Author: Charlie Garrett

Revelation 11:5

Charlie Garrett Revelation (Written)

Monday, 8 February 2021

And if anyone wants to harm them, fire proceeds from their mouth and devours their enemies. And if anyone wants to harm them, he must be killed in this manner. Revelation 11:5

This is referring to the two witnesses introduced in verse 11:3. It has already been established that their purpose is to prophesy. While prophesying, they are “clothed in sackcloth.” As noted, this indicates a sign of mourning and woe. Wearing such garments is to show great distress and humility before God. It is also as a petition that even though destruction is deserved, there is a hope for mercy (see Jonah 3:5, e.g.). In the case of these two, they are in sackcloth on behalf of the people they are speaking to.

However, preaching a call to “repentance or judgment” – as is seen in Scripture and in the world today – is not a popular thing among those who revel in their wickedness. Because of this, there are those who will always fight against those who preach it. This will be the case with these two witnesses, and John next notes, “And if anyone wants to harm them, fire proceeds from their mouth and devours their enemies.”

The question here is, “Is this literal fire, or something else?” It is true that Elijah called down fire on those who came to him –

“So Elijah answered and said to the captain of fifty, ‘If I am a man of God, then let fire come down from heaven and consume you and your fifty men.” And fire came down from heaven and consumed him and his fifty.’” 2 Kings 1:10

In this, Elijah called down fire, and fire from heaven consumed the men. However, this verse in Revelation says this fire came not from heaven, but from their mouths. Unless their breath is really bad, even explosive, it seems hard to imagine literal fire is what is spoken of here. Rather, the answer to the question appears to be resolved in the words of Jeremiah –

“’Is not My word like a fire?’ says the Lord,
‘And like a hammer that breaks the rock in pieces?’” Jeremiah 23:29

And again –

“They have lied about the Lord,
And said, ‘It is not He.
Neither will evil come upon us,
Nor shall we see sword or famine.
13 And the prophets become wind,
For the word is not in them.
Thus shall it be done to them.’
14 Therefore thus says the Lord God of hosts:
‘Because you speak this word,
Behold, I will make My words in your mouth fire,
And this people wood,
And it shall devour them.’” Jeremiah 5:12-14

The word of the Lord, which is what these men are conveying through prophesying, is directly equated to fire. And the effects of the word of the Lord can then be equated to the effects of fire. For example –

“For thus says the Lord: ‘Behold, I will make you a terror to yourself and to all your friends; and they shall fall by the sword of their enemies, and your eyes shall see it. I will give all Judah into the hand of the king of Babylon, and he shall carry them captive to Babylon and slay them with the sword. 5 Moreover I will deliver all the wealth of this city, all its produce, and all its precious things; all the treasures of the kings of Judah I will give into the hand of their enemies, who will plunder them, seize them, and carry them to Babylon. 6 And you, Pashhur, and all who dwell in your house, shall go into captivity. You shall go to Babylon, and there you shall die, and be buried there, you and all your friends, to whom you have prophesied lies.’” Jeremiah 20:4-6

Also –

“Then the prophet Jeremiah said to Hananiah the prophet, ‘Hear now, Hananiah, the Lord has not sent you, but you make this people trust in a lie. 16 Therefore thus says the Lord: ‘Behold, I will cast you from the face of the earth. This year you shall die, because you have taught rebellion against the Lord.’
17 So Hananiah the prophet died the same year in the seventh month.” Jeremiah 28:15-17

Jeremiah also prophesied against groups of people, pronouncing upon them the judgment of the Lord. When the judgment was spoken forth, it was also accomplished. Therefore, there is no reason to not accept this “fire” spoken of in Revelation as a metaphor for the word of the Lord as spoken by these prophets. With this being the case, John then repeats the thought, saying, “And if anyone wants to harm them, he must be killed in this manner.”

The repetition of the thought indicates the certainty of the matter. What is conveyed is certain, and it shall certainly come to pass. Those coming to harm these prophets are people with their own false testimony, and also naysayers who say that God isn’t judging the world at all. They will come against these two in order to trap them in their own words, but Jesus has already given a promise to those who speak on His behalf in times such as this –

“Now when they bring you to the synagogues and magistrates and authorities, do not worry about how or what you should answer, or what you should say. 12 For the Holy Spirit will teach you in that very hour what you ought to say.” Luke 12:11, 12

Because this is the case, the “fire” of the Holy Spirit’s utterances is far more likely than real flames.

Life application: The words of the Lord are a consuming fire, particularly when they proclaim judgment. They burn away impurity, they refine those who are repentant, and they consume those who are not. In Isaiah, it says –

“Heaven is My throne,
And earth is My footstool.
Where is the house that you will build Me?
And where is the place of My rest?
2 For all those things My hand has made,
And all those things exist,”
Says the Lord.
“But on this one will I look:
On him who is poor and of a contrite spirit,
And who trembles at My word.” Isaiah 66:1, 2

When you read the word of God, do you tremble at what you read? Are you understanding this word is a word of judgment and condemnation, or a word of grace and life? The way that it comes to a person is based upon how they treat it. If the heart is humble, it will lead to grace and life. If the heart is hard, it will judge and it will condemn. Be sure to accept the gospel as the saving grace it is presented as. Do not turn away from it! Instead, soften your heart and turn to God through JESUS!

Lord, just as Your words are a consuming fire when disregarded, they are also a fire in the hearts of those who love You. Let us never quench the fire that burns inside of us by withholding Your truth from others. Instead, give us the desire and ability to boldly proclaim Your truth to the people of the world. Amen.

 

 

Deuteronomy 12:8-19 (The Place Where the Lord Your God Chooses, Part II)

Charlie Garrett Deuteronomy (Written)

Deuteronomy 12:8-19
The Place Where the Lord Your God Chooses, Part II

One of the things that tends to annoy me, and there are a few such things in life, is when someone says they are a part of a church that is going back to the way they did it at the beginning – the way churches were supposed to be set up.

Why is this annoying? It is because the Bible never (no really, go check) prescribes any such thing. Outside of the qualifications for elders and deacons, and a few important observances – meaning baptism and the Lord’s supper. There is nothing about the structure of the church that is ever noted as being “correct.”

And even how the Lord’s Supper and baptism are conducted is not defined other than a few warnings from Paul concerning conduct during the Lord’s Supper. We just know we are to do these things. We are given absolute freedom to set things up as we wish – elder-led, congregational, episcopal, presbyterian, and so on, are all types of churches. And yet, none of them are said to be either acceptable or unacceptable in Scripture.

There is no time of day that is prescribed for people to meet. There is no day of the week that is prescribed for people to meet. There is no order of events that must take place. There is no size or location of a church defined. And so on.

Yes, there are prohibitions on things, but that doesn’t mean all things must be done. For example, there is nothing to say that people must speak in various languages (tongues), but there are prohibitions on speaking in other languages – how many can, there must be a translator, and so on.

The same is true with giving. Israel was compelled to give certain things at certain times and for certain reasons. In the church, outside of a couple of basic principles on that subject from Paul, which we are to take as prescriptions, nothing specific is defined.

Unlike Israel, we have complete freedom to conduct our affairs in whatever way we wish. And there is a reason for this.

