Eternity – From A Garden To A City, And Beyond – The Prophetic Journey. Isaiah 65:17.

The Land Covenant – Chapter 3 – Its Provisions

Amos 3:2 “You only have I chosen among all the families of the earth”

I. Introduction.

A. In this, and following articles, there will be a general discussion of Biblical Covenants. There will be shown a distinction between Scripural decreed Covenants, and those that are not decreed in Scripture. This study focuses on a study of the Bible, which takes place through a consistent, literal, grammatical, historical and contextual interpretation of God’s Inspired Word.

B. The contents in this article rely heavily on my study of the commentaries, articles, and discussions of many highly respected theological scholars, It is important to know that before I draw a conclusion on any subject, that I must first have found agreement on the conclusion from the works of such reputable theologians.

C. For a view of my trusted theological scholars, of whom I have chosen for reference, please click on my Page, “About My References.” I have great confidence, in particular, of the writings of the following theological scholars, in relation to this study of the Abrahamic Covenant.

1. Lewis Sperry Chafer, D.Div., Litt. D (1871—1952) was the primary founder of the Dallas Theological Seminary (1924; then Evangelical Theological College), an institution widely considered the academic front-runner of dispensationalist theology. Besides serving as the college’s first president and principal theologian, Chafer was a musician, evangelist, and frequent Bible conference speaker. Although he wrote many popular books on prophecy, evangelism, and Christian living, Lewis Sperry Chafer’s most enduring work was his eight-volume Systematic Theology, the first theological textbook framed within a dispensational, premillennial view.

2. John F. Walvoord, B.A., M.A., Th. B.., Th. M., Th. D., D. Div., Litt. D., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B, Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at Dallas Theological Seminary (DTS) for 50 years, during which time he was President of DTS for 34 years, dying at age 92

3. Charles C. Ryrie, B.A., Th.M. Th. D., Ph. D., Litt. D., taught elsewhere for 40 years, and 20 years at DTS, dying shy of his 91st birthday. Dr. Charles Caldwell Ryrie (b. 1925) has died only weeks before his ninety-first birthday. Dr. Ryrie taught Systematic Theology at Dallas Theological Seminary before serving as dean of doctoral studies for more than two decades until his retirement in 1983. He passed away on February 16, 2016. Although Ryrie left Haverford before completing his studies there, Haverford conferred his B.A. (1946) on the basis of his work at DTS. A year later, Ryrie received his Th.M. (1947), and two years following that, his Th.D. (1949). He went on to complete a Ph. D. (1953) at the University of Edinburgh, and he later received a Litt.D. from Liberty Baptist Theological Seminary, now Liberty University School of Divinity.

4. J. Dwight Pentecost, B.A., Th. M., Th. D., taught for 58 years at Dallas Theological Seminary. “Dr. P,” as he was affectionately known on the DTS campus, began his time at the seminary in 1937 as the one hundredth student at the then twelve-year-old school. From 1958 through 1973, Dr. P served concurrently as a DTS professor and senior pastor of Grace Bible Church in North Dallas. As he completed his doctorate in theology, the seminary’s president at the time, Dr. John F. Walvoord invited Dr. Pentecost to join the DTS faculty, where he served until his death.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.)

II. Discussion. The Provisions Of The Land Covenant.

A. The Land Covenant is stated in Deuteronomy 30:1-10, where we read: “And it shall come to pass, when all these things are come upon you, the blessing and the curse, which I have set before you, and you shall call them to mind among all the nations, the Lord your God hath driven you, And shall return unto the Lord your God, and shall obey His voice according to all that I command you this day, you and your children, with all your heart, and with all your soul; That the Lord your God will turn your captivity, and have compassion upon you, and will return and gather you from all the nations, where the Lord your God hath scattered you, And the Lord your God will bring you into the land which your fathers possessed, and you shall possess it. And the Lord your God will circumcise your heart, and the heart of your seed, to love the Lord your God with all your heart, and with all your soul, that you may live. And the Lord your God will put all these curses upon your enemies. And you shall return and obey the voice of the Lord, and do all his commandments which I command you this day. And the Lord your God will make you plenteous, for the Lord will again rejoice over you for good…

B. An analysis of the above passage will show that there are seven main features in the program there unfolded:

1. The nation will be plucked off the land for its unfaithfulness (Deut. 28:63-68; 30:1-3).

2. There will be a future repentance of Israel (Deut. 28:63-68; 30:1-3).

3. Their Messiah will return (Deut. 30:3-6).

4. Israel will be restored to the land (Deut. 30:5).

5. Israel will be converted as a nation (Deut. 30:4-8; cf. Rom. 11:26-27).

6. Israel’s enemies will be judged (Deut. 30:7).

7. The nation will then receive her full blessing (Deut. 30:9).

C. As we survey the wide areas included in this one passage, which sets forth this covenant program, we are compelled to feel that God takes Israel’s relation to the land as a matter of extreme importance. God not only guarantees its possession to them, but obligates Himself to judge and remove all of Israel’s enemies, and give the nation a new heart, which is a conversion, prior to placing them in the land.

1. This same covenant is confirmed at a later time in Israel’s history.

2. This covenant becomes a subject of Ezekiel’s prophecy.

a. God affirms His love for Israel in the time of her infancy (Ezek. 16:1-7); He reminds her that she was chosen and related to Yahweh by marriage (vv. 8-14); but that she played the harlot (vv. 15-34); therefore, the punishment of dispersion was meted out to her (vv. 35-52); but this is not a final setting aside of Israel, for there will be a restoration (vv. 53-63).

b. This restoration of Israel is based on Yahweh’s promise:” ““Nevertheless, I will remember My covenant with you in the days of your youth, and I will establish an everlasting covenant with you. Then you will remember your ways and be ashamed when you receive your sisters, both your older and your younger; and I will give them to you as daughters, but not because of your covenant. “Thus I will establish My covenant with you, and you shall know that I am the LORD, (Ezekiel 16:60-62).

c. “I will establish My covenant with you; and you shall know that I am the Lord” [Ezek. 16:60-62]. Therefore the Lord reaffirms the Land Covenant and calls it an eternal covenant by which He is bound.

III. Psalm 122:6. Pray for the peace of Jerusalem: “May they prosper who love you.”

Holocaust Survivors’ First Moments Of Liberation

The Land Covenant – Chapter 2 – Its Importance

Amos 3:2 “You only have I chosen among all the families of the earth”

I. Introduction.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.)

II. Discussion.

A. Great importance is attached to this promised Land Covenant.

1. In that it (the Land Covenant) reaffirms to Israel in no uncertain terms, her title deed to the land of promise.

2. In spite of Israel’s unfaithfulness and unbelief, as manifested so frequently in her history, from the time of the promise to Abraham until that time, the covenant was not abrogated. The land was still theirs by promise.

3. Further, the introduction of a conditional covenant, under which Israel was then living, could and did not set aside the original gracious promise concerning the purpose of God, this fact is the basis of Paul’s argument when he writes: “The covenant, that was confirmed ‘before of God “in Christ, the law which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect” (Gal. 3:17).

4. This covenant is a confirmation and enlargement of the original Abrahamic Covenant.

5. This Land covenant amplifies the land features of the Abrahamic covenant. The amplification, coming after wilful unbelief and disobedience in the life of the nation of Israel, supports the contention that the original promise was given to be fulfilled in spite of their disobedience.

B. Key Principles of the Land Covenant

1. The Land Is a Godly gift to Israel.

a. God presented the land of Canaan to Israel as a specific inheritance (Deuteronomy 30:5).

b This gift (Land Covenant) underlines God’s sovereign right to grant territory according to His purposes, and showcases the centrality of the land in Israel’s identity.

2. The Conditional Blessings and Curses.

a. The Land Covenant sets forth blessings, if Israel remains faithful, and curses, if they fall into sin (Deuteronomy 29:18-28).

b. These blessings include prosperity in the land, agricultural bounty, and national security, while curses include exile, devastation, and loss of favor.

3. The Necessity of Jewish Obedience.

Israel’s moral and spiritual conduct determines whether they experience the covenant’s blessings. Obedience involves both internal devotion (“obey His voice with all your heart and all your soul”) and adherence to the revealed Law (Deuteronomy 30:2).

4. A Promise of Israel’s Exile and Restoration.

Should Israel break the covenant, exile becomes certain (Deuteronomy 29:28, 30:1). Nonetheless, God promises restoration upon genuine repentance: “He will gather you again from all the peoples to which the LORD your God has scattered you” (Deuteronomy 30:3). This underscored hope for Israel’s future, underscores God’s grace and faithfulness.

5. The Land Covenant’s Enduring Nature.

The language of (Deuteronomy 30:4-6) indicates that, despite disobedience, the covenant will endure. God’s larger plan for redemption remains, as He promises to “circumcise your hearts and the hearts of your descendants.” Thus, there is an ongoing relationship between God and Israel, revealing both conditional and unconditional dimensions.

C. The Land Covenant’s Theological Implications.

1. The Sovereignty Of God.

The Land Covenant affirms that God alone determines the boundaries of nations. His sovereignty extends to commanding blessings, allowing curses, and orchestrating restoration.

2. Israel’s Faith and Repentance.

a. A crucial thread is the expectation of heartfelt repentance and renewed obedience.

b. The Land Covenant portrays a righteous God who remains faithful to His covenantal promises, even when Israel strays.

3. The Long-Term Plan of Redemption.

a. The Land Covenant sets the stage for future expectations beyond immediate material blessings.

b. The ultimate hope rests on a full restoration intertwined with God’s overarching redemptive narrative, which is one that includes long-term inheritance and the recognition of God’s saving plan.

C. Summary.

1. The Land Covenant, as detailed in Deuteronomy 29:30, stands as a pivotal promise involving both possession of and exile from the land. This covenant underscores God’s faithfulness and insists on Israel’s responsibility of obedience. Throughout Scripture, the echoes of this covenant reveal an abiding theme: though Israel may stray, the promise of forgiveness and restoration remains accessible upon genuine repentance.

2. In a broader theological framework, this covenant highlights God’s overarching plan of redemption, testifying that His faithfulness intertwines with conditional elements of human responsibility. The covenant thus invites reflection on commitment, repentance, and the assurance of restoration-principles that have shaped generation after generation within the narrative of Scripture.

III. Psalm 122:6. Pray for the peace of Jerusalem: “May they prosper who love you.”

The Unbelievable Reality of Auschwitz

The Land Covenant – Chapter 1 -A Quick Look.

Amos 3:2 “You only have I chosen among all the families of the earth”

I. Introduction.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.)

II. Overview. Land Covenant.

A. In the closing chapters of the book of Deuteronomy the children of Israel, the physical seed of Abraham, are facing a crisis in their national existence.

1. They are about to pass from the proved leadership of Moses into the unproven leadership of Joshua.

2. They are standing at the entrance to the land that was promised to them by God in such terms as:

a. Unto thy seed will I give this land [Gen. 12:7].

b. For all the land which you see, to you will I give it, and to your seed for ever [Gen. 13:15].

c. And I will establish my covenant between me and you and your seed after you in their generations for an everlasting covenant, to be a God unto you, and to you seed after you. And I will give unto you, and to your seed after you, the land wherein you are a stranger, all the land of Canaan, for an everlasting possession; and I will be their God [Gen. 17:7-8].

B. But this land is possessed by Israel’s enemies, who have shown they will resist any attempt by Israel to enter the land promised to them. It is impossible for them to return to their former status as a slave nation and the land to which they were journeying as “strangers and pilgrims” seemed shut before them. As a result, certain important considerations must be faced by the nation.

1. Is the land of Palestine still their possession?

2. Did the inauguration of the Mosaic covenant, which all agree was conditional, set aside the unconditional Abrahamic covenant?

3. Could Israel hope to enter into permanent possession of their land in the face of such opposition?

C. To answer these important questions God stated again His covenant promise concerning Israel’s possession of and inheritance in the land in Deuteronomy 30:1-10, which we call the Land covenant, because it answers the question of Israel’s relation to the land promises of the Abrahamic covenant.

III. Worship. The Nazi Party, was officially known as the National Socialist German Workers’ Party

What was Nazi propaganda?

Psalm 122:6. Pray for the peace of Jerusalem: “May they prosper who love you.

The Abrahamic Covenant – Chapter 9 – Why Study It?

Deuteronomy 7:6 “For you are a holy people to Yahweh your God; Yahweh your God has chosen you to be a people for His own treasured possession out of all the peoples who are on the face of the earth.”

I. Introduction.

1. Lewis Sperry Chafer (1871—1952), D. Div., Litt. D., was the primary founder of the Dallas Theological Seminary (1924; then Evangelical Theological College), an institution widely considered to be the academic front-runner of dispensationalist theology. Besides serving as the college’s first president and principal theologian, Chafer was an, evangelist, and frequent Bible conference speaker. Although he wrote many popular books on prophecy, evangelism, and Christian living, Lewis Sperry Chafer’s most enduring work was his eight-volume Systematic Theology, which was the first theological textbook framed within a dispensational, premillennial view.

2. John F. Walvoord (1910 – 2002) B.A., M.A., Th. B.., Th. M., Th. D., D. Div., Litt. D., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B, Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at Dallas Theological Seminary (DTS) for 50 years, during which time he was President of DTS for 34 years, dying at age 92.

