June 2025 – Eternity

Jewish Prophets 2 – THE Jewish Prophet

I. Introduction.

A. The contents in this article rely heavily on my study of the commentaries and articles that relate to the End Times, that have been created by the following highly respected theological scholars:

Louis A. Barbieri. John Nelson Darby. Charles Dyer. Jimmy E. DeYoung. Kenneth O. Gangel. John D. Grassmick. Edward H. Hindson. Mark L. Hitchcock. David L. Hocking. Dave Hunt. S. Lewis Johnson. David K. Lowe. Leighton Paige Patterson. John Dwight Pentecost. John B. Phillips. Charles L. Quarles. Ronald T. Rhodes. Michael A. Rydelnik. Charles C. Ryrie. C.I. Scofield. Robert L. Thomas. Merrill F. Unger. John W. Walvoord. Harold L. Willmington. Andrew M. Woods. Kenneth D. Zuber.

B. For a view of other trusted theological scholars, of whom I have chosen for reference, please click on my Page, “About My References.”

C. In the article the italics are mine.

II. Article – Jewish Prophets 2 – THE Prophet

A. In our last article I discussed Messiah, Christ, Yeshua as being “Prophet, Priest, and King.” In this article the views of Messiah, as have been held by Jews, will be discussed.

B. Two Messiahs In Judaism. Ben David and Ben Joseph.

The Bible presents us with a mysterious king . Some of the most detailed descriptions of this king occur in the prophetic book of Zechariah, written over 2,500 years ago. Over the centuries, various attempts have been made to explain this kingly figure. Some have concluded that he is the long-awaited Messiah. Others say we can’t know anything about him for sure. Still others say he is the carpenter from Nazareth about whom the whole world wonders. Is it possible to understand this Messiah as “the prophet of all prophets? What could his kingship mean to us today? Let’s take a look.

III. Zechariah’s Prophecy Of The Coming Messiah.

A. Although Zechariah was born during the exile of Israel to Babylon, his writing occurred once the Jewish people were back in the Land. Jewish tradition maintains that the prophet Zechariah was a man of the Great Synagogue, the group that is believed to have carefully preserved the Hebrew Scriptures and traditions during the period after the exile.

B. Along with remembering the past, Zechariah, whose name means “The Lord Remembers,” speaks much in terms of G-d’s promises for Israel’s future. According to Zechariah, this future for Israel includes eventual and total restoration of the Jewish people to her former glory; Zechariah is trying to preserve hope. As for Israel, this hope is inextricably linked to a king who was yet to come. Zechariah chooses to focus much of his writing describing this coming king.

C. What Zechariah tells us is that there is such a person. He is the king who is to come, the fulfillment of our hopes for a leader who will not disappoint us. Since that person has been promised to us, it is well worth considering the details of that promise so that we can recognize this king when he comes.

IV. Messiah ben Joseph. The Peaceful Reign of the Messiah.

A. Israel certainly had her share of disappointing kings; the books of Samuel, Kings, and Chronicles attest to this history. But, in Zechariah 9:9-10, the prophet points to a coming king who is unique. [9 Rejoice greatly, daughter of Zion! Shout in triumph, daughter of Jerusalem! Behold, your king is coming to you; He is righteous and endowed with salvation, Humble, and mounted on a donkey, Even on a colt, the foal of a donkey. 10 And I will eliminate the chariot from Ephraim And the horse from Jerusalem; And the bow of war will be eliminated. And He will speak peace to the nations; And His dominion will be from sea to sea, And from the Euphrates River to the ends of the earth.]

B. This isn’t just any king. The prophet tells the people of Israel to be joyful, to get excited, because the promised One, the One sent from G-d, the long awaited King, is coming. And so this passage has been interpreted as being Messianic; that is, it is often supposed that the King in this passage is none other than the Messiah, who will be “the Savior of Israel.” Traditional Judaism teaches that “the Messiah is a “G-d fearing, pious Jew,” who is both a Torah scholar and a great leader. He is to be a direct descendant of King David, anointed as the new Jewish King. (In fact, the Hebrew word for Messiah ‘Moshiach’ means ‘anointed one.’)”

C. Many Jews do not give much thought to the coming of a Messiah anymore, and those who do often picture him as a mighty conqueror, even a superhero-type figure. But here in Zechariah 9, the picture is very different. The King is not coming to fight a war; he comes in gentleness and meekness. He is the King over all of the earth, and has all authority, but comes in this humble fashion, “riding on a baby donkey,” as opposed to a chariot or even a great horse. This Zech 9 passage of Scripture provides a picture of a Messiah-King, a deliverer of salvation, gently offering his kingship to Israel and to the world. He is a man of peace for all people. He will proclaim peace to all the nations, not just to Israel. Especially in Israel, and in the Middle East, it is difficult to understand that someone could come to such power on peaceful terms. A king who does not fight? Yet in this passage, that is exactly what is promised.

V. Messiah ben David. The Powerful Reign of the Messiah.

A. Later, however, Zechariah gives another description of the coming King, a picture quite different from that of chapter 9. Let’s take a brief look at the context for his statement. Zechariah 14:2-4. “For I will gather all the nations against Jerusalem to battle, and the city will be captured. Then the Lord will go forth and fight against those nations, as when He fights on a day of battle. In that day His feet will stand on the Mount of Olives, which is in front of Jerusalem on the east; and the Mount of Olives will be split in its middle from east to west by a very large valley, so that half of the mountain will move toward the north and the other half toward the south.”

B. The above picture is very much like an epic battle scene from a movie full of bloodshed and tragedy and triumph. Then, Zech 8 and 9 we read: “And in that day living waters will flow out of Jerusalem, half of them toward the eastern sea and the other half toward the western sea. And the Lord will be King over all the earth; in that day the Lord will be the only One, and His name the only One.”

B. Zechariah Chapters 9 and 14 are the central passages in Zechariah telling of this King Who will reign over all the earth. In chapter 9, the king is humble. In chapter 14, the king is a force to be reckoned with. In the latter picture, the King is a conqueror; He comes in wrath, meting out judgment to the enemies of Israel. This is perhaps a more traditional picture of Messiah, who will be a mighty hero who will fight on our behalf. Mysteriously, this passage (Zech 14:8-9) seems to suggest that this Messiah-king is none other than the Lord G-d Himself coming to fight on behalf of His people. In any case, we are presented with a dramatically different picture of the King here than the one we see in Zechariah 9.

VI. Two Descriptions. Two Messiahs?

A. So the question is this. Does this King who reigns over all the earth come gently, riding on a donkey in peace, or in great wrath, ready to do battle? Is Zechariah contradicting himself. This is a big puzzle for Jewish scholars as well. But this is not the only place in the Scriptures where we find seemingly divergent pictures of Messiah. For example, Micah 5 tells us He is born in Bethlehem, the city of David. But in Daniel 7, the prophet tells us he will arrive riding on the clouds of heaven. In Isaiah 9 the King comes in regal splendor and reigns forever, while in Isaiah 53 he is a suffering servant who is anything but regal.

B. In response to these two seemingly opposite pictures of Messiah, some rabbis decided that there must be two messiahs, the Messiah ben Joseph, who would come and suffer, and the Messiah ben David, who would come as a conquering king. Another Jewish tradition explains the two contrasting portraits of Messiah like this: “If the people of Israel will be righteous, the Messiah will come in the clouds of Heaven. If they will not be righteous, he will come as a poor man riding upon a donkey Are such explanations necessary, or is it possible that one individual might “fit the bill” of both views, i.e. someone who would be both a king of peace and a king of power, a humble servant “and a conqueror?” If so, what would this extraordinary person look like?

VII. The One Peaceful and Powerful Messiah.

A. There is still another Jewish view concerning the two pictures of the Messiah-King that accurately fulfills the portrait that we see in Zechariah, and elsewhere in the Hebrew Scriptures. This view actually predates the other two mentioned. It is the position that is presented in the New Testament. The writers of the New Testament were Jews, living in the first century, who believed that the prophecies in the Hebrew Scriptures described one Messiah, a great King who was to come twice, first as a servant, then as conqueror. They believed that Yeshua was the fulfillment of both expectations.

C. Yeshua was not a typical king. His life was marked by humility. He was a man of gentleness and peace. But the peace that He offered was different from what most people think; it was a peace that comes from the depth of personal spiritual solutions that Yeshua offered to people who would follow Him.

[John 14:27. “Peace I leave with you; My peace I give to you; not as the world gives, do I give to you. Let not your heart be troubled, nor let it be fearful.” John 10:10. “I have come that they may have life, and have it abundantly.”]

D. Near the close of Yeshua’s life on earth, He told His disciples to get a donkey with its colt. Just before Passover, Messiah rode into Jerusalem on a colt of a donkey, fulfilling the prophecy that Zechariah gave more than 500 years earlier. And the people shouted and rejoiced: “Hosha-na to the Son of David; Blessed is He who comes in the name of the Lord; Hosha-na in the highest!” (Matthew 21:9). The people were shouting, “Save us!” They understood that their King had come and that He was offering powerful, life-changing salvation to those who would welcome Him. In fact, the Name “Yeshua” means, “God saves.” Although Yeshua did not usher in an age of “peace on earth,” as many hoped then and many wish for today; He did offer peace with G-d to everyone willing to trust in Him and the atonement for sin that He offered through His death and resurrection.

E.. Yeshua was a man of peace, but He was also a man of strength. He boldly proclaimed Himself to be the Messiah, “the Son of God,” even though He knew that He would be crucified for these claims. That is because Yeshua also knew that He possessed the power of an indestructible life. Though He was to die, He knew that He would rise again. Consider His words to a Jewish audience: [“I lay down My life that I may take it up again. No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again” (John 10:17-18)]. It was a hard claim to believe, but many witnessed Yeshua’s resurrection and were willing to die proclaiming the truth of His life. Today, millions of people around the world wait for his return. What will that return look like? According to Zechariah, it will be a day of judgment but also a day of deliverance for those who honor the King: “Then the survivors from all the nations that have attacked Jerusalem will go up year after year to worship the King, the Lord Almighty.” (Zechariah 14:16). So the king came first to offer His kingship, to give people the chance to enthrone Him. One day, He will come again to take by force what is rightfully His. Like a parent dealing with children, the father or mother hopes the children will obey on their own, so they begin dealing with them gently, but, when the children refuse to submit, the parents insist and enforce their will with resolve. This is the picture that Zechariah paints of the King who has come, the one who will come again.