Text Verse: “‘Did you offer Me sacrifices and offerings
In the wilderness forty years, O house of Israel?
26 You also carried Sikkuth your king
And Chiun, your idols,
The star of your gods,
Which you made for yourselves.
27 Therefore I will send you into captivity beyond Damascus,’
Says the Lord, whose name is the God of hosts.” Amos 5:25-27

In today’s passage, Moses will start out by saying that the people had done whatever each thought was right in his own eyes while they were in the wilderness. Though they had the tabernacle which was surely maintained by the priests from day to day in an orderly fashion, the people did not have the ability to do what the law prescribed for them to do.

Therefore, they conducted their lives according to the way that they thought was best. However, what Moses tells them is that the time was coming when they would need to have a unity of worship in order to live properly within the land. They needed to not do what they thought was right, but what the Lord, through the law, had prescribed as acceptable or not acceptable.

The reason for this will be explained, but it begs the question, “If this is so, then why don’t we have to do such things in an orderly and prescribed manner as well?” The reason for that follows logically after the reason for the Lord prescribing these things for Israel in the first place. To help us understand some of this, we can first evaluate a chiasm I pulled out of the passage while doing this sermon.

Great things, such as freedom in Christ and chiasms, which help us understand passages better, are to be found in His superior word. And so, let us turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. The Unity of Worship (verses 8-14)

So far, in this Chapter, Moses has been speaking of how to properly worship the Lord once they are in Canaan. He spoke of destroying the places where the inhabitants worshipped their gods (vss. 2-4). He also spoke of having a place specifically set aside for worshipping the Lord (vs. 5).

After that, he then noted that it was to this place alone that they were to bring their burnt offerings, sacrifices, tithes, heave offerings, and so on. There, in the presence of the Lord, they were to rejoice in Him (vss. 6 & 7). Those things now form the basis of what he will next say…

8 “You shall not at all do as we are doing here today—

lo taasun kekol asher anakhnu osim poh ha’yom – “No shall you (certainly) do at all which we are doing here today.” It is an interesting phrase for several reasons. First, the word translated as “shall you do” bears an emphatic mark in order to stress what is said – “You shall certainly not do.”

But what bears note is that Moses uses the word anakhnu, or “we.” The word is used only five times in Deuteronomy, but three of the uses are him simply quoting the people, not inclusive of him. Only in verse 5:3 does he elsewhere include himself in the narrative –

“The Lord did not make this covenant with our fathers, but with us, those who are here today, all of us who are alive.” Deuteronomy 5:3

Now, for the only other time in the book does he include himself directly in the statement – “as we are doing here today.” Moses is contrasting what is the expected behavior of the people upon entrance, and what is happening at the present.

By saying, “You shall not do as we are doing,” it is a sad note of the surety that he will not pass over into the land. Outside of the land, the people could not – by default – do the things of the law. They could not bring offerings they did not possess, such as the tithes of grain. They could not travel on a pilgrim feast to the place where the Lord had chosen to place His name. And so on.

Instead, there were limitations placed upon them because they were in their time of exile for having not trusted the Lord, and having not entered the inheritance after leaving Sinai. It is what the Lord spoke of through Amos in our text verse –

“Did you offer Me sacrifices and offerings
In the wilderness forty years, O house of Israel?” Amos 5:25

The obvious answer is, “No, they did not.” Certainly, the daily offerings of the priests were made, but the people (the house of Israel) could not do what was required of them by law. Now, Moses is stressing that those things would be required.

The sad part of this, however, is that many of the things of the law were never obeyed or observed, even after entering and having received rest. A perfect example of this is found after the first exile of Judah in Nehemiah 8 –

“So the whole assembly of those who had returned from the captivity made booths and sat under the booths; for since the days of Joshua the son of Nun until that day the children of Israel had not done so. And there was very great gladness.” Nehemiah 8:17

Something similar is said about observance of the Passover in 2 Kings 23. Even after possession of the land, nothing changed. But Moses had instructed them differently. They were to observe the law of the Lord instead of…

8 (con’t) every man doing whatever is right in his own eyes—

In the wilderness, people may have brought offerings to the Lord. If so, it was not in accord with the law of the tithe, which obviously could not be met. Or, they may have brought nothing. Some may have observed certain things of the law, or they may not have. Nobody would have been held accountable if they didn’t.

For example, the law of circumcision mandated that every male child was to be circumcised on the eighth day or they were to be cut off from their people (Genesis 17:4), and yet, none of those born in the wilderness had been circumcised (Joshua 5:2-5).

People did what they did without regard to the duly established laws of the Lord. Moses includes himself in this. Understanding the typology – those in exile for the disobedience of having rejected Christ– one can see this applies to Israel now.

The people of Israel, even today, have the law. And yet, outside of the culturally expected customs, they don’t observe the law at all. Every man does what is right in his own eyes. One can see the obvious parallel here –

* Israel of Moses’ time is going to enter Canaan even though they have not been observing the law. Thus, it cannot be by observance of the law that they are entering the land of inheritance.

* Israel as a nation is going to enter the kingdom age even though they will not be observing the law before that occurs (Daniel 9:27). Therefore, it cannot be by observing the law that they will enter the inheritance.

The truth of this is seen in the next words…

9 for as yet you have not come to the rest and the inheritance which the Lord your God is giving you.

Here, like in verses 1, 5, and 7 from last week, the words go from the plural to the singular – “you all (plural) have not come to the rest and the inheritance which Yehovah your (singular) God is giving you (singular).” Moses goes from speaking to the people individually to referring to them as a nation. The obvious reason is because not all of the people will obtain the inheritance, but the nation assuredly will.

In this, he uses the word menukhah, meaning either “rest” or a place of rest. Moses is saying that they have not yet obtained such a place, or state, of rest. The main point of Moses’ dialogue is that the people have the law, but they have not been observing the law, and yet, they have been brought to the inheritance promised by the Lord. As this is so, it cannot be by the law that they will obtain it.

However, observance of the law is the anticipation once in the inheritance. And yet, they failed to observe the law in the land. And not only did they fail to observe, they were actively disobedient to it. In this, they were exiled.

They were returned apart from observance of the law, and yet they were exiled again. They are (today) in the land and yet they are not observing the law, nor will they – even after the next temple is built. And yet, they will be (as a nation) entering the kingdom age. But it is not by the law that this will occur.

The law is the expectation, and yet it is not the means of obtaining the promise. Therefore, it is the fulfillment of the law, and the imputation of that act through the New Covenant, that provides what is needed to complete the process began so long ago.

It is so clear and obvious, and yet it escapes Israel to this day, and – unfortunately – it escapes countless people who were never given this law in the first place as they bring themselves under this impossible yoke of bondage.

10 But when you cross over the Jordan and dwell in the land which the Lord your God is giving you to inherit,

The words go back to the plural here as Moses speaks to all of the people individually (you all). Moses again takes it as an axiom that the people there before him would cross the Jordan into Canaan, but that he would not do so. Because of this, he is providing instruction for them to not only possess the land, but to be able to continue possessing it. When they cross over…

10 (con’t) and He gives you rest from all your enemies round about, so that you dwell in safety,

Here, the idea of rest is tied in with the elimination of the enemy, and thus dwelling in safety. The idea of having obtained it is found in Joshua 23:1 –

“Now it came to pass, a long time after the Lord had given rest to Israel from all their enemies round about, that Joshua was old, advanced in age.”

