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).

Posted in Premillennialism, Prophecy | Tagged , , , , , , , , , , , , , , | Leave a comment

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.

Posted in Premillennialism, Prophecy | Tagged , , , , , , , , , , , , , , , , , , , , , , , | Leave a comment

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)

Posted in Jesus, Phrase Study, Premillennialism, Prophecy, Textual study, Word Study | Tagged , , , , , , , , , , , , , | Leave a comment

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).

Posted in Chruch, Jesus, Premillennialism, Textual study | Tagged , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , | 1 Comment

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).

Posted in Chruch, History, Premillennialism, Textual study | Tagged , , , , , , , , , , , , , , , , , , , , , , , , , , , | 1 Comment

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)].

Posted in Jesus, Premillennialism, Prophecy, Textual study | Tagged , , , , , , , , , , | Leave a comment

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.

Posted in Jesus, Prophecy, Textual study | Tagged , , , , , , , , , , , , , , | Leave a comment

Prophecy: The New Covenant

Posted on October 24, 2013 by Bryan Hodge

Let’s define “covenant.”  The Hebrew word has its origin in a verb meaning ‘”to cut or divide’ in allusion to a sacrificial custom in connection with covenant making” (Vine’s).  The word is used of (1) Covenants between men – (a) a treaty, alliance, league; (b) constitution, ordinance between monarch and subjects; (c) agreement, pledge; (d) alliance of friendship; (e) alliance of marriage.  (2) Covenants between God and man – (a) alliance or friendship; (b) divine constitution or ordinance (B-D-B-G).

The Greek word means literally “through a receptacle, repository, chest, box.”  It is used of “a disposition of property by will or otherwise” (Vine’s).  It is also used of: (1) a disposition, arrangement; (2) a compact, covenant (Thayer).  The word is used by the Septuagint for the Hebrew word.  Another point to understand is that this word frequently refers to unilateral agreements or declarations.  “It is the declaration of one person’s will, not the result of an agreement between two parties” (B-A-G).

“Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and the house of Judah” (Jeremiah 31:31).

The writer of Hebrews quoted Jeremiah 31:31-34 (see Hebrews 8:7-13; 10:15-18).  He even said, “In that He says, ‘A new covenant,’ He has made the first obsolete” (Hebrews 8:13).

When did this covenant come?  Jesus connected this covenant with his blood (Matthew 26:28; Luke 22:20).  The Hebrews writer said, “where there is a testament, there must also of necessity be the death of the testator.  For a testament is in force after men are dead, since it has no power at all while the testator lives” (Hebrews 9:16-17).  The writer then connected these words with the sacrifice of Jesus (Hebrews 9:23-28).

Some have seen an allusion to a “last will and testament” in Hebrews 9:16-17; However, such is really not in view.  Consider these things: (1) the New Covenant is being compared to Moses’ giving of the Old Covenant.  There was no death of the testator in that covenant, if we mean by this the death of one who made out a “last will and testament.”  However, there was blood shed (cf. Exodus 24:1-8).  (2) The words “men” and “testator” do not appear in the Greek reading of Hebrews 9:16-17.  The words are supplied.  Adam Clark commented, “Where there is a covenant, it is necessary that the death of the appointed (victim) should be exhibited, because covenant is confirmed over dead (victims), since it is not valid while the appointed (victim) is alive” (Vol. 6, pg. 747-748).  The Zondervan Parallel New Testament in Greek and English reads, “For where a covenant death necessity to be offered of the making covenant, for a covenant over dead [is] firm, since never has it strength when lives the making covenant.”  (3) The comparison is this: Moses declared and then ratified, or instituted it with blood.  This is exactly what Jesus did.

“…not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt” (Jeremiah 31:32).

The words, “the day that I took them by the hand to lead them out of the land of Egypt” includes that which was engraved upon stones (see 1 Kings 8:9 cf. 8:21).  This covenant would be in some way(s) different from that covenant.

“But this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put my law in their minds, and write it on their hearts; and I will be their God, and they shall be my people.  No more shall every man teach his neighbor and every man his brother saying, “Know the LORD, ‘for they all shall know me, from the least of them to the greatest of them says the LORD… I will forgive their iniquity, and their sin I will remember no more” (Jeremiah 31:33-34).