VIII. The Messiah Who Has Come, and Who Will Come Again.

The book of Zechariah does not explicitly state that Messiah will come twice, but we see two pictures of the King, first coming once as a Man of peace and again as a conquering King. Without a doubt, these passages should cause one to stop and think; is it necessary to believe in two Messiahs? Or, is it possible that He came to live among us two thousand years ago, and that He will come again to be enthroned as the victorious, reigning King?” Those who believe that Yeshua is the Messiah have seen how He fulfills these expectations. Because of what He did in His first coming, we can be assured that He will return. We can also be assured that THE Jewish Prophet is none other than, “Messiah, Christ, Yeshua.”

Jewish Prophets 1 – Introduction

“And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Rev 20:15).

I. Prophets Described. Jewish prophets spoke to Jews about events of their current era, as well as events of the coming of Messiah, and of the future that will relate to Israel and “The Day Of The Lord,: In our study of the Jewish prophets we will key on the prophecies that relate to the coming of Messiah and the Day Of The Lord.

II. Article References (Deceased Theological Scholars).

A. Nineteenth Century Dispensational Theological Scholar References.

John Nelson Darby (1800-1882). Sir Robert Anderson (1841-1918). William Eugene Blackstone (1841-1935). Cyrus Ingerson Scofield (1843-1921). Lewis Sperry Chafer (1871-1952). Henry Allen Ironside (1876-1951).

B. Post 1900 Deceased Dispensational Theological Scholar References.

Merrill Unger, Ph. D. (1909-1980). J. Vernon McGee, Th. D. (1904-1988). Edmond Hiebert, Th. D. (1928-1995). Charles Feinberg, Ph. D. (1909-1995). Irving Jensen, Th. D. (1920-1996). Art Farstad, Th.D. (1935-1998.) John Walvoord, Th. D. (1910-2002) .Paul Feinberg, Th. D. (1938-2004). Dave Hunt, Theologian (1926-2013). Frank Myers, D. Div. (1930-2013).J. Dwight Pentecost, Th. D. (1915-2014). Charles Ryrie, Ph. D. (1925-2016). Robert Thomas, Th. D. (1928-2017). Stanley Toussaint, Th. D. (1928-2017). Robert Lightner, Th. D. (1931-2018). Harold Hoehner, Ph. D. (1935-2009). Thomas McCall, Th. D. (1936-2021). Jimmy DeYoung Ph.D. (1940-2021). Edward Hindson, Ph. D. (1944-2022). Additional references can be seen in my Page, About My References.

III. Article Considerations.

A. One of the most difficult and most important factors of writing an article is related to sources of information. A writer must ensure that such sources have a high degree of knowledge on the subjects that are being written, and also must have a high degree of respect from other writers. A second factor that must be considered relates to how to lawfully use material of other writers. In this web site, copyright statutes are not violated. Also, “public domain,” is to be considered. https://en.wikipedia.org/wiki/Public_domain

B. In this article, I have chosen theologians whom have proven themselves to be highly respected by others in the Biblical doctrine of eschatology (the study of what Scripture teaches about the end times), and other doctrines of scripture. Deceased theologians are shown at the heading of this article. A total list of my references is shown in my Page, About My References. Other theological scholars will be added, as they become known to me.

C. For education and other supporting data for each source of information in this article, please refer to my Page, “About My References.

IV. Prophets In Contrast.

A. The Major and Minor Prophets give us some of the richest glimpses and foreshadowing of Christ that we see in the entire Old Testament. If you’re looking for a better understanding of the Messiah and the events that led to and foretold his coming, the Major and Minor prophets are must-reads.

B. Learning about the major and minor prophets may sound like a reference to baseball’s major and minor leagues, but that’s where the similarities end. Who were these biblical prophets? G-d sent appointed messengers throughout history to warn and guide his people (the Jews).

C. We discover G-d’s first mention of a prophet in Deuteronomy 18:15-19:

1. Verse. “The Lord your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him. This is according to all that you asked of the Lord your God in Horeb on the day of the assembly, saying, ‘Let me not hear again the voice of the Lord my God, let me not see this great fire anymore, or I will die.’ The Lord said to me, ‘They have spoken well. I will raise up a prophet from among their countrymen like you, and I will put My words in his mouth, and he shall speak to them all that I command him. It shall come about that whoever will not listen to My words which he shall speak in My name, I Myself will require it of him.”

2. Commentary. Ryrie Study Bible, NASB 95.

a. A PROPHET. This role was ultimately fulfilled by Messiah/Christ/Yeshua of Nazareth. The Jews expected a PROPHET and the MESSIAH – two distinct persons (Re: Acts 3:22; (John 1:20-21; 7:40-41). The Christian view united them in the one person of Yeshua/Christ (Re: Deu 18:15).

b. LIKE ME. Moses was a type of Christ in his service (Heb 3:2) and in his office as a prophet (Re: Deu 34:10, Luke 24:19).

D. Major And Minor Prophets Compared.

1. The Four Major Prophets.

a. Isaiah. The Book of Isaiah contains prophecies and messages from the prophet Isaiah concerning the fate of Israel, the coming Messiah, and G-d’s judgment and restoration.

b. Jeremiah. Jeremiah is known for his prophecies of judgment upon Judah, the Babylonian captivity, and messages of hope and restoration for the future.

c. Ezekiel. The Book of Ezekiel features the visions and prophecies of the prophet Ezekiel.

d. Daniel. Daniel contains both prophecies and narratives about the prophet Daniel’s life in Babylon, including his interpretation of dreams and visions.

e. Lamentations. Although not strictly prophetic, the Book of Lamentations, traditionally attributed to the to the prophet Jeremiah, laments the destruction of Jerusalem.

2. The Twelve Minor Prophets. Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. The Minor Prophets are also sometimes called, “The Twelve.”

E. What Does Prophet Mean?

1. The word prophet defines someone who gives the declarations of G-d. Yahweh’s prophets did not exist for their own glory but for the glory of G-d. The Hebrew word for prophet is “Nebi,” which is derived from the verb action, “to bubble forth” like a fountain. The English word for prophet comes from the Greek word “prophetes,” which means to “speak for another, especially one who speaks for a god.”

2. Yahweh’s prophets spoke the truth, as they received prophecies from G-d. These prophets were complete in their statements which came from Yahweh, spoke with no errors in their prophecies, and spoke within the contextual truth that was spoken to them by Yahweh, and spoke nothing else. Their unique vocation allowed them to authoritatively speak on G-d’s behalf. In their roles as prophets, they never spoke on their own authority, nor did they share their own opinions, but spoke only the messages that G-d instructed them to speak. Their role was to make G-d’s will known and His holiness, and to instruct G-d’s people (Jews) to reject idolatry and sin. I have heard it said, in relation to a particular verse of prophecy, “I claim this for our church, for my life, or for some other cause.” Such a statement is wrong to make because the prophecies that Yahweh spoke to Jews are totally out of Scriptural context in relation to “our church, our life, or for any other cause” that is beyond the bounds of Messiah and The Day Of The Lord.

F. How Did Prophets Become Prophets?

1. The Bible doesn’t explain how the word of G-d was delivered to a prophet. However, there are a number of examples where Yahweh revealed His will through visions aside from an audible or internal voice (1 Sam 3:1, 15; 2 Sam 7:17; Isa 1:1; Ezek 11:24; or dreams (Num 12:6). Yeshua also fulfilled this advocacy of his father as a prophet, priest, and king.

2. The Bible uses the terms “major and minor” simply as a way to divide the prophetic books of the Old Testament. The Major Prophets are described as “major” because of the longer lengths of their books, but not their significance. In order of occurrence, the Major Prophets are Isaiah, Jeremiah, Lamentations, Ezekiel, and Daniel.

3. The Minor Prophets of the Bible are shorter books with more specific content than the broader subjects of the Major Prophets. Despite the “minor” title, these prophets were just as significant as the Major Prophets.

G. What Do The Major And Minor Prophets Have In Common?

1. The Major and Minor Prophets are typically the least popular for Christians to study or read. This is due to the difficult and unusual prophetic language. There are constant warnings and condemnations of either G-d’s people (Jews) going astray, or what will happen to those Jews who would to choose to reject G-d. However, there is valuable truth to be gleaned from each book. For example, we can read of Christ’s birth being foretold in Micah and Isaiah. We can also read of how Christ will return to earth in the books of Zachariah and Daniel.

2. There is no prophecy about Christ returning “in the air” for the rapture of the Church; neither is there prophecy about “Christ and the Church.” The reason is that neither the Church, nor the rapture, are a part of Bible Prophecy. The Rapture will take place at the end of the church age to end the church age, whereas, the second coming of Christ to Earth will take place at the end of the Tribulation to establish the Kingdom Age.

3. “Day Of The Lord” Old Testament Prophetic Scriptures tell of the Tribulation, the second coming of Christ (Messiah) to earth, the Kingdom Age, and the Eternal State. The Day Of The Lord is an event in which G-d intervenes in the lives of mankind for “His” (Yahweh’s) purpose.

4. “Day Of The Lord” prophecies were given by G-d, “Our Father, Who Art In Heaven,” to His Jewish prophets (major and minor) to be delivered to the Jews of the times of those major and minor prophets. In today’s world, we learn from the prophecies of The Day Of The Lord, but such scriptures are not to be taken “out of context” or “claimed” for anyone’s personal motives, or due to their poor understanding of prophecy. “All of the Bible is for us,” but, “all of the Bible is not about us.” As examples, Leviticus 4:1-12 discusses animal sacrifices, which do not take place in the Church. Leviticus 20:10-12 tells of adulterers and adulteresses being put to day, which does not take place in the Church. In Leviticus 20:13 we also read of homosexuals being put to death, which does not take place in the Church,

5. The subjects of the Rapture, and “Christ and the Church,” were not made known to the Jewish Prophets by G-d, “Our Father Who Art In Heaven,” because such things were not prophetic to the Major or Minor Jewish prophets. Such things were “mysteries of God, “Our Father Who Art In Heaven,” which would be made known at the times of His choosing, to those of whom He would choose.

6. Consider “the mysteries of G-d,” which are not “the mystery form of the Kingdom or the mystery Kingdom.” Simply stated, the mysteries of G-d are those events that G-d chose to be revealed at His chosen time. Per Romans 16:25-26, “The Mystery.” A definition of a Scriptural mystery; something unknown in times past, but revealed in the NT. Here (Rom 16:25-26) “the mystery” is the Gospel of Christ. OT prophecies of Messiah could now be understood, once the mystery was revealed (Lk 24: 1 Pet 1:10-12).

7. Consider other Scriptures that tell of “the mysteries of G-d.” 1 Cor 2:7; 15:51; Eph 1:9; 3:3-4; 3:9; 6:9; Col 1:26-27; 2:2; 1 Tim 3:16 One of the strongest examples of the mystery scriptures is that of Eph 5:32: “This mystery is great; but I am speaking with reference to Christ and the Church.” (Note that OT prophets knew nothing about “the church,” and most definitely knew nothing about a relationship between “Messiah” and an “unknown church.”)

