Exodus 7:1-13, Terms and Definitions

The attempt to define the real nature of the OT prophet from a study of the Hebrew words from which “prophet” has been translated has not proven satisfactory.  The words involved are “nabhi,” “ro’eh,” “hozeh,” and “nataph.”  Nabhi is from a root which means to boil over.  Ro’eh is from a root meaning to see and hozeh is a strong synonym.  Nataph is from a root which means to drip.  None of these proves of real help when it comes to the essential nature of the prophet or of his activity.  It is not difficult to understand that the prophet may often have been emotionally at the point of bursting from pent up feelings when about to deliver his message but “boiling over” is quite an unsatisfactory description of his essential activity.  It is equally as easy to understand that the prophet’s message may have been the result of a vision or that he enjoyed remarkable perception into the nature and significance of divine utterance, but, again it becomes something less than satisfactory to use this as an explanation of the Biblical phenomenon involved.  Again, if “to drip” is intended to suggest an action like that of the honey dripping from the honeycomb in the “bee tree,” it only identifies a quality of the activity – not its essential nature.

While word studies have their place and often contribute valuable and satisfying insights into the meaning of terms, they also have their limitations.  They may become descriptive rather than definitive and it may be necessary to undertake an investigation of the entire activity to derive basic meaning.

As a consequence, it would seem that prophecy is a case in point, in which the activity must be defined from the many activities of those involved rather than philologically or from a word study.  The definition must be taken from the many roles filled by one who occupied so large a place in the religious life of God’s ancient people.  An attempt to summarize such activity may be in order:

1.                The prophet, first and foremost, was a spokesman.  Ex. 7:1 is significant.  “See, I make you as God to Pharaoh; and Aaron your brother shall be your prophet.”  It was already an established fact that Moses was extremely timid and reluctant to speak, that Aaron would speak for him, that is speak representing him not instead of him.  Aaron, as a prophet was a spokesman for Moses.

Again in 1 Kings 8:15 it is said, “Blessed by the Lord, the God of Israel, who with His hand has fulfilled what he promised with His mouth to David, my father.”  It was Solomon who was speaking recalling what had been promised to David by God through the prophet.  The speech which was delivered by the prophet is said to be from the mouth of God.

The idea that the prophet was a spokesman, chiefly for God, find support in the repeated prophetic formula, “hear ye the word of the Lord.”  God spoke through the prophet. (This will be continued in our next post.)

Deut. 18:15-22, Prophecy as an Institution

I have shared with you from my notes from OT classes in Biola.  I now want to take five posts to share from the “Study Outline and Notes” from my OT professor at Denver Seminary.  To my knowledge these were never published by Dr. Edwards.  He touches on some things we have not dealt with in our Introduction to the Prophets. References to “Young” are to E. J. Young, An Introduction to the Old Testament. 

* * * * *

The study of the OT prophets is basically a study of the writing prophets.  It must be recognized, however, that there is a long tradition of prophetic activity before the writing prophets appear in Israel.  That tradition must be seen as the foundation of the activity producing a permanent record and an impressive theological development of the nation’s religious leaders.

At the outset of our study a few days must be devoted to a review of the origin of prophecy and to its early days.  It was in those days that the institution received the characteristics which would eventually make it the controlling factor in the religious life of God’s ancient people and pave the way for the presentation and identification of the Messiah in the NT.

That the prophets must be regarded as an institution to be found early in God’s plans is born out by the very special emphasis placed upon the prophet by Moses in Deut. 18, by the roles these men filled from Moses to Amos, and by the recognition given them in Jeremiah 18:18.  There the nobles under Jehoiakim took violent exception to Jeremiah’s prediction that the nation would go into captivity at the hands of the Babylonians: “Then they said, ‘Come, let us make plots against Jeremiah, for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, let us smite him with the tongue, and let us not heed any of his words.’”

The passage does us the service of recognizing the three established branches of Israel’s religious life.  Those branches consisted of law, counsel, and word as supported by priest, sage and prophet.  Each had his own function and responsibility.  The priest served the people according to all the requirements and obligations of the law.  The sage counselled the people in the ways of godliness in the attempt to establish a life of righteousness at the individual level, and the prophet ministered the Word of God to the people.

Apparently the institution of prophecy was so well established that the nobles under Zedekiah could neither deny it or brush it aside.  Their only out was to persecute the prophet.  The passage, therefore, recognizes the status of the prophet.  He stands alongside the priest and sage to share Israel’s ministry with them.  He does not replace them or appear only when they fail.  He has a ministry which is distinctly his own.  He stands related to the Word of God.  As Young indicates in his treatment of the Deuteronomy passage (18:18), the law was not sufficient for the life of Canaan.  The people needed more, more in the way of guidance, direction, and warning (prohibition).  The law had provided instruction, requirements and standards, but the people would need daily instruction, encouragement, and understanding.

