of Daniel; (2) Dave Miller in “The Interpretation of the Seventy Weeks of Daniel” (a term paper presented to Professor Jack W. Vancil, Harding Graduate School of Religion).

The reasoning is based on four major points. First, why start with Artaxerxes?  It seems more reasonable to start with the decree of Cyrus.  God said that it was Cyrus who would cause Israel to be rebuilt (Isaiah 44:26b-28; 45:13).  God said that it was Cyrus who “shall build my city” (Isaiah 45:13 cf. Daniel 9:25).  Notice: If one starts with the decree of Cyrus, the day-year theory will not fit history [see part 2 for possible starting dates].

Second, true there are passages which equate a day with a year (Numbers 14:33-34; Ezekiel 4:5-6); however, those passages indicate such usage.  Nothing in Daniel’s seventy weeks indicate such usage.  We are usually highly critical (and rightly so) of the Jehovah witnesses, and others – who make such assumptions in other passages.  If this refers to 490 years, why not state such (see Isaiah 7:5-9; Jeremiah 25:12; 29:10).

Third, the number seven and seventy are sometimes used of completeness.  Dave Miller has written, “Seven and its multiples in scripture stand for completeness and finality. Examples of this principle can be seen in Genesis 4:24; Ezekiel 8:11; 39:9; 14; Daniel 4:16, 25; Revelation 1:11; 1:20; 3:1; 6:1; 8:6; 16:1.  Christ did not mean that Peter should only forgive his brother 490 (seventy times seven) times (Matthew 18:21-ff)… Christ was teaching the completeness and perfection of forgiveness.  Thus, the fundamental purpose of the prophesy of the seventy weeks is to show God’s final and complete decree concerning the common wealth of Israel” (“The Interpretation of the Seventy Weeks of Daniel”).

Fourth, it appears that the fall of Jerusalem should be fit into this final week.  Yet, such is not possible if each day equals a year.  David Vaughn Elliot’s response to this last point is that the prophecy “does not require that Jerusalem and the temple be destroyed within that time.  The prophesy states ‘after.’  In no way does it specify how long after. Nevertheless, we cannot help noticing that the doom was sealed during the seventy weeks” (Nobody Left Behind).  Rex Turner Sr. said, “while many of the ‘amillenialist’ scholars contend that ‘the firm covenant with many for one week’ included the destruction of Jerusalem under Titus and Vespasian in 70 A.D., there is not real basis for their averment”(Daniel: A Prophet of God).

Summary of this view: (1) In a short while Jerusalem would be rebuilt.  (2) Time would go by before the Messiah would appear.  (3) Near the end of Jewish history, a Messiah would appear and be cut off.  This position does not see a specific time-table set forth in the passage.

This view seems most reasonably to me.  It poses the least objections.

Stop Time Theory

Some hold to a futuristic view of this passage.  They claim that God’s prophetic clock ran flawlessly for sixty-nine weeks (483 years).  However, Jewish rejection of the Messiah stopped the clock.  The church was set up as a parenthetical project.  The church will one day be raptured.  Then, the focus will return to Jerusalem again, and the clock once more will start ticking to complete the final week.  Question: Where is all of this stated in scripture?

David Vaughn Elliot provides this illustration: “When I lived in Guatemala, I was teaching a young man in his home.  Since he was very knowledgeable in the Bible, prophetic questions kept coming up, including Daniel 9.  One day, I asked him: “Julio, what would you think if I ask you to lend me one thousand quetzals (the nation’s currency)?  I promise to pay you back in eight weeks.’  When seven weeks pass, I come to you and say, ‘Julio, there is a little matter I didn’t tell you.  Between the seventh and the eighth week of our agreement, there is a space of ten years.  What do you think of me?’  Without hesitation Julio said, ‘you would be a swindler'” (Nobody Left Behind).

Final Thought

“Well will it be for us, if we too, in our study of this supremely important prophesy, place out emphasis, not upon dates and mathematical calculations, but upon the central figure who was both anointed and a prince, who by being cut off has made reconciliation for iniquity and brought in the only righteousness that is acceptable with God, even His own eternal righteousness” (E.J. Young, The Prophesy of Daniel, quoted in Dave Miller’s term paper).

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Prophecy: Seventy Weeks (Part 2)

Posted on November 8, 2013 by Bryan Hodge

“Seventy weeks are determined… know therefore and understand, from the going forth of the command to restore and build Jerusalem until Messiah the Prince there shall be seven weeks and sixty-two weeks.  The street (or open square, footnote in NKJV) shall be built again, and the wall, even in troublesome times” (Daniel 9:24-25).

The seventy weeks are divided into three segments.  The first segment is seven weeks. During this period, Jerusalem would be rebuilt.