8. The time of the revealed “mysteries of G-d” is that of the Church Age, and not that of the post Church era, such as the tribulation, kingdom age, or eternal state.

a. Once the rapture (John 14:1-3 1 Thes 4:13-18; 1 Cor 15:50-58) has occurred, there will be no more church, due to its teachings not being relevant during the time in which Christ will rule from His throne in Jerusalem. At the time of the rapture, all born again believers in Christ will be caught up to Heaven by Christ, with the result of no Christians being “left behind” on earth. The rapture relates only to believers in Christ.

b. When the Second Coming Of Christ occurs, He will return from heaven “to earth,” with all of the saints and angels in Heaven with Him (Mt 24:29-30; Ezek 14:1-5, 9; 11; Rev 19:11-21). Christ will establish His earthly Kingdom (Messianic Kingdom, Davidic Kingdom, Kingdom of God). Only born again believers in Christ will enter the Messianic Kingdom. As we have discussed the Rapture, we learned that only believers in Christ will be taken up to heaven by Christ. In the Second Coming of Christ, all people on earth will be affected by the ascent of Christ to Earth, “who will rule with a rod of iron” (Ps 2:8-10; Rev 2:26-28; Rev 12:15; 19:15).

9. As with every part of the Bible, the Major and Minor Prophets should not be omitted from our studies. In fact, these books give us some of the richest glimpses and foreshadowing of Messiah that we see in the entire Old Testament. If you’re looking for a better understanding of the Messiah, and the events that led to and foretold his coming, the Major and Minor prophets are must-reads.

H. Context In Scripture.

A. In order to receive the proper teachings of the prophets, it is important to read each prophet’s work in its proper context. As an example, the three key factors in selling real estate are “location, location, location.” In the same mindset, the key to understanding the Bible is “context, context, context.” Whenever a subject is written outside of its proper context the result is a false text.

B. There have been many “so called” current day prophets who have used Isaiah 9:10, “The bricks have fallen down,” out of context to relate to the 911 Attack on the twin towers of New York City. However, there is no correlation within that attack to relate Israel to “The Day Of The Lord.” There continue to be other such “current day false prophets” who “prophecy” about “current day events,” and are made out of context. Consider such historical events, as the Spanish Flu of 1918, the Russian Revolution of 1917-22, World Wars I and II, and COVID, in that from these events there was great death and destruction throughout our world, but was not related to Israel, or to “The Day Of The Lord.”

I. Scholarship In Theology.

A. All of us have read books and articles that have been written by other people. Especially in the studies of theology, it is important to choose the works of authors whom have been found to be knowledgeable of G-d’s Word, and whom write and teach within the contextual boundaries that Scripture has established, and are respected by other trusted theological scholars.

B. In these posts I have chosen, as references, theological scholars whom have proven themselves to be Pro-Israel and Pro-Jew, and highly respected by others in the Biblical doctrine of eschatology (the study of what Scripture teaches about the end times), and other doctrines of scripture. Consider the credentials of J. Dwight Pentecost, Th. D., who taught at DTS for 58 years, close to his 100th birthday, and died, shortly thereafter. John F. Walvoord, Th. D., taught at DTS for 50 years, during which time he was President of DTS for 34 years, dying at age 92. Charles C. Ryrie, Ph. D., taught elsewhere for 40 years, and 20 years at DTS, dying shy of his 91st birthday.

C. For a view of other trusted theological scholars, of whom I have chosen for reference, please click on my Page, “About My References.”

V. Closing Comments.

A. The contents in this article rely heavily on my study of the commentaries and articles that relate to :Matthew’s Gospel, and/or the End Times, that have been created by the following highly respected theological scholars:

B. In the article the italics are mine.

Jews’ Distress 13

Unless a person is born again, from above, he cannot see the Kingdom of God.” (John 3:3).

I. Judah: Looking Back – Looking Ahead.

A. During this particular study, we began our research at the division of the Kingdom Of Israel, in 931 B.C., (1 Kings 1) after the death of Solomon, who was the King of Israel. At the time of the division of Israel, the Southern Kingdom was established under King Rehoboam, who was the son of Solomon. Rehoboam reigned over the two southern tribes of Judah and Benjamin from 931-913 BC. King Jeroboam, (the son of Nebat), who was no relation to Solomon, reigned over the northern kingdom of Israel from 931-910 B.C. Upon the deaths of these two kings, they were followed in office by other Jewish kings. The capital of the southern kingdom was (and is) Jerusalem ; the northern capital was Samaria. The northern kingdom was known as Israel, as well as Ephraim, due to the size of that tribe.

B. The 10 tribes in the north comprised the tribes of Reuben, Simeon, Manasseh, Issachar, Zebulun, Ephraim, Dan, Asher, Naphtali and Gad. The two southern tribes, Judah and Benjamin, took the name of the larger of them and became known as the Kingdom of Judah. A way of remembering the names of the first two Jewish Kings is that “Jeroboam jumped” and settled in the northern area of Israel. “Rehoboam remained” in the southern area of Israel in Jerusalem. So, Jeroboam “jumped,” and Rehoboam “remained.”

C. Of the nineteen Kings of Israel, all were evil. Of the twenty kings of Judah, twelve were evil, and eight were good.

II. Article References (Deceased Theological Scholars).

A. Nineteenth Century Dispensational Theological Scholar References.

B. Post 1900 Deceased Dispensational Theological Scholar References.

III. Article Considerations.

C. For education and other supporting data for each source of information in this article, please refer to my Page, “About My References.

IV. Looking Back.

A. Because of its sins against Yahweh, the northern kingdom was scattered to other nations by the attack on the northern kingdom in 722 B.C. by Sargon II, of Assyria (2 Kings 17:1-41). Additionally, because of its sins against Yahweh, the southern kingdom was conquered by Nebuchadnezzar of Babylon, and Jewish captives were taken to Babylon during three invasions of Jerusalem from 605-586 B.C. (2 Kings 24-25; 2 Chronicles 36:6-7). The Jews of the southern kingdom would remain in exile in Babylon for 70 years (Jeremiah 25:11), and then return to Judah. The Jews of the northern kingdom have never returned to its homeland of “the Land of Israel,” being the land of the northern and southern kingdoms. The return of the total Jewish nation, from around the world, and will occur at the end of the Tribulation (Ezekiel 34:13; Ryrie note: “Yahweh, the good Shepherd will restore the Jewish people to their land….to be completely fulfilled in the millennial kingdom).

B. We have now seen the tribes of Judah and Benjamin, (the two southern tribes of Israel) in their return from Babylon to their home in the Land of Israel (There was never a land of Palestine). Still, there lies ahead more distress for G-d’s chosen people (Deu 14:2), as they await the restoration of their Kingdom that was divided in 930 B.C. The anxious anticipation of the restoration of the earthly “Kingdom” (Kingdom of God, Davidic Kingdom, Messianic Kingdom) for the Jews is stated in the question of the disciples to Christ (Acts 1:6-7), at the time when “Messiah-Yeshua-Christ” ascended from earth to Heaven. And, now, Jews around the world still await Messiah, even though they have already seen him “face to face,” John 1:29 (Ex 12:3, Isa 53:7, 1 John 2:2).

V. Looking Ahead.

A. Our next stop along the way will discuss the Jewish Prophets of God.

1. In a general sense, a prophet is a person who speaks God’s truth to others. The English word prophet comes from the Greek word “prophetes” which can mean “one who speaks forth,” or “advocate.” Prophets are also called “seers,” because of their spiritual insight, or their ability to “see” the future.

2. In the Bible, prophets often had both a teaching and revelatory role, declaring God’s truth on contemporary issues while also revealing details about the future. Isaiah’s ministry, for example, touched on both the present and the future. He preached boldly against the corruption of his day (Isa 1:4), and delivered grand visions of the future of Israel (Isa 25:8).

3. Prophets had the task of faithfully speaking G-d’s Word. They were instrumental in guiding the nation of Israel

B. Characteristics of prophets.

1. In the biblical narrative, prophets held a significant and multifaceted role as God’s chosen messengers. They served as intermediaries between God and His people, delivering divine messages, warnings, and guidance. The role of prophets is evident where they are depicted as pivotal figures in the unfolding of God’s redemptive plan.

2. In the Old Testament, prophets were often called by God to speak His words to the Israelites. They were tasked with calling His people back to faithfulness and obedience to the covenant established between G-d and Israel. Prophets such as Isaiah, Jeremiah, and Ezekiel were prominent figures who conveyed G-d’s messages of judgment and hope. For instance, Isaiah was called to “Cry aloud, do not hold back; raise your voice like a trumpet, and declare to My people (Israel) their transgression and their sins” (Isa 58:1).

3. The role of prophets were integral to the biblical narrative, serving as G-d’s mouthpieces to communicate His will, call for repentance, and to reveal His plans for His people. Through their messages, prophets guided, corrected, and inspired God’s people, and pointed them toward a future hope rooted in God’s promises.

4. As we go forth, we will key on the prophecies of G-d to Israel that relate to eschatology, which will relate to the “Day Of The Lord,” (The Tribulation, The Kingdom Age, and the Eternal State).

5. Prophets also played a role in foretelling future events, often concerning the coming of the Messiah and the establishment of G-d’s kingdom. The prophet Micah, for example, prophesied the birthplace of the Messiah, saying, “But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come forth for Me One to be ruler over Israel” (Mic 5:2).

C. The primary functions of prophets included:

1. The revelation of Yahweh’s will. Prophets revealed G-d’s will and intentions to His people. They provided insight into G-d’s character and His expectations for righteous living.

2. Calls to repentance. Prophets urged the people to turn away from sin and return to God. They often highlighted the consequences of disobedience and the blessings of repentance.

3. Social justice. Many prophets addressed issues of social justice, condemning the exploitation of the poor and the corruption of leaders. Amos, for example, spoke against the injustices of his time, declaring, “But let justice roll on like a river, and righteousness like an ever-flowing stream” (Amos 5:24).

4. Foretelling and forthtelling. Prophets not only predicted future events but also spoke forth of G-d’s truth into present circumstances of the Jews. Their messages often contained both immediate and eschatological implications.

D. Character of the prophets. The Bible provides criteria for discerning true prophets from false ones. True prophets are characterized by their faithfulness to God’s word, their moral integrity, and the fulfillment of their prophecies. Deu 18:22 states, “If what a prophet proclaims in the name of the LORD does not take place or come to pass, that is a message the LORD has not spoken” .

E. Summing it up.

1. The prophets through whom G-d communicated with Israel were “Jews!” Yahweh had no line of covenant relationship with Gentiles.