Prophecy, therefore, was an institution in its own right.  During the times of apostasy and religious degeneration the prophet did stand to call the nation back to God and to publicly denounce the guilty, be he priest, elder or king, but he did not replace the defector.  He exercised his own role as voice of God and guardian of the theocracy.

Jeremiah 30:1-11, The Time of Jacob’s Trouble

“in that day”

Another prophetic phrase that is quite prolific is, “in that day.”  As to what “day” it refers to depends completely on the context.  For example, my recent personal studies have been in Zechariah.  He uses the term 6 times in 12:1-9.  The day he refers to is in v2, when Jerusalem is made a “cup of drunkenness” to the surrounding nations.  In 12:10 he refers to the great outpouring of the Spirit on Israel, which is the day he refers to then in v11-14.  In that same day (13:1) “a fountain shall be opened for the house of David and for the inhabitants of Jerusalem, for sin and for uncleanness.”  I see this phrase used most often in respect to the future Day of the LORD, as is the case with Zechariah. 

“the time of Jacob’s trouble”

This phrase is used only once, in Jer. 30:7.  However it is a time period that is focused on several times in the OT and NT alike.  It is the same as Daniel’s 70^th Week (Dan. 9:24-27), and thus is also the focus of our Lord in Matt. 24.  Daniel speaks of a 7-year period of time, divided in half by an event called the “abomination of desolation.”  In His "Olivette Discourse” (Mt. 24-25) Jesus refers to this same event (24:15), separating a time of the beginning of sorrows (24:8) and the preaching of the gospel in all the world (24:14) from a time of “great tribulation” (24:21).  For that reason, many Christians tend to refer to the “time of Jacob’s trouble” as the “tribulation period.” 

Daniel’s passage speaks of 6 (or 3 pairs of) purposes for this time.  All these purposes relate to Israel.  The Church is not in view in Daniel’s prophecy.  He sees 69 weeks and then 1 week of seven years for the fulfillment of God’s plan for Israel and the exaltation of Messiah to David’s throne.  He does not understand the age of great Gentile evangelization in between, which is true of all the OT prophets (1 Pt. 1:10-12), including John the Baptist (Lk. 7:18-35).  Thus, since the “Tribulation Pd.” is designed for Israel, being the time of “Jacob’s” trouble, the 70^th Week begins with the removal of the Church (the Rapture) as God returns to complete the cleansing and salvation of the Nation of Israel (Rom. 11:26). 

Here is another diagram for the “Time of Jacob’s Trouble”.  The phrase comes from Jer. 30:7. And may I add, Jer. 30:11 gives in reverse order the three purposes of this time: God’s correction and punishment of Israel, His dealing with the nations who scattered her, and the salvation of the Nation.  It also includes the great promise of God: “Yet I will not make a complete end of you.”

1 Thessalonians 5:1-11, The Day of the LORD (2)

Today’s post will, to a degree, tie up some things from the previous three posts.

I was recently asked this question: “if the times of the Gentiles is a time when Jerusalem is trampled underfoot by the nations, why is it still that time in Israel today when Israel has its own government and follows its own path?  Excellent question.  There are three parts to my answer.  First, Jerusalem in the future will be trampled underfoot (Rev. 11:1f).  So we know that “time” is not yet finished today.  Second, though Israel is a “sovereign nation” today, they still place a high value on what the nations think.  I know there are two sides to this.  Yes, Israel is taking responsibility for her own defense, her own economy, and so forth.  But at the same time, she is dependent on nations, and perhaps none more openly than the United States.  Third, we are still in the age of great evangelism among the nations, in the way it is described in Rom. 11.  Partial blindness is Israel’s situation with respect to the gospel.  But when the age of the Gentiles concludes, a Spirit of grace and a fountain for cleansing will be opened for Jerusalem (Zech. 12:10; 13:1).

“The Day of the LORD” is the theme of several prophetic books.  Joel speaks of the “DOL” as first referring to a locust plague, but then halfway through his book refers it to the coming day of judgment on the Nations and restoration of Israel.  Zephaniah is another prophetic book that centers on the DOL.  For him, the initial DOL refers to the Babylonian invasion, not only of Israel but of the surrounding nations.  It is chastening for Israel, judgment on the Nations, and then restoration of Israel in the time of the Messiah.

