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As we have discussed several times in the process of trying to interpret the prophecies of Zechariah, commentators have tried a variety of approaches to the text. One of the least successful (but most respectful) of these remains Martin Luther, who wrote, “I give up. I am not sure what the prophet is talking about.”
Hey, better than blabbering on without any idea where you are going.
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Martin Luther said of Zechariah 14, “Here, in this chapter, I give up. For I am not sure what the prophet is talking about.” Apparently he wrote two commentaries on Zechariah, both of which ended abruptly with chapter 13. John Calvin likewise demurred to offer an interpretation, for which many of us are eternally grateful.
There is no problem interpreting Zechariah 14 if you take it literally, believe God is God and that he keeps his covenants with no cute allegorical cheats. None. So I am definitely not boldly going where no man has gone before. Lots of men have gone there. They just didn’t spiritualize everything they ever encountered in the Old Testament and apply it to the Church. Steer clear of that interpretational dead-end, and you’ll be fine. So let’s have at it!
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Four times in the book of Revelation the Lord Jesus or God identifies himself as “the Alpha and the Omega”: the beginning and the end or the first and the last, depending on your translation. This is not a title men have given him but a name by which he chooses to make himself known. It’s a reminder of the truth boldly stated numerous times throughout the New Testament (and probably not well understood prior to that time) that the Word was in the beginning with God and nothing at all was made without his participation.
The Son was personally active in the beginning, and he will be personally active again in the end. The title means more, of course, but that is certainly one implication.
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“Does the Bible predict an EMP attack?”
Early on a Friday in mid-April this year, Israel allegedly attempted a missile strike on Iran’s nuclear facilities. News services documented multiple explosions, and some reported a successful strike. The Iranians claimed their high tech air defenses had done the job for which they were designed, and that whatever the Israelis had launched in their direction had been summarily shot down. End of story, for now at least.
The comparatively small scale of the attack prompted internet speculation about an EMP.
In yesterday’s post, we discussed Matt Littlefield’s view that the largely unbelieving Jewish nation occupying Israel today is not the fulfillment of Bible prophecy concerning the restoration of Israel that we are led to expect by Paul’s teaching in Romans 11 and corresponding OT passages. Unlike some students of scripture, Matt is not an abrogationist. He believes the promised restoration of God’s earthly people will indeed occur, only not until Messiah returns.
That would be fine so far as it goes, except it leads him to conclude that any return of Jews to Israel prior to the Second Coming of Christ (such as the one that occurred after WWII and continues apace) is therefore a cheat, a fake, a false fulfillment, an exercise in fleshly effort and/or a lie of the devil. He worries that Christians are being deceived by it.
I think that’s going too far, and I have tried to set out my own position concerning the largely secular Jewish presence in Israel. I believe we are looking at prophetic fulfillment in progress, just not yet fully realized. Only time will tell.
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A couple of weeks ago we pointed out that we should not expect to find the church on earth during the great tribulation, and especially not to find the church in Jerusalem when the Lord judges the armies of the northerner and drives him from Palestine. Joel’s prophecy has almost nothing to say about godly Gentiles, dead, alive or in resurrection bodies. Reading us into earlier portions of the book is highly questionable.
That changes with today’s reading. It’s subtle, but I think we are definitely there, though even the most careful students of Joel would not have been able to easily identify us prior to the writing of Revelation near the end of the first century.
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A (very) few regular readers made gentle remarks concerning my commentary on earlier books in this study to the effect that — putting it politely — my pace compares unfavorably to the meanderings of an octogenarian snail. Suitably chastened, I have tried with the last few prophets to cover a little more territory per instalment. I intended to deal with Joel 3:1-16 today, as that makes for better division of the subject matter. Despite best efforts, after working through the questions raised by the first eight verses that is definitely not going to happen.
Alas, the best laid plans.
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The word “Armageddon” has become the generic way of referring to almost any end of the world scenario. In scripture, the word only occurs once, in Revelation 16:16, which we are going to look at today.
The book of Revelation describes the biblical end of the world as revealed to the apostle John by the glorified Christ. In this prophecy, Armageddon is the place where all the major Gentile nations assemble to do battle at the climax of the great tribulation period, in which God will bring about Israel’s repentance and recognition of its Messiah while simultaneously judging the nations of the world for their various evils and mistreatment of his people.
The “divine council worldview” is a way of looking at scripture that recognizes the supernatural elements that shaped the devout Israelite mindset well into the first century. The late Michael Heiser, writer of The Unseen Realm: Recovering the Supernatural Worldview of the Bible, used the phrase extensively. I’ve had occasion recently to re-read Heiser’s magnum opus, and have been particularly interested in the implications the divine council worldview has for the rest of scripture.
It answers more than a few questions, major and minor, and reinforces a boatload of important truths and principles we find in our Bibles.
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The last five verses of Micah 4 and the first verse of chapter 5 contain two very different sets of instructions, both directed to the “daughter of Zion”, which we have established is a collective designation for the men and women descended, however distantly, from those Jews whose national identity was epitomized by the city of Jerusalem. Other than a single reference to the “daughter of Zion” by David in Psalm 9, all uses of this phrase in scripture come from a 230-year snippet out of Israel’s extended history.
This being the case, it would not be the least bit unreasonable to conclude Psalm 9 is prophetic, and speaks of the same subject matter with which all these later prophets are concerned. Even a brief scan of the psalm demonstrates this to be true.
We will come back to that.
“Why are Western liberals always more offended by Israeli militarism than by any other kind of militarism? It’s extraordinary.”
“Anyone possessed of a critical faculty must at some point have wondered why there’s such a double standard in relation to Israeli militarism, why missiles fired by the Jewish State are apparently more worthy of condemnation than missiles fired by Washington, London, Paris, the Turks, Assad, or just about anyone else on Earth.”