This period starts with the “going forth of the command to restore and build Jerusalem”. There are four possible starting dates: (1) Cyrus’ decree 538 B.C. (Ezra 1:1-ff).  Zerubbabel led a return of about 50,000 Israelites out of Persia/Babylon (Ezra 2). Restoration work began.  (2) Darius’ decree 520 B.C. (Ezra 6:1-ff).  The work had been opposed (Ezra 4:1-5; 5:24).  Darius reissues Cyrus’ decree. The temple was completed by 516 B.C. (Daniel 6:15). (3) Artaxerxes’ decree 457 B.C. (Ezra 7:6-ff).  Ezra led a return of an estimated 7,000 Israelites (Ezra 8).  Spiritual restoration occurred under Ezra the scribe (Ezra 7:9-10). Some city restoration may have also occurred during this time (Ezra 9:9).  (4) Artaxerxes’ decree, 445-444 B.C. (Nehemiah 2:1-ff).  Nehemiah accomplished the rebuilding of the city’s walls (Nehemiah 3-6).  Nehemiah served as governor in the land of Judah from 445/444-433/432 B.C.

This rebuilding occurred under “troublesome times” (Daniel 9:25).  The enemies of Israel: (a) ridiculed the effort (Nehemiah 2:19; 4:1-4); (b) accused them of rebellion against Persia (Nehemiah 2:19; 6:5-ff); (c) plotted violence against them (Nehemiah 6:1-3).

And after the sixty-two weeks Messiah shall be cut off, but not for Himself; and the people of the prince who is to come shall destroy the city and sanctuary. The end of it shall be with a flood, and until the end of the war desolations are determined” (Daniel 9:26).  

The second segment is sixty-two weeks.  This is the period between the rebuilding Jerusalem and the appearance of the Messiah.

The third segment consists of one week.  During this week the Messiah would be cut off (Daniel 9:26 cf. Isaiah 53:8).  He would be cut off, “but not for himself.”  This sounds like Isaiah 53, “he has borne our griefs and carried our sorrows… he was wounded for our transgressions, he was bruised for our iniquities… he bore the sins of many, and made intercession for the transgressors” (Isaiah 53:4, 5, 12).  Paul says, “He (God – B.H.) made Him (Jesus – B.H.) who knew no sin to be sin (sin offering – B.H.) for us” (2 Corinthians 5:21).

However, some understand  this to mean Messiah shall “be cut off and shall have nothing” (ESV). Gary Workman commented, “Even while he lived Jesus had nowhere to lay his head.  And when he died he had nothing but the sins of the world (Isaiah 53:6; 1 Peter 2:24)” (The Seventy Weeks of Daniel 9:24-27, The Restorer, January 1993, Vol. 13 No. 1). Wayne Jackson has commented, “The meaning may be that, with the death of Christ, from the viewpoint of his generation, it appeared that he had nothing” (Daniel’s Seventy Weeks, p. 9).  Dave Miller writes, “The phrase ‘and shall have nothing’ sets forth the utter rejection which Christ endured” (The Interpretation of the Seventy Weeks of Daniel, term paper Harding Graduate School of Religion, p. 6).  

 A coming ‘prince’ is spoken of who would destroy both the city and the sanctuary (temple).  This is the Roman general Titus.  The “people of the prince” is the Roman army.

“Then he shall confirm a covenant with many for one week.  But in the middle of the week he shall bring an end to sacrifice and offering.  And on the wing of abominations shall be one who makes desolate” (Daniel 9:27).

“He” refers to Jesus.  He would confirm a covenant with many one week.  David Vaugh Elliot comments, “This statement brings to mind Jeremiah’s prediction of a new covenant (Jeremiah 31:31-34).  There is no question that Jesus brought in a new covenant.  At the Last Supper, he declared, “For this is my blood of the new covenant, which is shed for many for the remissions of sins” (Matthew 26:28).  It thus seems easy to think of Jesus confirming the covenant for this first half of the week… However, what about the second half… There should be no difficulty in understanding that Jesus continued to confirm his new covenant through the work of his apostles” (Nobody Left Behind, p.96).  Consider  the words of Mark 16:20 and Hebrews 2:3.

The “wing” may refer to the temple.  Gary Workman writes, “The wing of abomination is the pinnacle of the temple.  (The word ‘pinnacle’ is literally ‘wing’ in the Greek – Matthew 4:5)” (ibid).

Abomination may refer to idolatry.  Wayne Jackson said, “‘Abominations’ is frequently used of idols in the Old Testament (1 Kings 11:5; 2 Kings 23:13; Daniel 11:31; 12:11). Within this context, it doubtlessly refers to the idolatrous ensigns of the Roman armies. Josephus says that when the Romans burned the temple, they ‘brought their ensigns to the temple and set the ever against its eastern gate; and there did offer sacrifices to them…’ (Wars, VI, VI, I)  Thus, the Roman armies, with their abominable idolatries, desolated the city and the holy place” (Daniel’s Seventy Weeks).

