The Salt of the Earth

Posted on December 5, 2013 by Bryan Hodge

Mathew 5:13, “Ye are the salt of the earth: if the salt have lost his savour (saltness – Mark 9:50) . . .  It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.”

Salt, Sodium Chloride, has a myriad of uses. The Morton Salt Company has listed more than 1400 uses of salt. Salt is used to preserve food (historically, this may well be its most common and most important use). Salt is used to season food. Humans and animals require some salt in their diets to digest certain nutrients such as proteins. Salt prevents rapid, excess water loss. Salt is used to melt ice and prevent water from freezing. Salt can be used to kill weeds along a fence line. Salt also can be used to prevent the spread of bacteria.

But, imagine if you purchased salt for one of the above purposes, and that salt did nothing. You might well throw it out into the street to be trodden under the foot of men.

This is what you might do “if the salt lost his savour (saltness).” But, the skeptic objects just here, “salt does not lose savour or saltness. How then does one explain this passage?” good question!

Understand that salt, though common to twenty-first century America, was extremely treasured in the ancient world, and even today in other parts of the world. Britannica says, “Cakes of salt have been used as money in Ethiopia and in Tibet. In the Roman army, an allowance of salt was made . . .  Salarium, from which the English word ‘salary’ is derived (Vol. 16, p. 193). Today we still use the saying, “He is worth his salt.” This saying has reference to the Roman ‘salary.’ With this in mind, listen to John Hudson Tiner; He writes, “Salt was so valuable in Bible times that people added clay to make it last longer. In the Bible, the salt which lost its saltiness . . .  was salt added with clay or sand added. The clay was all that remained after the salt had been washed out.” (Exploring the World of Chemistry, p. 72). H. Leo Boles explains it this way, “The salt of the ancient world was not purified as it now is; hence it retained all of the less soluble compounds of lime, iron, and other things which occur in all natural salt water; therefore it contained a large quantity of insoluble substance which remained . . .  after the real salt had been dissolved out of it.” (G.A. Commentary, p. 127).

Either way, the point in the passage is the same. We, like salt have a function. We, like salt, are to be preservers in this earth. If we cease to function as expected, we are “good for nothing, but to be cast out.” 

Posted in christian growth, Christian Influence, Dedication, Example, sermon on mount, Textual study | Tagged , , , , , , | 1 Comment

Don’t be a Busybody

Posted on November 25, 2013 by Bryan Hodge

The KJV uses the word “busybody” or “busybodies” three times in the New Testament.

(1) 2 Thessalonians 3:11, “For we hear that there are some which walk among you disorderly, working not at all, but are busybodies.”

(2) 1 Timothy 5:13, “they learn to be idle, wandering house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.”

(3) 1 Peter 4:15-16, “let none of you suffer as a murderer, or as a thief, or as a busybody in other men’s matters. Yet if any man suffers as a Christian, let him not be ashamed…”

Word Study

There are actually two different original words so translated “busybody”. (1) The word in 2 Thessalonians 3:11 is periergazomai. Vine’s says, “lit. to be working round about, instead of at one’s own business (peri, ‘around,’ ergon, ‘work’)… This is found in 2 Thessalonians 3:11 … This may be produced in a free rendering: ‘Some who are not busied in their own business, but are over busied in that of others.’” The passage in 1 Timothy 5:13 is an adjective form of the same verb. (2) The word in 1 Peter 4:15 is allotrioepiskopos. Vine’s says, “from allotrios, ‘belonging to another person,’ and episkopos, ‘an overseer.’” Thayer says, “one who takes to the supervision of affairs pertaining to others…”

What’s not Meant

The injunction against being a “busybody” does not mean that we should not involve ourselves in the spiritual welfare of others. Numerous passages teach otherwise. 1 Thessalonians 5:14, “Now we exhort you, brethren, warn those who are unruly, comfort the fainthearted, uphold the weak, be patient with all.” Galatians 6:1, “Brethren if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness…” Hebrews 3:13, “exhort one another daily…” Hebrews 10:24, “let us consider one another in order to stir up love and good works…”

What’s Meant

 1. One word (periergazomai) means, “to work around”. (a) This word is used in connection with personal idleness (2 Thessalonians 3:11; 1 Timothy 5:14). Some busy themselves in the affairs of others, and do not busy themselves in their own affairs. (b) The word is also connected with being a tattler (gossip NKJV). Some, instead of managing their own lives, gossip about the lives of others.

2. The other word (allotrioepiskopos) means to “oversee” what belongs to others. In observing this word you might notice “episkopos” which is the term translated “Bishop” or “overseer” elsewhere in scripture. We each should realize that there are certain things that are not ours to oversee. Examples: (1) I once knew two sets of parents in one church. Their children dated. The first set of parents had a strict curfew. They also believed in discipline. The second set of parents had no curfew for their children. They also did not discipline their children. The second set of parents involved themselves in the oversight by the first set of parents. They tried to convince the young man who was dating their daughter that his parents were “oppressive” and “mean,” and that their rules were “stupid”. The truth is they were meddling into something they had no right to oversee. (b) I once knew a man whose property looked like a junk yard. He was always buying junk cars and repairing them for resale. His income was very small, but he was able to support his family. They were happy. Another man in the same congregation was always grumbling about how the first man conducted his life. What the second man should have realized is that such really was none of his concern. (c) I have even heard of some who become controlling of where others live, what type of car they purchase, and where they spend their vacations!

