Rev. 14:13-17, The Future Salvation of Israel (2)

We started a list of passages that speak of aspects of Israel’s future salvation.  You may have noticed most of them spoke of a “wilderness” setting.  As we come more to the NT today, let me just remind you of today’s passage.  This desert setting is consistent.  But now consider these additional passages.

·       Rev. 14:13-17: The salvation of the nation involves both a physical deliverance as well as spiritual deliverance and establishment of the New Covenant.  The time of this salvation is as the end of God’s use of the nations to chasten and cleanse Israel.

·       Rev. 11:3-10: Throughout the tribulation period there are two great witnesses who preach in Jerusalem.  These “olive trees” (perhaps referring to the civil and religious leaders of Zech. 4), even in their death, will preach the gospel to the nation, and likely the world. 

·       Rev. 14:1-5: These 144,000 are quite likely witnesses sent out into the world with the everlasting gospel (14:6) during the tribulation.  That explains how, even in the absence of the raptured Church, there are still gospel-preachers.

·       Rev. 11:13: A great earthquake in Jerusalem also is part of the process of Israel’s salvation.  The result of this event is that the nation finally recognizes that it is the LORD who is working in their midst.

·       Matt. 24:4-41: This is just a reminder that the Olivet Discourse is in the context of Israel.  Jesus gave this to His disciples, before the cross.  It addresses the concern about the future of Israel since their Messiah is about to die.

·       Luke 17:33-37: The context of this prophecy is “the day of the Son of Man” (17:24.)  He will suffer and be rejected (v25).  This is followed by extreme evil (v26-30).  Then “His day.”  This need to flee takes place in the end times.  Those who obey it and flee to the desert will be saved; those who hesitate will be lost.  This passage emphasizes that while the end result is a “saved nation” the citizens of that nation have each come by personal faith in the Messiah.

There are undoubtedly additional clues as to how all this happens.  What we know is that the LORD has made it clear that “all Israel will be saved.”  It will be a genuine Biblical experience, once involving the personal faith of each person.  Yet, God, who knows how to deliver the godly out of temptations and to reserve the unjust under punishment for the day of judgment will get it right (2 Peter 2:9).  Shall not the Judge of the earth do right (Gen. 18:23)? 

Hosea 2:14-15, The Future Salvation of Israel (1)

The conversation with a brother I mentioned in the previous post continued with a question about Israel’s salvation.  He said that it sounded like the salvation of all the nation was all at once, unlike what we see today when people come one at a time.  I understand the question.  Rom. 11:26-7 says “all Israel shall be saved.”  That might sound like “all at once.” 

To be sure, that is not the case, by which I mean that OT and NT alike, salvation is by faith in the Messiah (the One to come in OT, the One who has come in NT).  Abraham was justified the day he put his faith in God’s promised Seed (Gen. 15:6).  Ezek. 18 clarifies this: a son is not saved nor lost based on the faith of the father. 

But having said that, it does appear that at some point the entire nation will be saved.  It might be helpful to remind ourselves of various events in Israel’s future speak to the issue of people coming to faith in Christ.  Following is a list, not necessarily in chronological order, of passages that reveal this end time salvation.

·       Zech. 9:14-15: In the context of the coming King (Messiah) whirlwinds from the south will be used of the Lord to defend Israel.

·       Zech. 12:10-14: At the outpouring of the Spirit the nation will see Christ to be the One they pierced, bringing a deep repentance on the nation.

·       Zech. 14:3-5: A valley will be created in the Mt. of Olives for the saved nation to escape to the wilderness.

·       Hos. 2:14-15: God will allure the nation to the wilderness and give them the “Valley of Achor” as a door of hope.

·       Ezek. 20:33-44: A time of fury used by God for the regathering of the people of Israel (v33-34) will eventually bring them to the wilderness of the peoples (v35; i.e. not the desert of Israel but more like the desert of Edom, a Gentile area) where God will plead His case (v36).  After chastening God will bring them into the bond of the covenant (v37).  Rebels will be separated out and will not enter the land (v38).  There will be no more idolatry but all Israel will serve the LORD (v39-40).  The LORD will be hallowed in Israel, before the nations (v41).  The nation will know the LORD (v38,42,44).  This “hallowing” is fleshed out in v45-48.

·       Jer. 31:2: Those who survived the sword of the nations will find grace in the wilderness.

·       Isa. 26:20: There will be an invitation to a place “until the indignation is past,” referring to the coming world judgment of Isa. 24:1-26:19.