Here are the differences in the covenants…

1) The Israelites of old became Israelites  (God’s chosen people) by birth.  One became such without any knowledge of the LORD, or His law.  He had to be taught such things later by others.  Some Israelites did have God’s word in their hearts [(Psalm 37:41; 40:8; 119:11; cf. Deuteronomy 4:9-10; 6:6-7; 11:18-19; 30:14) and even some Gentiles (Romans 2:15)].  However, under this new covenant one must first know (cf. John 6:45).  Today, man is required to be “born again” (John 3:3-5).

2)  Sin under the previous covenant was remembered each year on the Day of Atonement (Hebrews 10:1-3 cf. Leviticus 16:11-15).  The sacrifice of Jesus is once and for all (Hebrews 9:25-26).  He remembers our sin no more (Hebrews 10:17-18).

Posted in Old Testament/New Testament, Prophecy, Textual study, Word Study | Tagged , , , , , , | 1 Comment

Prophecy: The Suffering Savior

Posted on October 21, 2013 by Bryan Hodge

Isaiah 53 is a prophetic passage. It tells of one who would come and suffer for man. It tells of Jesus; so says Philip (Acts 8:30-35); so says Peter (1 Peter 1:18-20; 2:22-25); so says Paul (Romans 10:16). No on else in all of history seems to fit.

Physical Life

“He shall grow up before Him (the Lord cf. v.1) as a tender plant and as root out of dry ground” (v. 2a).

Jesus was born and grew up in a difficult environment, but not without watchful care. He grew up before the Lord’s eyes. That is, His watchful care. Examples of God’s care include: (a) flight into Egypt (Matthew 2:13). (b) ministering angels (Matthew 4:11; Luke 22:43); providential protection (Luke 4:28-30; John 7:30; 8:29).

“He has no form or comeliness (majesty ESV)… There is no beauty that we should desire Him” (v. 2b).

There was no unusual beauty that caused people to follow Him. There was no halo perpetually around His head to attract people to Him. Homer Hailey remarked “no regal adornments such as the people desire, but only an unimposing peasant carpenter from a small obscure village in Galilee” (Isaiah, p.437). Note: the Hebrew’s word for ‘beauty’ is used of David in 1 Samuel 16:18.

Too many people put style, pizzazz, flare, and flamboyance over substance and content. Jesus could have attracted people with such an appearance, but this is not how He came. The attraction was to be the teaching. Jesus said, “everyone who has heard and learned from the Father comes to me” (John 6:45).

Suffering

“He is despised and rejected by man, A man of sorrows acquainted (could be rendered ‘knowing’ cf. Isaiah 53:11) with grief” (v. 3).

The next time you begin to feel sorry for yourself, remember Jesus. “Consider Him who endured such hostility from sinners against himself, lest you become weary and discouraged in your souls. You have not resisted to bloodshed, striving against sin” (Hebrews 12:3-4). He “was tempted in all points as we are, yet without sin” (Hebrews 4:15).

“He was oppressed and afflicted, Yet He opened not His mouth; He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opened not His mouth” (v.7).

Jesus did not resist. He went quietly, not even returning their evil. “When He was reviled, (He) did not revile in return. When He suffered, He did not threaten, but committed Himself to Him who judges righteously” (1 Peter 2:23).

“He bore our griefs and carried our sorrows… He was wounded for our transgressions, He was bruised for our iniquities. The chastisement for our peace was upon Him, and by His stripes we are healed… the Lord has laid on Him the iniquity of us all…It pleased the Lord to bruise Him” (v. 4, 5, 6, 10).

His suffering was according to God’s will. God was pleased with this, not a sadistic pleasure, but by what this would accomplish. It is because this was God’s will that, “He opened not His mouth” (Isaiah 53:7 cf. Matthew 26:39).

Jesus’ wounds were for man’s sins. “By His knowledge,” God said, “My righteous servant shall justify many” (v. 11). The term “knowledge” connects back to the word “acquainted” (cf. v. 3, which could be rendered “knowing”).