The “desolate” refers to Jerusalem’s destruction.  Jesus said of Jerusalem, “Your house has left you desolate” (Matthew 23:38).  Moreover, He said, “When you see Jerusalem surrounded by armies, then know that its desolation is near” (Luke 21:20).

The end of Israel’s sacrifice and offering was coming.  Jesus took such away, in one sense, at the cross (Colossians 2:14, 16-17).  The Greek verb in Colossians 2:14 is perfect tense; It stresses the permanency of the abrogation of the Law of Moses.  In another sense, such was definitely removed in 70 A.D., with the destruction of the temple.

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Prophecy: Seventy Weeks (Part 1)

Posted on November 6, 2013 by Bryan Hodge

“Seventy weeks are determined for your people and your holy city, to finish the transgression, to make an end of sin, to make reconciliation for iniquity, to bring in everlasting righteousness, to seal up vision and prophesy, and to anoint the Most Holy” (Daniel 9:24).

Six things are to be accomplished during this period of seventy weeks (or literally seventy sevens):

1.  To finish the transgression:

(a) Some believe that this refers to the forgiveness of sins.  This is possible.  It does speak in context of “reconciliation for iniquity” (Daniel 9:24).  The phrases – “to finish transgression” (Daniel 9:24), “to make an end of sins” (Daniel 9:24), and “to make reconciliation for iniquity” – may be synonymous phrases, repeating the same point in slightly different words.  Also in context, the death of the Messiah is mentioned, “Messiah shall be cut off but not for himself” (Daniel 9:26).  This sounds like Isaiah 53, “he has borne our griefs and carried our sorrows… he was wounded for our transgressions, he was bruised for our iniquities… he bore the sins of many, and made intercession for the transgressors” (Isaiah 53:4, 5, 12).  The writer of Hebrews said of Jesus, “he has put away sin by the sacrifice of himself… he… offered one sacrifice for sins forever” (Hebrews 9:26; 10:12).

(b)  Others have set forth another possibility.  God told Abraham that it would be four generations before the promised land would be given to them because “the iniquity of the Amorites is not yet complete (full KJV)” (Genesis 15:16).  This same language is later used of Israel losing the land.  They “filled up their sins” (1 Thessalonians 2:15-17, cf. Matthew 23:31-33).  The context of Daniel’s seventy weeks concerns Jerusalem’s destruction (Daniel 9:26).

2.  To make an end of sin:

The context does mention the forgiveness of sins.  It speaks of “reconciliation for iniquity” (Daniel 9:24), and a Messiah “cut off, but not for himself” (Daniel 9:26).  John said of Jesus, “Behold! The lamb of God who takes away the sin of the world” (John 1:29).  Jesus appeared to put away sin by the sacrifice of himself (Hebrews 9:26 cf. 10:12).

3.  To make reconciliation for iniquity:

Jesus did this.  Romans 5:10 says, “We were reconciled to God through the death of His Son.”  Romans 5:11, “We also rejoice in God through whom we now receive reconciliation” 2 Corinthians 5:18 says, “God… has reconciled us to Himself, through Jesus Christ, and has given us the ministry of reconciliation.”

Three words have been used: (1) Transgression – “willful deviation from, and therefore rebellion against, the path of godly living” (Vine’s).  (2) Sin – “missing the road or mark” (Vine’s).  (3) Iniquity – “an offense, intentional or not, against God’s law” (Vine’s).

4.  To bring everlasting righteousness:

Jesus came so that man could have a right standing, before God.  Paul said, “I am not ashamed of the gospel of Christ… for in it the righteousness of God is revealed” (Romans 1:16-17 cf. 10:3).  “Now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets [including Isaiah 53; Daniel 9, etc.], even the righteousness of God, through faith in Jesus Christ” (Romans 3:21-22)  Christ is connected with “righteousness, and sanctification, and redemption” (1 Corinthians 1:30).  Christ died “that we might become the righteousness of God” (2 Corinthians 5:21).

5.  To seal up the vision and the prophesy:

(a) The term “seal” sometimes carries the idea of a “stamp of approval”.  See Esther 8:8.

This may refer to Messianic prophesy being fulfilled.  God placing His stamp of approval on the prophesy.  Jesus said, “all things must be fulfilled which are written in the Law of Moses and the Prophets and the Psalms concerning Me” (Luke 24:44).  David Vaugh Elliot commented, “Old Testament vision and prophesy were sealed in the sense of receiving the best possible stamp of approval: fulfillment” (Nobody Left Behind, p. 82).