The subject of the DOL spans not only the OT prophetic books but the NT prophetic passages as well.  This was evident in the list of Scriptures.  Paul’s teaching on the subject in both Thessalonian letters is critical for the Church’s understanding of that coming Day.  It was natural for people to wonder if the persecution of the Church, by the Jews first and then by the Romans, was evidence of that Day.  Paul’s teaching was that it was not!  In the times of the Soviets, I remember hearing Christians expressing that view, that their persecution was what was predicted in the Day of the LORD.  What must be remember, even today, is that persecution is a “normal” part of the Christian life according to our Lord Himself (John 16:33).  “All who desire to live godly in Christ Jesus will suffer persecution” (2 Tim. 3:12).  For Israel, however, the DOL is exceptional.  It is not the prosperity God promised obedient Israel but is His severe chastening of disobedient Israel.  His promise, in all of it, is that He will never break His covenant with Abraham, Isaac and Jacob.  The chastening will eventually bring about restoration and His grace will bring about the salvation of the nation.

Lastly for today, here is our diagram for the Day of the LORD. (Pardon the rough image.  Picture of a picture.)

Zephaniah 1, The Day of the LORD

You will see that there is considerable more in Scripture on today's subject than in the previous two phrases. 

“The Day of the LORD”

DEFINITION ... a time when God sets things right, especially respecting Israel.  He cleanses them, punishes those who oppress them, then restores them.  There have been past times called "the day of the Lord" but they only foretell THE future day of the Lord.

1.    The PURPOSE of the day of the LORD.

a.     To    JUDGE    the sin of the world.  Isa. 13:6-16

b.    To    CLEANSE    Israel as God's people.   Isa.  14:1-3

c.     To    ESTABLISH    Christ as Lord. Isa  2:11-22; Phil 2:11

2.    The LOCATION of the day of the LORD.

a.     On the    EARTH   .

b.    In and around    ISRAEL   .

The "day" is a typical Jewish day, running from sunset  to sunset.  There are some things that must happen before that "day"; then there are events of the darkness, dawn and daytime.

3.    The events related to the great Day of the LORD.

a.     Before the Great Day of the Lord.

                                                             i.      The rapture of the Church, I Thess. 5:1-11.

                                                          ii.      The rise of world-wide apostasy,  II Thess. 2:1-3a.

                                                       iii.      The revelation of the man of sin,  II Thess. 2:3b-4,9-10.

                                                        iv.      The coming of the prophet Elijah, Malachi 4:5.

                                                          v.      The disturbances in the sky.  Joel 2:30-31; Rev. 6:12-17. (This is the last event before the day of the Lord.  Compare the above 2 passages for indications of this.)

b.    The darkness of the Great Day of the Lord.

                                                             i.      God's wrath on a great northern power. Joel 2:20; Ezek 38-39; Dan 11:40-45.

                                                          ii.      God's wrath on the nation Israel.  Zeph. 1:7-13, 14-18.

                                                       iii.      God's wrath on Gentile nations.  Zeph 2:1-15; Isa. 13:6-16

c.     The dawn of the Great Day of the Lord.

                                                             i.      The second coming of Christ.  Zech. 12:10-14

                                                          ii.      The battle of Armageddon. Zech 14:1-8,12-15; Joel 3:9-17; Ps110

                                                       iii.      The doom of the man of sin.  IIThess.2:8

d.    The daytime of the Great Day of the Lord.

                                                             i.      Resurrection of saints.  Isa 26:19; Dan12:1-2; Rev. 20:4-6

                                                          ii.      Regathering of Israel.  Amos 9:11-15

                                                       iii.      Judgment of Israel.  Malachi 3:2-3,17

                                                        iv.      Restoration of Israel. Isa 14:1-3; 52:6; Hos 2:14-23; Isa 12:1-6

                                                          v.      Judgment of the nations.  Mat. 25:31-46; Joel 3:9-17

                                                        vi.      Reign of Jesus over all the earth.  Zech 14:9,16; Isa. 9:6-7

We will have a few things to add about this in our next post.  For now I hope this framework will be helpful in understanding the prophets of the OT. 

Isa. 2:1-4; Micah 4:1-5, The Latter Days

The “latter days”

There are some similarities between the “times of the Gentiles” and the “latter days.”  But they are not the same.  The “times of the Gentiles” is the time when the nations rule over Israel or trample Jerusalem underfoot.  These times come to an end when the Davidic King returns to the throne in Zion.  It ends with the onset of the Messianic Kingdom.  The “latter days” include the “times of the Gentiles” but the latter days also include the Messianic Kingdom. 

Another matter to consider is what makes these days “latter” or “last” days?  The very term seems to indicate there is a limit to Israel’s existence.  Or it could refer to the closing days before some significant stage of Israel’s history, such as the Messianic Kingdom.  Think on this as we make a quick trip through Biblical references to this subject.