It is again seen concerning David and his kingdom in 2 Samuel 7 –

“Now it came to pass when the king was dwelling in his house, and the Lord had given him rest from all his enemies all around, 2 that the king said to Nathan the prophet, ‘See now, I dwell in a house of cedar, but the ark of God dwells inside tent curtains.’” 2 Samuel 7:1, 2

Because of David’s efforts in defeating the enemies, it is used again by Solomon in 1 Kings 5 as the reason to build the house of the Lord, and Solomon then acknowledges that the promised rest was obtained as he prayed the invocation prayer after the temple was complete –

“Blessed be the Lord, who has given rest to His people Israel, according to all that He promised. There has not failed one word of all His good promise, which He promised through His servant Moses.” 1 Kings 8:56

And yet, David, despite having subdued the enemies and provided this rest, clearly indicates that the rest that both Joshua, and he, had obtained was not the promised rest Moses speaks of now. He does this by using the word “Today” in the 95th Psalm –

“Today, if you will hear His voice:
8 “Do not harden your hearts, as in the rebellion,
As in the day of trial in the wilderness,
9 When your fathers tested Me;
They tried Me, though they saw My work.
10 For forty years I was grieved with that generation,
And said, ‘It is a people who go astray in their hearts,
And they do not know My ways.’
11 So I swore in My wrath,
‘They shall not enter My rest.’” Psalm 95:7-11

The author of Hebrews then unmistakably shows that obtaining the inheritance is not of the law. He does it first by citing the 95th Psalm, and then by next saying this from Hebrews 3:16-19 –

“For who, having heard, rebelled? Indeed, was it not all who came out of Egypt, led by Moses? 17 Now with whom was He angry forty years? Was it not with those who sinned, whose corpses fell in the wilderness? 18 And to whom did He swear that they would not enter His rest, but to those who did not obey? 19 So we see that they could not enter in because of unbelief.”

With that understood, he then notes that because David said Today hundreds of years after Joshua had received his rest, it means that the rest spoken of is not merely referring to rest from the physical enemies of Israel. As he says in Hebrews 4:8, “For if Joshua had given them rest, then He [the Spirit through David] would not afterward have spoken of another day.” He then says –

“For he who has entered His rest has himself also ceased from his works as God did from His.” Hebrews 4:10

What this is clearly telling us is that the true, final, and anticipated rest comes only when the law is fulfilled, because the law is of works. If one ceases from his works in order to enter God’s rest, it means that he is no longer under law. As the author of Hebrews says, “For we who have believed do enter that rest” (Hebrews 4:3).

Moses is speaking of earthly things, but the Spirit of inspiration working through him is pointing to spiritual things. That continues with the next words…

11 then there will be the place where the Lord your God chooses to make His name abide.

The word ha’maqom, or “the place,” is obviously speaking of whatever place where the tabernacle would rest. However, more especially, the words point prophetically to Jerusalem, where the temple would be built. At the location where the name of the Lord would abide…

11 (con’t) There you shall bring all that I command you:

Moses now says that in the place where the Lord’s name will abide, the people shall bring “all that I command you.” The logical question is, “Does this imply works?” The answer is, “Yes.” The command is of the law. It mandates something to be done.

But the author of Hebrews says that when a person enters God’s rest, He has ceased from all his works, and that the way one enters into the rest is through belief, meaning faith in Christ.

Thus, the rest which is being referred to now by Moses, and the commands which Moses is giving to the people, are only symbolic representations of the true rest that only comes by faith in the One these things anticipate and point to, some of which are…

11 (con’t) your burnt offerings, your sacrifices, your tithes, the heave offerings of your hand, and all your choice offerings which you vow to the Lord.

This verse is very similar to verse 6 that we looked at last week. The only substantial difference is in the final clause –

*and the firstborn of your herds and flocks. 12:6
*and all your choice offerings which you vow to the Lord. 12:11

In verse 6, the offerings are mandatory. In verse 11, they are voluntary until the vow is made. Once the vow is made, the offering became obligatory.

In verse 6, it was seen how these things only pointed to the coming Christ. In Him is the fulfillment of them. What the people brought forward in Israel only anticipated a spiritual fulfillment.

Despite being mandatory offerings, other than in certain exceptions, only a portion of any of them was actually given away. The rest was consumed by the offeror. Hence, the next words…

12 And you shall rejoice before the Lord your God,

This phrase was first seen in Leviticus 23:40 where it was applied to the Feast of Tabernacles. In Deuteronomy, this is the second of several times it is noted. The first being last week in verse 7. The idea here is that the offeror would often share in the offering, and thus they would feast and rejoice in the presence of the Lord for whatever the sacrifice or offering signified.

Even if they did not share in the sacrifice, such as in a whole burnt offering or a sin offering, they would still rejoice for what it signified – be it gratitude to God for His blessings, fellowship with Him, cleansing from sin, or so on. This rejoicing was to include…

12 (con’t) you and your sons and your daughters, your male and female servants, and the Levite who is within your gates, since he has no portion nor inheritance with you.

Unlike what most scholars state, and what most teachers pass on, this is a command of Moses, not a suggestion. For example, Jamieson-Fausset-Brown incorrectly states –

“…it appears that, although males only were commanded to appear before God at the annual solemn feasts (Ex 23:17), the women were allowed to accompany them (1Sa 1:3-23).”

Rather, Moses is instructing the households to attend as well. But there is no contradiction in this and what is said about the three pilgrim feasts elsewhere, such as –

“Three times a year all your males shall appear before the Lord your God in the place which He chooses: at the Feast of Unleavened Bread, at the Feast of Weeks, and at the Feast of Tabernacles; and they shall not appear before the Lord empty-handed.” Deuteronomy 16:16

In this passage here in Deuteronomy 12, in the surrounding passage of Deuteronomy 16, and elsewhere, it clearly instructs all of the people to come to the pilgrim feasts.

The households were not to be excluded. And, indeed, they could not be excluded – for example – from the Feast of Unleavened Bread, because the Passover (that everyone was to observe) was affixed to that Feast.

The fact that all the males had to appear before the Lord in those three pilgrim feasts is given under the assumption that their households would be there as well. The command for the males, as representative of the household was all-inclusive. The command to attend was to then be considered by those males as not to exclude the household as is evidenced in this verse.

The center of this service and worship of the Lord was to be at the spot where the Lord placed His name. It is a note of unification of the worship of the people – all of them – in a single place. Hence…

13 Take heed to yourself that you do not offer your burnt offerings in every place that you see;

Here, the burnt offering is spoken of as the entirety of the offerings of the previous verse. Also, the words now return to the singular – you, Israel, are to take heed concerning your burnt offerings. It may also be that Moses is speaking to each person individually – “You, and you, and you: do not do this thing.” The singular will continue, with one exception, through the rest of the verses today.

The command here was to ensure unity of worship at the sanctuary. However, it is evident from the time of the judges and later that Israel failed in this, as is evidenced from Ezekiel 20 –

“When I brought them into the land concerning which I had raised My hand in an oath to give them, and they saw all the high hills and all the thick trees, there they offered their sacrifices and provoked Me with their offerings. There they also sent up their sweet aroma and poured out their drink offerings.” Ezekiel 20:28

The people did exactly what they were instructed to not do. Instead of seeking the Lord in the place where He dwelt, they searched out any place that suited their fancy and they offered to the Lord, or to other gods, according to what was right in their own eyes.