(b) Another possibility is that “seal” is being used of completion.  David Vaugh Elliot has written, “Jewish visions and prophesy were sealed up by coming to an end: All the prophets and the law prophesied until John (Matthew 11:13)” (ibid).

6.  To anoint the Most Holy:

(a) Prophets (1 Kings 19:16), priests (Exodus 28:41), and Kings (1 Samuel 10:1, 16:3-4) were anointed under the Old Covenant.  Such served as “a rite of inauguration and consecration to the offices” (Wayne Jackson, Daniel’s Seventy Weeks, p. 5).  The context of Daniel 9 speaks of a “Messiah” (Daniel 9:25, 26).  The term means “Anointed One”.

Jesus was anointed (Luke 4:18-19; Acts 10:38).  He is prophet (Acts 3:20-ff), priest (Hebrews 3:1), and King (Matthew 21:5; Mark 15:2; 1 Corinthians 15:24-26).

(b) “It may be observed that some see the expression ‘to anoint the Most Holy” as a figurative reference to the establishment of the Lord’s church.  Such a view is possible and does no injustice to the context, either immediate or remote” (Jackson, p. 5).  “Others believers think the anointing of the Most Holy refers to the Holy Spirit filling the New Testament temple, that is, the church” (Elliot, p. 84).  The reason for this view is that the literal language is not “Most Holy” but ‘Holy of Holies.”  David Vaugh Elliot write, “This occurs about forty-five times in the Old Testament, albeit with grammatical variations.  A study of these forty-five times reveals that the expression is always used to describe the tabernacle (temple) or things directly connected to it” (Elliot, p. 83-84).

(c) Another view is that this refers to Christ’s entrance into the true Holy of Holies, that is heaven itself (Hebrews 9:22-26).  He anointed heaven with His blood.

One thing seems certain, this prophesy has to do with Christ.  Watch the similar language between Isaiah 53 and Daniel 9:

                Daniel 9                                                        Isaiah 53

(1)  Transgression (9:24)                                      Transgression (53:5, 8, 12)

(2)  Sins  (9:24)                                                       Sin  (53:10, 12)

(3)  Iniquity (9:24)                                                 Iniquity  (53:5, 6, 11)

(4)  Messiah cut off  (9:26)                                   Cut off (53:8)

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Prophecy: Four Beasts

Posted on November 3, 2013 by Bryan Hodge

“In the first year of Belshazzar King of Babylon, Daniel had a dream and visions…”  (Daniel 7:1)

Critics used to claim that Belshazzar never existed. The Zondervan’s Pictorial Bible Dictionary says, “For many years regarded as a fictitious literary creation… It is now well-authenticated through archaeological studies that Belshazzar was a historic personage” (p. 104). Don Simpson writes, “Belshazzar was not a figment of Daniel’s imagination. Inscriptions have cited Belshazzar as a King, and furthermore, as the son of Nabonidus… All evidences point to the fact that Nabonidus was in retirement and his son Belshazzar managed the governmental affairs” (A Textual Study of the Book of Daniel, p. 65-66). Wayne Jackson states, “The Nabonidus Chronicle reveals that Belshazzar was made King (in 556 B.C.) while Nabonidus was in Arabia for some ten years” (Biblical Studies in Light of Archaeology, p. 39). Daniel may hint at joint Kingship of Belshazzar and Nabonidus (cf. Dan. 5:16).

Four Beasts

“And four great beasts came up from the sea” (Daniel 7:3).

The beasts are Kingdoms (cf. Daniel 7:23). The sea may refer to the Mediterranean Sea, the area these four kingdoms would dominate (Daniel 7:2 “Great Sea” cf. Joshua 1:4); or the sea may refer to the sea of nations (cf. Revelation 17:15).

This is similar to Daniel 2. Daniel 2 spoke of four kingdoms described as four metals. This speaks of four kingdoms described as four beasts.

1. “The first was like a lion, and had eagle’s wings” (Daniel 7:4).

The lion is known as “the king of beasts”. The eagle is the greatest of the birds of prey. “What the gold is among metals and the head among members of the body, that the lion is among beasts, and the eagle is among birds” (Keil and Delitzch quoted by Leslie Thomas in Studies in the Book of Daniel, pg. 39).

The plucking of the wings and the making of the beast into a man may refer to God’s humbling of Nebuchadnezzar (Daniel 7:4 cf. Daniel 4). The power of Babylon “gradually deteriorated following his demise” (Thomas, pg. 39).

2. “And suddenly another beast, a second like a bear. It was raised up on one side, and had three ribs in its mouth between its teeth” (Daniel 7:5).

The bear is larger than the lion. The Persian military was the largest of the ancient world. Herodotus places the number in Xerxes’ army, navy, and support staff at 5,283,220 men (Book 7, paragraphs 184-186).