·       Isa. 63:1-6: The Messiah, with blood on His robe, Who is “mighty to save,” is seen coming from Edom where He has finished Israel’s salvation.

There is more to share in the next post.

Jer. 30:1-11, Why is an Unsaved Nation in the Land Today?

I was talking with a brother in Christ recently who told me he had been in conversation with another brother who questioned why the United States should be supportive of Israel in the current conflicts with Iran and Lebanon.  I know there are a growing number of Bible believing Christians who have raised this question. 

It used to be that support of Israel was pretty consistent.  But these days there is often a conflict between the political and Biblical beliefs of evangelicals.  One issue in this had to do with differences with Prime Minister Netanyahu and belief that his leadership was faulty.  Another comment was that Israel today is not the Israel over which Christ will rule in the future.  Not having been part of the conversation I am guessing he meant that Israel today is very secular and not submissive to Christ or believing in Jesus as their Messiah.  Another reason for this kind of approach is that the Israel today was given the land by human governments, through the UN and decisions made in the late 1940’s.  The thought is that when Israel returns to the land it will be God’s doing and not man’s.  That is an interesting argument, and in fact is held by a major sect of Judaism today, the Satmar Hasidic faction. 

Since I was not part of the conversation between these two brothers I am not able to comment on the specifics of their discussion.  But as my friend shared this with me I did sense that one issue might be a misunderstanding of Gen. 12:1-3 (“I will bless those who bless you”) and Psa. 122:5 (“May they prosper who love you”).  Those passages do not call on the “friend” of Israel to determine whether Israel is deserving of their support.  That is God’s responsibility.  If I pray for the peace of Jerusalem, which I do from time to time, I understand that almost certainly there will be no peace generally until Messiah’s reign.  I still pray, assuming that God will answer that prayer as He sees best, which is a pretty good assumption!

Another thing that people might not understand is the order of events that the LORD revealed through His prophets in the Old Testament.  Jer. 30-31 and Ezekiel 34 are two major passages that yield the same understanding of this order.  Using Ezekiel: there is the regathering of the nation (34:11-15) followed by judgment on Israel (34:16-22) and then the rule of David (Messiah”, covenant of peace, showers of blessings and the time of “Our God … My People” (i.e. the saved nation, 34:23-31).  In Jer. 30:11 the order is the saved nation, preceded by “I will not make a complete end of you,” which is preceded by Israel’s correction and punishment.  Jer. 30:12-24 fleshes out in the same order: Israel’s correction (30:12-15), the full end of the nations (30:16-17), and then the saved nation (30:18-Ch. 31; note that this salvation involved the New Covenant, 31:31-34).

The point is that the regathering to the land must happen before the time of chastening and salvation.  Thus, today, we should not be surprised by the presence of the people in the land who are still unsaved, and actually quite secular. 

Gal. 3:22-4:5, “Under” in Romans and Galatians (2)

We are continuing our study of the Greek preposition hupo.

·       Rom. 13:1: “the authorities that exist are appointed by God.”  “God” is genitive and there is a verb connection.  Thus, the idea of agency.

·       15:15: “because of the grace given to me by God.”  Again, a verb and genitive.  This was important for Paul, that God was the agent/source of his calling.

·       15:24: “to be helped on my way there by you.”  Paul desired the Church at Rome (plural “you”) to be the agency of his ministry when he went on to Spain.

·       16:20: “God of peace will crush Satan under your feet shortly.”  Again, accusative.  Satan’s place will be under their feet.  If the Head of the Body has cast out Satan (Jn. 12:31), then the Body will experience his defeat as well.

·       Gal. 1:11: “the gospel which was preached by me is not according to man.”  Genitive, Paul was the source of this message; thus hupo is agency, by.

·       3:10: “as many as are of the works of the law are under the curse.”  Those, whose “source” is the works of the law, are found in the place of the curse.  In Romans, the law and sin and grace were rulers over those “under” them.  So here then, the curse has authority over those who are trying to do the works of the law.

·       3:17: “the covenant that was confirmed by God.”  Genitive, of course.  This is the Abrahamic Covenant (cf. v16) that promised Christ.  Faith in Christ was always the means of salvation, even for Abraham (Rom. 4:1ff).  The later “covenant of law” could not annul this.

·       3:22: “Scripture has confined all under sin.” This builds on Rom. 3:9, saying that the result is that all who were under sin (all humanity) are saved only by faith.