3. Charles C. Ryrie (1925–2016) B.A., Th.M. Th. D., Ph. D., Litt. D., taught elsewhere for 40 years, and 20 years at DTS, dying shy of his 91st birthday. Dr. Charles Caldwell Ryrie (b. 1925) has died only weeks before his ninety-first birthday. Dr. Ryrie taught Systematic Theology at Dallas Theological Seminary before serving as dean of doctoral studies for more than two decades until his retirement in 1983. He passed away on February 16, 2016. Although Ryrie left Haverford before completing his studies there, Haverford conferred his B.A. (1946) on the basis of his work at DTS. A year later, Ryrie received his Th.M. (1947), and two years following that, his Th.D. (1949). He went on to complete a Ph. D. (1953) at the University of Edinburgh, and he later received a Litt.D. from Liberty Baptist Theological Seminary, now Liberty University School of Divinity.

4. J. Dwight Pentecost (1915 – 2014) B.A., Th. M., Th. D., taught for 58 years at Dallas Theological Seminary. “Dr. P,” as he was affectionately known on the DTS campus, began his time at the seminary in 1937 as the one hundredth student at the then twelve-year-old school. From 1958 through 1973, Dr. P served concurrently as a DTS professor and senior pastor of Grace Bible Church in North Dallas. As he completed his doctorate in theology, the seminary’s president at the time, Dr. John F. Walvoord invited Dr. Pentecost to join the DTS faculty, where he served until his death.

5. William C. Watson (Deceased, 2020). William C. Watson was Professor of History at Colorado Christian University and specialized in seventeenth-century and eighteenth-century English history. He received a B.A. in History from California State Polytechnic University, Pomona, and M.Div. from Talbot School of Theology, and an M.A. and Ph.D. in British history from the University of California, Riverside. He was a 2004 Fulbright Scholar in Moldova and was a frequent conference speaker on British theology and history, and was the author of “Dispensationalism Before Darby.”

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Discussion. Covenant Theology vs Dispensationalism.

A. Overview: Covenant Theology.

1. Covenant theology centers on one overall covenant known as the covenant of grace. Some have called it the covenant of redemption. This is defined by many as an eternal covenant among the members of the Godhead including the following elements: (1) the Father chose a people to be His own; (2) The Son was designated, with his agreement, to the pay the penalty of their sin; and (3) the Holy Spirit was designated, with His agreement, to apply the work of the Son to this chosen people.

2. None of the above covenants are found in Scripture.

B. Overview: DispensationTheology.

1. Dispensational theology looks on the world and history of mankind as a household over which God is superintending the outworking of His will. This outworking of His purpose and will can be seen noting the various periods or stages of different economies whereby God deals with His work and mankind in particular. These various stages or economies are called dispensations. The Biblical Dispensations are:

a. Innocence (Gen 1:3-3:6). b. Conscience/Moral Responsibility (Gen 3:7-8:14); c. Civil/Human Government (Gen 8:15-11:9). d. Patriarchal Rule/Promise (Gen 11:10-Ex 18:27). e. Mosaic Law (Ex 19:1-Acts 1:26). f. Grace/Church (Acts 2:1-Rev 19:21). g. Kingdom/Millennium (Rev 20:1-15).

2. As opposed to the unscriptural covenants of Covenant Theology, the following are Scriptural Biblical Covenants:

a. Edenic Covenant (Genesis 1:26-31; 2 15-25). b. Adamic Covenant (Genesis 1:26-30; 2:15-17; 3:14-24). c. Noahic Covenant (Genesis Genesis 9:9-17). d. Abrahamic Covenant (Genesis 12:2-17:11); includes Land, Davidic, and New Covenants. All of the Abrahamic Covenant is unconditional and unfulfilled, and called “Covenants of Promise.”). e. Mosaic Covenant (Exodus 19:5-Acts 1:26). f. Land Covenant (Deuteronomy 29-30). g. Davidic Covenant (2 Samuel 7:4-17; 1 Chronicles 17:11-14). h. New Covenant (Jeremiah 31:27-40; 32:-40; Ezekiel 36:26-38; Isaiah 59:17-21; Jeremiah 32:37-44:; Hebrews 8:6-13). (Land Covenant is called by some, “Palestinian” Covenant, but “Palestine” is not Scriptural, but Political)

C. Overview. Biblical Covenants and Dispensations,.

1. Dispensations relate to God’s plan for history. 2. Covenants relate to His contracts or promises. 3. Dispensations and Biblical Covenants show God’s plan of redemption of the fallen kingdom by Adam and Eve (Genesis 3:6-7). 4. Salvation is by grace through faith. Ephesians 2:8 “For by grace you have been saved through faith, and this not of yourselves, it is the gift of God.”

B. Dispensations and covenantal promises are pre-fall, meaning that the plan for the redemption of the fallen kingdom was made by God prior to its fall, which eliminated a course of redemption following the fall.

1. It is important to know that the Covenants of Promise (Abrahamic, Land, Davidic, and New) are promises that God made to Abrahamic, and will be fulfilled through the descendants of promise (Isaac and Jacob (Israel)). The bloodline of Messiah/Yeshua flows forward from Jacob’s fourth son, Judah. The word “Jew” (in Hebrew, “Yehudi”) is derived from the name Judah.

2. In order for us to understand the fulfillment of God’s plan for the redemption of the fallen kingdom, we must have an understanding of the dispensations and covenants of the Bible.

3. It is essential for us to understand that by being covenants of promise (Abrahamic, Land, Davidic, New), that their fulfillment is not predicated on Israel’s performance, but on God’s promises to Israel. If God’s promises to Israel can not be believed, neither can we know with assurity that God’s promises to the church can be believed.

4. In order for us to understand the teachings of the Old and New Testaments, we must understand the context in which the books of those Testaments were written, such as:

a. The Old Testament prophecies of Isaiah through Malachi were addressed directly to Israel, and were about Jews of Israel. Their historic situations that dealt with sin, their prophecies that dealt with end times prophecies, such as, Messiah, Tribulation, Kingdom, and Eternal State were prominent in the writings of the Jewish prophets, from Isaiah through Malachi, The teachings of Isaiah through Malachi, though directed to Jews, have principles for those of us who live in the age of grace (the church age).

b. The book of Psalms is often taken out of context.

(1) The events of the Psalms relate to Jews, in their historic and future situations, with a context that discusses Jews from their exodus from Egypt, and to the Eternal State. The audience of the Psalms is stated in Chapter 147:19-20: “19 He declares His words to Jacob, His statutes and His ordinances to Israel. 20 He has not dealt thus with any nation; And as for His ordinances, they have not known them.”

(2) Consider the note from the Ryrie Study Bible: “vs 15-20, God’s Word commands the forces of nature (vs 15-18); but particularly communicated His laws to Israel, thus distinguishing her from all other nations (vv 19-20).

c. In books of the New Testament, context will let us know if the audience is either Jew or Gentile. Twenty-six of the twenty-seven books of the New Testament have Jewish contexts within them.

III. Worship.

Deuteronomy 14:2, “For you are a holy people to Yahweh your God, and Yahweh has chosen you to be a people for His treasured possession out of all the peoples who are on the face of the earth.”

Why Did Hitler Kill Jews? Notice that in the video a theme of Germany was: “Back to Israel, Jews.” But today, many antisemitics claim that Israel is not the land of the Jews.

The Abrahamic Covenant – Chapter 8 – Review

Genesis 15:6

“Then he (Abram) believed in the Lord; and He reckoned it to him as righteousness.

I. Introduction.

1. John F. Walvoord, B.A., M.A., Th. B.., Th. M., Th. D., D. Div., Litt. D., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B, Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at Dallas Theological Seminary (DTS) for 50 years, during which time he was President of DTS for 34 years, dying at age 92.

2. Charles C. Ryrie, B.A., Th.M. Th. D., Ph. D., Litt. D., taught elsewhere for 40 years, and 20 years at DTS, dying shy of his 91st birthday. Dr. Charles Caldwell Ryrie (b. 1925) has died only weeks before his ninety-first birthday. Dr. Ryrie taught Systematic Theology at Dallas Theological Seminary before serving as dean of doctoral studies for more than two decades until his retirement in 1983. He passed away on February 16, 2016. Although Ryrie left Haverford before completing his studies there, Haverford conferred his B.A. (1946) on the basis of his work at DTS. A year later, Ryrie received his Th.M. (1947), and two years following that, his Th.D. (1949). He went on to complete a Ph. D. (1953) at the University of Edinburgh, and he later received a Litt.D. from Liberty Baptist Theological Seminary, now Liberty University School of Divinity.

3. J. Dwight Pentecost, B.A., Th. M., Th. D., taught for 58 years at Dallas Theological Seminary. “Dr. P,” as he was affectionately known on the DTS campus, began his time at the seminary in 1937 as the one hundredth student at the then twelve-year-old school. From 1958 through 1973, Dr. P served concurrently as a DTS professor and senior pastor of Grace Bible Church in North Dallas. As he completed his doctorate in theology, the seminary’s president at the time, Dr. John F. Walvoord invited Dr. Pentecost to join the DTS faculty, where he served until his death.

4. William C. Watson (Deceased, 2020). William C. Watson was Professor of History at Colorado Christian University and specialized in seventeenth-century and eighteenth-century English history. He received a B.A. in History from California State Polytechnic University, Pomona, and M.Div. from Talbot School of Theology, and an M.A. and Ph.D. in British history from the University of California, Riverside. He was a 2004 Fulbright Scholar in Moldova and was a frequent conference speaker on British theology and history, and was the author of “Dispensationalism Before Darby.”

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Discussion.

Of the most misunderstood and incorrectly taught doctrines of Scripture are those of dispensations, covenants and millennialism. This particular article will be a review of past articles on dispensations and covenants, as well as millennial discussions.

A. A dispensation is an “administration, economy, or stewardship,” during which dispensation mankind is tested in respect of obedience to some specific revelation of the will of God. Seven such dispensations are distinguished in Scripture, with the unifying factor of each administration being “the Glory of God” (Whenever anyone is saved, God is Glorified). Dispensations are not tests for individual salvation, but are administrations of God in regard to His plan for the ages. For example, God’s administration for the Law, is different from God’s administration for the Church Age (Age of Grace).Dispensations and covenantal promises are pre-fall.

1. Dispensations relate to God’s plan for history.

2. Covenants relate to that which His contracts or promises will accomplish.

B.. In retrospect, a dispensation is a way of ordering things, such as an administration, a system, or a management. In theology, a dispensation is the divine administration of a period of time; each dispensation is a divinely appointed age. Dispensationalism is a theological system that recognizes these ages ordained by God to order the affairs of the world. Dispensationalism has two primary distinctives, as follows, which may be repetitive for reinforcement purposes.

1. A consistently literal interpretation of Scripture, especially of Bible prophecy.

2. A view of the uniqueness of Israel as separate from the Church in God’s program. Classic dispensationalism identifies seven dispensations in God’s plan for humanity. Dispensationalists hold to a literal interpretation of the Bible as the best interpretation of Scripture (hermeneutics).

3. Reiterating the above statements, “Biblical Dispensations and Covenants” show God’s plan for the restoration of His fallen Kingdom. Dispensations and covenantal promises are pre-fall (meaning that God didn’t have to create a plan of restoration after the fall). Dispensations relate to God’s plan for history. Covenants relate to that which His contracts or promises will accomplish.

C. Dispensational theology teaches that there are two distinct peoples of God: Israel and the Church.

1. Dispensationalists believe that salvation has always been by grace through faith in “God the Father” (Yahweh) in the Old Testament, and specifically in “God the Son” (Yeshua), in the New Testament (Gen 15:6, Eph 2:8).

2. Dispensationalists hold that the Church has not replaced Israel in God’s program, and that the Old Testament promises to Israel have not been transferred to the Church.

3. Dispensationalism teaches that the promises that God made to Israel in the Old Testament (for land, many descendants, and blessings) will be ultimately fulfilled in the 1000-year period spoken of in Revelation 20. .

4. Dispensationalists believe that, just as God is in this age focusing His attention on the Church, He will again in the future focus His attention on Israel (see Romans 9-11 and Daniel 9:24).

D. Dispensationalists understand the Bible to be organized into seven dispensations: Innocence (Gen 1:1-3:6), Conscience (Gen 3:7-8:14), Civil/Human Government (Gen 8:5-11:9), Patriarchal Rule (Gen 11:10—Ex 18:27), Mosaic Law (Ex 19:1—Acts 1:26), Grace (Acts 2:1—Rev 19:21), and the Millennial Kingdom (Rev 20:1-15).

1. These dispensations are not differing paths to salvation, but ways in which God relates to mankind.

2. Each dispensation includes a recognizable pattern of how God has worked (and will work) with people living in each dispensation. That pattern is: a responsibility; a failure; a judgment; and grace to move on.

E. Dispensationalism, as a system, results in a premillennial interpretation of Christ’s second coming, and a pretribulational interpretation of the rapture.

F. Each of the dispensations of God show a plan that God has set forth for the redemption of fallen mankind. Of key significance to us of this time period, is that the dispensations will show God’s plan for:

1. Rapture

2. Tribulation

3. Millennial Kingdom

4. Eternal State

G. To summarize, dispensationalism is a theological system that emphasizes the literal interpretation of Bible prophecy, recognizes a distinction between Israel and the Church, and organizes the Bible into different dispensations or administrations. None of the events in God’s timeline are a matter of happenstance, but are a part of God’s sovereign plan, of which there is no room for mankind to dictate or change any of that which God has planned.