It cannot be that this is only speaking of a time after the temple was built. That would not occur for more than 400 years. It certainly was intended to mean at the place of the tabernacle, or whatever other place the Lord so chose, until a temple was erected. That is clearly evidenced in what is next said…

14 but in the place which the Lord chooses, in one of your tribes, there you shall offer your burnt offerings, and there you shall do all that I command you.

He again speaks of the place which the Lord chooses. It could be argued that this only speaks of burnt offerings, but that is proven false by the words v’sham taaseh kol asher anoki metsaveka – “and there you shall do all that I command you.” In other words, the “burnt offering” stands as representative of everything else. This was perfectly understood from later passages, such as –

“Then they said, ‘In fact, there is a yearly feast of the Lord in Shiloh, which is north of Bethel, on the east side of the highway that goes up from Bethel to Shechem, and south of Lebonah.’” Joshua 21:19

The yearly feast, one of the Leviticus 23 Feasts of the Lord, was observed at Shiloh, where the tabernacle was. That feast is a part of what Moses is speaking of right now when he says, “and all that I command you.”

Sanctuary worship did occur, but there was not a unity of it among the people of Israel – in direct violation of the words of Moses now. However, it is seen elsewhere that not having a permanent temple was used as a pretext to do whatever anyone wanted. In 1 Kings 3:2-4, it says –

“Meanwhile the people sacrificed at the high places, because there was no house built for the name of the Lord until those days. 3 And Solomon loved the Lord, walking in the statutes of his father David, except that he sacrificed and burned incense at the high places.
4 Now the king went to Gibeon to sacrifice there, for that was the great high place: Solomon offered a thousand burnt offerings on that altar.”

Gibeon was where the tabernacle was then located (see 2 Chronicles 1:3), along with the altar of burnt offering, even though the ark was in Jerusalem.

And even after the building of the temple, the record of the kings contains constant failures of the people by noy worshiping only before the Lord in Jerusalem. Something more, something much greater, was needed to unite the people in worship – something internal, not external. The reason for this is rightly explained by Adam Clarke –

“To prevent idolatry and bring about a perfect uniformity in the Divine worship, which at that time was essentially necessary; because every rite and ceremony had a determinate meaning, and pointed out the good things which were to come, therefore one place must be established where those rites and ceremonies should be carefully and punctually observed. Had it not been so, every man would have formed his worship according to his own mind, and the whole beauty and importance of the grand representative system would have been destroyed, and the Messiah and the glories of his kingdom could not have been seen through the medium of the Jewish ritual. For uniformity in every part of the Divine worship the same necessity does not now exist; because that which was typified is come, and the shadows have all fled away. Yet, when it can be obtained, how desirable is it that all sincere Christians should with one mouth, as well as with one heart, glorify their common Lord and Savior!” Adam Clarke

Stated a little less wordily – everything points to Jesus. The unity of worship was necessary to reveal Him. Anything else would destroy that typology. And now that He has come and fulfilled it, these shadows that only anticipated Him are no longer needed. Having said that, those things that were not relevant to that typology had no such restrictions bound to them…

You shall do these things as I instruct you
Or not do what has been forbidden, as well
All is laid out, so you know what to do
Just be obedient to what the word does tell

Doing these things has a reason
And so, you are to do them as I instruct you
This will continue on for a season
But someday, the doing of them will be through 

They only anticipate Me and those things I will do
And in My doing, those things will be done
Someday I will be the focus and hope of each one of you
That is, when the course of this law has been run

II. Maintaining the Typology (verses 15-19)

15 “However, you may slaughter and eat meat within all your gates, whatever your heart desires, according to the blessing of the Lord your God which He has given you;

Slaughtering of animals for consumption was not considered a sacrifice or offering as long as it was not presented as such. Hence, there was no typology of Christ to mar in the act. Therefore, this was considered perfectly acceptable.

In fact, having, capturing, or buying meat here is considered a blessing of the Lord, not something offensive or wrong. Thus, it was to be accepted as such. However, in Leviticus 17, it said –

“Speak to Aaron, to his sons, and to all the children of Israel, and say to them, ‘This is the thing which the Lord has commanded, saying: 3 ‘Whatever man of the house of Israel who kills an ox or lamb or goat in the camp, or who kills it outside the camp, 4 and does not bring it to the door of the tabernacle of meeting to offer an offering to the Lord before the tabernacle of the Lord, the guilt of bloodshed shall be imputed to that man. He has shed blood; and that man shall be cut off from among his people, 5 to the end that the children of Israel may bring their sacrifices which they offer in the open field, that they may bring them to the Lord at the door of the tabernacle of meeting, to the priest, and offer them as peace offerings to the Lord.’” Leviticus 17:2-5

That was a law for the time in the wilderness. Once the people were in the land of Canaan, it would no longer apply. They would be spread out through the land and were allowed to freely do as they wished in this regard. This included…

15 (con’t) the unclean and the clean may eat of it,

This is the middle of the chiasm found in the passage. Whoever wanted could eat of such meat. This means that even those excluded from the society, such as lepers who were unclean, could be brought it to eat.

This is unlike the laws of certain animals offered to the Lord that were forbidden to be eaten by the unclean. If they did so, the law says that such were to be cut off from their people. They had violated the typology of Christ. However, no typology of Christ was violated in this. Therefore, it was considered perfectly acceptable and good. This included…

15 (con’t) of the gazelle and the deer alike.

ka-tseviy v’ka-ayyal – “as of the gazelle and as of the deer.” Here, the tsviy or gazelle is introduced. It is a gazelle or a roebuck, but it also means “beauty,” even when referring to the beautiful Branch of the Lord in Isaiah 4:2, or the beautiful land of Israel in Ezekiel 20:6. Also, the ayyal, or deer is introduced. It is the intensive form of the word ayil, or ram. It thus signifies a stag, or a male deer.

The reason for including these is certainly to show that they were considered acceptable as food, but they bore no specific typology of Christ that must otherwise be considered.

In other words, these are not animals of the herd or flock that required the dedication of the firstborn to the Lord. Nor were they acceptable as sacrificial animals. But they were clean according to the law, they were considered clean animals and they could be hunted and eaten at will. However, the time-old prohibition, that even predates the Law of Moses, still stands…

16 Only you shall not eat the blood;

Suddenly, and only for this clause, the pronoun returns to the plural, “Only you (all) shall not eat the blood.” It was not that Israel was forbidden to eat the blood, but exceptions would be made. Rather, no exception was to be made for any person.

After the flood, animals that were previously forbidden to be eaten were granted to man as food. However, even then the Lord stated a prohibition that was expected to be adhered to in Genesis 9:2-4 –

“And the fear of you and the dread of you shall be on every beast of the earth, on every bird of the air, on all that move on the earth, and on all the fish of the sea. They are given into your hand. 3 Every moving thing that lives shall be food for you. I have given you all things, even as the green herbs. 4 But you shall not eat flesh with its life, that is, its blood.”

The Lord specifically identifies the blood as the life. Thus…

16 (con’) you shall pour it on the earth like water.

The pronouns return to the singular here. You, Israel, or you (each of you). This law was previously established in Leviticus 17 –

“Whatever man of the children of Israel, or of the strangers who dwell among you, who hunts and catches any animal or bird that may be eaten, he shall pour out its blood and cover it with dust; 14 for it is the life of all flesh. Its blood sustains its life. Therefore I said to the children of Israel, ‘You shall not eat the blood of any flesh, for the life of all flesh is its blood. Whoever eats it shall be cut off.’” Leviticus 17:13, 14

The reason for this is complicated and should be supplemented by reviewing the sermon from Leviticus 17. In short, the prohibition of eating blood was given because it is the vehicle of life. For this reason, the Lord reserved all blood to Himself.