2. Yahweh’s eternal plan for the salvation of all mankind was made through the Jewish bloodline (John 4:22).

3. It was through the Abrahamic covenant with Jews that Gentiles will be blessed (Gen 12:1-3; 13:14-17; 15:1-21).

4. The three sub promises of the Abrahamic Covenant are: of “land, seed, and blessing:”

a. Land (Deu 29-30). This term is often called “The Palestinian Covenant,” which is incorrect.

b. Seed (2 Sam 7:8-16). This is the Davidic Covenant. Through David’s lineage there will eventually arise a Davidic descendant (Messiah) who will usher in all that was unconditionally promised to both Abraham and David (Ps 89; Amos 9:11; Hos 3:5, Isa 7:13-14; 9:6-7; Ezek 34:23; 37:24).

c. Blessing. (Jer 31:31-34). The blessing component is amplified in the New Covenant (Jer 31:31-34). That God and Israel are the only parties to this covenant is apparent in Jer 31:31, which says, “Behold, days are coming,’ ‘declares the LORD,’ when I will make a new covenant “with the house of Israel and with the house of Judah.” Here, G-d promised to write His laws on the hearts of the Jews.

(1) Once inaugurated, this eternal covenant (Jer 32:7-40) will bring forth both regeneration/new birth (Jer 31:33) and universal spiritual knowledge (Jer 31:34) for Israel, thereby permanently removing from them the necessity of the Mosaic Covenant (Jer 31:32). Therefore, the Abrahamic Covenant’s promises of “land, seed, and blessing,” are given greater clarification in the three covenants that God entered into with the “Nation of Israel.”

(2) When these three promises, and their subsequent amplifications, are correctly interpreted, they call for a literal, future, earthly kingdom (Kingdom of God; Davidic Kingdom; Messianic Kingdom; Kingdom Age).

(3) Restated, the covenantal obligations between G-d and Israel (not with Gentiles) are literal, unconditional, and unfulfilled. The obligation is on the part of G-d. (Gen 15:17). By passing alone between the pieces of the animals, G-d, (whose Presence was evident by the fire and smoke) (cf Ex 13:21) swore fidelity to His promises and placed the obligation for their fulfillment on Himself alone.

V. Closing Comments.

A. The contents in this article rely heavily on my study of the commentaries and articles that relate to Matthew’s Gospel, and/or the End Times, that have been created by the following highly respected theological scholars:

B. In the article the italics are mine.

Jews’ Distress 12

Unless a person is born again, from above, he cannot see the Kingdom of God.” (John 3:3).

I. Jeremiah 33 (The Nation Of Israel Restored).

II. Article References (Deceased Theological Scholars).

A. Nineteenth Century Dispensational Theological Scholar References.

B. Post 1900 Deceased Dispensational Theological Scholar References.

III. Article Considerations.

C. For education and other supporting data for each source of information in this article, please refer to my Page, “About My References.

IV. Jeremiah 33:1-26.

A. In 33:1-13, Jeremiah continued relaying G-d’s promise of blessing, even as Yahweh reaffirmed both the coming of destruction and the future restoration of Jerusalem. G-d then reaffirmed His covenants with David, and with the Levitical priests (Jer 33:14-26).

B. After this reassurance, G-d encourages Jeremiah to ask for further revelations of his plans for his people (3:1-3). Because of his imprisonment, Jeremiah may not know what is happening in and around the city. G-d shows him that the people of Jerusalem are desperate. They are demolishing houses and palaces in order to obtain materials to strengthen the city walls against the enemy’s battering rams. But they are wasting their time, as the city is going to be destroyed (4-5).

C. Nevertheless, G-d will not forsake His people. After Yahweh has cleansed the Jews them from their sin, He will bring them back and they will rebuild the city to G-d’s glory (6-9). In the cities of Judah there will be joy, in the pastures there will be peace, and in the temple there will be the sound of praise to G-d (10-13).

1. Once more a king of the dynasty of David will rule over Israel (being Messiah, Yeshua), and Jerusalem will be the city of G-d’s salvation. Both the king and the city will be true expressions of G-d’s righteousness (14-16; cf. 23:5-6). The Davidic dynasty and the Levitical priesthood will work together in perfect harmony, and worship will ascend to G-d perpetually (17-18). As certainly as night follows day and day follows night, Yahweh will fulfil his covenant promises to the dynasty of David and the tribe of Levi. Civil and religious power will work together for the good of his people as G-d intended (19-22). When Yahweh punishes Israel and Judah, some people claim that He has rejected them; G-d tells Jeremiah that He has not. Despite their sin, they are still the descendants of Abraham, Isaac and Jacob, and they are still His people (23-26).

2. After the time of exile, Zerubbabel, a descendant of David in the kingly line, became governor of Jerusalem (Hag 2:20-23; Mt 1:12, 1:17); and Joshua, a descendant of Aaron, became high priest (Hag 1:1). There was peaceful cooperation between them, and together they helped to reestablish Israel (Zech 6:13), but Israel did not maintain its loyalty to Yahweh. That nation (Israel) never experienced fully all the blessings that Jeremiah pictures in this chapter. These blessings come in their fulness only through the Messianic Son of David, the Christ, the Great High Priest (Matt 22:42-44, Acts 13:33-34; Heb 4:14; 10:11-18).

V. Key Verses.

A. 33:3. “Mighty.” Refers to “inaccessible.” This is like a fortified city (see Numbers 13:28). Yahweh offers this knowledge concerning the future to the Prophet, Jeremiah.

B. 33:6-13. Yahweh promised again to restore His covenant people (the Jews) and Jerusalem.

C. 33:14-26.Only if man could break Yahweh’s covenant with the day and the night (Gen 1:14-19) could he break Yahweh’s covenant with David and His covenant with the Levites, who are priests, which is to say that G-d’s covenants with these groups were as fixed as the natural order of the universe; they could not be overthrown by mere mortals.

1. The word for “covenant” referred to a treaty or agreement that was made between individuals, or parties, by which they bound themselves to a specific relationship or course of action. Yahweh had promised the kingly line of “David” (2 Sam 7:8-16), and the priestly line of Phineas (Num 25:12-13), that He (Yahweh) would not break His oath. Indeed, G-d promised to bless both lines so the descendants would became as countless as the stars and the sand.

2. The Davidic Covenant of 2 Sam 7:8-16, relates to the Kingdom Age that Messiah offered to the nation of Israel (and not to Gentiles or Samarians) in Matt 3:2, 4:17;10:7; Lk 10:9-11). The purpose of the Gospel of Matthew was to document the offer of the Kingdom by Yeshua to the Jews, of which they had been taught in their religious teaching; therefore, Yeshua did not repeat the facts of the kingdom to the first century Jews. But, in the Sermon on the Mount (Mt 5-7), Yeshua told the Jews of the conditions of the Kingdom, which did not include a “plan of personal salvation,” nor a system of laws under which the Church must follow. The Gospel of John provides Yeshua’s teaching on personal salvation (John 3:16). At this time of the Ministry of Yeshua, Gentiles knew nothing of the Kingdom Age (Kingdom Of God).

3. The Kingdom Age (Messianic Kingdom, Davidic Kingdom, Kingdom of God, Millennial Kingdom) will literally be earthly, (on our earth), i.e., sand, water, ground, sky, mountains, trees and people (the redeemed of all time) and animals, who will inhabit the Kingdom Age, to include Messiah, who will rule and reign for 1,000 years (Rev 20:1-6). During that time Satan will be bound (there will be no sin), and after that time he will be loosed for a little while (Rev 20:7), to deceive the nations of the world, which will be the people who will be born from mortal people who received Messiah during the tribulation, and entered the Kingdom Age, but not in resurrection (immortal) bodies. Many of these people who will be born during the Kingdom Age will not come to belief in Messiah, and will be the targets of Satan’s final revolt in the Battle of God and Magog (Rev 20:7-9). During the Kingdom Age, Messiah will rule with a rod of iron (Rev 12:5; 19:15; Ps 2:9), with His redeemed saints (1 Cor 6:2-3) who return with Him from Heaven at the conclusion of the Tribulation (Mt 24:29-30; Zech 14:1-5, 9; Rev 19:11-21).

4. Many of us have heard Luke 17:21, “the kingdom of God is within you KJV.” Of course, the context of Yeshua’s conversation is with the Pharisees. Should we think that all of the ingredients of the Kingdom, as stated in the previous (statement, 2.), can fit inside of anyone.? Or, should we think that the Pharisees would be in the context of the words of Yeshua, stating that The Kingdom Is Within Them?

5. The NASB95 translates Lk 17:21, ” For the kingdom of God is in your midst.” Per Ryrie Study Bible note: The necessary elements of the kingdom were present, and needed only to be recognized. It can not mean “within you,” for the kingdom certainly was completely unconnected with the Pharisees , with whom Yeshua was speaking (Lk 17:20).

6. Proof of the fact that the Kingdom did not come while Yeshua was on earth is explained in a question by the disciples to our “Lord” on the day that He ascended to Heaven., re: Acts 1:6-7, 6″So when they had come together, they were asking Him, saying, “Lord, is it at this time You are restoring the kingdom to Israel?”7 He said to them, “It is not for you to know times or epochs which the Father has fixed by His own authority. The disciples’ question related to the restoration of the Kingdom Of Israel which was divided into Northern and Southern kingdoms in 931 B.C., as is described in 1 Kings 12:1-22:53. The facts of the Undivided Kingdom of Israel were known by the Jews of whom Yeshua was speaking in Matthew’s Gospel, so He did not have to repeat that information to the Jews. However, these first century Jews still waited for the restoration of the Kingdom (of God), knowing that it was a Kingdom for them that Yahweh promised through the Abrahamic and Davidic Covenants. It is important to know that Gentiles had no promise of a Kingdom, but redeemed Gentiles will enter the Kingdom at the end of the Tribulation, will be “grafted into” the blessings of the Kingdom ( Rom 11::17-24), and will be proselytes of Jewish worship, but will not become Jews.

7. No one is building the Kingdom today. It is only by Messiah that the kingdom will be made. The responsibility of Christians today is that of fulfilling the Great Commission (Mt 28:19-20; Acts 1:8)., and leading unbelieving Jews and Gentiles to belief in Yeshua (John 3:16; Acts 16:30-31). Just as Yeshua was taken up to heaven (Acts 1:9), so will all believers in Christ be taken to heaven, by Christ (John 14:1-3;, 6, 1 Thes 4:13-18; 1 Cor 15:50-58;). This “catching up of the saints” (harpazo, Greek; rapio, also stated as “repere,” Latin; rapture, English), will occur prior to the tribulation. At the end of the tribulation, Yeshua, His redeemed (saints) and angels, will descend from Heaven to earth (Zech 14:1-5, 9); Mt 24:29-30; Rev 19:11-21). At that time Yeshua will establish his literal, earthly, “Kingdom of God, Messianic Kingdom, Davidic Kingdom.”