The three ribs in its mouth tell of the bear’s ferocity. The three ribs may represent Babylon, Lydia, and Egypt which were the three major conquests by Persia.

3. “After this I looked and there was another like a leopard, which had on its back four wings of a bird. The beast also had four heads, and dominion was given to it” (Daniel 7:6).

The leopard is smaller than the previous two, but it is pound for pound stronger. It is said that the leopard is pound for pound the strongest of the big cats. (www.ofcats.com/2008/04/leopards-facts). The Macedonian (Greek) army of Alexander was small; perhaps less than 40,000 well-trained men (www.prothos.org-AboutAlexander’sarmy).

The four wings may represent swiftness. In just 9 years, Alexander gained control of the land from Macedonia to Egypt (North and South), Macedonia to India (East and West).

The four heads refer to the four divisions of Alexander’s empire. His empire was divided between his top generals after his death: (1) Ptolemy (Egypt and the south); (2) Seleucus (Syria, Babylon, and the east); (3) Antipater and Cassander (Macedonia, Greece, and the west); (4) Antigonus and Lysimachus (Thrace, Asia Minor, and the north). This division also is mentioned in Daniel 8:8, 22.

4. “After this… behold a fourth beast, dreadful, and terrible, exceedingly strong. It had huge iron teeth; it was devouring” (Daniel 7:7).

This beast, unlike the previous beasts, is not in animal form. Its teeth are iron and its nails are bronze (Daniel 7:7, 19). It is like a machine. Note: Iron has been mentioned before (cf. Daniel 2:40). This is Rome.

There are only four beasts counted; however, on this fourth beast are eleven horns (Daniel 7:7-8). These horns represent Kings (Daniel 7:24).

The eleventh horn is depicted as especially bad. He (a) spoke against the Most High. (b) Persecuted the saints. (c) Intended to change worship (Daniel 7:25 cf. 1 Kings 12:25-33). His rule would not continue (Daniel 7:11-12; 7:26).

Who is this eleventh King? Don Simpson suggests – (1) Augustus 27B.C. – 14A.D. (2) Tiberius 14A.D. – 37A.D. (3) Caligula 37A.D – 41A.D. (4) Claudius 41A.D. – 54A.D. (5) Nero 54A.D. – 68A.D. (6) Galba 68A.D.  (7) Otho 68A.D.  (8) vitellus 69A.D. (9) Vespasian 69A.D. – 79A.D. (10) Titus 79A.D. – 81A.D. (11) Domitian 81A.D. – 96A.D. (Simpson, pg. 86).

Other suggestions have been made. David Vaughn Elliot suggests – (1) Burgundians; (2) Franks; (3) Heruli; (4) Huns; (5) Lombards; (6) Ostrogoths; (7) Saxon; (8) Suevi; (9) Vandals; (10) Visigoths, all barbaric parts into which the Roman Empire disintegrated – followed by (11) Papal Power (Nobody Left Behind, p. 159-164).

The Eternal Kingdom

“Behold, one like the Son of Man, coming with clouds of heaven! He came to the Ancient of Days, And they bought Him near before Him. Then to Him was given dominion and glory and a kingdom, That all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, which shall not pass away, and His Kingdom the one which shall never be destroyed” (Daniel 7:13-14).

Consider these points:

1. The one to receive this Kingdom is said to be “like the Son of Man”. Jesus was made like us (Hebrews 2:17; Philippians 2:7). He is even referred to as “the Son of Man” (Matthew 16:13; Acts 7:56; etc.).

2. The Kingdom was not received upon a visit to the earth.

3. The Kingdom was received upon a going to “The Ancient of Days”. Who better fits the title than God? (Genesis 1:1; Exodus 3:14; Hebrews 3:4; etc.).

4. The going to “The Ancient of Days” is associated “with clouds”. Jesus’ ascention was with clouds (Acts 1:9). He returned to the Father (John 16:28). He is at the right hand, or near God (Acts 2:31). He reigns (1 Corinthians 15:24-25). The Kingdom exists (Colossians 1:13; Revelation 1:9).

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Prophecy: Nebuchadnezzar’s Dream

Posted on October 30, 2013 by Bryan Hodge

Nebuchadnezzar was the son of Nabopolassar, founder of the Chaldean (or Babylonian) Empire. Nebuchadnezzar served as the commander of the military campaign that led to Judah’s conquest on 606 B.C. (cf. Daniel 1:1-12; 2 Kings 24:1; 2 Chronicles 36:5-7).

Following his father’s death, Nebuchadnezzar reigned as King of Babylon (this area is modern-day Iraq) from 605-562 B.C. It was during his second year as King that Nebuchadnezzar had dreams of a great image (Daniel 2:1-ff).

The Image

“This image’s head was of fine gold, its chest and arms of silver, its belly and thighs of bronze, its legs of iron, its feet partly of iron and partly of clay” (Daniel 2:32-33).