To eat the blood was to assimilate into oneself something that belonged to Him alone. It was therefore idolatrous to use it in any other way than designated by Him. If it was not used in the rites of the tabernacle, it was to be poured out and covered with earth.

In pouring out the blood like water, and then covering it with the dust, the typology points directly to Christ. From the dust, man was made. But he wasn’t yet alive. Only in the breathing of the Lord into the nostrils of man did he become a nephesh khayah, or “soul living.” In man or animal, when the life is poured out, the dust reclaims ownership over what is left.

This is true with but one exception. It is Jesus, the Lord God who breathed life into man. And yet, He then descended from the man He breathed life into. In the shedding of His blood upon the ground from which His earthly body came, He gave up His soul, and yet the ground found no victory over Him.

The life returned, the soul reanimated, and by the power of the Lord God, He walked out of that tomb. Atonement for us was made with the pouring out of His soul. And yet, He lives. Only in Him is true and eternal life. The typology must be maintained, even when not a part of the sacrificial rites at the altar. Understanding this, Moses continues with more typological hints of Christ…

17 You may not eat within your gates the tithe of your grain or your new wine or your oil, of the firstborn of your herd or your flock, of any of your offerings which you vow, of your freewill offerings, or of the heave offering of your hand.

The verse begins with lo tukal l’ekol – “no eating to eat.” In other words, you are not able to eat. This is because this stands as a legal prohibition against it. From there, Moses defines what that means with the rest of the verse.

The comparable verses in this chapter (6 & 11), with the noted exceptions, were all in the plural. This verse, however, is all in the singular. Again, as has been seen at other times, it is certainly put forth this way to avoid anyone making exceptions. There was to be no equivocating on the laws laid down here, and so Moses speaks them to all individually, and also to Israel as a whole collectively.

As has been seen in one sermon or another, each of these things anticipates Christ – the tithe, the firstborn, and the offerings. Therefore, for the sake of unity of worship, the people were told that they could not eat these things in just any place.

To do so would mar the typology. There was to be a unity of worship because all people come to Christ in the same manner. There is not one way for this person or group and another for that person or group. Thus, the corporate nature of what was to be done by Israel negates any individualized attempts at coming to Christ.

The idea here is expressed in Galatians 1:6-8 where Paul clearly says that there is one gospel, and any other is not only not a gospel, but it is – in fact – anathema. What typologically anticipates Him was to be experienced through the unity of worship at the place that bore the name of the Lord God. In order to maintain this unity, Moses next says…

18 But you must eat them before the Lord your God in the place which the Lord your God chooses,

Everything that has just been described is to be eaten by the people at the spot where the Lord chooses to place His name. To prepare you for the Deuteronomy 14 sermon, we will evaluate what this means in regard to the tithes – which are eaten by the people.

Most scholars, probably because they were also preachers wanting to not lose out on their profits, say that this refers to a “second tithe,” not the mandated tithe of Israel. That is utter rubbish. The word never speaks of a second tithe.

The source of this supposed “second tithe” comes from rabbinical writings and an apocryphal book Tobit. What is recorded there doesn’t match – even closely – with what is stated here in the Law of Moses –

But I alone used to go often to Jerusalem for the festivals, as was prescribed for all Israel by longstanding decree.* Bringing with me the first fruits of crops, the firstlings of the flock, the tithes of livestock, and the first shearings of sheep, I used to hasten to Jerusalem

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and present them to the priests, Aaron’s sons, at the altar. To the Levites ministering in Jerusalem I used to give the tithe of grain, wine, olive oil, pomegranates, figs, and other fruits. Six years in a row, I used to give a second tithe in money, which each year I would go to pay in Jerusalem.

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The third-year tithe I gave to orphans, widows, and converts who had joined the Israelites. Every third year I would bring them this offering, and we ate it in keeping with the decree laid down in the Mosaic law concerning it, and according to the commands of Deborah, the mother of my father Tobiel; for my father had died and left me an orphan.

Of this precept in Deuteronomy, the scholar Keil says –

“In the laws contained in the earlier books, nothing is said about the appropriation of any portion of the tithes to sacrificial meals. Yet in Deuteronomy this is simply assumed as a customary thing, and not introduced as a new commandment, when the law is laid down.” Keil

Like other scholars, Keil then went on to speak of the passage in Tobit, to justify his stand on a “second tithe.” But the very fact that this practice was “assumed as a customary thing,” demonstrates that what Moses says here is referring not to a “second tithe.” Rather it speaks of the one and only tithe levied upon Israel. That “customary thing” will be revealed in the coming Deuteronomy 14 sermon.

This is what is known as “progressive revelation.” A precept is introduced, and then it is later explained and expanded upon. Moses now explains that expansion in Deuteronomy. If he had meant this was to be a second tithe, he would have said so, and any scholar with a modicum of sense would affirm it as such.

This is especially so when Israel had not even started tithing as described by Moses because they had never been in the land in order to begin to do so. Unfortunately, what is stated later in Deuteronomy 14 is so offensive to scholars, pastors, and preachers of the Bible, that they must insert something clearly indefensible into their theological bag of tricks to keep the money coming in.

18 (con’t) you and your son and your daughter, your male servant and your female servant, and the Levite who is within your gates;

These words correspond to verse 12. There the pronouns were in the plural, as were the nouns (sons, daughters, male servants, and female servants). Here both the pronouns and the nouns are in the singular.

Again, this is a precept that is to be obeyed. It is incorrect to say that only the men were required to go on the pilgrim feasts. These verses clearly show that the men were to go, but they were to be accompanied by any household that dwelt with them. The use of both the plural and the singular is given to absolutely solidify this fact. And there is a reason for it…

18 (con’t) and you shall rejoice before the Lord your God in all to which you put your hands.

Continuing in the singular, the reason is the same as before, but with a different focus on the audience. Before, it was “you all – each of you.” Now, it is “you collectively.” Each person was to rejoice before the Lord, and Israel – the united people – were to rejoice before the Lord.

They were to acknowledge that the produce of the labor of their hands was ultimately derived from His open hand of grace. But they were also to remember another precept of law…

*19 (fin) Take heed to yourself that you do not forsake the Levite as long as you live in your land.

Here, it should be more precisely translated and say, “on the earth,” rather than “in your land.” Despite that, this verse takes us back to verse 12. There, Moses spoke to the people in the plural (you all are to do this). However, here, it continues in the singular (you, Israel, are to do this). The people, individually and collectively, bore the responsibility of tending to the Levites.

As they were taken in place of the firstborn, they fit their own picture of Christ. In this, the Levites were to be tended to by the people for their ministry to the people. They had no inheritance of land like the other tribes, and they were dependent upon the people for the meeting of their needs.

Therefore, when the people ate their own tithes, as prescribed by Moses, they were to also remember the Levities and minister to them in an appropriate manner. The precept is not unlike Paul’s words to the Galatians –

“Let him who is taught the word share in all good things with him who teaches.” Galatians 6:16

With that, the passage is complete for the week. The main two thoughts that we can take away with us from it are that 1) there was to be a unity of worship by the people toward the Lord God because that worship anticipated the Person and work of Jesus Christ, and 2) in Christ’s fulfillment of these things, we now have the fulness of them in Him.