·       Gen. 49:1,8-12: The “last days” are the subject of Jacob’s deathbed prophecies concerning his sons.  This would include the coming of Shiloh (v10), considered by many to be Messiah, the ultimate “scepter … from Judah.”

·       Num. 24:14-19: Balaam spoke of what Israel would do to Moab in the latter days.  It again speaks of the “Scepter” that rises out of Israel.

·       Deut. 4:25-31: This describes the time of Israel’s idolatry and desolation, and her turning to the LORD.  Deut. 31:29 also speaks of this time.

·       Isa. 2:1-4; Micah 4:1-5: These nearly identical passages from prophets preaching in the same era place the Messianic age temple worship as in the “latter days.”

·       Jer. 48:47; 49:39: Jeremiah says Moab and Elam, after judgment, will be restored in the “latter days,” in the Kingdom age.

·       Ezk. 38:8,14-17: The Gog/Magog war is in the “latter years” and “latter days.” 

·       Dan. 2:28: The events of Nebuchadnezzar’s dream occur in the “latter days.”  This includes the “times of the Gentiles” and the setting up of the Messianic Kingdom.

·       Dan. 10:14: Ch. 10-12 gives a detailed prophecy of events between the Testaments and then speaks briefly of the future resurrection and tribulation period.

·       Hosea 3:5: Hosea speaks of the future turning of Israel to the LORD.

·       2 Peter 3:3: Scoffers will come in the last days, those who ridicule those who hope in the return of Christ.

·       1 Tim. 4:1(-5); 2 Tim. 3:1(-9): These passages describe the extremely sinful times that characterize the latter days.

 Concerning the New Testament passages, one might ask if they speak of the “latter days” of the Church age and not necessarily the latter days of Israel’s history.  While Peter was writing to a Jewish Christian audience, Paul was certainly speaking to Christians and about heresy related to Christianity.

From the beginning of Israel’s history (the time of the Patriarchs) we see there was a concept of “the latter days.”  Those days would be a time of desolation, but then a time of restoration for Israel.  One thing this means is that in Israel there should always be an expectancy with respect to the future.  We have found in our studies that “hope” is fundamental to “faith” in Israel. 

We have one more subject, “the Day of the LORD,” to consider.  It will also speak of times similar to the “times of the Gentiles” and the “latter days.”

Psalm 62

As we write this it is in the midst of turmoil in Israel involving Palestinians who have taken to stabbing Jews.  It is the cause of much fear.  Our companions in the gospel in Jerusalem tell us the streets, shops and mass transportation are much emptier than normal, although visits to the Garden Tomb are continuing at a good pace.  In other words, among the Jews there are significant levels of fear. The government is seeking to deal with the situation, with mixed success.  And of course Israel has had to deal with the opinions of the nations as, among others, the US Secretary of State and the head of the UN have made their presence known. 

All of that provides an interesting backdrop for Psalm 62.  This Psalm exhorts us to waiting silently (v1-2, 5-7), for God alone (v5), and not in men or money (v9-10).  We are called to trust in God Who has both the ability (power) and motivation (mercy) to help us, and/but Who will render to each one according to his work (v11-12).  Notice the very symmetrical layout to the Psalm:

v1-2: my soul is silent before God		v5-7: wait in silence before God
v3-4: speaks to the attacker (you will not succeed)		v8-10: speaks to the  people (trust God  and no one/nothing else)
	v11: God can be trusted!

Verses 1-2 and 5-7 are of course quite similar and give us the view of God that is critical for this situation.  God is my rock … my salvation … my defense (strong tower).  The situation is an attack (v3, lit. to shout out or rush in).  We are exhorted to trust God in this.  Does this mean we are not allowed to protect ourselves?  Certainly not.  What we call self-defense can be part of God’s defense for us.  But it does mean we don’t live in fear.  We can speak to the enemy with confidence as David does in v3-4.  We can confidently affirm, He who is in you is greater than he who is in the world (1 John 4:4).  We are overcomers but only because our trust is in God who is for us (Rom. 8:31; 1 John 5:4).

Another way to think about this is suggested in the closing stanza of this Song. God has both power and mercy.  I love the way David says this: God has spoken once; twice I have heard this.  In other words this is a sure thing.  God will always do what is righteous.  But what that means is that He will render to each one according to his work.  So when we are attacked/shouted at/rushed in upon, we trust in God and not in men (v9) or money (v10).  In other words, we do not become like the attacker!  What this means quite often is that our trust keeps us silent while we wait for God to do what He has power and mercy to do.  He is our rock!  He is our defense!  Amen!