H. Millennialism is the belief in a literal reign of Christ on earth for 1,000 years in the future. The word “millennium,” means “1,000 years,” from “mille,” the Latin word for “1,000,” and the word “annus,” Latin for “year.” (“M” is the Roman numeral for 1,000; it takes 1,000 millimeters to make a meter, 1,000 milliliters to make a liter, etc. A person’s per annum salary is their salary for one year.). I truly and fully believe in premillennialism, that Christ will return to establish His kingdom, over which He will reign for 1,000 years. (a. and b., below restate these statements.)

a. “Mille” is a Latin word meaning “thousand,” while “annus” means “year.” Together, they form the term “millennium,” which refers to a period of 1,000 years.

b. Annum and Annus are both Latin words that refer to a period of time, but they have slightly different meanings. Annum typically refers to a year in terms of a specific point in time, such as a calendar year or a fiscal year. On the other hand, Annus is a more general term that can refer to a year in a broader sense, such as a cycle or a period of time. Overall, while both words are related to the concept of time, Annum is more specific and concrete, while Annus is more abstract and flexible in its interpretation.

c. Premillennialism is the view that Christ’s second coming will occur prior to His millennial kingdom, and that the millennial kingdom is a literal 1000-year reign of Christ on earth. In order to understand and interpret the passages in Scripture that deal with end-times events, there are two things that must be clearly understood: “a proper method of interpreting Scripture” and “the distinction between Israel (the Jews) and the church (the body of all believers in Jesus Christ).”

d. “Postmillennialism” is an interpretation of Revelation chapter 20 which sees Christ’s second coming as occurring after the “millennium,” which will be a golden age or era of prosperity and dominance for saints of God (Old and New Testaments). The “term” includes several similar views of the end times, and also stands in contrast to premillennialism (the view that Christ’s second coming will occur prior to His millennial kingdom and that the millennial kingdom is a literal 1,000-year reign) and, to a lesser extent, amillennialism (no literal millennium).

c. An amillennialist sees the 1,000 years as spiritual, and non-literal, as opposed to a physical understanding of history. Although the prefix “a” would typically signify a negation of a word, the amil position sees the millennium as “realized,” or better explained as “millennium now.” To simplify the matter, amillennialism sees the first coming of Christ as the inauguration of the kingdom, and His return as the consummation of the kingdom. John’s mention of 1,000 years thus points to all things that would happen in the church age.

1. To strengthen the view of Premillennialism, the strong point is that Christ will rule over His earthly kingdom with a rod of iron (Rev 19:15).

2. As opposed to amillennialism, which states that Christ is ruling over His kingdom now, no one can honestly look at current world events and say that there is such a present rule of Christ with “a rod of iron.”

3. As opposed to Premillennialism, Postmillennialism is a belief that interprets the end times as a period where Christ’s kingdom will be established on Earth through the spread of the Gospel, leading to a time of peace and righteousness before His second coming. Again, no one can honestly look at the world around us and believe that things are improving and will result in the second coming of Christ, and the Kingdom Age. In the parables of Matthew Chapter 13, Yeshua explains how the conditions on earth “will not improve,” but will decay in the absence of the Messiah ruling over His earthly kingdom.

III. Worship. Kristallnacht: German Jewish Persecution of 1938

Genesis 12:3 “I will bless those who bless you, and curse those who curse you”

The Abrahamic Covenant – Chapter 7 – End Times Implications

Genesis 15:6

“Then he (Abram) believed in the Lord; and He reckoned it to him as righteousness.

I. Introduction.

A. In this article there will be a general discussion of Covenants. There will be shown a distinction between Scripural decreed Covenants, and those that are not decreed in Scripture. This study focuses on a study of the Bible, which takes place through a consistent, literal, grammatical, historical and contextual interpretation of God’s Inspired Word.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Discussion. The Eschatological (End Times) Implications Of The Abrahamic Covenant.

A. When it has been determined that the Abrahamic covenant is an unconditional covenant made with Israel, and therefore cannot be either abrogated or fulfilled by people other than the nation Israel, it is seen that Israel has promises regarding a land and a seed, which determine the future program of God. These words “land and seed,” together with the word “blessing,” summarize the essential features of the end times portion of the covenant. An examination of the promises of God to Abraham will show this twofold emphasis in the promise.

1. Unto your seed will I give this land [Gen. 12:7]. For all the land which you see, to you will I give it, and to your seed forever. And I will make your seed as the dust of the earth: so that if a man can number the dust of the earth, then shall their seed also be numbered [Gen. 13:15-16].

2. On the same day, the Lord made a covenant with Abram, saying, Unto your seed have I given this land [Gen. 15:18]. And I will establish my covenant between me and you, and your seed after you, in their generations for an everlasting covenant, to be a God unto you, and to your seed after you. And I will give unto you, the land wherein you are a stranger, all the land of Canaan, for everlasting possession [Gen. 17:7-8.]

B. It is impossible to escape the conclusion that the promise included features related to the physical seed of Abraham, and features related to the land given that seed. It is necessary, then, to examine the areas of the seed and the land to determine their effect on future events. The Abrahamic covenant is one of the outstanding covenants in the Word of God. Its crucial issues in relation to premillennialism are two:

1. Does the Abrahamic covenant promise Israel a permanent existence as a nation? If it does, then the Church is not fulfilling Israel’s promises, but rather Israel as a nation has a future yet in prospect;

2. Does the Abrahamic covenant promise Israel permanent possession of the promised land? If it does, then Israel must yet come into possession of the land, for she has never fully possessed it in her history.

C. Who is the seed of Abraham? It would seem obvious to all who are not deliberately trying to pervert the plain teaching of Scripture that the seed of Abraham, of necessity, is the term applied to the physical descendants of Abraham.

1. An examination of the whole context of the Abrahamic Covenant shows that first of all it was vitally connected with Abraham’s physical seed, Isaac. God said of Isaac before he was born, “I will establish my covenant with him for an everlasting covenant and with his seed after him” (Gen. 17:19). How did Abraham understand the term seed here? Obviously, it had reference to the physical seed, Isaac, and his physical descendants. God did not say that no spiritual blessing would come to those outside of the physical seed, but that the physical line of Isaac would inherit the promises given to the “seed of Abraham.” Nothing should be more plain than that Abraham, Isaac, and Jacob understood the term seed as referring to their physical lineage.

2. The term “Israel.”is a title given to Jacob, meaning “prince of God.” Israel must mean Israel, and the kingdom promises in the Old Testament concerning Israel and are to be fulfilled in Israel literally. Israel means just what the word implies. It is important to observe that one must distinguish between the personal promises to Abraham himself, the national promises to Abraham’s seed, and the universal promises to “all families of the earth.”

3. The word “Israel” is taken in its usual, literal, sense to mean the physical descendants of Abraham. The national promises can only be fulfilled by the nation itself.

D. The church is not Israel. Gentile believers of the present day, while reckoned as a seed to Abraham, are not the seed in which national promises are to be fulfilled.

E. The relation of the church to the covenant. Since the church is not the seed in whom the covenants will be finally and literally fulfilled, it is best to consider the question of her relation to the whole covenant program. Any relationship which the church sustains to the promises is based, “not on physical birth but on a new birth,” and its heirs, because the individuals are “in Christ.”

F. The church receives of the promises solely because of its relationship to the One (Messiah/Yeshua) in whom the promises find fulfillment.

G. Will the seed possess the land? It is evident from the previous discussion of the covenant that the physical seed of Abraham was promised the eternal possession of the land. The promise of possession of the land by the seed of Abraham is a prominent feature of the covenant, and the way the promise is given enhances its significance. The promise as given emphasizes that:

1. It is gracious in its principle;

2. The land is an inheritance of the seed;

3. Its title is given forever;

4. The land is to be possessed forever;

5. The land promised includes specific territory defined by boundaries.

6. This promise is the basis of the expectation of the Old Testament, and the substance of the prophets’ message. If Israel has been rejected as a nation because of its unbelief, this great line of Old Testament prophecy would be without the possibility of fulfillment. But, consider such impossibility, as is stated in Jeremiah’s prophecy of Israel. (Chapter 31:35-37 )

“Thus says the Lord, who gives the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, who divides the sea when the waves thereof roar; the Lord of hosts is His name: “If those ordinances depart from before Me,” says the Lord, “then the seed of Israel also shall cease from being a nation before Me forever.”Thus says the Lord: “If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done,” says the Lord.”

H. The Abrahamic covenant, which contained individual promises to Abraham, promises of the preservation of a nation, and the possession of a land by that nation, was given to a specific covenant people. Since it was unconditional and eternal, and has never yet been fulfilled, it must await a future fulfillment, Israel must be preserved as a nation, must inherit her land, and be blessed with spiritual blessings to make this inheritance possible.

I. The restoration of Israel is the capstone of the grand structure of doctrine relating to the Abrahamic Covenant.

1. It has been seen that the covenant included provisions not only to Abraham but to Abraham’s physical seed, Israel, and to Abraham’s spiritual seed, i.e., all who follow the faith of Abraham whether Jew or Gentile, in this age.

2. It has been shown that Abraham interpreted the covenant literally, as pertaining primarily to his physical seed. The unconditional character of the covenant has been demonstrated to be a covenant resting upon God’s promise and faithfulness alone.

3. It has been shown that Israel’s promise of perpetual possession of the land is an inevitable part and conclusion of the general promises given to Abraham and confirmed to his seed. Israel’s continuance as a nation, implied in these promises, has been sustained by the continued confirmation of both Testaments.

4. It was shown that the New Testament church in no wise fulfills these promises given to Israel.

5. Finally, Israel’s restoration as the natural outcome of these promises, has been presented as the express teaching of the entire Bible.

6. If these conclusions reached after careful examination of the Scriptural revelation are sound and reasonable, it follows that premillennialism is the only satisfactory system of doctrine that harmonizes with the Abrahamic Covenant.

III. Worship. Why did Hitler Kill Jews – History of the Holocaust.

Genesis 12:3 “I will bless those who bless you, and curse those who curse you”

The Abrahamic Covenant – Chapter 6 – Its Character

Genesis 15:6 “Then he (Abram) believed in the Lord; and He reckoned it to him as righteousness.

I. Introduction.

1. John F. Walvoord, B.A., M.A., Th. B.., Th. M., Th. D., D. Div., Litt. D., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B., Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at Dallas Theological Seminary (DTS) for 50 years, during which time he was President of DTS for 34 years, dying at age 92.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Discussion. The Character Of The Abrahamic Covenant.

A. Since the Abrahamic covenant deals with Israel’s title deed to “the land of Israel,” her continuation as a nation to possess that land, and her redemption so that she may enjoy the blessings in the land under her King (Messiah), it is of utmost importance to determine the method of the fulfillment of this covenant. If it is a literal covenant to be fulfilled literally, then Israel must be preserved, converted and restored. If it is an unconditional covenant, these events in Israel’s national life are inevitable. The answer to these questions determines one’s whole eschatological position.

B. The conditional element in the covenant program with Abraham.

1. While Abraham was living in the home of Terah, an idolator (Josh. 24:2), God spoke to him and commanded him to leave the land of Ur, even though it entailed a journey to a strange land he did not know (Heb. 11:8), and made certain specific promises to him that depended on this act of obedience. Abraham, in partial obedience inasmuch as he did not separate himself from his kindred, journeyed to Haran (Gen. 11:31). He did not realize any of the promises there. It was not until after the death of his father (Gen. 11:32) that Abraham begins to realize anything of the promise God had given to him, for only after his father’s death does God take him into the land (Gen. 12:4) and there reaffirm the original promise to him (Gen. 12:7).

2. It is important to observe the relation of obedience to this covenant program. Whether God would institute a covenant program with Abraham or not depended upon Abraham’s act of obedience in leaving the land. When once this act was accomplished, and Abraham did obey God, God instituted an irrevocable, unconditional program. This obedience, which became the basis of the institution of the program, is referred to in Genesis 22:18, where the offering of Isaac is just one more evidence of Abraham’s attitude toward God.

C. As given in the Scriptures, the Abrahamic Covenant is hinged upon only one condition, which is given in Genesis 12:1.

1. The original covenant was based upon Abraham’s obedience in leaving his homeland and going to the land of promise. No further revelation is given him until he was obedient to this command after the death of his father.

2. Upon entering Canaan, the Lord immediately gave Abraham the promise of ultimate possession of the land (Gen. 12:7), and subsequently enlarged and reiterated the original promises. The one condition having been met, no further conditions are laid upon Abraham; the covenant having been solemnly established is now dependent upon divine veracity for its fulfillment.

3. The land of Canaan in the Bible refers to the ancient geographical area God promised to give to Abraham and his descendants. It is not merely the land where the Israelites would live, but the sworn inheritance of God’s chosen people: “The whole land of Canaan, where you now reside as a foreigner, I will give as an everlasting possession to you and your descendants after you; and I will be their God” (Gen 17:8; Exo 6:4; Lev 25:38; Deu 32:49; 1 Chron 16:18; Ps 105:1). Therefore, the land of Canaan would become “The Land Of Israel.”

D. Whether there would be a covenant program with Abraham, depended upon Abraham’s act of obedience. When once he obeyed, the covenant that was instituted depended, not upon Abraham’s continued obedience, but upon the promise of the One (Yahweh) who instituted it. The fact of the covenant depended upon obedience; the kind of covenant inaugurated was totally unrelated to the continuing obedience of either Abraham or his seed.