Yes, there are matters in which we should involve ourselves. We are to involve ourselves in the spiritual welfare of others. Love may prompt us to give advice in other matters as well.

However, let us remember that some things are not under our oversight. Remembering this will prevent many problems in the church.

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An Unashamed Worker

Posted on November 22, 2013 by Bryan Hodge

“Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)

It is a passage which many of us learned in our childhoods. This is one of the first passages my father committed to my memory.

Let us consider the meaning of this great passage. It is worth our meditation.

1. Effort

Translations: “study” (KJV); “give diligence” (ASV); “Be diligent” (NASB, NKJV); “Do your best” (ESV).

Lexicons: “to exert oneself, endeavor” (Vine’s); “to exert one’s self, endeavor” (Thayer); “be zealous or eager, take pains, make every effort” (B.A.G.).

How much effort do we make to present ourselves approved to God? Consider Proverbs 2:4-5. “If you seek her as silver, and search for her as for hidden treasures; Then you will understand the fear of the LORD, and find the knowledge of God.”

2. Aim

Translation: “To shew thyself approved unto God” (KJV); “to present thyself approved unto God” (ASV); “to present yourself approved to God” (NASB, NKJV); “to present yourself to God as one approved” (ESV).

Lexicons: on the word “shew” or “present” – “to place beside or near… to place a person or a thing at one’s disposal… to present beside, put at someone’s disposal… present” (B.A.G.).

On the word “approved” – “accepted, particularly of coins and metals” (Thayer) “approved (by test), tried and true, genuine” (B.A.G.)

Commentary: “’to present’, parastesai, suggests the idea of placing something next to an object for comparison, so as to be ‘approved.’ The word dokimos indicates that which is demonstrated as ‘genuine’ after ‘testing’ (Kittle, 181). What is the standard by which one is measured? It is the will of God, of course, as revealed in the scriptures. If more ministers would seek the approval of God, rather than from their congregations, or the cross-currents of the ‘brotherhood,’ their preaching might change tremendously” (Wayne Jackson, Before I Die, p. 238).

Who is it that we are truly trying to please? Paul said, “So we speak, not as pleasing men, but God who tests our hearts” (1 Thessalonians 2:4). “Do I seek to please men? For if I still pleased men, I would not be a bondservant of Christ” (Galatians 1:10). “We make it our aim… to be well pleasing to Him” (2 Corinthians 5:9). Paul told Timothy that a soldier’s aim should be to “please him who enlisted him as a soldier” (2 Timothy 2:4). Jesus warned of those who “receive honor from one another, and do not seek the honor that comes from the only God?” (John 6:44). Every Christian should determine that it is God, not man, who they seek to please.

N.B. Hardeman said, “’Study to show thyself approved unto God’ – not for the sake of public controversy, not for personal advantage over your fellows, not that you may receive the eulogy and commendation of man, but to be approved by Jehovah. ‘Study to show thyself approved unto God;’ and if Heaven’s smiles are lavishly bestowed upon you, count all things else as naught” (Hardeman’s Tabernacle Sermons, Vol. 1, p. 30).

3. Work

Translations: “a workman” (KJV, ASV, NASB); “a worker” (NKJV, ESV).

The idea of work is mentioned throughout 1 and 2 Timothy, and Titus (1 Timothy 2:10; 3:1; 5:10; 5:25; 6:18; 2 Timothy 1:9; 3:17; 4:14; Titus 1:6; 2:7; 2:14; 3:5; 3:8; 3:14). We are instructed “be careful to maintain good works” (Titus 3:8, 14). We are to be “zealous for good work” (Titus 2:14).

Wayne Jackson comments, “The Christian teacher is to function as a ‘workman’ (ergates, one who labors); the preacher who does not work for the salvation of souls, but (as one example), ‘throws together’ last minute, superficial lessons, is unworthy of the noble responsibility” (Before I Die, p. 238).

4. Accountability

Translations: “A workman that needeth not be ashamed” (KJV, ASV); “a workman who does not need to be ashamed” (NASB); “a worker who does not need to be ashamed” (NKJV); “a worker who has no need to be ashamed” (ESV).

If a worker properly does his job, he will have nothing to be ashamed of before his supervisor. May we each conduct ourselves in such a way that we are not ashamed in the end. Paul reminded Timothy of his accountability saying, “I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom: preach the word!” (2 Timothy 4:1-2).

5. Carefulness

Translations: “rightly dividing the word of truth” (KJV, NKJV); “handling aright the word of truth” (ASV); “handling accurately the word of truth” (ESV).