1.  The Head of Gold

Daniel provided the interpretation to Nebuchadnezzar, declaring, “You are the head of gold” (Daniel 2:36-38).  At first glance, one might conclude that the individual, Nebuchadnezzar, was the head of gold. However, the context makes clear that the head of gold included more than the person of Nebuchadnezzar. Kingdoms are mentioned (Daniel 2:39-40).  Babylon was the head of gold.

Babylon lasted only from 612-538 B.C., but it was glorious. Don Simpson has written, “The image contained four metals (gold, silver, bronze, iron) varied on beauty, hardness, and frangibility.” Note: the highest quality was at the head (A Textual Study of The Book of Daniel, p. 31).

2.  The Chest and Arms of Silver

Daniel told Nebuchadnezzar, “But after you shall arise another kingdom inferior to yours” (Daniel 2:39). The last of the Kings of Babylon was Belshazzar. He literally saw the handwriting on the wall, “MENE (numbered B.H.), MENE (numbered B.H.), TEKEL (weighed B.H.) UPHARSIN (divided B.H.). This is the interpretation of each word. MENE: God has numbered your kingdom, and finished it; TEKEL: You have been weighed in the balances, and found wanting; PERES: Your kingdom has been divided, and given to the Medes and the Persians” (Daniel 5:25-28 cf. 2 Chronicles 36:20). Historically, the next great empire was Medo-Persia (this area is modern-day is Iran). This kingdom lasted from    538-331 B.C.

Persia was inferior to Babylon. “Politically the power of the central government in which the nobles shared with the King, being weakened by growing independence of the Provinces, was inferior to Nebuchadnezzar whose sole word was the law throughout his kingdom” (Jamison-Fauset-Brown).

3.  The Belly and Thighs of Bronze

Daniel said of this, “then another, a third kingdom of bronze, which shall rule over all the earth” (Daniel 2:39).  Greece was the kingdom which defeated Persia, breaking its power (cf Daniel 8:3-7, 20-21). David Vaugh Elliot commented, “Secular history confirms the third kingdom to be Greece; the book of Daniel agrees. Chapter 8 contains a vision of a goat totally overpowering and trampling a ram. Verse 20 and 21 point out the ram… the Kings  of Media and Persia. And the male goat is the kingdom of Greece” (Nobody Left Behind, p.151).  Alexander the Great defeated Darius Codomannus, the last King of Persia, in a series of battles between 334-331 B.C. It is said that Alexander boasted that he had conquered the world (Matthew Henry). After Alexander’s death in 323 B.C., the kingdom was divided among four generals. However, this is still viewed as one Kingdom (Daniel 7:6, 8:8). Don Simpson explained, “The successors of Alexander did not constitute a separate world-wide empire; but rather divided rulership over Alexander’s already conquered empire” (Kingdom Prophecy in Review, p.122). Greece would be the world power until 63 B.C.   

What about the bronze? “The Greek … were celebrated for the brazen armor of their warriors” (Jamison-Fausset-Brown).

4.  The Legs of Iron, and Feet of Iron and Clay

Daniel said, “And the fourth Kingdom shall be strong as iron, inasmuch as iron breaks in pieces and shatters everything; and like iron that crushes, that Kingdom will break in pieces and crush others (Daniel 2:40).   History is clear. Rome was the next world empire. It was strong as iron. It was the dominate world power from 63 B.C.-476 A.D.

However, it had an internal weakness. Daniel wrote, “And as the toes of the feet were partly of iron and partly of clay, so the Kingdom shall be partly strong and partly fragile. As you saw iron mixed with ceramic clay, they will mingle with the seed of men; but they will not adhere to one another; just as iron does not mix with clay” (Daniel 2:42-43). Rex Turner Sr. saw this as weakness that came by conquest. “Those captive people would not be amalgamated into a single nation of loyal Romans” (Daniel: A Prophet of God, p. 55). Matthew Henry saw this as a division between the plebs and the patricians. “This empire divided the government for a long time between the senate and the people, the nobles and the commons, but they did not entirely coalesce” (Henry Vol. 4, p. 809).

Some assume that the image was in the likeness of man, and thus had ten toes. It is further assumed  that the ten toes represent ten kingdoms – either arriving out of Rome, or appearing later. However, the text mentions only four Kingdoms. It stops counting at four, and so should we. The feet and toes no more form separate kingdoms from the legs, than do the thighs from the belly, or do the arms from the chest.

The Stone/ Everlasting Kingdom

The dream saw a stone which was cut out without hands (Daniel 2:34,45). The language “without hands” means that this was done by the work of God (Daniel 2:34,45; 8:25; Colossians 2:11).