Death

“He was taken from prison and from judgment…He was cut off from the land of the living” (v. 8).

He was taken from prison. “They…led Him away to be crucified” (Matthew 27:31).

He was taken from judgment. Justice was not done. Pilate had thrice declared Jesus innocent (John 18:38; 19:4; 19:6). However, the mob demanded blood. They cried out, “Let Him be crucified!” (Matthew 27:23).

He was cut off from the land of the living. The words “cut off” refer to a violent unnatural death (Exodus 31:14 cf. Numbers 15:32-35; Isaiah 53:8 cf. Daniel 9:26).

Many criminals have been executed. Some of these criminals have suffered horrible deaths. Example: In 1757, Robert-Francois Damiens failed in his attempt to assassinate Louis XV of France. The court resolved to send a message to all would be assassins. A half a dozen expert torturers were gathered. Damiens was made a public spectacle. He was tortured for six hours before a large crowd in Paris (story is told by William F. Buckley Jr. in an article entitled “Bloody Passion” which appeared in National Review, March 09, 2004). However, the death of Jesus was different. He not only suffered, He was innocent. He was willfully suffering for others. William F. Buckley Jr. asked, “What kind of audience could Mel Gibson get for a depiction of the last hours of Robert-Francois Damiens? The film depends… on the victim being Jesus of Nazareth” (ibid).

On Lookers

“We esteemed Him stricken, smitten by God, and afflicted” (v. 4).

The mob misunderstood. They believed that Jesus was being rejected and punished by God. The rulers sneered, “Let Him save Himself if He is the Christ, the chosen of God” (Luke 23:35). The soldiers mocked, “If you are the King of the Jews, save yourself” (Luke 23:39). One of the criminals blasphemed Him saying, “If you are the Christ, save yourself and us” (Luke 23:39). He looked abandoned and totally rejected. He was not. In truth, “He (God) has not despised nor abhorred the affliction of the afflicted; nor has He hidden His face from Him; But when He cried out to Him, He heard” (Psalm 22:24).

Burial

“He made His grave with the wicked – But with the rich at His death, because He had done no violence, nor was any deceit found in His mouth” (v. 9).

A criminal was not ordinarily afforded an honorable burial. “History tells us that as a rule, crucified criminals were left on the cross to be devoured by birds or were thrown into a common grave” (Lee Strobel, The Case for Christ, p.208).

Joseph of Arimathea begged Pilate for the body of Jesus. Joseph was a rich man. He provided his own tomb for Jesus (Matthew 27:57-60; Mark 15:43-46; Luke 23:50-53; John 19:38).

The reason this was allowed is stated. It was because “He had done no violence, nor was there any deceit on His mouth” (v.9). Jesus’ conduct had an effect on Joseph, on Pilate, or both.

Resurrection

“He shall see His seed, He shall prolong His days… He shall see the labor of His soul, and be satisfied” (v. 10, 11).

The prolonging of His days is an implicit reference to the resurrection. Jesus says, “I am He who lives, and was dead, and behold I am alive forevermore” (Revelation 1:18).

The seed no doubt refers to Christians. Through His efforts, many were justified (Isaiah 53:11). He divided the spoil (Isaiah 53:12; cf. Luke 11:21-22).

Who Else?

Modern Jews reject that this passage has to do with Jesus. Instead, they claim that the passage has to do with the nation of Israel collectively, and not to one individual.

Our reply: (1) It is an established fact that ancient Jewish commandments considered Isaiah 53 a reference to the Messiah (2004 Spring Bible Lectures, Judaism, p. 342). (2) This view is not found among the Jews until the 11th century A.D. … “For almost one thousand years after the birth of Yeshua, not one rabbi, not one Talmudic teacher, not one Jewish sage left us an interpretation showing that Isaiah 53 should be interpreted with reference to the nation of Israel.” (Michael L. Brown quoted, 2004 SBL p. 343). (3) The reference seems to be of an individual. Notice: “He” contrasted with “my people” (Isaiah 53:8). The Ethiopian thought the reference to be of an individual (Acts 8:34). (4) The suffering is passively endured. When did the Jewish nation so behave? (5) The nature of the death is vicarious. How could this describe Israel? (6) “One of the clearest admissions Isaiah 53 points to Jesus is the fact that Isaiah 53 has not been read aloud in the Jewish synagogue for centuries! Why do the Jews refuse to read this passage in the synagogue today, especially in view of the fact that the passage was read in the ancient Jewish synagogues? The answer is obvious – you can’t read Isaiah 53 without thinking about Jesus of Nazareth. It has fulfilled this passage in every detail!” (ibid, p. 344).