·       3:23,25; 4:2,3: “kept under guard by the law;” “we are no longer under a tutor;” “under guardians and stewards until the time appointed;” “in bondage under the elements of the world.”  Paul speaks of the role of the law for Jews, in leading them to salvation.  All are accusative.

·       4:4,5: “God sent forth His Son, born of a woman, born under law;” “to redeem those who were under the law.”  Those under the law assumed that their righteousness was to found in keeping the law, which was not the case.  Jesus, born in the same context, under law, walked in the Spirit and by faith, etc.  He satisfied the righteous demands of the law (Rom. 8:1-4) but was righteous by His faith (Rom. 3:22; Gal. 2:20).

·       4:9: “known by God.”  Genitive, can be translated “known of God.”

·       4:21: “you who desire to be under the law.”  These are the Judaizers who afflicted the churches of Galatia. Accusative. We need to put off this attitude.

·       5:15: “beware lest you be consumed by one another.”  Genitive. Agency.

·       5:18: “if you are led by the Spirit, you are not under the law.”  Lastly, we need to put on this truth.  In so-doing we will put on Christ because this is how He lived.

Rom. 7:5-14, “Under” in Romans and Galatians (1)

One of the primary Greek prepositions is “hupo,” used 230X in 211 verses,  The “summary” definition from Strong is this:

ὑπό hupŏ, hoop-o'; a primary preposition; under, i.e. (with the genitive case) of place (beneath), or with verbs (the agency or means, through); (with the accusative case) of place (whither (underneath) or where (below) or time (when (at)):—among, by, from, in, of, under, with.

It occurs in Rom. 3:9: What then? Are we better than they? Not at all. For we have previously charged both Jews and Greeks that they are all under sin.  I am interested in this because Romans (13x in 11 vs) also speaks of being “under” law and grace.  Galatians (14x in 14 vs) also speaks this way.  Thus, we are not interested today in the 230 uses but only those in the two letters of Paul.  According to the definition we will need to note other “Greeky” things.  I suspect we will need to look at slightly wider contexts (2-3 verses before or after) so this might take a couple posts.  Let’s see what we can learn.

·       Rom. 3:9: “they are all under sin.”  “They” (accusative) being Jews and Greeks, every person, as Paul states the depravity of humanity. If you look for humanity you will find them “under sin.”

·       3:13: “the poison of asps is under their lips.”  Also accusative. You might think this silly, of course “under their lips” is the location of the poison.   

·       3:21: “being witnessed by the law and the prophets.”  Used with a verb (witnessed) it speaks of agency, and thus “by.” “Law” and “prophets” are both genitives, meaning the testimony of God’s righteousness had it’s source in the OT.

·       6:14,15: “you are not under law but under grace.”  In both verses, “law” and “grace” are accusative.  The Christian (he is speaking of believers, after Rom. 5:1, those justified by faith) is not to be found in the context of law but of grace.  The problem with the law is explained further in Rom. 6:15-7:25, esp. 7:1-6.  In the life of a human, “under sin,” the law arouses sin through the sinful passions.  In the context, “grace” has the same purpose for believers that “law” used to have.  We were trying our best to keep the law and the law failed in that regard.  Now we are living by grace because we are under grace.

·       7:14: “the law is spiritual, but I am carnal, sold under sin.”  Again, accusative.  By “carnal” Paul is saying he is still in the flesh, meaning human.  Verse 13 indicates he is talking about a past event; “sin … was producing death.”  As a believing human Paul is no longer under law but under grace; yet the sin with which he was born is still problematic. 

·       12:21: “be not overcome by evil.”  “Evil” is accusative, but the preposition is tied to the verb nikè, overcome.  This encouragement is for believers, those who are walking in the Spirit.  Evil should not be victorious.  We are, after all, under grace.

Psalm 105

How I love this Psalm!  It is one of the grandest illustrations of the principle of Hermeneutics (how to interpret the Bible) that says the best interpreter of Scripture is Scripture.  When studying Genesis 12-50 I found this Psalm to be of inestimable value.  Consider this as you read and study this historical Hymn.

·         105:1-6: Call to the people of Abraham to praise God for His works/deeds.

·         105:7-8: The theme: God remembers His covenant forever.