We no longer need to observe these – or any other – aspects of the law of Moses. We are to worship in Spirit and in truth because this is what Christ Jesus has ordained for His people.

In Him, we have the substance and not the shadow. In Him, we have the Antitype and not the type. In Him, we have unfettered access to God instead of a restrictive mode of worship that was ministered to by fallible people in an earthly location that has been swept clean several times in redemptive history.

Where Zion was plowed like a field, the Rock who is Christ has continued on without change. Let us remember this as we conduct our lives in His presence. Let us hold fast and not be swept back into legalism and bondage. This is the lesson of the law. Let us learn it and apply it to our walk with our Lord. May it be so.

Closing Verse: “If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. 2 Set your mind on things above, not on things on the earth. 3 For you died, and your life is hidden with Christ in God. 4 When Christ who is our life appears, then you also will appear with Him in glory.” Colossians 3:1-4

Next Week: Deuteronomy 12:20-32 It would be a problem, I must admit; and so to this precept you must commit… (You Shall Not Add to It nor Take Away from It) (41st Deuteronomy Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. But He also has expectations of you as He prepares you for entrance into His Land of Promise. So, follow Him and trust Him and He will do marvelous things for you and through you.

In the Place Which the Lord Your God Chooses

“You shall not at all do as we are doing here today—
Every man doing whatever is right in his own eyes—
For as yet you have not come to the rest and the inheritance
Which the LORD your God is giving you, that marvelous surprise

But when you cross over the Jordan and dwell in the land
Which the LORD your God is giving you to inherit
And He gives you rest from all your enemies round about
So that you dwell in safety – a gift to you, and not by merit

Then there will be the place where the LORD your God
Chooses to make His name abide; in that land that you trod

There you shall bring all that I command you:
Your burnt offerings, your sacrifices, your tithes, the whole hoard
The heave offerings of your hand
And all your choice offerings which you vow to the LORD

And you shall rejoice before the LORD your God
You and your sons and your daughters too
Your male and female servants, and the Levite
———-who is within your gates
Since he has no portion nor inheritance with you

Take heed to yourself that you do not offer
Your burnt offerings in every place that you see
———-this you shall not do
But in the place which the LORD chooses, in one of your tribes
There you shall offer your burnt offerings, and there
———-you shall do all that I command you

“However, you may slaughter and eat meat within all your gates
Whatever your heart desires, according to
———-the Lord your God’s blessing
Which He has given you; the unclean and the clean may eat of it
Of the gazelle and the deer alike. And, have some salad
———-with dressing

Only you shall not eat the blood; this you shall not do
You shall pour it on the earth like water, as the Lord
———-has instructed you

You may not eat within your gates the tithe of your grain
Or your new wine or your oil, of the firstborn of your herd
———-so please understand
Or your flock, of any of your offerings which you vow
Of your freewill offerings, or of the heave offering of your hand

But you must eat them before the LORD your God
In the place which the LORD your God chooses
———-please be observant
You and your son and your daughter
Your male servant and your female servant

And the Levite who is within your gates
And you shall rejoice, as everyone understands
Before the LORD your God
In all to which you put your hands

Take heed to yourself that you do not forsake
———-but for him have an open hand
The Levite as long as you live in your land

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

 

8 “You shall not at all do as we are doing here today—every man doing whatever is right in his own eyes— 9 for as yet you have not come to the rest nd the inheritance which the Lord your God is giving you. 10 But when you cross over the Jordan and dwell in the land which the Lord your God is giving you to inherit, and He gives you rest from all your enemies round about, so that you dwell in safety, 11 then there will be the place where the Lord your God chooses to make His name abide. There you shall bring all that I command you: your burnt offerings, your sacrifices, your tithes, the heave offerings of your hand, and all your choice offerings which you vow to the Lord. 12 And you shall rejoice before the Lord your God, you and your sons and your daughters, your male and female servants, and the Levite who is within your gates, since he has no portion nor inheritance with you. 13 Take heed to yourself that you do not offer your burnt offerings in every place that you see; 14 but in the place which the Lord chooses, in one of your tribes, there you shall offer your burnt offerings, and there you shall do all that I command you.

15 “However, you may slaughter and eat meat within all your gates, whatever your heart desires, according to the blessing of the Lord your God which He has given you; the unclean and the clean may eat of it, of the gazelle and the deer alike. 16 Only you shall not eat the blood; you shall pour it on the earth like water. 17 You may not eat within your gates the tithe of your grain or your new wine or your oil, of the firstborn of your herd or your flock, of any of your offerings which you vow, of your freewill offerings, or of the heave offering of your hand. 18 But you must eat them before the Lord your God in the place which the Lord your God chooses, you and your son and your daughter, your male servant and your female servant, and the Levite who is within your gates; and you shall rejoice before the Lord your God in all to which you put your hands. 19 Take heed to yourself that you do not forsake the Levite as long as you live in your land.

Revelation 11:4

Charlie Garrett Revelation (Written)

Sunday, 7 February 2021

These are the two olive trees and the two lampstands standing before the God of the earth. Revelation 11:4

In the previous verse, the two witnesses were introduced. Two aspects of them were given that indicate they are actually men and not merely to be considered as metaphor: they prophesy and they are clothed in sackcloth. With that in mind, an evaluation of who they are was given, deciding upon (but not dogmatically barking out) Enoch and Elijah. Reasons for that were provided.

Moses was rejected as one and the explanation was given as to why. The apostle John was rejected as one. The reason was not fully explained. In this verse, it can be determined why he is excluded. These two witnesses are now described by John. He says, “These are the two olive trees and the two lampstands standing before the God of the earth.” John is reaching back to what was said in the Old Testament. In Zechariah 4, the following is recorded –

“Now the angel who talked with me came back and wakened me, as a man who is wakened out of his sleep. 2 And he said to me, ‘What do you see?’
So I said, ‘I am looking, and there is a lampstand of solid gold with a bowl on top of it, and on the stand seven lamps with seven pipes to the seven lamps. 3 Two olive trees are by it, one at the right of the bowl and the other at its left.’ 4 So I answered and spoke to the angel who talked with me, saying, ‘What are these, my lord?’” Zechariah 4:1-4

Towards the end of the same chapter, it then says this –

“Then I answered and said to him, ‘What are these two olive trees—at the right of the lampstand and at its left?’ 12 And I further answered and said to him, ‘What are these two olive branches that drip into the receptacles of the two gold pipes from which the golden oil drains?’
13 Then he answered me and said, ‘Do you not know what these are?’
And I said, ‘No, my lord.’
14 So he said, ‘These are the two anointed ones, who stand beside the Lord of the whole earth.’” Zechariah 4:11-14

These two anointed ones predate the time of the Apostle John. They have been serving the Lord since Old Testament times. As noted, the only two men who were taken directly to heaven in the Old Testament were Enoch and Elijah –

“Enoch lived sixty-five years, and begot Methuselah. 22 After he begot Methuselah, Enoch walked with God three hundred years, and had sons and daughters. 23 So all the days of Enoch were three hundred and sixty-five years. 24 And Enoch walked with God; and he was not, for God took him.” Genesis 5:21-24

&

“Then it happened, as they continued on and talked, that suddenly a chariot of fire appeared with horses of fire, and separated the two of them; and Elijah went up by a whirlwind into heaven.” 2 Kings 2:11

The book of Hebrews repeats the note concerning Enoch’s translation ensuring that the few words concerning him could not be misconstrued –

“By faith Enoch was taken away so that he did not see death, ‘and was not found, because God had taken him’; for before he was taken he had this testimony, that he pleased God. 6 But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.” Hebrews 11:5, 6

Jude goes on to note that Enoch was a prophet –

“Now Enoch, the seventh from Adam, prophesied about these men also, saying, ‘Behold, the Lord comes with ten thousands of His saints, 15 to execute judgment on all, to convict all who are ungodly among them of all their ungodly deeds which they have committed in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him.’” Jude 1:14, 15

Enoch is not a Hebrew; Elijah is a Hebrew (see the symbolism explained in the previous verse). Both were prophets. Both prophesied concerning the ungodliness surrounding them. These reasons indicate that the two most logical choices for the identification of the two witnesses are Enoch and Elijah. If they are humans, as seems more than probable, they meet the criteria that both Moses (whose death is recorded in Scripture) and John (who was not yet alive when Zechariah was written) do not meet.