E. Arguments to support the unconditional character of the covenant The question as to whether the Abrahamic covenant is conditional or unconditional is recognized as the crux of the whole discussion of the problem relating to the fulfillment of the Abrahamic covenant. Extensive argument has been presented to support the contention of the premillennialist as to the unconditional character of this covenant. The following ten reasons provide proof that this covenant is unconditional.

1. All Israel’s covenants are unconditional except the Mosaic. The Abrahamic Covenant is expressly declared to be eternal and therefore unconditional in numerous passages (Gen. 17:7, 13, 19; 1 Chron. 16:17; Ps. 105:10). The Land Covenant is likewise declared to be everlasting (Ezek. 16:60). The Davidic Covenant is described in the same terms (2 Sam. 7:13, 16, 19; 1 Chron. 17:12; 22:10; Isa. 55:3; Ezek. 37:25). The new covenant with Israel is also eternal (Isa. 61:8; Jer. 32:40; 50:5; Heb. 13:20).

2. Except for the original condition of leaving his homeland and going to the promised land, the covenant is made with no conditions whatever…

3. The Abrahamic Covenant is confirmed repeatedly by reiteration and enlargement. In none of these instances are any of the added promises conditioned upon the faithfulness of Abraham’s seed or of Abraham himself; nothing is said about it being conditioned upon the future faithfulness of either Abraham or his seed.

4. The Abrahamic Covenant was solemnized by a divinely ordered ritual symbolizing the shedding of blood and passing between the parts of the sacrifice (Gen. 15:7-21; Jer. 34:18). This ceremony was given to Abraham as an assurance that his seed would inherit the land in the exact boundaries given to him in Genesis 15:18-21. No conditions are attached to this promise in this context.

5. To distinguish those who would inherit the promises as individuals, from those who were only physical seed of Abraham, the visible sign of circumcision was given (Gen. 17:9-14). One not circumcised was considered outside the promised blessing. The ultimate fulfillment of the Abrahamic Covenant and possession of the land by the seed is not hinged, however, upon faithfulness in the matter of circumcision. In fact the promises of the land were given before the rite was introduced.

6. The Abrahamic Covenant was confirmed by the birth of Isaac and Jacob, to both of whom the promises are repeated in their original form (Gen. 17:19; 28:12- 13).

7. Notable is the fact that the reiterations of the covenant, and the partial early fulfillment of the covenant, are in spite of acts of disobedience. It is clear that on several instances Abraham strayed from the will of God; “In the very act,” the promises are repeated to him.

8. The later confirmations of the covenant are given in the midst of apostasy. Important is the promise given through Jeremiah that Israel as a nation will continue forever (Jer. 31:36).

9. The New Testament declares the Abrahamic Covenant immutable (Heb 6:13-18; cf. Gen. 15:8-21). It was not only promised, but solemnly confirmed by the oath of God.

10. The entire Scriptural revelation concerning Israel and its future as contained in both the Old and New Testaments, if interpreted literally, confirms and sustains the unconditional character of the promises given to Abraham.

11. From these considerations it must be acknowledged that the premillennial position rests upon many varied and weighty arguments, which means that the Tribulation must be completed before the Abrahamic Covenant can be fulfilled, with Christ returning to earth from heaven and ruling over the Kingdom of God (aka Kingdom Age, Messianic Kingdom, Millennial Kingdom) for 1000 years (Revelation 19:11-20:4). Following the Kingdom Age will come the destruction of the world (2 Peter 2:10), and the Eternal State of the New Heaven, New Earth, and New Jerusalem (Revelation 21:1-2).

12. The Kingdom will not come until Israel accepts its King (Messiah/Yeshua).(Deu 1715; Zech 12:10-14:9). There can be no kingdom without a King to rule over it (Rev 19:15) Jesus, King of Kings, and Lord of Lords (Rev 19:16).

III. Worship. What Happened Right Before Jewish Concentration Camps Were Liberated? Auschwitz.

Genesis 12:3 “I will bless those who bless you, and curse those who curse you”

The Abrahamic Covenant – Chapter 5 – Its Affirmations

Acts 16:31, “Believe in the Lord Jesus, and you will be saved”

I. Introduction.

A. In this article there will be a general discussion of Covenants. There will be shown a distinction between Scriptural decreed Covenants, and those that are not decreed in Scripture. This study focuses on a study of the Bible, which takes place through a consistent, literal, grammatical, historical and contextual interpretation of God’s Inspired Word.

1. John F. Walvoord, B.A., M.A., Th. B.., Th. M., Th. D., D. Div., Litt. D., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B., Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at Dallas Theological Seminary (DTS) for 50 years, during which time he was President of DTS for 34 years, dying at age 92.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).II. Discussion. The Affirmations Of The Abrahamic Covenant.

A. This covenant that was made by God with Abraham in Genesis 12:1-3, and confirmed and enlarged to him in Genesis 12:6-7; 13:14-17; 15:1-21; 17:1-14; 22:15-18, entitled certain basic promises.The things that were promised by God are the following:

1. That Abraham’s name shall be great.

2. That a great nation will come from him.

3. That he will be a blessing so great, that in him shall all families of the earth be blessed.

4. To him personally, and to his seed, will be given the Land of Israel forever.

5. The multitude of his seed will be as widespread as the dust of the earth.

6. That whomever blesses him will be blessed, and whomever curses him will be cursed.

7. That he will be the father of many nations.

8. That Kings will proceed from him.

9. That the covenant shall be perpetual, “an everlasting covenant.”

10. That the land of Israel shall be “an everlasting possession.”

11. That God will be a God to him and to his seed.

12. That his seed shall possess the gate of his enemies.

13. That in his seed shall all the nations of the earth be blessed.

B When these particulars are analyzed, it will be seen that:

1. Certain individual promises were given to Abraham.

2. Certain national promises respecting the nation Israel, of which he was the father, were given to him.

3. Certain universal blessings that encompassed all nations were given to him.

B. The language of the Abrahamic Covenant is plain, and to the point. The original covenant is given in Genesis 12:1-3, and there are three confirmations and amplifications as recorded in Genesis 13:14-17; 15:1-7; and 17:1-18. Some of the promises of the Covenant are given to Abraham personally, with some to Abraham’s seed, and some to Gentiles, or “all families of the earth” (Gen. 12:3). The promise of God to Abraham:

1. Abraham, himself, is promised that he will be the father of a great nation (Gen. 12:2), including kings and nations other than the “seed itself” (Gen. 17:6).

2. God promised His personal blessing to Abraham, in that his name shall be great, and that he, himself, shall be a blessing

C. The promise of Abraham’s seed are that:

1. The nation itself will be great (Gen. 12:2) and innumerable (Gen. 13:16; 15:5).

2. The nation is promised possession of the land (of Israel).

3. The Abrahamic Covenant itself is expressly called “everlasting” (Gen. 17:7), and the possession of the land is defined as “an everlasting possession” (Gen. 17:8).

D. The promise to Gentiles: “All families of the earth” are promised “blessing” (Gen. 12:3).

1. It is not specified what this blessing shall be. As a general promise it is probably intended to have a general fulfillment.

2. In the development of this covenant, it is of utmost importance to keep the different areas in which “promise” was made clearly in mind, for if the things covenanted in one area are transferred to another area “only confusion will result in the subsequent interpretation.”

3. Personal promises may not be transferred to the nation of Israel, and promises that were made to Israel may not be transferred to the Gentiles.

III. Summary.

A. The Abrahamic Covenant includes three main promises: that Abraham would become the father of a great nation, that he would receive land for his descendants, and that through him, all families of the earth would be blessed. These promises highlight God’s commitment to Abraham and his lineage, ultimately leading to blessings for all of humanity.

B. From the earliest chapters of Genesis, through the fabric of the New Testament, the Abrahamic Covenant forms a cornerstone of biblical theology. It stands on divine promises secured and fulfilled across centuries, ultimately recognized in Jesus Christ. Far from being an ancient relic, the Abrahamic Covenant remains relevant, inviting individuals worldwide to partake in God’s everlasting blessing.

C. Deuteronomy 7:6-7. “6 For you are a holy people to the Lord your God; the Lord your God has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth. 7 The Lord did not set His love on you nor choose you because you were more in number than any of the peoples, for you were the fewest of all peoples, 8 but because the Lord loved you and kept the oath which He swore to your forefathers,

IV. Worship. Ship Full Of Holocaust Survivors Sing Hatikva in1945. Hatikvah, which means “The Hope” in Hebrew, is the national anthem of Israel. It reflects the Jewish people’s 2,000-year aspiration to return to their homeland and establish a free and sovereign nation-state.

The Abrahamic Covenant – Chapter 4 – The Covenant’s Significance

John 3:16 “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.”

I. Introduction.

The Abrahamic Covenant is a foundational promise documented in the Book of Genesis, wherein the Gpd pledged to Abraham a line of descendants, a designated land, and blessings that would extend to all people on earth. It is an everlasting covenant that has repercussions throughout the Scriptures, underscoring God’s faithfulness to His word and forming an essential framework for understanding redemption history. The Abrahamic Covenant appears in key passages such as Gen 12:1-3, 15:1-6, 17:1-4. and its implications resonate powerfully in both the Old and New Testaments. This first, of the four great determinative covenants, was made by God with the nation of Israel,and must be considered as the basis of the entire covenant program.

II. Scriptures are numerous in references to the Abrahamic Covenant into which God entered with Abraham, and its application is seen in many different realms.

A. This covenant has an important bearing on the doctrines of Soteriology (Soteriology is the study of the doctrine of salvation. Soteriology discusses how Christ’s death secures the salvation of those who believe. It helps us to understand the doctrines of redemption, justification, sanctification, propitiation, and the substitutionary atonement).

B. Paul, in writing to the Galatians, shows that believers enter into the blessings that God promised to Abraham. The argument of Paul in Romans is based upon this same covenant promise of God that He made with Abraham.

1. Immediately after the fall of man, God revealed His purpose to provide salvation for mankind. This program was gradually unfolded by God to man. The promise that God made to Abraham represents a progressive step in this revelation. In him the Divine Purpose becomes more specific, detailed, contracted, definite, and certain.

a. Specific, in distinguishing and separating him from others of the race;

b. Detailed, in indicating more of the particulars connected with the purpose of salvation;

c. Contracted, in making the Messiah to come directly in his line, to be his “seed”;

d. Definite, in entering into covenant relation with him, as his God;

e. Certain, in confirming his covenant relationship by an oath.

2. The Abrahamic Covenant has an important bearing on the doctrine of resurrection.

a. The promise entailed in the covenant is the basis of the Lord’s refutation of the unbelief of the Sadducees in the fact of resurrection. To those who denied the possibility of resurrection the Lord affirmed that resurrection was not only possible but necessary. Since God had revealed Himself as the God of Abraham, Isaac, and Jacob (Ex. 3:15), with whom He had entered into covenant relationships, and since these men had died without receiving the fulfillment of the promises (Heb. 11:13), inasmuch as the covenants could not be broken, it was necessary for God to raise these men from the dead in order to fulfill His word.

b. Paul, before Agrippa (Acts 26:6-8), unites “the promise to the fathers” with the resurrection of the dead in his defense of the doctrine. Thus the fact of physical resurrection is proved by the Lord, and Paul from the necessity laid upon God to fulfill His covenant, even though it entails physical resurrection to do so. Consequently the fact of the believer’s resurrection is united to the question of the kind of covenant that was made with Abraham.

c. Further, this covenant has a most important bearing on the doctrines of Eschatology. The eternal aspects of this covenant, which guarantee Israel a permanent national existence, perpetual title to the land of promise, and the certainty of material and spiritual blessing through Christ, and guarantee to Gentile nations a share in these blessings, determine the whole eschatological program of the Word of God. This covenant becomes the seed from which are brought forth the later covenants made with Israel. The essential areas of the Abrahamic covenant,” the land, the seed, and the blessing,” are enlarged in the subsequent covenants made with Israel.

III. The interrelationship of the eternal, gracious covenants of God with Israel might be graphically set forth in the following manner:

A. The promise of a national land: Gen 12:1; 13:14-15, 17.

B. The promise of redemption, “national and universal”: Gen 12:3; 22:18; Gal 3:16.

C. The promise of numerous descendants to form a great nation: Gen 12:2 13:16-17; 17:2-6, etc.

IV. It may be said that:

A. The land promises of the Abrahamic covenant are developed in the Land covenant;

B. The seed promises are developed in the Davidic covenant,

C. The blessing promises are developed in the new covenant.

V. Summary.

A. From the earliest chapters of Genesis, through the fabric of the New Testament, the Abrahamic Covenant forms a cornerstone of biblical theology. It stands on divine promises secured and fulfilled across centuries, ultimately recognized in Jesus Christ. Far from being an ancient relic, the Abrahamic Covenant remains relevant, inviting individuals worldwide to partake in God’s everlasting blessing.

B. “Then the LORD said to Abram…‘I will make you into a great nation…I will bless those who bless you…and all the families of the earth will be blessed through you’” (Gen 12:1-3). This timeless declaration echoes through history, encapsulating the divine heart of mercy, redemption, and grace, that is still unfolding and accessible to all who believe.

C, The Abrahamic Covenant, then, determines the whole future program for the nation Israel and is a major factor in Biblical Eschatology .