8. The King-Messiah-Christ (33:15), will emerge from the Davidic dynasty to rule in the Kingdom Age (Jer 23:5). Jerusalem, which was about to be captured by the Babylonians, will be restored and called “the LORD is our righteousness” because it will be governed by the righteous King (33:16).

a. The Davidic covenant (33:17) and the covenant that was made with Phineas (33:18; Numbers 25:13) will be reaffirmed. The Levitical priests shall never lack a man to burn grain offerings and to prepare sacrifices “continually.”

b. See Ezekiel 45:18: “Thus says the LORD GOD, you shall take a young bull without blemish and cleanse the sanctuary Because of the dues paid by the people, the prince (not Messiah) will provide sacrifices for public worship. These sacrifices, like those under the Mosaic Law, will not remove sin, but will be vivid reminders of the “once-for-all” sacrifice of Christ, and will be an integral part of worship during the Kingdom Age. (Isa 56:7, Jer 33:18, Zech 14:16-21; and Mal 3:3 also mention sacrifices in the Kingdom Age, so to spiritualize what Ezekiel wrote does not eliminate the matter).

VI. Closing Comments.

B. In the article the italics are mine.

Jews’ Distress 11

Unless a person is born again, from above, he cannot see the Kingdom of God.” (John 3:3).

I. Jeremiah 32 (The Promise Illustrated – A Field Bought).

A. The events of this Chapter occurred in 587-586 B.C.

B. The situation was that of the Babylonians were besieging Jerusalem and that Jeremiah was in custody.

II. Article References (Deceased Theological Scholars).

A. Nineteenth Century Dispensational Theological Scholar References.

B. Post 1900 Deceased Dispensational Theological Scholar References.

III. Article Considerations.

C. For education and other supporting data for each source of information in this article, please refer to my Page, “About My References.

IV. Jeremiah 32.

A. Jeremiah buys a field (32:1-15)

The next of the prophecies of hope consists of the account of Jeremiah’s purchase of a field in Anathoth, with the interpretation of the suggestiveness of the action. While he was still in prison through the opposition of Zedekiah, the word of the Lord came to him, informing him of the coming of Hanamel his cousin, requesting him to buy a field in Anathoth. Knowing that this was the will of God, he purchased the field, and declared in the presence of witnesses that his purchase was a sign that houses and fields and vineyards would yet be bought in the land.

B. God reassures (Jeremiah 32:16-44).

1. Notwithstanding this, the outlook seemed so contrary to any such expectation that Jeremiah inquired of the Lord how the prophecy he had uttered could be fulfilled. This inquiry was introduced by an ascription of praise to God, and a description of the wonder of His dealing with His people.

2. Yahweh’s answer to his inquiry consisted, first, of an all-inclusive general affirmation of His Being and power, coupled with an inquiry whether anything was too hard for Him. The word of the Lord then proceeded to declare to Jeremiah the certainty of the judgment which he had already foretold, and the reasons for it.

3. Finally, that word of the Lord announced the divine determination to gather His people together from all the countries, and declared the resulting restoration of prosperity, so that what Jeremiah had declared to his cousin and the witnesses would become true.

V. Key Verses.

A. 32:7. “The Right Of Redemption.” Per Leviticus 25:25, a near relative could redeem property so as to keep it in the family. This particular property was worthless, since it was in “Anathoth,” which by this time had already been captured by the Babylonians.

B. 32:9-15. Jeremiah’s purchase of the field showed his trust in the promise of Yahweh that one day his descendants would return to that land. The deed consisted of both a sealed and an open copy (32:11).

C. 32:9. “Seventeen shekels of silver” has a weight of 6.8 ounces (195.5 grams).

D. 32:12. “Baruch” was Jeremiah’s faithful secretary and companion (see Jer 36:4, 8, 26).

E. 32:16-25. Due to the knowledge of the advancing armies of Babylon, Jeremiah had second thoughts about the wisdom of buying the property. Yet, he acknowledged and trusted the greatness, majesty, and love of Yahweh (vs 16-18). “Siege ramps,” as seen in 32:14, were mounds of earth that were built up and over city walls by the invaders.

F. 32:26-44. G-d reassured Jeremiah that after the captivity of the Jews in Babylon, that He (G-d) would cause His people to prosper again in their land (the Land of Israel).

G. 32:40. The “New Covenant” will never end, as opposed to the Old, “Mosaic Covenant.”

H. Ezekiel 34:26, “Showers Of Blessing.” The New Covenant, with its blessings include a taming of nature (Isa 11:6-9), increased productivity of the land (Isa 35:1-2), safe occupation of the Land Of Israel (Amos 9:14-15), and the knowledge of God (Jer 31:34), show how G-d will bless His chosen people, Israel, (Deu 14:2) during the Kingdom Age. [The song, “Showers Of Blessing,” is sung in many Christian churches, but without having the knowledge of the context of the song, which is that of Israel in the Kingdom Age.]

VI. Closing Comments.

B. In the article the italics are mine.

Jews’ Distress 10

Unless a person is born again, from above, he cannot see the Kingdom of God.” (John 3:3).

I. Jeremiah 31.A New City and a New Age.

A. The return of some from Babylonian captivity.

B. The restoration of all Jews in the future “Day of the Lord,” when the new covenant will be experienced by all of Israel.

II. Article References (Deceased Theological Scholars).

A. Nineteenth Century Dispensational Theological Scholar References.

B. Post 1900 Deceased Dispensational Theological Scholar References.

III. Article Considerations.

C. For education and other supporting data for each source of information in this article, please refer to my Page, “About My References.

IV. Jews’ Hope Of Restoration (Jeremiah 31).

A. The people return home (31:1-22).

1. God has not forgotten any of his people who have been driven into a harsh existence in distant countries. Those of both the northern kingdom (Israel) and the southern kingdom (Judah) will share in the restoration to the land of their ancestors (31:1-3). They will be reunited in a land of renewed contentment and prosperity. They will join again in the national religious festivals at Jerusalem (4-6).

2.The prophet (Jeremiah) pictures the joyous journey back to The Land Of Israel. Even the blind and the lame join in the long trek back, because G-d strengthens them and supplies their needs along the way. He cares for them as a father cares for his firstborn son (7-9). Yahweh, who scattered his people in many lands now gathers them. He releases them from the power of those who have held them captive (10-11). G-d will protect and care for His people, giving them agricultural prosperity, social contentment and religious satisfaction (12-14).

3. When the people go into captivity there is weeping and mourning (15), but G-d wants this to be replaced with rejoicing and hope (16-17). First, however, the people must acknowledge that they have sinned and that G-d has acted justly in punishing them. They pray to G-d in an attitude of humble repentance (18-19), and G-d, as their loving and merciful Father, forgives them (20).

4. In view of their expected return, the prophet suggests that when the people go into captivity, they leave markers along the way. This will enable them to know the pathway back to their homeland. Although the nation goes into captivity, as an unfaithful daughter, she will be cleansed and will return as a pure bride. G-d is going to reverse the normal course of events; He is going to create something new (21-22).

B. A new city and a new age (31:23-40).

1. Jeremiah has a vision of Jerusalem as a city of righteousness, and Judah as a land of contentment. It is a vision that gives him the satisfaction of a pleasant dream (23-26). G-d had been responsible for the devastation of their land in the past, but He will also be responsible for its productivity in the future (27-28). The people by then will have learned the lessons of their captivity. They will no longer blame their forefathers for their misfortunes, but will realize that people are punished for their own sins (29-30).

2. The people of Israel had been unfaithful to the Covenant that G-d made with them at Sinai (Ex 19-24), and therefore they never enjoyed the close relationship with G-d that he intended for them. G-d now promises to make a New Covenant (31-32).

3. God’s New Covenant will not be spoiled by people’s imperfections, because it will not depend upon their obedience to a set of laws. G-d will change people by working within them, by giving them a better knowledge of His will and the inner strength to carry it out. Instead of priests alone being able to approach G-d, all will know G-d, intimately. People will not need priests as mediators between them and G-d, because G-d, himself, will deal with their sins. He will remove all barriers and bring them into direct fellowship with Himself (33-34).

4. This New Covenant came into being through the death of Yeshua Messiah; all who have faith in Him receive its blessings. For the New Testament development of Jeremiah’s prophecy see Heb 8:6-13; 9:15; 10:12-18; Gal 3:14; 28-29).

5. As surely as G-d will continue to control the universe, so just as surely will He restore Israel and Judah to their promised land (35-37). Jerusalem will be rebuilt and possibly extended beyond its former boundaries. Places around the city that were formerly defiled will be purified, so that Jerusalem becomes a city entirely dedicated to G-d (38-40).

V. Key Verses.

A. 31:1. This chapter continues the theme of restoration for Israel.

1. Verses 1-22 concern the Northern Kingdom.

2. Verses 23-26 concern the Southern Kingdom.

3. Verses 27-40 concern both kingdoms (North and South).

B. 31:2. Those Jews who “survived the sword.” Re: those who survived the cruel treatment of Pharaoh while they were exiled in Egypt.

C. 31:4. “I have loved you with an everlasting love.” These words relate to G-d’s love for His chosen people, Israel (Deu 14:2).

D. 31:6. “Watchmen.” Those Jews who signaled the first appearance of the crescent moon in connection with Passover or new moon celebrations. In the Kingdom Age (2 Sam 7:8-16) the trouble between North and South kingdoms of Israel will be healed, and all Jews will go to Zion (Jerusalem) to worship. “Ephraim” relates to the ten tribes of the Northern kingdom.

E. 31:15. “Ramah” is a town of 5 1/2 miles (8.8 kilometers) north of Jerusalem, that was used as an assembly point for the captive Jews who were taken to Babylon (See 40:1). “Rachel,” who was the mother of Joseph and Benjamin, is seen weeping over the exiles, but is assured that they will return (vs 16). Such weeping is used as a type in connection with Herod’s slaughter of the infants (Matthew 21:8).

F. 31:21. “Guideposts” were set up so that when the Jews were taken to Babylon, they (guideposts) would help them remember their way back to Zion.

G 31:22. “A woman will encompass a man.” The meaning of this phrase is uncertain. Some theologians understand it to indicate the security of Israel during the Kingdom Age, when a woman can provide all of the protection that may be needed by Jews. Other theologians relate it to Israel (A woman) embracing a man (i.e., G-d). There are still other theologians who relate it to the incarnation.

H. 31:29-30. There were Jews who excused themselves by saying that they were being punished for the sins of their fathers; but, in reality, each person is punished for “his or her” own sins (Deu 24:16; Ezek 18:2-4).