An argument against this, which is invalid, is that it cannot be Enoch because he wasn’t a Hebrew. This is faulty logic based on Paul’s words of Romans 3:2 where he says that the oracles of God (meaning Scripture) were committed to the people of Israel. Two points dispel this thinking. Jude clearly identifies Enoch as a prophet, and Moses is the one who recorded the details of his life. Paul’s words are simply a note that the people of Israel were those who maintained the oracles, not that non-Israelites could not prophesy. Job was not of Israel, and an entire book is recorded concerning him.

Life application: Both Enoch and Elijah never died. They have been faithfully serving the Lord for thousands of years now. There is no reason to think that they will not serve Him in this especially personal way during the coming tribulation period.

When evaluating difficult passages, it is often necessary to search the entire Bible to resolve the difficulties. We cannot run with biblical analysis without doing diligent research, and although passages like this one are not related directly to salvation, they are a part of the whole counsel of God and so they need to be treated as such.

Let us endeavor to do our best when evaluating Scripture. When our logic or interpretation is found wanting, let us step back, admit our error, and then move on in what is logical and proper. To the glory of the Lord who gave us this marvelous word. To the glory of JESUS!

Lord, instill a desire in our hearts to know Your word completely – in both Testaments. Surely it is filled with treasure beyond our understanding, and the more we look into it, the more You will reward us in grasping it. May You alone be glorified through our studies and our teaching others of the wonders of Your Word! Amen.

 

 

Revelation 11:3

Charlie Garrett Revelation (Written)

Saturday, 6 February 2021

And I will give power to my two witnesses, and they will prophesy one thousand two hundred and sixty days, clothed in sackcloth.” Revelation 11:3

John is conveying the words of the Angel. He was instructed to measure the temple of God, but to omit the court outside the temple, noting that it had been given to the Gentiles. Now, the angel says, “And I will give power to my two witnesses.”

The word “power” has been inserted. Based on the coming verses, that is possibly correct. However, it could also be “authority” or some other concept of appointment. Some translations simply leave the thought alone and say, “And will give to my two witnesses.” Also, they are preceded by a definite article in the Greek –

“And I will grant to the two witnesses of me.”

This then implies that they are known figures who serve the Lord. How they are known will come in the next verse.

Who these two witnesses are is as debated as anything else in the book of Revelation. Some see them as two people and the identification of them starts from that point. Some see them as representative of sets of twos, like when Jesus set apart his disciples to go forth two by two in Luke 10:1. Some think they are two institutions, such as two bodies of believers. Others see them as two general categories such as saved Jews and saved Gentiles, or the two testaments of Scripture.

As there are two, the meaning of the number should be explained. Two demonstrates that a difference exists. As E.W. Bullinger says, “We now come to the spiritual significance of the number Two. We have seen that One excludes all difference, and denotes that which is sovereign. But Two affirms that there is a difference—there is another; while One affirms that there is not another!”

Two is the minimum number given to bring charges against another as well. This is seen in the precept found in both testaments that says, “By the mouth of two or three witnesses every word shall be established” (2 Corinthians 13:1).

For this commentary, and without giving a defense against every one of the innumerable guesses as to who these two witnesses are, it is assumed based on their description that they are two people. These witnesses predate Christ’s first advent (as will be explained in the next verse), and they have a difference between them that fits what has already been revealed. In this, they are identified as Enoch and Elijah.

Some point to them as Moses and Elijah because they appeared to the Lord at the Mount of Transfiguration. This is incorrect for one obvious reason. They will be killed in verse 11:7. If they are two men, one cannot be Moses –

“And as it is appointed for men to die once, but after this the judgment.” Hebrews 9:27

Moses’ death is recorded already, and it excludes him from being one of these men. The arguments against this fail to adhere to this verse which states a firm and fixed precept. Further, the reason for Moses and Elijah’s appearance was one of symbolism. Bringing back Moses, who had already died, to appear on the Mount with Jesus was to make a theological point concerning His power over both the living (Elijah) and the dead (Moses). It also served to demonstrate that Jesus is the fulfillment of the law (Moses) and the prophets (Elijah).

Some see the two as Elijah and John (the Apostle John). This is assumed because of the statement made by Jesus at the end of the Gospel of John –

“Jesus said to him, ‘If I will that he remain till I come, what is that to you? You follow Me.’” John 21:22

Such an interpretation is incorrect. Jesus never said John wouldn’t die. He was speaking to Peter about Peter. What was to happen to John had nothing to do with what would happen to Peter. Further, John does not precede the first advent of Christ in his ministry, something that is required for these witnesses. That will be put to rest with the analysis of the coming verse. Without defending against any other such claims, the two are more than probably Enoch and Elijah.

Only Enoch and Elijah are recorded as having been taken directly to heaven without dying. They were both taken before Christ’s first advent. Enoch was not a Hebrew (Abraham is recorded as the first Hebrew), while Elijah was. Hebrew means “to cross over.” This designation is important because of what has already been seen in measuring the temple but not the outer court. The temple is associated with the Hebrew people; the outer court is associated with Gentiles. The difference is seen in the sum of their testimony which is for all people. One testifies to the Hebrew people and the other to the Gentile people.

A clue of exactly this is found in Daniel 12 –

“Then I, Daniel, looked; and there stood two others, one on this riverbank and the other on that riverbank. 6 And one said to the man clothed in linen, who was above the waters of the river, ‘How long shall the fulfillment of these wonders be?’
7 Then I heard the man clothed in linen, who was above the waters of the river, when he held up his right hand and his left hand to heaven, and swore by Him who lives forever, that it shall be for a time, times, and half a time; and when the power of the holy people has been completely shattered, all these things shall be finished.” Daniel 12:5-7

Two men accompanied the Lord, who was above the waters. One is on one riverbank while the other is on the other riverbank. It is the same typology as seen above – one is a Hebrew; one is not. The word Hebrew means “to cross over.” The symbolism is that one has crossed over the river and is a Hebrew. The Lord above the waters is Lord of both. Of these two, the verse continues with, “and they will prophesy.”

The word can mean giving a testimony of repentance, sharing the gospel, predicting the future, and so on. It gives the idea of speaking out the inspired word of God as a witness. This is what they will be doing, and it will be for a period of “one thousand two hundred and sixty days.”