·         105:9-15: The covenant in mind is the one God made with Abraham, Isaac, and Jacob.  It is the Abrahamic Covenant, and especially the promise of the land of Canaan to Abraham’s descendants. To emphasize God’s faithfulness we are reminded this covenant was made when they were few in number and were strangers in the land (Gen. 12:1-3; 13:14-18; 15:7-21; 17:1-8).  But even at that time God was protecting His anointed ones. You may remember God called Abraham a prophet (Gen. 20:7).

·         105:16-25: God’s covenant faithfulness was on-going in the days of Joseph, including His allowing Jacob to take the family to Egypt. Notice that God called for a famine in the land (v16).  That amazing story of Joseph was part of what God was doing in forming His people Israel.

·         105:26-41: God’s faithfulness was certainly evident in the time of Moses, in the plagues and in the major provisions in the wilderness.  It was God’s promise that the Israelites, without an army, would nevertheless plunder Egypt.

·         105:42-45:  All this was done as God faithfully kept His covenant with Abraham.  They eventually made it to the land and joy and gladness, inheriting the labor of the nations that had occupied Canaan.

For us there is tremendous application.  The New Testament says, For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope. Psalm 105 is about Israel.  But it declares the faithfulness of God, who is our God as well, and who has established His covenant with believers. 

This is how we use the Old Testament.  We interpret it properly; in this case it is about God's work in Israel.  But we also apply it energetically!  It was written for us that we might have hope.  And this is an amazing message of hope.  We are reminded that as with Israel, so God is using the events of our lives to bring us into the likeness of Christ.  We are reminded that God never fails to keep His word.  Even if we are small or few in number we can trust God! 

Let us also give thanks to the Lord!  Let us call upon His name!

2 Ki. 21:1-12, What is an abomination to the LORD? (3)

·       Job 15:16: Eliphaz called sinful men an abomination.  Maybe, maybe not.  I am always careful when Job’s “friends” speak.  God did not call all men “abominations” or all sins “abominations.”  Having said that, we now come to the Psalms and Proverbs where our understanding might be different.

·       Ps. 5:6: The LORD abhors the bloodthirsty and deceitful man.  v5 says: You hate all workers of iniquity.  That makes sense.  God hates those who encourage others to sin.  Jesus said those who “cause one of these little ones to stumble” were more egregious in sinning.  “Offenses must come, but woe to that man by whom the offense comes” (Mt. 18:6-7).  In Psalms the “workers of iniquity” fit that category.

·       Ps. 14:1: Paul applies this to all humanity (Rom. 3).  But note: every human has done “abominable” (abhorrent) works.  This is not saying all humans are abhorred.

·       Ps. 119:163: The Psalmist abhors lying.

·       Prov. 3:32 (11:20): The “perverse person” is an abomination.  1 Ki. 14:24 might be a good cross-reference for this. There were “perverted persons” in the land.  In other words, it’s a particular evil person, not every sinner.

·       Prov. 6:16-19: Here are 7 things that are an abomination to the LORD: a proud look, lying tongue, hands that shed innocent blood, a heart that devises wicked plans, feet that are swift in running to evil, a false witness and one who sows discord among brethren.  That gets to the heart of things, doesn’t it!

·       Prov. 15:8-9: We began the first post with these but now we call attention to them.  The “sacrifice of the wicked” (i.e. the offering he brings with an evil heart) and the “way of the wicked” (the general lifestyle) are an abomination to the LORD.

·       Prov. 15:26: And also, “the thoughts of the wicked” are an abomination.

·       Prov. 16:12: The king who commits wickedness is an abomination because that makes him a “worker of iniquity,” his sins justify the sins of his citizens.

·       Prov. 17:15: He who justifies the wicked or condemns the just is an abomination. (Mic. 3:9.)

·       Prov. 28:9: The prayer of the one who turns away his ear from hearing the law.

·       Jer. 6:15; 8:12: Involvement in things that are an abomination to the LORD should make us ashamed, make us blush.  This was not the case among God’s OT people.

·       Ezek. 6:11: The prophet of the LORD needs to be adamant and clear about the “evil abominations” committed by the people.  Pound your fist! Stamp your feet!

·       Ezek. 8-11 has the word “abominations” 13X as God justifies the departure of His Glory from Israel and the temple.  Again, 8X in Ezek. 16 in the explanation for God’s judgment.  It begins in 16:2, Son of Man, cause Jerusalem to know her abominations.  In total, Ezekiel refers to abominations in 43 passages.  He does not tell what they are necessarily; that was done in the Law.  But Ezekiel ties Israel’s judgment to the abominations.  Abominations have consequences!