I. 31:31-34. “The New Covenant.” The principal OT passage on the New Covenant (See Isa 59:20-21; Jer 32: 37-40; Ezek 16:60-63; 37:21-28.)

a. See Heb 8:6, “The covenant that Christ mediates is a better covenant, since it is enacted on better promises. In 8:6-13, the New Covenant is contrasted with “the first covenant, (vs 7), i.e., the Mosaic Law (Ex 19:5). Messiah’s blood is the the basis of the New Covenant, and pays for the sins of all (Mt 26:28) whom believe in Messiah. Paul, in 2 Cor 3:6, stresses the inability of the external code of the Old Covenant to enable a person to keep it (OC). The New Covenant is characterized by the inner work of G-d’s Holy Spirit which enables a person to do the will of G-d.

b. See Heb 8:7-13. The prediction of a New Covenant in Jer 31:31-34 proves the inadequacy and temporary nature of the Mosaic Law.

c. The New Covenant will be made in the future with the whole nation of Israel (vs 31), and not with Gentile nations. It will be unlike the Mosaic Covenant in that it will be unconditional. Its provisions will include: (1) a change of heart, (2) fellowship with G-d, (3) knowledge of Yahweh, and (4) forgiveness of sins. All of this will be fulfilled for Israel when Messiah returns (Rom 11:26-27). Gentile believers in Yeshua will be grafted into the blessings of the Abrahamic/New Covenant during the Kingdom Age (Rom 11:17-24), but will not become Jews. Gentiles, however, will be proselytes to Jewish worship (Zech 14:16).

J. 31:35-37. The permanence of the cycle of nature (vs 35-36 ), and the immeasurableness of heaven and earth (v 37), guarantee the survival of the Jewish people.

K. 31:38-40.

a. These verses guarantee that the city of Jerusalem will be rebuilt during the Kingdom Age (2 Sam 7:8-16), and will be holy to Yahweh (Zech 14:20-21). The city and its inhabitants will be set apart to G-d (The LORD Yahweh) will dwell in her midst (Ezek 48:35). The city will no more be uprooted or demolished. The ravages of war will not be experienced in this new city. These verses were not fulfilled after the Babylonian Captivity ended. These verses (31-40) await their future fulfillment during the Kingdom Age. The King Messiah will rule from His throne in Jerusalem. The city will then be known as “Adonai, Shammah.” “The Lord (Yahweh) is there,” (Yahweh” is the proper name of the God of Israel”).

b. It is important to understand that the Kingdom Age is a literal, earthly, covenant promise by G-d to the Jews, and consists of ground, trees, mountains, water, etc., and will be governed by Yeshua for 1,000 years (Rev 20:4-6). The offer of the Kingdom to the Jews of Israel is described in my articles that I posted in “Christ And Pre-Kingdom Jews,” January 1, 2025-March 19, 2025. The announcement of the Kingdom is written in John 3:2. Yeshua and His disciples told first century Jews about the conditions of the Kingdom, to Jews, and not to Gentiles (Mt 4:17; 10:5-7; Lk 10:9-11. But, the Kingdom did not come while Yeshua was on earth (Acts 1:6), and will not come until Jews receive Yeshua as their king, and then Messiah/Yeshua returns to earth from heaven to set up His Davidic/Messianic Kingdom, “on earth.”

c. The first century Jews rejected Yeshua as being Yahweh’s chosen king of the Kingdom (Deu 17:14), and therefore rejected the offer of the Kingdom (Mt 12:22-24), when it was offered to Israel by Yeshua. The Jews will receive the promise of the kingdom in the Tribulation when they call on Yeshua in faith, per Matthew 23:39, “Blessed is He who comes in the name of the Lord.” (See also, Zech 12:10, and Rom 10:9.) (Romans 9-11 relates to Paul’s preaching about G-d never rejecting Israel; i.e., Israel’s Past Election; Israel’s Present Rejection; and Israel’s Future Salvation). At that time, Yeshua will descend from Heaven to earth, with those “believing saints in heaven” (Mt 24:29-30; Zech 14:1-4, 9; Rev 19:11-21). At that time” believing” Jews and Gentiles (in Heaven, or on earth at the end of the Tribulation) will enter the Kingdom Age, where they will rule and reign with Yeshua for 1,000 years. Those descending from Heaven will enter the Kingdom in “spiritual resurrection” bodies. Those, on earth, will enter the Kingdom in “mortal physical” bodies.

VI. Closing Comments.

B. In the article the italics are mine.

Jews’ Distress 9

Unless a person is born again, from above, he cannot see the Kingdom of God.” (John 3:3).

I. Jeremiah 30 – 33. This section of Jeremiah begins a time of prophecy about the Jews that is not necessarily in chronological order. In these verses, Jeremiah looks beyond the imminent judgment to A& B below.

A. The return of some from Babylonian captivity.

B. The restoration of all Jews in the future “Day of the Lord,” when the new covenant will be experienced by all of Israel.

II. Article References (Deceased Theological Scholars).

A. Nineteenth Century Dispensational Theological Scholar References.

B. Post 1900 Deceased Dispensational Theological Scholar References.

III. Article Considerations.

C. For education and other supporting data for each source of information in this article, please refer to my Page, “About My References.

IV. Jews’ Hope Of Restoration (Jeremiah 30). Intro. vs 1-4, “The word which came to Jeremiah from the LORD, saying, “Thus says the LORD, the God of Israel, ‘Write all the words which I have spoken to you in a book. ‘For behold, days are coming,’ declares the LORD, ‘when I will restore the fortunes of My people Israel and Judah.’ The LORD says, ‘I will also bring them back to the land that I gave to their forefathers and they shall possess it.’” Now these are the words which the LORD spoke concerning Israel and concerning Judah:” (Notice that G-d is speaking to the prophet, Jeremiah, about the Jews, and not about any other nation or ethnic group; therefore it should be understood that Jeremiah spoke the Word of G-d in completeness and accuracy. The same completeness and accuracy also relates to all of the prophets of G-d, otherwise a false prophet is described).

A. Although he has been prophesying the captivity of Judah, Jeremiah knows also that after seventy years the people will return to their homeland. A theme of hope and encouragement runs through the next few chapters (30-33).

B. The suffering of God’s people will almost be more than they can bear, but God assures them that it will not last indefinitely (4-7). He will release them from bondage and give them independence and peace under the rule of the Davidic dynasty again (8-9). Nations who have oppressed Judah will be destroyed, but God will not destroy Judah. He will discipline Judah because of its sins, but when the people repent he will re-establish them as a nation (10-11).

C. Nothing can save Judah from either the present distress or the greater distress to follow. The nation is like a person who has an incurable disease (12-13). As an immoral woman tries to win the favor of lovers, so Judah has tried to gain the help of other nations. But those she thought were allies will prove useless to her (14-15). The covenant G-d, Yahweh, is the only one who can restore his people. By his own power he will destroy Judah’s oppressors and heal her incurable disease (16-17).

D. Jerusalem will be rebuilt and its former power and prosperity will be restored. The population will increase to compensate for those slaughtered in the Babylonian destruction, and the streets of the city will be full of rejoicing again (18-20). The people will have their own kings to rule over them and they will worship God sincerely, as befitting those who belong to God (21-22). But before these glorious days come, God must punish the nation Judah for its wickedness (23-24).

V. Key Verses.

A. 30:7. “The Time Of Jacob’s Distress.” The coming days of tribulation upon all Israel (Jacob).

B. 30:8. “That Day.” The Day of the Lord, which will also see the restoration of Israel under Messiah, “the Son of David.”

C. The Day of the Lord involves G-d’s special intervention in the affairs of human history. Three key facts of the “Day Of The Lord” are distinguishable.

1. The historical, that is G-d’s intervention in the affairs of Israel (Zeph 1:14-18; Joel 1:15) and heathen nations (Isa 13:6; Jer 46:10; Ezek 30:3).

2. Those events that are designed to illustrate an historical incident that represents a partial fulfillment of the eschatological “Day Of The Lord” (Joel 2:1-11; Isa 13:6-13).

3. The eschatological, which is the eschatological “day,” which includes the time of the Great Tribulation (the last half of Daniel’s 70th week of prophecy) (Isa 2:12-19; 4:1), the second coming of Messiah (Joel 2:30-32), and the Millennial Kingdom Age (Isa 4:2; 12; 19:23-25; Jer 30:7-9), and His Millennial reign over the earthly Davidic kingdom (2 Sam 7:8-16).

D. 30:17-22. God’s future blessings on Israel will include “health” (i.e., physical and spiritual blessing, v. 17); (restoration of the people and Jerusalem, v 18); (reestablishment in the one person of King Messiah, v 21); (fellowship with God, v 22).

VI. Closing Comments.

B. In the article the italics are mine.

Jews’ Distress 8

Unless a person is born again, from above, he cannot see the Kingdom of God.” (John 3:3).

I. Jews’ Return To Jerusalem

II. Article References (Deceased Theological Scholars).

A. Nineteenth Century Dispensational Theological Scholar References.

B. Post 1900 Deceased Dispensational Theological Scholar References.

Merrill Unger, Ph. D. (1909-1980). J. Vernon McGee, Th. D. (1904-1988). Edmond Hiebert, Th. D. (1928-1995). Charles Feinberg, Ph. D. (1909-1995). Irving Jensen, Th. D. (1920-1996). Art Farstad, Th.D. (1935-1998.) John Walvoord, Th. D. (1910-2002) .Paul Feinberg, Th. D. (1938-2004). Dave Hunt, Theologian (1926-2013). Frank Myers, D. Div. (1930-2013).J. Dwight Pentecost, Th. D. (1915-2014). Charles Ryrie, Ph. D. (1925-2016). Robert Thomas, Th. D. (1928-2017). Stanley Toussaint, Th. D. (1928-2017). Robert Lightner, Th. D. (1931-2018). Harold Hoehner, Ph. D. (1935-2009). Thomas McCall, Th. D. (1936-2021). Jimmy DeYoung, Ph.D. (1940-2021). Edward Hindson, Ph. D. (1944-2022). Additional references can be seen in my Page, About My References.

III. Article Considerations.

C. For education and other supporting data for each source of information in this article, please refer to my Page, “About My References.

IV. The Journeys Described.

A. It must have felt like a dream. After so many years in a foreign land, the Jewish people could go home. Their release from captivity in Babylon, now part of the Medo-Persian Empire, should not have come as too much of a surprise; after all, it had been predicted in a song (Psalm 126:1-6). The return of the exiles to Judah and the rebuilding of Jerusalem were carried out in three waves.