Lexicons: “’to cut straight’… what is intended here is not ‘dividing’ scripture from scripture, but teaching scripture accurately” (Vine’s); “to cut straight” (Thayer).

Commentary: “to cut straight and rightly; to cut a straight path through the word, giving it a proper interpretation. Because of that, some have said it is a cut between the old and New Testaments… while this would include the correct treatment of God’s work, this is not what Paul is dealing with. Paul has the idea here of treating the world correctly” (Denny Petrillo, Commentary on 1, 2 Timothy and Titus, p. 122).

Think of the old advice, “Measure twice, cut once.” Even so it should be for every teacher and preacher. Check and recheck the things before teaching. If we are not going to put in the time to study, then we should not be teaching. James warns, “My brethren, let not many of you become teachers, knowing that we shall receive stricter judgment” (James 3:1). This is not said to scare off people from developing themselves into teachers (Hebrews 5:12). It is set forth to warn of the seriousness of the task. It is set forth to discourage the unprepared rushing into teaching.

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Be an Example

Posted on November 20, 2013 by Bryan Hodge

“Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity.”  (1 Timothy 4:12).

Paul lived his life as a Christian role model for others.  He told the brethren at Corinth, “imitate me, just as I also imitate Christ” (1 Corinthians 11:1).  He told the brethren at Philippi, “Brethren, join in following my example, and note those who so walk, as you have us for a pattern” (Philippians 3:17).  He told the brethren at Thessalonica, “For you yourselves know how you ought to follow us, for we were not disorderly among you” (2 Thessalonians 3:7).

Likewise, he wanted Timothy to set forth a positive example of Christian living.  He wanted Timothy not only to proclaim the truth in preaching, but also to show the brethren how to live in practice.

Be an example…

1.       In word

A typical person speaks 150,000 words per week (Colley and Webster, Get Real, pg. 8).  How do we use our words?  (a) Are our words pure?  We are not to use “filthiness, nor foolish talking, nor coarse jesting” (Ephesians 5:3-4).  We are told to put “filthy language out of your mouth” (Colossians 3:8).  (b) Are our works in the proper tone?  “A soft answer turns away wrath, but harsh words stir up anger” (Proverbs 15:1).  (c) Do our words edify?  We are told, “Let no corrupt word proceed out of your mouth, but what is good for necessary edification, that it may import grace to the hearers” (Ephesians 4:29).  (d) Are our words accurate and in harmony with the scriptures?  We are to speak “sound speech that cannot be condemned” (Titus 2:8).

2.  In conduct

  Can people see that we seek to live according to the scriptures?  We are told, “Let your light so shine before men, that they may see your good works and glorify your Father in heaven” (Matthew 5:16 cf. 1 Peter 2:12).  It has been said, “He is a poor preacher who cannot preach a better message than he practices.  But, he is a poorer preacher who does not strive hard to live up to what he preaches.”  Do we put our faith into practice?  James wrote, “I will show you my faith by my works” (James 2:18). 

3.  In love

Can people see true Biblical love in us?  Jesus said, “By this all will know that you are my disciples, if you have love for one another” (John 13:35).  Love should be expressed in words (2 John 1; 3 John 1).  It especially needs to be expressed in deeds (John 13:34-35; 1 John 3:16-18).  “Let us not love in word or in tongue (only – B.H.), but in deed and in truth” (1 John 3:18).

4.  In spirit

Attitude is so important.  Zig Ziglar once said, “Hardening of the attitudes is the most deadly disease on the face of the earth” (Colley and Webster, Get Real, p. 63).  (a) Do we have an attitude or spirit of power (courage, optimism, an ‘I Can’ attitude), love, and sound mind (mental discipline, problem solving)? (2 Timothy 1:7).  (b) Do we have an attitude or spirit of zeal and energy? (Romans 12:11).  (c) Do we have an evangelistic attitude or spirit?  Paul wrote, “We have the same spirit of faith, according to what is written, ‘I believed, and therefore I spoke,’ we also believe and therefore speak” (2 Corinthians 4:13; Psalm 116:10). 

5.  In faith

Let us remember, “Faith without works is death (James 2:20, 26).  True faith follows God and does what He says even when doing such is difficult (cf. Hebrews 11).  Can people see the commitment in us?  Do we remain faithful even when it is not easy?  Jesus said, “If anyone desires to come after me, let him deny himself, and take up his cross daily, and follow me.  For whoever desires to save his life will lose it, but whoever loses his life for my sake will save it” (Luke 9:23-24). 

6.  In purity

The term is being used of sexual purity (1 Timothy 4:12 cf. 5:1-2).  We are told “flee fornication” (1 Corinthians 6:18) and “flee youthful lusts” (2 Timothy 2:22).  Consider the words of Job – “I have made a covenant with my eyes; why then should I look upon a young woman?  For what is the allotment of God above, and the inheritance of the Almighty from on high?  Is it not destruction for the wicked and disaster for the workers of iniquity?  Does He not see my ways and count my steps?” (Job 31:1-4). 

Let us choose to be an example “in all things showing yourself to be a pattern of good works” (Titus 2:7)!

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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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