VI. Worship. “You Are Worthy,” Prestonwood Baptist Church (500 member choir), Plano, TX

The Abrahamic Covenant – Chapter 3 – Covenants Explained

I. Introduction.

1. John F. Walvoord, B.A., M.A., Th. B., Th. M., Th. D., D. Div., Litt. D., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B., Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at Dallas Theological Seminary (DTS) for 50 years, during which time he was President of DTS for 34 years, dying at age 92.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Discussion.

A. The covenants contained in the Scriptures are of primary importance to the interpreter of the Word and to the student of Eschatology. God’s eschatological program is determined and prescribed by these covenants; one’s eschatological system is determined and limited by the interpretation of them. These covenants must be studied diligently as the basis of Biblical Eschatology. It must be observed that Biblical covenants are quite different from the theological covenants taught by the Covenant theologian (Reformed Theologian). He sees the ages of history as the development of a covenant made between God and sinners, by which God would save, through the value of the death of Christ, all who come to Him by faith. The covenants of the Covenant theologian may be summarized as follows:

1. The Covenant of Redemption (Titus 1:2; Heb. 13:20) into which, it is thought by reformed theologians, that the Persons of the Godhead entered before all time, and in which each assumed that part in the great plan of redemption, that the salvation of the elect was God’s intention from the very beginning of creation, and cannot be doubted; In this covenant the Father gives the Son, the Son offers Himself without spot to the Father as an efficacious sacrifice, and the Spirit administers and empowers unto the execution of this covenant in all its parts. This covenant rests upon slight revelation. It is rather sustained largely by the fact that it seems to them (covenant theologians), both reasonable and inevitable.

2. The Covenant of Works, which is the Covenant theologian’s designation for those blessings that God has offered to mankind, and conditioned on human merit. Before the fall, Adam was related to God by a covenant of works. Until he is saved, man is under an inherent obligation to be in character like his Creator, and to do His will.

3. The Covenant of Grace is the term used by these Reformed theologians to indicate all aspects of divine grace toward man in all ages. The exercise of divine grace is rendered righteously possible by the satisfaction of divine judgments, “provided in the death of Christ.” While there is much in the position of the Covenant theologian that is in agreement with Scripture, Covenant theology is very inadequate to explain the Scriptures eschatologically, for it ignores the great field of the Biblical covenants which determine the whole eschatological program.

B. The Covenant theological terms, Covenant of Works and Covenant of Grace, do not occur in Scripture. If they are to be sustained it must be wholly apart from Biblical authority. Upon this human invention of two covenants, Reformed Theology has largely been constructed. It sees the empirical truth that God can forgive sinners only by the freedom which is secured by the sacrifice of His Son, which is anticipated in the old order and realized in the new, but “that theology” fails to discern the purposes of the ages; the varying relationships to God of the Jews, the Gentiles, and the Church, with the distinctive consistent human obligations which arise directly and unavoidably from the nature of each specific relationship to God. A theology which penetrates no further into Scripture than to discover that in all ages that God is immutable in His grace toward penitent sinners, and constructs the idea of a universal church, continuing through the ages, on the one truth of immutable grace, is not only disregarding vast spheres of revelation but is reaping the unavoidable confusion and misdirection which part-truth creates. This study, then, is not occupied with the covenants contained in Reformed (Covenant) theology, but rather with the determinative covenants that are set forth in the Scriptures.

III. The Scriptural use of the word covenant.

A. If one consults a concordance it will be seen that the word covenant is one which occurs with frequency in both the Old and New Testaments. It is used of relationships between God and man, man and man, and nation and nation. It is used in things temporal and things eternal. There are references to minor and temporal covenants in Scripture. Covenants that are made by individuals with other individuals (Gen. 21:32; 1 Sam. 18:3). Covenants may be made between an individual and a group of individuals (Gen. 26:28; 1 Sam. 11:1-2). Covenants may be made by one nation with another nation (Ex. 23:32; 34:12, 15; Hos. 12:1). There were covenants in the social realm (Prov. 2:17; Mal. 2:14). Certain natural laws were viewed as covenants (Jer. 33:20, 25). With the exception of these last covenants, which were established by God, all of these uses govern the relationships made between men. The Scriptures also contain references to five major covenants, all of which were made by God with men.

B. The four unconditional covenants, with the formula “I WILL,” are found in:

1. Genesis 12:1-3, where the formula is found, either expressed or understood, seven times;

2. Deuteronomy 30:1-10, where it is found, either expressed or understood, twelve times;

3. II Samuel 7:10-16, where it is found seven times; and

4. Jeremiah 31:31-40, where it is found seven times. The conditional covenant, with the formula “IF YOU WILL,” is found

5. Besides in Exodus 19:5 ff., also in Deuteronomy 28:1-68; verses 1-14, “If you will faithfully obey the voice of the LORD…blessings”; verses 15-68, “But if you will not obey the voice of the LORD…cursing. It will be quite obvious that eschatological studies are not concerned with the minor covenants made by man with man, nor with the Mosaic covenant made by God with man, inasmuch as all of these are temporary, and non-determinative in respect to future things, but only with the four eternal covenants given by God, by which He has obligated Himself in relation to the prophetic program.

IV. The definition of a covenant. A covenant may be defined as follows: A divine covenant is:

A. A sovereign disposition of God, whereby he establishes an “unconditional or declarative” compact with man, obligating himself, in grace, by the untrammelled formula, “I WILL,” to bring to pass of himself definite blessings for the covenanted ones, or

B. A proposal of God, wherein he promises, in a conditional, or mutual compact with man, by the contingent formula “IF YOU WILL,” to grant special blessings to man, provided that he fulfills perfectly certain conditions, and to execute definite punishment in case of his failure. It is to be observed that this definition does not depart from the customary definition and usage of the word as a legal contract, into which one enters, and by which his course of action is bound

V, The kinds of covenants. There are two kinds of covenants into which God entered with Israel: conditional and unconditional.

A. A conditional covenant depends for its fulfillment upon the recipient of the covenant, not upon the one making the covenant. Certain obligations or conditions must be fulfilled by the receiver of the covenant before the giver of the covenant is obligated to fulfill that which was promised; this is a covenant with an “if” attached to it. The Mosaic covenant that God made by God with Israel is such a covenant.

B. An unconditional covenant depends upon the one making the covenant, alone, for its fulfillment. That which was promised is sovereignly given to the recipient of the covenant on the authority and integrity of the one making the covenant, apart from the merit or response of the receiver; this is a covenant with no “if” attached to it whatsoever. To safeguard thinking on this point, it should be observed that an unconditional covenant, which binds the one making the covenant to a certain course of action, may have blessings attached to that covenant that are conditioned upon the response of the recipient of the covenant; such blessings grow out of the original covenant, but these conditioned blessings do not change the unconditional character of that covenant. The failure to observe that an unconditional covenant may have certain conditioned blessings attached to it had led many to the position that conditioned blessings necessitate a conditional covenant, thus perverting the essential nature of Israel’s determinative covenants.

VI. The nature of the covenants. There are certain facts which are to be observed concerning the covenants into which God has entered.

A. First of all, these covenants are literal covenants and are to be interpreted literally. In all earthly transactions, when a promise, agreement, or contract is entered into by which one party gives a promise of value to another, it is universally the custom to explain such a relationship and its promises by the well-known laws of language contained in our grammars or in common usage. It would be regarded as absurd and trifling to view them in any other light. The very nature of a covenant demands that it should be so worded, and so plainly expressed, that it conveys a decisive meaning, and not a hidden or mystical one that requires many centuries to revolve in order to develop. Such an interpretation would be in harmony with the established literal method of interpretation.

B. In the second place, these covenants, according to Scripture, are eternal. All of Israel’s covenants are called eternal, except the Mosaic covenant, which is declared to be temporal, i.e., it was to continue only until the coming of the Promised Seed. For this detail see the following:

1. The Abrahamic Covenant is called “eternal” in Genesis 17:7, 13, 19; I Chronicles 16:17; Psalm 105:10;

2. The Land Covenant is called “eternal” in Ezekiel 16:60;

3. The Davidic Covenant is called “eternal” in II Samuel 23:5; Isaiah 55:3; and Ezekiel 37:25;

4. The New Covenant is called “eternal” in Isaiah 24:5; 61:8; Jeremiah 32:40; 50:5; and Hebrews 13:20. 6 3.

C. In the third place, inasmuch as these covenants are ‘literal and eternal,” and depend solely upon the integrity of God for their fulfillment, they must be considered to be unconditional in character.

D, Finally, these covenants were made with a covenant people, Israel. In Romans 9:4 Paul states that the nation of Israel had received covenants from the Lord. In Ephesians 2:11-12 he states, conversely, that the Gentiles have not received any such covenants and, consequently, do not enjoy covenant relationships with God. These two passages show us, negatively, that the Gentiles were without covenant relationships and, positively, that God had entered into covenant relationships with Israel.

VII. Summary. Covenant Theology vs Dispensationalism.

A. Covenant Theology isn’t so much a “theology,” in the sense of a systematic set of doctrine as it is a framework for interpreting Scripture. It is usually contrasted with another interpretative framework for Scripture called “Dispensational Theology” or Dispensationalism.” Dispensationalism is currently the most popular scriptural interpretative method in American evangelicalism, and has been so from the latter half of the 19th century. Covenant Theology, however, remains the majority report for Protestantism since the time of the Reformation, and it is the system favored by those of a more Reformed or Calvinistic persuasion.

B. Where Dispensationalism sees the Scriptures unfolding in a series of (typically) seven “dispensations” (a dispensation can be defined as the particular means that God uses to deal with man and creation during a given period in redemptive history), Covenant Theology looks at the Scriptures through the grid of the covenant. Covenant Theology defines three overriding covenants: “the covenant of works,” the covenant of grace, and the covenant of redemption. None of these three covenants of Reformed theology can be found in Scripture.

C, The Dangers of Covenant Theology. Those in the Reformed tradition generally embrace Covenant theology. This system of theology evolved after the Protestant Reformation. It explains all relationships between God and man from the beginning to the end of time under the Covenant of Works, the Covenant of Grace, and the Covenant of Redemption.

Reformed/Covenant theologians teach that Old Testament Israelites and New Testament believers are one people, and that the Church is but a continuation and successor of Israel. The CHURCH is usually understood as including the saints of all the ages. They teach that the Church, as the successor of Israel, has now absorbed and appropriated Old Testament prophecies and promises. According to their thinking, the promises which God made to Israel are now being fulfilled by the Church or they have been forfeited because of Israel’s unbelief (but see Jeremiah 31:31-37). This system of theology is directly opposed to dispensationalism which makes a clear and Biblical distinction between God’s program for Israel and God’s program for the Church (Acts 15:13-18; Rom. 11:25-26), which does not endorse two ways of salvation. Salvation has always been by faith (Gen 15:6; Eph 2:8).

IX. Worship. Lord, You’re Holy, Prestonwood Baptist Church, 500 Member Choir, Plano, TX

The Abrahamic Covenant – Chapter 2 – Dispensations.

I. Introduction.

A. A dispensation is a way of ordering things, such as an administration, a system, or a management. In theology, a dispensation is the divine administration of a period of time; each dispensation is a divinely appointed age. Dispensationalism is a theological system that recognizes these ages ordained by God to order the affairs of the world. (See para II. A. below). Dispensationalism has two primary distinctives:

1. A consistently literal interpretation of Scripture, especially Bible prophecy.

3. Biblical Dispensations and Covenants show God’s plan for the restoration of His fallen Kingdom. A dispensation and a covenantal promise are pre-fall. Dispensations relate to God’s plan for history. Covenants relate to what His contracts or promises will accomplish.

B. The literal hermeneutic gives each word the meaning that it would commonly have in everyday usage.

1. Allowances are made for symbols, figures of speech, and types, of course.

2. It is understood that even symbols and figurative sayings have literal meanings behind them. For example, when the Bible speaks of “a thousand years” in Revelation 20 (six times), dispensationalists interpret it as a literal period of 1,000 years (the dispensation of the Kingdom), since there is no compelling reason to interpret it otherwise.

C. There are at least two reasons why literalism is the best way to view Scripture.

1. First, philosophically, the purpose of language itself requires that we interpret words literally. Language was given by God for the purpose of being able to communicate. Words are vessels of meaning.

2. The second reason is biblical. Every prophecy about Jesus Christ in the Old Testament was fulfilled literally. Jesus’ birth, ministry, death, and resurrection all occurred exactly as the Old Testament predicted.

a. The prophecies were literal. There is no non-literal fulfillment of messianic prophecies in the New Testament. This argues strongly for the literal method.

b. If a literal interpretation is not used in studying the Scriptures, there is no objective standard by which to understand the Bible. Each person would be able to interpret the Bible as he saw fit. Biblical interpretation would devolve into “what this passage says to me” instead of “what the Bible says.” Sadly, this is already the case in much of what is called Bible study today.

D. Dispensational theology teaches that there are two distinct peoples of God: Israel and the Church.

1. Dispensationalists believe that salvation has always been by grace through faith alone, in God in the Old Testament and specifically in God the Son in the New Testament.

2. Dispensationalists hold that the Church has not replaced Israel in God’s program and that the Old Testament promises to Israel have not been transferred to the Church.

3. Dispensationalists believe that, just as God is in this age focusing His attention on the Church, He will again in the future focus His attention on Israel (see Romans 9-11 and Daniel 9:24).