1. The first return was around 538 B.C. under the leadership of a man named Zerubbabel. It was during this period that the people of Israel built the second Temple.

2. About eighty years later, a second group, under the priestly leadership of Ezra, returned to the land. Spiritual and religious reformation occurred at that time.

3. Finally, under the leadership of Nehemiah, a king’s cupbearer, many more returned. Nehemiah’s focus was to repair Jerusalem’s walls and gates.

B. The book of Ezra begins with King Cyrus of Persia offering Jews the freedom to return to Jerusalem (538 B.C.)

1. Ezra 1:1-4 states: “Now in the first year of Cyrus king of Persia, in order to fulfill the word of the Lord by the mouth of Jeremiah, the Lord stirred up the spirit of Cyrus king of Persia, so that he sent a proclamation throughout all his kingdom, and also put it in writing, saying: “Thus says Cyrus king of Persia, ‘The Lord, the God of heaven, has given me all the kingdoms of the earth and He has appointed me to build Him a house in Jerusalem, which is in Judah. Whoever there is among you of all His people, may his God be with him! Let him go up to Jerusalem which is in Judah and rebuild the house of the Lord, the God of Israel; He is the God who is in Jerusalem. Every survivor, at whatever place he may live, let the men of that place support him with silver and gold, with goods and cattle, together with a freewill offering for the house of God which is in Jerusalem.’”

2. Ezra 1:5-6 states, “Then the family heads of Judah and Benjamin, and the priests and Levites, everyone whose heart G-d had moved, prepared to go up and build the house of the Lord in Jerusalem. All their neighbors assisted them with articles of silver and gold, with goods and livestock, and with valuable gifts, in addition to all the freewill offerings.”

3. 49,897 Jews returned to Jerusalem, so not all the Jews went back home. Some of them took advantage of Cyrus’ decree and left Babylon, while others stayed in Babylon and helped by donating gold, silver, and other resources.

C. Several factors were involved in the Jews’ decision to remain in Babylon.

1. Some Jews would have been too old to return. It had been 70 years since the destruction of Jerusalem, and there were many who would have been unable to endure the journey of approximately 900 miles.

2. The same would have been true for families with young children and those who were sick or disabled.

D. Some of the Jews probably refused to move due to the comforts of Babylon.

1. Many of them had been born in Babylon during the exile, and they knew nothing else. Further, many Jews had attained significant status during the reign of Cyrus. They were comfortable where they were.

2. Another reason some Jews would not have returned to Jerusalem was a concern for personal safety. The road to Jerusalem and the land of Judea were perilous. In fact, Ezra led those with him in a time of prayer and fasting for safety on their journey, which was a journey considered “fast” because it only took four months (Ezra 8:24-36). Ezra 8:31 states: “The hand of our G-d was on us, and He protected us from enemies and bandits along the way.”

3. Unfortunately, some Jews were living in disobedience to G-d at this time. As a result, they would not have sensed the need to return to Jerusalem.

4. Ezra went to Jerusalem in 458 B.C.; Nehemiah went to Jerusalem in 444 B.C.

E. Finally, another reason some of the Jews elected not to return was the amount of work it would take to reestablish the nation there. Jerusalem would have to be rebuilt. It was not an easy challenge to rebuild an entire city, including the city wall. The Temple construction began in 535 B.C. (Ezra 3:1-13), but there was internal Jewish opposition to the work (Nehemiah 4:1-23). The work on the Temple was completed in 515 B.C. (Nehemiah 6:15-7:3). The walls of Jerusalem were rebuilt and completed in 443 B.C. (Nehemiah 3:1-7:3).

F. The Jews who remained in Persia (current day Iran) later faced their own troubles, as detailed in the Book of Esther (see Esther Chapter 3). Those Jews who did return to Jerusalem were part of G-d’s plan to rebuild the city and its walls, and restart temple worship in fulfillment of God’s promises (Jeremiah 29:10). “For thus says the Lord, ‘When seventy years have been completed for Babylon, I will visit you and fulfill My good word to you, to bring you back to this place.”

V. Closing Comments.

B. In the article the italics are mine.

Jews’ Distress 7

Unless a person is born again, from above, he cannot see the Kingdom of God.” (John 3:3).

I. Jews Regathered – Daniel Chapter 12

II. Article References (Deceased Theological Scholars).

A. Nineteenth Century Dispensational Theological Scholar References.

B. Post 1900 Deceased Dispensational Theological Scholar References.

III. Article Considerations.

C. For education and other supporting data for each source of information in this article, please refer to my Page, “About My References.

IV. The Prophecy of Daniel. Chapter 12

A. End of an era (12:1-13)

1. Having concluded his lengthy revelation concerning the arrogance, ambition and brutality of Antiochus Epiphanes, the interpreting angel gave encouragement to Daniel. He pointed out that the great angel Michael would fight on behalf of the Jews during the period of Antiochus’s persecution. Those who were truly G-d’s people would be saved through their time of suffering. Though good and bad alike would be killed in the widespread massacre, the righteous had no need to fear. They received the assurance that one day G-d would raise them to enjoy eternal life, whereas the wicked would be raised to suffer eternal disgrace. A special reward awaited those who could turn others from selfish wrongdoing to the ways of God (12:1-3).
Daniel was not yet to announce publicly the revelation that G-d had given him. He was to make sure that it was kept safe until the climax of Jewish suffering arrived with the appearance of Antiochus. Through Daniel’s prophecy true believers would then receive enlightenment from God concerning His purposes. The unfaithful, by contrast, would never discover G-d’s purposes, no matter how hard they tried (4).

2. Two other angels appeared to Daniel, to assure him that G-d had set a limit to the period that he would allow his people to suffer under Antiochus (5-7). They informed him also of the outcome of the dreadful persecution. Many Jews would renounce their religion to preserve their lives, but in so doing would lose the only life worth having. Others would stand firm, and as a result their lives would be strengthened and purified (8-10).

3. History records that the period of Antiochus’s apparent triumph, which began when he stopped the Jewish sacrifices and ended when the Jews rededicated the temple, was about three and a half years. This period is described as ‘a time, two times and half a time’, or 1290 days. Many did not live to see the end of the persecution, having been martyred for their unfailing commitment to G-d. Those who survived, though they had a longer time of suffering, received a blessing that made their suffering seem worthwhile. After three and a half years of persecution, they had the joy of seeing their temple rededicated and the temple services in full operation again. Their religion had survived the onslaught (11-12).

4. Daniel went to his ‘rest’ in the grave before these events happened. However, he was assured that he would still have a place in the final triumph of G-d’s people (13).

B. The pattern repeated

1. Although Daniel’s understanding had been helped by the interpreting angel, the visions and revelations that G-d gave him had more significance than he may have realized. Their symbolic meaning extended beyond the period of conflict that followed the Jews’ return from Babylon. The terrible suffering under Antiochus, though it was the last great persecution of the Jews before the coming of the Messiah, was by no means the end of their troubles.

2. When the Messiah came, the Jewish people, as a whole, rejected him and brought upon themselves, at the hands of Rome, greater suffering than they had ever experienced before (cf. 7:23-25). Yeshua more than once connected the Jews’ rejection of him with the ‘desolating abomination’ and ‘awful horror’ of the Romans’ destruction of Jerusalem

3. Many years after the destruction of Jerusalem, John wrote of the persecution of G-d’s people, using symbolism that again was taken from the book of Daniel. An anti-God spirit had motivated the persecutors of the Jews in Old Testament times, and now the same anti-G-d spirit was motivating the persecutors of Christians in New Testament times. The anti-G-d spirit was now specifically anti-Christ. This spirit is always hostile to G-d and his people and will have its fullest expression in the antichrist who will appear at the end of the age and who will be destroyed by Christ at his coming.

4. Whatever the era, and whoever the antichrist, the message for G-d’s people is always one of encouragement. In the end all the powers of this world must give way to the rule of Yahweh, whose people will inherit his eternal kingdom

C. Key Verses.

1. 12:1-3. The Deliverance of Israel.

Whereas the previous verses have focused on the Antichrist, those in this passage concern Israel. Here we learn that this “end time” will definitely be a time of intense persecution of Jews. This section constitutes the climax of this revelation (chs. 10-12), as well as the climax of the whole series of prophecies that this book records. It highlights G-d’s faithfulness to His promises to His chosen people Israel (Deuteronomy14:2).

2. 12:4. The End Of The Vision.

a. In conclusion, the angel instructed Daniel to close the record of this revelation. The phrase “conceal these words” does not mean that Daniel should keep them to himself, but that he should preserve this revelation because it was important (cf. Dan 8:26). That is what the angel instructed Daniel to do with this contractual promise. By sealing it, Daniel would certify that what stood written was exactly what G-d had revealed to him and had promised would happen (cf. Rev 22:18-19).

b. Daniel was to preserve this revelation until the end of time, or the “time of the end,” the last half of the Tribulation, because much of what God had revealed to him concerned the far distant future. He confessed that he did not understand much of it (Dan 12:8), as we can appreciate, since most of it predicted things still future from his standpoint in history.

c. The last part of this verse probably refers to the attempts of people in the future to understand this revelation, in view of the context (cf. Amos 8:12). Attempting to understand these prophecies, people would search around and try to discover what they meant. As time passed and knowledge increased, they would understand these things better than Daniel could.

d. Whether or not physical wandering and travel is involved, the implication is that attempts to understand the truth will require considerable effort. Even though Daniel and his people did not understand this book’s prophecies as well as we do, simply because we have seen many of them fulfilled, these predictions did comfort them. They reassured them that Yahweh would ultimately deliver Israel from the hostile Gentiles, thereby fulfilling His covenant promises.

3. 12:5-6. The First Question.

Daniel now saw two other individuals, undoubtedly angels, besides the one who had been addressing him since Dan 10:11, standing on either side of the Tigris River (cf. Dan 10:4). One of these angels asked a question of the man (Son of Man) dressed in linen (cf. Dan 10:5-6), who was above the river. He wanted to know how long it would be until the end of the events just related (cf. 1 Pet 1:10-12), namely, the things having to do with Israel’s final persecution and deliverance (Dan 11:36-to 12:3.

4. 12:7. The First Answer.

a. The “man” above the river swore by the eternal G-d that what he was about to say was true. Normally people who swore by G-d lifted one hand to heaven (cf. Deu 32:40). This Person lifted both hands, thus stressing the truthfulness of what He was about to reveal.

b. The meaning of “time, times, and half a time” is quite clearly three and one-half years (cf. Dan 7:25), which relates to the last half of the Tribulation.

c. “Shattering” the power of “the holy people” refers to the terrible persecution of the Jews in the end times, previously revealed (Dan 11:36-45). This was good news for Daniel and his people. Even though the future enemy of the Jews would be in control for one week (seven years, tribulation, Dan 9:27), intense persecution would only be the Jews’ lot for the last half of that period (cf. Zech 14:2-3) .