This is the same as “forty-two months,” or exactly three and one-half biblical years. A biblical year is three hundred and sixty days per. It signifies one-half of the tribulation period, meaning Daniel’s seventieth seven. During this time, it says they will be “clothed in sackcloth.”

The word is a transliteration from the Hebrew word sak. Wearing it is a sign of mourning and woe. Wearing such garments is to show great distress and humility before God. It is also as a petition that, even though destruction is deserved, there is a hope for mercy. In the case of these two, they are in sackcloth on behalf of the people they are speaking to. They are demonstrating that great woe is coming and that the people should take heed and join them in their humble petitioning of God for mercy. Sackcloth is seen numerous times in the Old Testament in this manner. If the people they witness to fail to mourn over their sins and repent of their unholy lives, there will be consequences.

The three- and one-half-year period is not unique in the Bible. Elijah withheld the rains from Israel for this amount of time. This is testified to by both Jesus and James in the New Testament (Luke 4:25 and James 5:17).

Life application: This three- and one-half year period was prophesied by Daniel. It is pointing to a future date, not something that has already been fulfilled. The key to understanding the times we live in today is to understand Israel’s role in prophetic events. Israel has been planted again in her land, never to be uprooted as the Lord has promised (see Amos 9:15).                                       

The rebellion of Israel, and their being cast off from the Lord, is used by many scholars and theologians to justify the stand that the church has replaced Israel. This is a poor analysis of Scripture. It fails to take into consideration the unfailing nature of the Lord to His covenants. Israel’s disobedience in no way negates the Lord’s faithfulness. If the Lord could cut off Israel, He could also be unfaithful to His guarantee of redemption for those He has saved (see Ephesians 1:13, 14). Such can never be the case. We are dealing with the faithful Lord. We are dealing with JESUS.

Heavenly Father, the precise details of the future events revealed in Your word, including set time periods, tells us that there is a sure plan. It also reveals that there will be an end to the dispensation of grace that we now live in. And more, that the time is fixed and will not be changed. What You have ordained will come to pass, and all we can do is be in prayer that eyes will be opened and hearts will be responsive – to Your glory, O God. Amen.

 

 

Revelation 11:2

Charlie Garrett Revelation (Written)

Friday, 5 February 2021

But leave out the court which is outside the temple, and do not measure it, for it has been given to the Gentiles. And they will tread the holy city underfoot for forty-two months. Revelation 11:2

John was instructed to “measure the temple of God, the altar, and those who worship there.” Now, in this verse, he is told, “But leave out the court which is outside the temple, and do not measure it.” The word translated as “leave out” signifies to cast out. This means that the temple is considered acceptable and in accord with the allowances of Daniel 9:24-27, but the area outside of the temple is considered defiled and unholy. The measuring is what signifies the difference between the two. As it next says, “for it has been given to the Gentiles.”

As incredible and impossible as it seems to many in today’s world, there really will be another temple in Jerusalem. It will be built on the Temple Mount where the first and second temples stood. There is no need to argue this, God has already determined that it will come to pass, and He has prepared the people of Israel for this coming day. He has readied their hearts and they have readied the implements.

What seems like a likely scenario is that the battle described in Chapter 9, and quite possibly being the same battle as described in Ezekiel 38/39, will be the impetus for the building of this temple. After such an incredible victory, the nations will sue for peace with Israel, and a part of that peace deal will be the allowance for them to build this temple.

It may be that this temple will stand on a large empty spot directly in the middle of the mount. On the north end stands the Dome of the Rock, which is adorned with a gold dome. On the south end is the Al Aqsa Mosque. Or it may be where the Dome of the Rock is today, although that may continue to stand. Being dogmatic about that is unnecessary at this point.

The areas outside of the temple are obviously defiled areas that belong to the Gentiles. The measuring of this future temple leaves out the court where two defiled edifices stand, thus indicating that they are excluded from any blessing and will be removed at some point in the future. With this considered, the verse ends with, “And they will tread the holy city underfoot for forty-two months.”

Of this time span, Vincent’s Word Studies notes –

“A period which appears in three forms in Revelation: forty-two months (Revelation 13:5); twelve hundred and sixty days (Revelation 11:3, Revelation 12:6); a time, times and half a time, or three years and a half (Revelation 12:14, compare Daniel 7:25; Daniel 12:7).”

The Gentiles who have a foothold on the Temple Mount will also “tread the holy city underfoot for forty-two months.” The term “underfoot” signifies that their very presence is a defiling act. They are unclean and what they tread on is defiled by them. Of the number forty-two, EW Bullinger says –

It “is a number connected with Antichrist. An important part of his career is to last for 42 months (Rev 11:2, 13:5), and thus this number is fixed upon him. Another number of Antichrist is 1260, and this is 30 x 42.

Its factors are six and seven (6×7=42), and this shows a connection between man and the Spirit of God, and between Christ and Antichrist:

Forty-two stages of Israel’s wanderings mark their conflict with the will of God.
Forty-two young men* mocked the ascension of Elijah to Elisha, 2 Kings 2:23, 24.

Being a multiple of seven, it might be supposed that it would be connected with spiritual perfection. But it is the product of six times seven. Six, therefore, being the number of Man, and man’s opposition to God, forty-two becomes significant of the working out of man’s opposition to God.”

The time period of forty-two months corresponds with Daniel 9:27 which says–

“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,
Even until the consummation, which is determined,
Is poured out on the desolate.”

A covenant of peace with the antichrist is coming, and it will be for a period of “one week” or seven years. However, this covenant will be broken in the middle of the week, which is three- and one-half years or forty-two months. Understanding and properly interpreting Daniel 9:24-27 is the key to understanding what is coming and when – and it all pertains to the Jewish people and to the city of Jerusalem. The book of Revelation is filling in details of what lies ahead that Daniel only saw in a broader outline.

But Paul also filled in some of the details. As he says in 2 Thessalonians 2 (and which was cited in the previous verse as well) –

“Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition, 4 who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God.” 2 Thessalonians 2:3, 4

Life application: The end times events being described in Revelation have been a constant source of worry and even fear for believers since they were written. But understanding Paul’s words from 2 Thessalonians shows that this should not be so. When Paul refers to the falling away coming first and the man of sin being revealed, he is basing that on his words of 2 Thessalonians 2:2. There he refers to the “day of Christ.”

But that is first based on what he says in verse 1, “concerning the coming of our Lord Jesus Christ and our gathering together to Him.”  

The tribulation period is also known as the Day of the Lord. Paul says that this day of the Lord (day of Christ – the terms are synonymous) will not come until AFTER the man of sin is revealed, and that will only come AFTER our gathering to Him. Each step is logical and orderly. If the antichrist (the man of sin) signs a seven-year covenant with Israel, which is Daniel’s seventieth-seven, and that initiates the Day of the Lord (day of Christ), then why would we be looking for the antichrist? Rather, our eyes are to be set in anticipation of the coming of the Lord for us.

These time frames are important, and they are not to be dismissed. The Bible is carefully laying out the sequence of future events in order to give us hope, a great and blessed hope. It is the anticipation of our being gathered to JESUS!

O Lord, it is so exciting to see that we may be very close to the time that was prophesied so long ago in the book of Revelation, prophecies which reach back even to the time of the Old Testament prophets. As the world turns away from You, our hearts are longing for You all the more. We have a sure and blessed hope in the coming deliverance of Your people because of Jesus. Great is the promise and the hope that we possess. Thank You for this word of hope. Amen.