The stone crushed the image (Daniel 2:34, 45). It struck the feet (the Roman Empire). Remember the Roman Empire fell in 476 A.D.

“The stone became a mountain filling the earth” (Daniel 2:35). The term “mountain” is sometimes used of Kingdoms (Jeremiah 51:24-25). Such is the case here (Daniel 2:34-35 cf. 2:44).

It would be while the image was still standing that God would establish an everlasting Kingdom. Daniel said, “in the days of these Kings (the four Kingdoms B.H.) the God of heaven will set up a Kingdom which shall never be destroyed; and the Kingdom shall not be left to other people (as earthly Kingdoms are replaced by other earthly kingdoms B.H.)” (Daniel 2:44).

In order to be fulfilled, this Kingdom had to be set up before 476 A.D. when the Roman Empire came to an end. There was a Kingdom set up during the days of the Roman Empire. That Kingdom is the church (Mark 9:1 cf. Acts 1:8 cf. Acts 2:4; Colossians 1:13; Revelation 1:9). It is an eternal Kingdom. One day Jesus will deliver this Kingdom up to the Father (1 Corinthians 15:24-25).

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Prophecy: Jeconiah and Jesus

Posted on October 28, 2013 by Bryan Hodge

God said to Jeconiah, also called Coniah for short, and sometimes called Jehoiachin – “I will give you into the hand of those who seek your life, and into the hand of those whose face you fear – the hand of Nebuchadnezzar the King of Babylon and the hand of the Chaldeans. So I will cast you out, and your mother who bore you, into another country where you were not born; and there you shall die.”  (Jeremiah 22:25)

His reign was brief. He began to reign at the age of eighteen, and he only reigned three months (2 Kings 24:8-ff). He was led into Babylonian captivity in 597 B.C. A false prophet named Hananiah  said that he would shortly be restored to the throne (Jeremiah 28:1-ff). He never was. Evil-Merodach, king of Babylon, freed him from prison after thirty-seven years of captivity (2 Kings 25:27-ff; Jeremiah 52:31-ff), but he never returned from exile.

Then God said of Coniah – “O earth, earth, earth, Hear the word of the LORD: ‘write this man childless … For none of his descendants shall prosper sitting on the throne of David, and ruling anymore on Judah’” (Jeremiah 22:29-30).

“Childless” does not mean that Coniah literally had no children. He had at least seven sons, maybe eight [(1 Chronicles 3:17-18) Note: Some take ‘Assir’ as a son. Others translate it ‘captive’ e.g. ESV]. Robert Taylor Jr. commented, “Coniah was to be written childless. This does not mean he was minus offspring for some eight sons of his are enumerated by the Chronicle (1 Chronicles 3:17, 18). It simply means that no son or descendant of his will ever reign in any prosperity upon David’s throne situated in Judah” (Studies in Jeremiah and Lamentations, Vol. 1, p.178). Wayne Jackson commented, “But how can it be said that the King was ‘childless’ when, in fact, he had seven sons (1 Chronicles 3:17). Cuneiform tablets from Babylon mention Yaukin (Jehoiachin) and five sons… Actually, there is a reference to the ruler’s ‘seed’ in this very context (v.28 b) … Jeconiah was to be childless in the sense that he would never have an heir to the Davidic throne. Regally, he was childless” (Jeremiah and Lamentations, p.54).

Coniah was the next to last earthly King to reign over Judah. The last King was Mattaniah, also known as Zedekiah. However, he was not the offspring of Coniah. He was Coniah’s uncle (2 Kings 24:17-ff).

Finally, Jeremiah foretold of better days.  “‘Behold, the days are coming,’ says the LORD, ‘That I will raise to David a branch of righteousness; a King shall reign and prosper, and execute judgment and righteousness in the earth … Now this is the name by which He will be called: THE LORD OUR RIGHTEOUSNESS’” (Jeremiah 23:5-6).

There is a comparison that should not be missed. (1) While Coniah was evil (2 Kings 24:8-9), This King would execute judgment (justice ESV) and righteousness (Jeremiah 23:5). (2) While Coniah’s offspring would not prosper reigning in Judah, this one would prosper in His reign. The reference is to Jesus. Jesus is identified as the “branch” (Isaiah 11:1, 10; cf. Romans 15:12).

Jesus is a descendant of Coniah (Matthew 1:11). Foy Wallace Jr. has remarked, “Now since Christ is the seed of Coniah, and no man of his seed can sit on David’s throne and rule anymore in Judah, it follows that Jesus Christ cannot occupy the throne of David on earth. But the prophets said that Jesus Christ the son of David should occupy David’s throne. Since it cannot be done on earth, it follows that Jesus Christ would occupy David’s throne not on earth, but in heaven. And that is exactly what Peter affirms in Acts 2:30” (God’s Prophetic Word, p.217). He reigns even now from heaven (1 Corinthians 15:25-26). Note: The throne of David should not be thought of as a physical piece of furniture. The language is of authority [1 Kings 2:12 cf. 1 Chronicles 29:23 (watch how throne of David is used synonymously with the throne of God. Such does not refer to God’s literal throne)].