5. 12:8. The Second Question.

Daniel continued having trouble comprehending this revelation, so he respectfully asked the messenger how everything would end. He may have been particularly interested in receiving more information about the resurrection and rewards that had been mentioned briefly before (Dan 12:1-3).

6. 12:9-13. The Second Answer.

a. The Lord reminded Daniel that much of what he had received would remain obscure until the end time (cf. Dan 12:4). Then people will be able to look back, marvel at the total fulfillment of prophecy, and glorify the sovereign Most High G-d.

b. The troubles coming on the earth, and especially on the Jews, will cause many to turn to the Lord and experience spiritual purification through faith. The “wicked,” however, will continue to “act wickedly,” and will not understand what is happening (cf. Rev 13:10). The wise ” who have insight” because they pay attention to divine revelation, will understand what is happening. In the Old Testament, and in Scripture generally, a wise person is one who lives in the light of divine revelation, and a fool is one who ignores it. This verse provides motivation to pay attention to what G-d has revealed and to study it carefully. It should also help us to avoid thinking, naïvely, that the passing of time and the fulfillment of prophecy will cause ungodly people to change their ways. Humankind will not get better and better, in spite of what postmillennialists and social evolutionists believe (2 Tim 3:13).

c. Now the divine messenger conceded to Daniel’s request and provided a little more information. However, as these things were unclear to Daniel.

(1) The Lord measured the time between the end, presumably the end of the Tribulation, and the time that the Antichrist will terminate Jewish sacrifices and desecrate the temple (cf. Mt 24:15); it will be 1,290 days. This is 30 days longer than the three and one-half years previously mentioned (Dan 12:7; cf Dan 7:25 12:7; cf. Dan 7:25; Rev 11:2; 12:6, 14; 13:5). Consequently, the extra month must involve time before the three and one-half years, after it, or both.

(2) Perhaps Antichrist will terminate the sacrifices and desecrate the temple 30 days before the middle of the seventieth “week” (Tribulation). This interpretation, views the explanation in this verse as more specific, and the one in Dan 9:27 as a general description. A similar view is that the Antichrist may announce the termination of sacrifices and the setting up of the abomination 30 days before he carries out those acts. Another option is that there will be a 30-day period between the time when Antichrist abolishes the regular sacrifice and the time when he sets up the abomination of desolation. A fourth possibility is that the 30 days will extend beyond the last three and one-half years. It will include the cleansing of the temple, and possibly the judgments of Israel and the nations, that Christ will execute when He returns (Ezek 20:34-38; Mt 25:31-46).

d. The Lord said that those people (in the tribulation) will be blessed, who keep waiting, presumably for G-d to rescue them (Dan 12:1), and attain to the 1,335 days.

(1) Why did he mention this particular number of days, and when will this period end?

(2) The 1,335-day period is 45 days (one and a half months) longer than the 1,290-day period just mentioned (Dan 12:11).

(3). Evidently this period will end after the Tribulation has ended, namely, after the millennial reign of Christ has begun or at least after He has returned to earth. We can only speculate about what these 45 days following the Tribulation will hold for people living on the earth then. I think that it may take 45 days for Messiah to accomplish the necessary judgments and set up His kingdom after returning to the earth. Whatever the explanation, clearly this verse will encourage believers living during the Tribulation to remain faithful to the Lord. It encourages us likewise. These believers will be those whom will have been left behind from the rapture (1 Thes 4:16-18), but whom will come to belief in Messiah prior to the second coming of Messiah.

e. The Lord then dismissed the aged prophet. He was to go his way to the end. The Lord may have had the end of Daniel’s life in mind, or He may have meant that he should continue with his affairs, including dying, until the end of the age would come. The first option seems preferable since the Lord appears to have been viewing Daniel’s life in sequence. First he would rest, in death; then he would rise again (cf. Dan 12:2), and then he would receive his reward from God (cf. Dan 12:3). His resurrection and recognition would occur at the end of the age, namely, at the end of the times of the Gentiles (Lk 21:24).

(1) So, this great book closes with a reminder that the present age of Gentile domination is not all that God has in store for humankind. There is another age coming, beyond the present one, in which Messiah will reign in righteousness and holiness on the earth (cf. Isa 11:9; Zech 9:10). Believers in Yeshua should look forward to the beginning of this Messianic age (the earthly Kingdom of God; 2 Sam 7:8-16).

(2) Whereas this book would have encouraged the Jews of Daniel’s day, it has become increasingly encouraging to God’s people as history has unfolded. Today we can see, as never before, how G-d has fulfilled His predictions exactly in the past. This gives us great confidence as we anticipate His faithfulness to those promises that still remain unfulfilled.

V. Closing Comments.

B. In the article the italics are mine.

Jews’ Distress 6

Unless a person is born again, from above, he cannot see the Kingdom of God.” (John 3:3).

I. Jews Regathered – Daniel Chapter 11

II. Article References (Deceased Theological Scholars).

A. Nineteenth Century Dispensational Theological Scholar References.

B. Post 1900 Deceased Dispensational Theological Scholar References.

III. Article Considerations.

C. For education and other supporting data for each source of information in this article, please refer to my Page, “About My References.

IV. The Prophecy of Daniel. Chapter 11.

A. Chapter Overview.

1. The foretelling of the glorious One is contained in this chapter. It covered a period to the time of Antiochus Epiphanes, and finally referred to the Messianic kingdom.

2. There would be yet three kings in Persia, and also a fourth, “richer than they all.” The fourth would “stir up all against the realm of Greece.” This undoubtedly would refer to Xerxes. Following the fourth there would be another, whose kingdom would be broken and scattered. Here the reference was to Alexander. Beyond that, there would be long conflict between the kings of the North and those of the South, until the coming of One who would cause an exactor to pass through the glory of the Kingdom, whose regime would be brief, and would end neither in anger nor in battle.

3. The reign of one contemptible in person, but gaining the kingdom by flatteries, is described at greatest length. There can be no doubt that the one referred to was Antiochus Epiphanes. His character and his methods were described. He would be unscrupulous, deceitful, and cruel, but the phrase, “even for a time,” indicated that this man also would be within the government of God, and unable to proceed beyond the limit marked for him.

4. His campaigns against Egypt were foretold, together with his ultimate withdrawal, and his methods of deceit and corruption against the people of God. During the period of his oppression there would be a period of “a little help,” the reference being to the rising under the Maccabees. Ultimately the king of the South would contend with him, but would be overwhelmed by him. As a result, Antiochus Epiphanes would set forth on a new campaign of conquest, and finally perish on his way to Jerusalem.

B. Prophecies Concerning The Nations (From Daniel Chapter 11).

1. 11:2. Persia.

2. 11:3-4. Greece.

3. 11:5-20. Egypt and Syria.

4. 11:21-35. Antiochus Epiphanes.

5. 11:36-45. Antichrist.

C. Key Verses.

1. 11:1. The angel concluded his encouragement of Daniel, by adding that he had been responsible for encouraging and protecting Darius the Mede during the beginning of his reign over Babylon.

2. 11:2. Four future Persian Kings.

a. This revelation begins at the same place as the vision of the ram and the goat in chapter 8. It begins with the second kingdom of Nebuchadnezzar’s image (ch. 2) and with the second of the four beasts (ch. 7), namely, Medo-Persia.

b. Daniel learned that three more Persian kings would arise after Darius (Cyrus, cf. Dan 10:1). Historically, these proved to be Cambyses, Pseudo-Smerdis (also known as Gaumata and Bardiya), and Darius I. The fourth Persian king to appear did become stronger than his predecessors, and he attacked Greece-just as predicted. He was Xerxes I (Ahasuerus). Some conservative scholars do not count Pseudo-Smerdis, but identify the third king as Xerxes, and the fourth as Artaxerxes I (465-424, Ezra 7:11-26). However, Artaxerxes did not contend with Greece as Xerxes did. Xerxes attacked Greece in 480 B.C. with a huge army, but he suffered defeat and never recovered. This battle probably happened between chapters 1 and 2 of Esther.

3. 11:3. The mighty king who arose and did as he pleased proved to be Alexander the Great (cf. Dan 2:32, 2:39b, 7:6, 8:5-8, 8:21). He was, of course, Greek. His invasion of the Persian Empire was in large part retaliation for Xerxes’ attacks against his people. He first attacked the Persians at the Granicus River near Constantinople in 334 B.C., and finally overthrew the Persian yoke at Gaugamela near Nineveh in 331 B.C. His conquest of the ancient world took only five years (334-330 B.C.).

4. 11:4. After conquering most of the ancient world, even farther east than the Persian Empire had extended, Alexander died prematurely in Babylon, his imperial capital, in 323 B.C. His two sons, Hercules and Alexander, were both murdered when they were very young, as was his uncle, Philip Arrhidaeus. Consequently, his kingdom eventually was divided up between his four leading generals (cf. Dan 7;6, 8:8, 8:22). Cassander ruled Macedonia-Greece, Lysimachus governed Thrace-Asia Minor, Seleucus took the rest of Asia except lower Syria and Israel, and Ptolemy reigned over Egypt and Palestine. This Greek Empire following Alexander’s demise did not retain the strength that it had previously under the centralized authority of Alexander.

5. 11:5-20. Conflicts between the Ptolemies and the Seleucids.

a. The angel now began describing the affairs of two kingdoms whose kings he called “the king of the South” and “the king of the North.” These north and south directions are in relation to Israel, the land of Daniel and his people.

b. The nation to the south was Egypt (Dan 11:8), which Ptolemy I and his descendants ruled.

c. The kingdom to the north was what later became Syria, which Seleucus I and his heirs governed.

d. Shortly after the division of Alexander’s kingdom into four parts, this Syrian kingdom included much of Asia Minor in the West, and it extended into India in the East. The Holy Land (Israel) stood between these two great powers, Egypt and Syria, and it became territory that each one coveted and tried to possess.

6. 11: 21-35. The great persecution under Antiochus Epiphanes.

a. God gave more information about the following individual than He did about all the preceding ones combined. The reason is his devastating influence on the Jews. During his tenure as king, Syria was in decline and Rome gained power. Antiochus IV corresponds to the little horn of chapter 8 (Dan 8:9-12; 8:23-25) and he foreshadows the little horn of chapter 7 (Dan 7:8) Antichrist.

b. “The earlier kings are described to provide a background for Antiochus Epiphanes (175-164 B.C.), and he is given ample attention because he foreshadows Antichrist of the end times. The movement of the chapter is toward these two significant personages who dramatically affect the fate of the Jews.”

V. Closing Comments.

B. In the article the italics are mine.

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