E. Dispensationalists understand the Bible to be organized into seven dispensations: Innocence (Gen 1:1-3:6), Conscience (Gen 3:7-8:14), Civil/Human Government (Gen 8:5-11:9), Patriarchal Rule (Gen 11:10—Ex 18:27), Mosaic Law (Ex 19:1—Acts 1:26), Grace (Acts 2:1—Rev 19:21), and the Millennial Kingdom (Rev 20:1-15).

1. These dispensations are not differing paths to salvation, but manners in which God relates to man.

2. Each dispensation includes a recognizable pattern of how God worked with people living in the dispensation. That pattern is: a responsibility; a failure; a judgment; grace to move on.

F. Dispensationalism, as a system, results in a premillennial interpretation of Christ’s second coming and a pretribulational interpretation of the rapture.

II. Dispensations Explained.

A. A dispensation is an “administration, economy, or stewardship,” during which mankind is tested in respect of obedience to some specific revelation of the will of God. Seven such dispensations are distinguished in Scripture, with the focus of each administration being “the Glory of God” (Whenever anyone is saved, God is Glorified). These are not tests for individual salvation, but are administrations of God in regard to His plan for the ages. For example, God’s administration for the Law, is different from God’s administration for the Church Age (Age of Grace).

1. Innocency.

a. Responsibilities: Keep garden. Do not eat one fruit. Fill, subdue the earth. Fellowship with God.

b. Judgments: Curses, and physical and spiritual death.

2. Conscience.

a. Responsibility: Do Good.

b. Judgment: Flood.

3. Civil/Human Government.

a. Responsibilities: Fill the earth. Capital punishment.

b. Judgment: Forced scattering by the confusion of human languages.

4. Patriarchal Rule.

a. Responsibilities: Stay in the Promised Land. Believe and obey God.

b. Judgments: Egyptian bondage and wilderness wanderings.

5. Mosaic Law.

a. Responsibilities: Keep the Law. Walk with God.

b. Judgment. Captives.

6. Grace.

a. Responsibilities: Believe in Christ. Walk with Christ.

b. Judgments: Death. Loss of Rewards.

7. Millennial Kingdom.

Responsibilities: Believe and obey Christ and His government.

Judgments: Death. Great White Throne Government.

B. Each of the dispensations of God show a plan that God has set forth for the redemption of fallen mankind. Of key significance to us of this time period, is that the dispensations will show God’s plan for:

1. Rapture

2. Tribulation

3. Millennial Kingdom

4. Eternal State

III. About This Series Of Articles.

A. This study is one of Bible Exposition, which extends from the call by God of Abraham, through the last verse of Revelation. The key focus of the study relates to Matthew 6:10, where Jesus tells the Jews to pray for the Kingdom to Come; there was never such a prayer that was addressed to Gentiles. The kingdom did not come during the time that Jesus was on this earth, and has not come since He ascended to Heaven. The Kingdom “does not” enter people; people will enter the Kingdom, and will be physically here on earth, which will be a prophecy that fulfills 2 Samuel 7:12-13, 16-17.

B. The Davidic Kingdom is an unconditional gift, by God’s promise to Israel; but, Gentiles will benefit from God’s unconditional gift of the Davidic Kingdom to Israel (Genesis 12:1-3). Those who enter the Kingdom from the earth will be those who are alive at the end of the Tribulation, and have come to believe in Christ during the Tribulation (Matt 25:31-34). Those whom have been in heaven during the Tribulation, will return to earth with Christ at the end of the Tribulation, and will rule and reign with Him during the thousand year Kingdom on earth, Rev 19:11-20:4, (Jew and Gentile saints); Matt 19:27-28 (Jews); 1 Cor 6:2-3 (Gentiles).

C. Even though God unconditionally promised the Abrahamic Covenant to Israel (Gen 12:2-3), and was offered to Israel in the Gospels, Israel refused that free gift by denying Jesus as being God’s chosen king (Matt 12:24;Deu 17:15). The promise of the Kingdom to Israel, which was refused by first century Israel, will be offered again to a future generation of Israel who will accept Jesus as God’s chosen king (Matt 21:43). Such will be the generation of Jews who will be alive during the Tribulation (Zech 12:10). Then, believing Jews, and believing tribulation saints, will enter the time of the Davidic Kingdom, which will be on earth. Soon after, Jesus and the old and new testament saints in Heaven will arrive on earth to set up the thousand year Kingdom Age, which will be followed by the eternal state of the New Heaven, New Earth, and New Jerusalem (Rev 21:1-2). The New Jerusalem that had been mentioned by the Apostle Paul in Gal 4:26 (“the Jerusalem, above”) will find its way down to the new earth.

IV. Worship. Lord Have Mercy, Moody Choir (If the video does not appear, left click just to the right of the last symbol of this line).

The Abrahamic Covenant -1 – Introduction

I. Introduction.

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

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Abraham’s Place In God’s Plan For The Ages.

A. There is great significance of Abraham to God’s plan for the ages through covenants and dispensations. A study of Abraham will lead to, and through, the Gospel of Matthew and to, and through, the Book of Revelation. Within the Abrahamic Covenant, there are three sub covenants, i.e., the Land Covenant, the Davidic Covenant, and the New Covenant. All of these covenants are unconditional and unfulfilled, making them “covenants of promise,” meaning that God will ensure their fulfillment, and will be fulfilled when Messiah/Yeshua returns from heaven to earth, at the end of the Tribulation, and will rule over the earth for 1000 years. This earthly kingdom is also known as the Kingdom of God, Messianic Kingdom, and Millennial Kingdom (Zech 14:1-5, 9; Matt 24:29-31; Mk 13:24-27; Lk 21:25-27, 31; Rev 19:11-20:6).

B. Abraham was called by God, who initiated a covenant with Him with promises that would last forever. In spite of Abraham’s seemingly impossible circumstances, his faith in the promises of God remained firm. As Abraham’s faith in God matured, his relationship with God matured. As Abraham’s intimacy with God became stronger, his trust in God also became stronger. In spite of worshipping idols (Joshua 24:2), by Abram and his family, Abram (Abraham) was called on by God to be the one, from whom a mighty nation (Israel) would come, from whom the Savior of mankind would be born (Jesus Christ), whom will be the King of Kings and Lord of Lords (Revelation 19:11-16), whom will rule over the Kingdom of God (Revelation 20:6) which will fulfill the Abrahamic Covenant. The study which will follow relates to Eschatology, which is the doctrine of last things, such as death, the destiny of humanity, the Second Coming of Christ, and the Last Judgment.

III. A History of Abraham.

A. Abraham appears in the Bible initially as Abram, a man called by God to leave his homeland and venture into the land that God would show him (Genesis 12:1-3). According to the genealogical records preserved in Scripture (cf.Gen 11:10-26), he was born several generations after the great Flood. Traditional timelines place Abraham’s life around the early second millennium BC. He hailed from Ur of the Chaldeans (Genesis 11:31), a city in Mesopotamia (modern-day Iraq).

B. Ebla and Mari tablets, collected from sites in northern Syria and other investigations into ancient Near Eastern cultures, provide evidence that certain names and customs found in the biblical account of the patriarchs fit well with the historical and cultural context of that era. These artifacts lend plausibility to the idea that a person named Abram/Abraham, traveling from Mesopotamia to Canaan, would have lived in a time and region reflective of the biblical narrative.

1. The Ebla tablets are a significant collection of ancient records discovered at the archaeological site of Ebla, an ancient city in present-day Syria. These clay tablets, found in palace archives, date back to the period between 2450 BC and 2250 BC, providing a glimpse into the political, economic, linguistic, and cultural dynamics of the Early Bronze Age.

2. The Mari Tablets offer a fascinating glimpse into the daily life, social structures, and economic activities of ancient Mesopotamia. Unearthed in the early 20th century, these artifacts date back to the early second millennium before Christ, and have transformed our understanding of this ancient civilization.These clay tablets contain detailed records, including administrative documents, diplomatic correspondences, and legal texts, which collectively paint a vivid picture of how societies functioned thousands of years ago.

IV. God’s Call of Abraham.

A. The Bible emphasizes the divine call that God extended to Abram, which changed the trajectory of his life and, ultimately, world history: (Genesis 12:1-2) “Go forth from your country and your kindred and your father’s house to the land I will show you. I will make you into a great nation, and I will bless you”

B. This command of God came with a foundational covenant promise. Rather than living in familiar comfort, Abram chose obedience, illustrating trust that God’s direction would surpass worldly security. Because of this trust, he became the prototype of faith for subsequent generations. Ancient religious texts, including the Dead Sea Scrolls (which preserve many biblical passages), continue to show a strong textual alignment with the Genesis account, strengthening confidence in the integrity of the recorded narrative.

V. Abram’s Name Change – God’s Covenant With Abraham.

A. God’s relationship with Abraham is defined by a covenant, which is an unbreakable agreement that revealed God’s intention to set apart a people. In Genesis 17:4-5, Abram’s name is changed to Abraham, meaning “father of many,” underscoring his role as the patriarch of numerous descendants. The core of this covenant highlights three aspects: 1. Genesis 12:3: A blessing extended to “all the families of the earth” through him. 2. Genesis 15:5: A multitude of descendants. 3. Genesis 17:8: A promised land.

B. The Abrahamic Covenant is further attested by the sign of circumcision (Genesis 17:9-14).Through Abraham, a distinct group of people and an unfolding messianic promise would come to fruition. Later Jewish, Christian, and even historical sources testify to Abraham’s formative role in shaping the identity of Israel and, by extension, influencing the faith heritage of many nations.

VI. Abraham – The Father of Many Nations.

A. One of Abraham’s primary titles within Scripture is “father of many nations”(Genesis 17:5). Not only were the nation of Israel and the line of promise traced through Isaac, but other lineages also sprang forth through Abraham’s non-covenant son, Ishmael (Genesis 17:20) and the sons of Keturah (Genesis 25:1-4).This broad paternity underscores that Abraham’s influence left a legacy upon multiple peoples.

B. Beyond genealogical significance, Abraham’s example of trusting God resonates across cultures and centuries. In Paul’s writings, Abraham is heralded as the model of justification by faith: “Abraham believed God, and it was credited to him as righteousness” (Romans 4:3). This New Testament commentary connects Abraham’s unwavering trust in God’s promise with the foundational theological principle that faith is this channel of righteousness, being an insight of key importance to Christian teaching.

VII. The Central Role of Abraham in the Plan of Salvation.

A. It is through Abraham, that the redemptive story traverses Scripture and takes solid shape. The promise of blessing to “all nations” (Genesis 12:3) points ultimately to the coming of the Messiah, identified in the New Testament as Christ (cf. Galatians 3:16). The concept that “salvation is from the Jews” (John 4:22) finds its roots in the Abrahamic covenant. Abraham’s willingness to leave his home, place his faith in Yahweh’s word, and even demonstrate readiness to sacrifice Isaac (Genesis Chapter 22) previews the very heart of salvific faith-trust coupled with obedient devotion. (having the intent or power to save or redeem)

B. Christians see in Abraham’s tests and triumphs illustrations of deeper spiritual realities. The near-sacrifice of Isaac on Mount Moriah (Genesis 22:2) foreshadows the sacrificial offering of the Son of Yahweh. While Abraham’s hand was stopped by Divine intervention (Genesis 22-12, the ultimate sacrifice in the fullness of time would be God’s own Son for the sin of the world (John 1:29), concluding the pattern that Abraham’s story had begun.

VIII. The Example of Faith and Obedience Of Abraham.

A. Abraham’s life practicalizes the central biblical theme of faith in the following key ways: 1. His obedience in Leaving Ur: Abraham willingly left a prosperous city to settle in a foreign land (Genesis 12:4-5). 2. His trust in God’s Promise: Despite his advanced age, and the barrenness of his wife Sarah, Abraham believed that God would grant them a son (Genesis 15:2-5). 3. His willingness to Sacrifice: In the command to offer his son, Isaac, Abraham exhibited a faith ready to give everything to God (Genesis 22:1-10).

B. These events, repeatedly echoed in New Testament passages of “Romans 4, Hebrews 11:18-19, and James 2:21-23,” place Abraham as the model of how genuine trust in Yahweh inevitably translates into obedient action.

IX. Archaeological and Historical Confirmation Of Abraham.

A. Numerous lines of historical research affirm details consistent with the biblical portrayal of Abraham’s era: 1 The discovery of advanced urban centers such as Ur, which align with Abraham leaving a well-established society. 2. Records from sites like Mari and Ebla that indicate customs, names, and mercantile routes supporting a migratory period across Mesopotamia and Canaan similar to the biblical account. 3. References in extra-biblical writings, including Josephus (1st century AD Jewish historian), who recounted Abraham’s story as part of Israel’s foundational narrative.

B. These intersecting lines of evidence strengthen Abraham’s historical plausibility and the biblical timeline. Additionally, manuscript evidence such as the Dead Sea Scrolls (3rd century BC-1st century AD) preserves large passages from Genesis, demonstrating strong textual continuity and reliability over a span of one thousand years

X. Scriptural and Theological Importance To Abraham.

A. From the early chapters of Genesis through the Gospels, the Epistles, and into Revelation, Abraham’s influence is felt: 1. In the Old Testament: the Abraham covenant forms a primary thread of the Pentateuch. 2. In the Gospels: Yeshua engages with both the physical and spiritual descendants of Abraham, emphasizing that true children of Abraham do the works of faith (John 8:39). 3. In the Epistles: Paul references Abraham’s example of faith as evidence that justification comes through trusting God’s promise (Romans 4:1-25; Galatians 3:6-9). The letter to the Hebrews portrays Abraham’s journey as an example for those seeking a heavenly country Hebrews 11:8-10). 4. In Revelation: The “marriage supper of the Lamb” and the inheritance of believers link back to the kingdom promises that are grounded in Abraham’s covenant (cf. Revelation 19:9).