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Prophecy: Fulfilled

Posted on October 26, 2013 by Bryan Hodge

There are certain passages which are said to be “fulfilled” in Jesus’ day, yet they do not appear to be contextually if one consider the source of the quotation. Let’s take a look…

Refrain from Weeping

“Thus says the LORD: ‘A voice was heard in Ramah, lamentation and bitter weeping, Rachel weeping for her children, refusing to be comforted for her children, because they are no more.’ Thus says the LORD:‘Refrain your voice from weeping, and your eyes from tears. For your work shall be rewarded,’…There is hope in your future…” (Jeremiah 31:15-17).

Matthew claims that this passage was “fulfilled” in Herod’s massacre of male children, two years old and under, in Bethlehem (Matthew 2:16-18). Critics complain that this is a misuse of Jeremiah’s words by Matthew. Jeremiah was speaking of Babylonian captivity. It is clear by the words we omitted by way of ellipses (…), “they shall come back from the land of their enemy…your children shall come back to their own border” (Jeremiah 31:16-17).

Our answer to critics: There are two, perhaps even three ways in which a passage can be said to be “fulfilled”. (1) A passage may have primary, even singular fulfillment. There are certainly passages, for example, which are only fulfilled in Christ.  In these passages, Christ, and Christ alone, is in view. Think of: (a) The virgin birth (Isaiah 7:14 cf. Matthew 1:22-23); (b) The birth of one in Bethlehem “whose goings forth are from old, from everlasting” (Micah 5:2 cf. Matthew 2:3-6). (2) A passage may have double fulfillment (possible example: 2 Samuel 7; 1 Chronicles 17). (3) A passage may have an accommodative fulfillment.

Rachel went in to labor with Benjamin somewhere south of Bethel (Note: Ramah was located a short distance south of Bethel). It was a hard labor. She was in pain and ultimately would die in this childbirth. Her midwife comforted her saying, “Do not fear; you shall have this son also.” Benjamin was born. (Genesis 35:16-20).

Jeremiah figuratively pictured Rachel weeping over her children as they went away into Babylonian captivity. Ramah was on the road the captives would travel (Jeremiah 31:15 cf. 40:1). However, comfort was again provided, despite the pain there was hope (Jeremiah 31:16-17).

Matthew used these words from Jeremiah in reference to the massacre of Bethlehem’s male children, two years old and younger (Matthew 2:16-18). Bethlehem and Ramah were not the same place. However, a similar point was being made. Hope was being provided. Despite the pain, something good was to happen. Despite Jesus’ parents departing the land with Jesus, a return was promised (cf. Matthew 2:13-15).

Many see this as a double fulfillment. However, when one reads the original passage in Jeremiah, it seems that wording does not apply directly to Jesus’ day. I see it as an accommodative usage of Jeremiah’s words: illustration: If a man is trying to preach before his relatives, and if his relatives reject his message due to familiarity with him, then he might say in an accommodative usage of scripture, “Thus it is fulfilled ‘a prophet is not without honor except in his own country, among his own relatives, and in his own house’” (Mark 6:4).

Out of Egypt

“When Israel was a child, I loved him, and out of Egypt I called my son” (Hosea 11:1).

This passage goes back to the Exodus. God preserved Israel by providentially leading them into Egypt (Genesis 37-50). Then, he brought them out of Egypt (Exodus 1-14).

Matthew used these words and applied them to Jesus’ day. Joseph was warned, “Arise take the young child and his mother, flee to Egypt, and stay there until I bring you word; for Herod will seek the young child to destroy him…that it might be fulfilled which was spoken by the Lord through the prophet, saying, ‘out of Egypt I called my son’” (Matthew 2:13-15).

It is language being used accommodatingly of God’s care and provision. Homer Haily commented, “In its context the passage seems to have no direct reference to the Messiah…But as Keil so aptly put it, the passage was quoted by Matthew ‘because the sojourn in Egypt, and return out of the land, had the same significance in relation to the development of the life of Jesus Christ, as it had to the nation of Israel. Just as Israel grew into a nation in Egypt, where it was out of the reach of Cannanitish ways, so was the child Jesus hidden in Egypt from the hostility of Herod’” (A Commentary on the Minor Prophets, p. 172).

There are different types of “fulfillment”. Prophesies which have primary or sole fulfillment in Christ or His church are great for building faith. Prophesies which have only a secondary or accommodative fulfillment in Christ or His church are illustrious in nature, scriptures are not being misused.

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