Posted in Cross, Jesus, Prophecy | Tagged , , , , , , , , , , , , , , , , , , , , , , , , , | Leave a comment

Prophecy: Bruised Reed and Smoking Flax

Posted on October 17, 2013 by Bryan Hodge

“Behold! My servant whom I uphold, My Elect One (chosen ESV) in whom my soul delights!” (Isaiah 42:1a).

The speaker is God. This is true from Isaiah 41:1-42:9 (Notice: 41:4, 10, 13, 17, 21; 42:5, 6, 8).

The words “My servant” have reference to God’s ideal servant, Christ. (Isaiah 42:1-4 cf. Matthew 12:18-21). While it is true that others are called “My servant” [e.g. Job (Job 1:8; 2:3), Nebuchadnezzar (Jeremiah 25:9), Israel (Isaiah 41:8-9; 44:1-2, 21; 45:4; 48:20), Isaiah (Isaiah 44:26), preachers (Philippians 1:1; 2 Timothy 2:25)], this is speaking of God’s ideal servant.

There is a subtle comparison being made between Israel and Christ. (a) On one hand, Israel is called “My servant” and “chosen” (Isaiah 41:8-9). Israel is promised that God would “uphold” them (Isaiah 41:10, 13). However, Israel was far from the ideal servant. He says of them, “Hear, you deaf, and look you blind that you may see! Who is blind but my servant, or deaf as my messenger whom I send? Who is blind as my dedicated one or blind as the servant of the Lord? He sees many things, but does not observe them. His ears are open, but he does not hear (Isaiah 42:18-20 ESV). This is speaking of Israel (Isaiah 42:22-25).  (b) On the other hand, there is this servant “in whom My soul delights” (Isaiah 42:1). Like Israel, this servant is called “my servant” and “chosen” (Isaiah 42:1). Like Israel, this one is upheld by God (Isaiah 42:6).

“I have put My Spirit upon Him; He will bring forth justice to the Gentiles (nations ESV)”  (Isaiah 42:1b).

The Christ certainly fits this. He was anointed with the Spirit (Matthew 3:16; Mark 1:10; Luke 3:22; John 1:32; 3:34-35; Acts 10:38). Compare this also with the words of Isaiah 11:1-2.

Moreover, this servant’s role concerns not just Israel, but the nations, or the gentiles. The word rendered “justice,” or “judgment” (KJV) has a variety of usages including: (1) judgment; (2) justice; (3) ordinances….law of the king (Brown-Driver-Briggs-Genenius Hebrew-English Lexicon).

“He will not cry out nor raise His voice, nor cause His voice to be heard in the street” (Isaiah 42:2).

Perhaps this has to do with the submissive way he went to the cross. Later, in this same book, we’re told, “He was oppressed, and he was afflicted, yet he opened not his mouth. Like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth” (Isaiah 53:7).  “When he was reviled, he did not revile in return; when he suffered, he did not threaten” (1 Peter 2:23).

“A bruised reed He will not break, and a smoking flax (dimly burning wick NASB; faintly burning wick ESV) He will not quench” (Isaiah 42:3).

Jesus did not appear to break and extinguish. Jesus said, “God did not send his Son into the world to condemn the world, but in order that the world might be saved through Him” (John 3:17). He came “to seek and save the lost” (Luke 19:10). He came so that man “may have life and have it more abundantly.” (John 10:10).

The ESV Study Bible comments, “This is the first of four servant songs, fulfilled in Jesus Christ” (cf. 42:1-4; 49:1-6; 50:4-9; 52:13-53:12). The material is rich and worth one’s meditation.

Posted in Jesus, Prophecy, Textual study | Tagged , , , , , , , , , , , , , , , | 1 Comment