B. These repeated citations highlight that Abraham is not an isolated figure relegated to antiquity; rather, he stands at the center of understanding God’s overarching redemptive design.

XI. The Continuation of the Legacy of Abraham.

A. The biblical chronology positions Abraham as a pivotal figure who bridges the period before the establishment of Israel as a nation with the shaping of that nation’s identity. Isaac (Genesis Chapter 21) and Jacob (Genesis Chapters 25-27) inherit the blessings of Abraham, culminating in the twelve tribes of Israel (Genesis Chapter 49). The prophets and writings continually recall Abraham’s faithful response to God’s promises:

1. The descendants of Abraham are addressed in Psalm 105:6, and are directed to remember God’s works.

2. Jews are told in Isaiah 51:2 to “Look to Abraham your father, for when I called him he was but one,” stating God’s transformative power through faith.

B. Centuries of consistent manuscript transmission, including important manuscripts demonstrate that Abraham’s story, and its theological significance have been accurately handed down through time.

XII. Summary.

A. The significance of Abraham significance spans family lineage, historical credibility, covenant theology, and spiritual example. Scripture portrays him as the archetype of faith: he stepped out in obedience, relied on God’s promises, and served as His instrument to bring blessings upon all nations. This towering figure in the biblical narrative remains noteworthy, not merely for his longevity or wealth, but for the way his life encases the essence of faithful devotion and unwavering trust in the power and plan of God.

B. Therefore, Abraham stands as a foundational cornerstone for understanding the launch of God’s covenant promises. His life sets a pattern of trust and obedience resulting in blessing, foreshadowing full redemption found in Christ. When readers reflect on Abraham’s journey, they are reminded that true faith involves both the heart’s trust and active steps, which is a lesson that continues to resonate through every generation.

C. As we proceed through this study, we will discover the key elements of the Abrahamic Covenant, and upon its fulfillment, we will come to the Eternal State (Revelation Chapters 21-22), where the redeemed of all mankind (Jeremiah 1:5; Galatians 1:15)) will spend eternity with God.

XIII. Worship. Unto The Lamb, Preston Baptist Church, Plano, TX.

Prophecies Of Messiah – 8 – Matthew Introduction Part – C

Acts 17:11 ”Now these were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily to see whether these things were so.”

I. Introduction. Prophecies Of Messiah – 8 – Matthew Introduction Part – C

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

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Prophecies Of Messiah – 8 – Fulfillment – Matthew Introduction – Part – C

A. Prophets Under The Law.

1. As we have gone through out study of the Prophet Isaiah, we have studied Scriptures that related to other Prophets who also served “under the Law,” beginning in the Book of Isaiah, and continuing through the Book of Malachi.

a. The books of Isaiah thru Daniel are considered to be major prophets.

b. The books of Hosea through Malachi are considered to be minor prophets, not because their message is brief, or not significant.

c. While the major prophets contain more words, and are larger in size, the twelve minor prophetic books are just as unique in describing the nation of Israel (both past and future), and its relationship to the coming of the “Day of the Lord.”

2. It is the context of the books of the Old Testament prophets (Isaiah through Malachi), that identifies their place in Scripture ,”being under the Law,” and relate to Yahweh and Israel, not Yahweh and Gentile individuals, or Yahweh and Gentile nations, or Yahweh and the church. Jonah was a Jew, and was directed by Yahweh to witness to pagan Gentiles in the city of Nineveh, of the Assyrian Kingdom. Assyria was a hated and cruel kingdom, and can be related to ISIS of today. The message that Yahweh sent to the Ninevites through Jonah was, ” Yet forty days and Nineveh shall be overthrown (Jonah 3:4)” Jonah’s communication to the Ninevites involved warning them of Yahweh’s judgment, and giving them an opportunity to repent, which they did (Jonah 3:10). Jonah’s prophecy was approximately in 782-753 B.C., but in 722 B.C., Assyria, after reverting to the prior brutal actions, conquered the northern kingdom of Israel. In 612 B.C., Assyria was itself conquered by Babylon. The response of Nineveh to Jonah’s preaching was a rebuke to the unbelieving Jews of Yeshua’s day (Mt 12:41; Lk 11:32).

3. John the Baptist was the last prophet of Israel who was under the Law. He stood on the threshold between the Old and the New Testaments, and was the last prophet in the sense of the Old Testament. Prophets were sent by Yahweh to speak His words to the people of Israel. Specifically, they were sent to prepare the way of the Messiah, and to prepare the people of Israel for the coming of the Messiah.

4. Immediately after John’s ministry, Yeshua appeared. This meant that Old Testament prophecy had ended. The shadows passed. The sun had come. John was the last prophet. However, this statement can be qualified in two ways.

a. First, it can be said that Yeshua Christ was a prophet, as well. Deu 18:15 ways, “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 a prophecy about the Messiah, as is confirmed by Stephen in Acts 7:37, the Samaritan woman (John 4:19), and the men on the way to Emmaus (Luke 24:19).

b. Second, there are also New Testament prophets, who were gifts to the Church by Yahweh. Ephesians 4:11-12: “11 And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, 12 for the equipping of the saints for the work of service, to the building up of the body of Christ;

(1) The prophets are among the distinctive leaders of the new order. Yahweh gave gifts to the Church of Spiritual leaders, for specific purposes.

(a) The spiritual leaders. 4:11. “And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers,”

(b) These gifts of Yahweh were for the purpose of: 4:12 “for the equipping of the saints for the work of service, to the building up of the body of Christ;”

(2) The prophets spoke for edification, exhortation, and comfort. 1 Corinthians 14:2-3. “2 For one who speaks in a tongue does not speak to men but to God; for no one understands, but in his spirit he speaks mysteries. 3 But one who prophesies speaks to men for edification and exhortation and consolation.”

(3) The Bible says that the church is built on the foundation of the apostles and prophets (Ephesians 2:20). “having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone,”

(4) There is an important distinction between the Prophets and the role of the Church.

The Bible does not say that the apostles and prophets were built upon the church but that the church was built upon the apostles and prophets. This is an important distinction. The church did not bestow apostolic and prophetic authority upon certain people. It was the Holy Spirit who chose certain people to receive and deliver the truth of God. The church could never authorize a prophet; they could merely recognize a prophet. Neither the congregation of Israel, during the time of the Old Testament, nor the church, during the New Testament era, ever ordained anyone to the prophetic ministry. This was the job of God alone.

(5) There is Biblical evidence that the role of Pastor was ordained by other pastors (Acts 14:23; Col 1:23; Titus 1:5).

(6) There is no Biblical authority for Prophets to appoint other prophets.

(7) There is no Biblical authority for, or example of, Prophets predicting the results of elections. Any word of mankind that is beyond God’s inspired Biblical Word is not God’s inspired or prophetic Word.

(8) Old and New Testament prophecies were never wrong, when they spoke Yahweh’s prophecies.

5. Summary. (Blue Letter Bible).

a. As there were prophets during the Old Testament era, there were also prophets during the time of the New Testament.

b. The job of the New Testament prophets was similar to that of their Old Testament counterparts, in that they were to speak forth the Word of God to the people.

c. The church was built upon the foundation of these individuals; they were the leaders of the new order. The prophets were those individuals whom God selected. No church or organization had, or has, the authority to declare someone a prophet. This was something that was determined by God alone.

III. Worship. When He Was On The Cross, Bill & Gloria Gaither performing When He Was On the Cross (I Was On His Mind) [feat. The Florida Boys]

Prophecies Of Messiah – 8 – Fulfillment – Matthew Introduction – Part – B

Zech 14:5. “Then the Lord, my God, will come, and all the holy ones with Him! ” Zech 14: 9 “And the Lord will be king over all the earth…”

I. Introduction. Prophecies Of Messiah – 8 – Matthew Introduction Part – B

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

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Prophecies Of Messiah – 8 – Fulfillment – Matthew Introduction – Part – B

A. Matthew probably wrote his gospel in Greek some time before the fall of Jerusalem in 70 A.D., and possibly as early as 44 A.D., during the persecution of Agrippa I.

B. More important than discussion on the sources of the gospel is its self-evident unique character which has caused this gospel to be placed first in the New Testament. Its position is assured because its subject matter serves as a bridge between the Old and New Testaments. Matthew’s purpose obviously was to demonstrate that Yeshua- Christ was the promised Messiah of the Old Testament, that He fulfilled the requirements of being the promised King who would be a descendant of David, and that His life and ministry fully support the conclusion that “He is the prophesied Messiah of Israel.”

C. The gospel of Matthew, accordingly, presents Christ’s royal genealogy and the early recognition that He was indeed “the King of the Jews.” These historical materials are followed by the Sermon on the Mount, stating the moral principles of “the prophesied earthly Messianic kingdom of God,” which is given more extensively in Matthew than in the other gospels. The theme is continued by presenting the sayings and the “miracles of Christ” as His credentials prophesied in the Old Testament.

D. Having laid this broad base, Matthew then proceeds to account for the fact that Christ “did not bring in His prophesied kingdom at His first coming.” The growing rejection of Christ, His denunciation of the unbelief of the Jews, and His revelation of truth relating to the period between the two advents (Mt 13) serve to support this point.

E. Beginning in Mt 14, the growing line of rejection leads to the Olivet discourse in Mt 24 and 25, describing the course of the age between the two advents (the inter-advent age), with special reference to the great tribulation just preceding His second coming to the earth. Having set forth the rejection of Christ in the context of ultimate glorification, the gospel of Matthew then records the facts of His death, resurrection, and post-resurrection ministry. (Mt 24-25 provides a capsulized view of the Book of Revelation).

F. As a whole, the gospel of Matthew is not properly designated as only “an apologetic for the Christian faith.” Rather, it was designed to explain to the Jews, who had expected the Messiah when He came to be a conquering king, why instead Christ suffered and died, and why there was the resulting postponement of His triumph to His second coming. The gospel of Matthew, with its many quotations from the Old Testament, is the proper platform on which the later books of the New Testament were drawn. The magnitude of Matthew’s contribution that he wrote, guided by the Spirit of God, fully justified the attitude of the early church, which regarded Matthew as the most important gospel and its contents as fundamental to the Christian faith.

G. In regard to the return of Jews whom have been scattered from Israel by the Romans, beginning in 70 A.D., it must be known that the majority of the returning Jews to Israel (Aliyah), are returning in “unbelief” (in regard to their belief in Christ as Messiah) prior to the Tribulation But, it will take place during during the Tribulation, as Jews are coming under the oppression of the forces of the Anti-Christ, that these unbelieving Aliyah Jews will call on Yeshua/Christ, in belief, to save them from individual death, and from the total genocide of the Jewish people (Re following paragraphs 1-4 and their sub paragraphs).

1. Mt 24:21-22. The elect in this passage relates to Jews….Amos 3:2.

a. Matthew 24:21-22. 21 For then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever will. 22 Unless those days had been cut short, no life would have been saved; but for the sake of the elect those days will be cut short.

b. Amos 3:2. “You only have I chosen among all the families of the earth;

2. Mt 24:29-30. The tribes who will mourn, will be “the tribes of Israel.”

29 But immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from the sky, and the powers of the heavens will be shaken. 30 And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory.

3. Zech 12:10. At the second coming of Christ, Jews will recognize Yeshua/Christ as her Messiah, acknowledging with deep contrition that He was the One of whom their forefathers pierced (John 19:37).

a. Zech 12:10. I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn.

b. John 19:37. “They shall look on Him whom they pierced.” (Jews in the Tribulation will come to belief in Christ, knowing that first century Jews had rejected Yeshua as Israel’s King and Savior. )

H. It is important to know that as the offer of the Messianic Kingdom of God was being offered to the Jews of first century Israel, that never was there a Scripture given that those Jews asked for the details of the Kingdom, or that such details were offered by John, Messiah/Yeshua, or the disciples to the Jews. The reason that no description was made of the kingdom is that those Jews had learned the details of the kingdom through their Jewish education. The Gospel (good news) of the Kingdom (2 Sam 7:8-16) was already known to Jews. The following information, about the King, Messiah/Yeshua, except where noted, comes from the Moody Bible Commentary (2014), Isaiah General Editors: 1. Michael Rydelnik (Professor of Jewish Studies, Moody Bible Institute: BA., Azusa Pacific University; Th.M., Dallas Theological Seminary; DMISS, Trinity Evangelical Divinity School). 2. Michael Vanlaningham (Professor of Bible, Moody Bible Institute, BA, Nebraska Wesleyan University; MDiv, Talbot Theological Seminary; PhD., Trinity Evangelical Divinity School). Isaiah Commentators, 1. Dr. Michael Rydelnik (Bio above). 2. James Spencer (Vice President and Dean of Distance Learning, Moody Bible Institute: BS., University of Illinois at Chicago; MA., Wheaton College Graduate School; MDiv., Moody Theological Seminary; PhD., Trinity Evangelical Divinity School).

1. (Mine) The knowledge of the Gospel (good news) of the death, burial, and resurrection of Messiah/Christ would become common knowledge to Jews and Gentiles (1 Cor 15:1-12), but Jews of first century Israel should have known of the prophecy of such Messianic torture which was done for the spiritual salvation of the nation of Israel, and for the eternal individual salvation of Jews and Gentiles, those of whom would come to belief in Messiah/Christ (John 3:16; Acts 16:30-31).

2. Isa 53:1-9. The Servant of Isaiah. Israel finally speaks from the perspective of finally understanding the identify of the Servant (Messiah), after many years of rejection.

3. Isa 53:4-6. Israel states that He (Messiah) was punished for her (Israel) own sin. The Servant did indeed take the punishment for sin, and therefore would provide forgiveness to someone who trusts in Him. However, removing the penalty for sin will not remove the presence of sin in a believer’s life until after the resurrection. In the same way, the forgiveness of sin that causes sickness does not guarantee healing from from diseases until the presence of sin is removed at the resurrection at the end of days. The substitution of the Servant for the people certainly foretells the sacrifice of the Messiah/Jesus as a sacrifice for the sickness of sin (1 Pet 2:24).

2. Isa 53:5. “by His stripes we are healed.”

a. Israel now understood that the Servant (Messiah) took the punishment (chastening) they deserved, in order to bring their spiritual healing. (Mine) In resurrection bodies (1 Cor 15:53-55), which will be imperishable, in heaven or in the eternal state, those whom are with Messiah/Christ will have the following blessings: Rev 21:3-4, “God, Himself will be among them, and He will wipe away every tear from their eyes; and there will no longer be any mourning, or crying, or pain. ((Ryrie Study Bible note: “People will will enjoy a new intimacy with God and the elimination of those sorrows that sin brings.”).

b. Israel now confesses that upon viewing the Servant’s suffering, the nation had concluded that the Servant was undergoing divine punishment. He was “stricken, smitten of God, and afflicted (v 4), all terms that indicate punishment for sin. The word “stricken,” means to smite with disease for sin.”

c. Penitent Israel now recognizes that while the Servant was indeed being punished for sin, it was not for His sin, but theirs. The Servant’s suffering included being “pierced though for our transgressions (v 5). The Hebrew word translated “pierced” means “wounded to death,” and conveys a violent and painful death. The Servant was “crushed for our iniquities.” Although the word “crushed” means “broken” or “shattered to pieces,” it is not generally used in a literal way but with a metaphorical sense, as in a “contrite [lit. “crushed”] spirit” (Isa 57:15) or “contrite heart (Isa 51:17). Israel now understood that the Servant took the punishment (chastening) they deserved, that He was being flogged (by His scouring) in order to bring their spiritual healing. The substitution of the Servant for the people certainly foretells the sacrifice of the Messiah Jesus as a sacrifice for the sickness of sin (1 Pet 2:24).

d. Penitent Israel now summarizes what they have learned. They are the ones who have strayed from God “like sheep” and followed their own desires. Consequently, the Lord has caused the punishment for the “iniquity” (guilt) “of us all” to fall on Him (v 6).

3, John 19:30, “it is finished.” confirmed that the atonement had now been completed. Since He, Himself, “gave up His spirit,” Christ fulfilled His prophecy that no one could take His life from Him; John 10:11, 15, 17, 18). *Ryrie Study Bible note “It is finished!” Receipts for taxes found in the papyri have written across this single Greek word, which means “paid in full.” The price for our redemption from sin was paid in full by our Lord’s death.

I. As we read through the following Scriptures, it is important to remember that “context is the key to understanding God’s inspired Word.” 2 Timothy 3:16, (Amplified Bible) All Scripture is God-breathed [given by divine inspiration]. Consider Exegesis vs Eisegesis:

a. Exegesis and eisegesis are two conflicting approaches in Bible study. Exegesis is the exposition or explanation of a text based on a careful, objective analysis. The word exegesis literally means “to lead out of.” That means that the interpreter is led to his conclusions by following the text.

b. The opposite approach to Scripture is eisegesis, which is the interpretation of a passage based on a subjective, non-analytical reading. The word eisegesis literally means “to lead into,” which means the interpreter injects his own ideas into the text, making it mean whatever he wants.

c. Obviously, only exegesis does justice to the text. Eisegesis is a mishandling of the text and often leads to a misinterpretation. Exegesis is concerned with discovering the true meaning of the text, respecting its grammar, syntax, and setting. Eisegesis is concerned only with making a point, even at the expense of the meaning of words.

d. In summary, Exegesis is the process of drawing meaning out of a text based on its original context, while eisegesis involves reading one’s own interpretations or biases into the text

III. Worship. “Oh What A Savior,” Charles Billingsley, FBC JAX 2015

Prophecies Of Messiah – 8 – Matthew Introduction – Part A

Zech 14:5. “Then the Lord, my God, will come, and all the holy ones with Him! ” Zech 14: 9 “And the Lord will be king over all the earth…”

I. Introduction. Prophecies Of Messiah – 8 – Matthew Introduction – Part A

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

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Prophecies Of Messiah – 8 – Fulfillment – Matthew Introduction – Part A

A. Well, we’ve finally made it to the Gospel of Matthew. We might wonder how we got here. The journey began in Genesis 12:1-3,” where God provided a blessing upon Abraham, and through Abraham and his seed, which traveled through his son, “Isaac,” and then on through the seed of his son, Jacob, whom God named Israel. It was through the seed of Jacob, that all of the world would be blessed and saved from the results of the fall of Adam and Eve, and the curse which followed. The blessing that God placed upon Abraham, became known as the Abrahamic Covenant, which provided blessings of “the Land Covenant, Davidic Covenant, and New Covenant.” The Abrahamic covenant provided for his blood seed, unconditional promises of “land, seed and blessing.” Through those blessings, were unconditional promises (covenants of promise) for Israel. Through the fulfillment of the “Abrahamic Covenant,” all redeemed Jews and Gentiles will live “eternally” in the eternal state of the New Heaven, New Earth, and New Jerusalem (Rev 21:1-2), and will be present with “the Lord God the Almighty, and the Lamb” (Rev 21:22) “forever and ever” (Rev 22:4).

B. The Gospel of Matthew tells of the Law, and of a look ahead to the future, literal, physical, earthly Kingdom of God, where Christ will rule and reign for 1,000 years, and then the Eternal State that will follow. Christ gives a prophecy of the Church (Mt 16:17-18, His church), which will not come into being until after His death, burial, and resurrection (Acts 1:1-1:10.)

C. It is important to understand that the audience of Matthew consisted of Jews, those of whom were believers in Christ. The message of Christ to those Jews did not provide “a plan of salvation,” as the target audience had already been saved, having followed the words of Christ in John 3:16, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.” The purpose of Matthew’s gospel was not to document the gospel of “the death, burial, and resurrection of Christ, ” (1 Cor 15:1-8), but to offer the “prophesied gospel of the kingdom,” to first century Jews of Israel, which was preached as being the future, literal, earthly, physical Kingdom of God (Mt 24:14; Messianic, 1,000 year Millennial). Just as any kingdom must be ruled by a king, Matthew showed that Israel must enthrone the king of Yahweh’s own choosing, per the Mosaic Covenant (Deuteronomy 17:15). The Mosaic Covenant, and dispensation of Law, would continue until after the Crucifixion, Resurrection, and Ascension of Christ to Heaven (Acts 1:4-9). “where the Holy Spirit descended from heaven upon the Jews in Jerusalem, binging an end to the Dispensation of Law, and bringing in the Dispensation of Grace, and the Church Age (Acts 2:1-2. It can be seen that the offer of the Kingdom of God, had a purpose of saving Jews from those oppressive kingdoms which had oppressed Israel ever since the Jews of Judea were taken captive by the Babylonians, in 586 B.C. The oppression of Israel continued by the kingdoms of: the Medes and Persians (538-333 B.C.; the Greeks, (333-63 B.C.), and then by the Romans, where the Romans defeated the Greek empire, and continued the oppression of Israel through the time of Christ, and until the destruction of the Second Temple in Jerusalem in AD 70 by the Romans. In 1948 dispersed Jews began a return to their promised Land of Israel from Europe, after the “1941 to 1945 Holocaust,” when Nazi Germany and its collaborators systematically murdered some six million Jews across German-occupied Europe, which was around two-thirds of Europe’s Jewish population.

D. God is in control of the return of Jews to their home land, which is a definition of Zionism, and has had His hand in the return of Jews to their homeland of Israel. Aliyah is also a term that relates to the the immigration of Jews from the diaspora to, historically, the geographical Land of Israel. God’s part in the return of Jews to Israel is told in the prophecy of Ezekiel in 587 B.C., as is written in the following paragraph, when Jews of Israel had been taken in exile to Babylon, by its by King Nebuchadnezzar, for 70 years of exile.

THE RESTORATION OF JEWS TO THEIR LAND. “Ezekiel 36:1. And you, son of man, prophesy to the mountains of Israel and say, ‘O mountains of Israel, hear the word of the Lord.” “36:12 Yes, I will cause men—My people Israel—to walk on you and possess you, so that you will become their inheritance and never again bereave them of children.” “36:24. For I will take you from the nations, gather you from all the lands, and bring you into your own land.”

E. Matthew’s Gospel documents the offer of the kingdom by Christ to Israel, and only to Jews, not Gentiles of Samaritans. This offer was made by John the Baptist (Mt 3:2); by Christ (Mt 4:17), and the disciples (Mt 10:5-7). The message was that “the kingdom was near “(not here). Being near was that Messiah had come, and the Kingdom would follow, if Israel were to receive her King, “Christ.” But, the kingdom was “not here” because Israel had “not” received her king. The kingdom, had not come, has not come, and will not come until Israel calls on Christ (Mt 23:38); which will not occur until Israel calls on Christ, in belief (Zech 12:10); which will not happen until the end of the Tribulation (Mt 24:21, 22b; 29-30) when the forces of Satan are in the process of decimating Israel.

F. In the message of Christ to Israel (He didn’t offer the kingdom to Gentiles or Samaritans, Mt 10:5-7), He told the Jews of first century Israel, who were living under the Law, of the conditions of the Law that will exist during the Kingdom Age. He related the severity of discipline and punishment of the Law (e.g., Sodomy or homosexuality is to be punished by the death of both parties involved, Lev 18:22, 29; 20:13); carnal relations with a beast required the execution of both the man and the animal, (Lev 18:23; 20:15) ; both of which were examples of punishment which will be executed during the Kingdom age.

G. In the Old Testament, righteousness is often associated with justice and adherence to God’s law. The Hebrew word for righteousness, “tsedeq,” conveys the idea of being right or just.

H. The Law given to Moses further underscores God’s desire for His people to live righteously. Deu 6:25 states, “And if we are careful to observe every one of these commandments before the LORD our God, as He has commanded us, then that will be our righteousness.”

I. It is important to understand that the Church is not under the Sermon on the Mount (Mt 5-7), (e.g., Mt 5:29-30 plucking out and eyes; cutting of limbs). The book of Leviticus is a part of the Torah. The definition of the word “Torah” is literally, “instruction.” When Jews say “Torah,” they’re most likely speaking of the first five books of the Bible (Books of Moses), which is the foundation of all Jewish instruction and guidance. God required violators of the Law to come under strict discipline and severe punishment. The same system of discipline and punishment will be present during the Kingdom age for unresurrected people, as explained in paragraph M.

M. At the end of the Tribulation, those of whom had been saved (Mt 25:35-40) but not resurrected, will enter the Kingdom in mortal bodies (still having a sin nature), (Mt 25:33-34); they will be able to bear children. Children whom are born of such unresurrected parents, will also have mortal bodies and sin natures. Such parents and children will come under the teachings of Christ (Isa 2:1-3 Zech 8:20-23). But, many of those unresurrected parents and children, may not submit to Christ’s teachings, and will rebel against Him at the end of the Kingdom (Rev 20:7-10).

N. Prior to the Kingdom Age, the church will have been caught up to heaven (Jn 14:1-3; 1 Cor 15:50-54; 1 Thes 4:13-18). Therefore, no church (born again believers in Christ) will be present on earth during the Tribulation. There will be a false church (of those not being born again) during the Tribulation (Rev 17:1-14). Matthew tells of the rejection of Christ by Israel (Mt 12:24). He also tells of the Tribulation Age, Christ’s second coming, and the post Tribulation judgments (Mt 24-25). Christ told of many other things, many of which will be discussed in the following Chapter studies of Matthew.

III. Worship. Hunger For Holiness (2016) – Carman Licciardello (Deceased, 2021).

Prophecies Of Messiah – 7 – The New Covenant

Zech 14:5. “Then the Lord, my God, will come, and all the holy ones with Him! ” Zech 14: 9 “And the Lord will be king over all the earth…”

I. Introduction. Prophecies Of Messiah – 7 – The New Covenant.

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

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Prophecies Of Messiah – 7 – The New Covenant. – The Promises of the New Covenant with Israel.

A. The New Testament by its very name proclaims the universal recognition that a new covenant was made by our Lord Jesus Christ. The title, applied to all the books of the Bible written after Christ, stands in contrast to the Old Testament or Old Covenant. In common discourse, the term “New Testament” has become almost a cliché, used to represent the books as such, rather than their content. The term is, however, Biblical and filled with great significance. Its interpretation bears on soteriology, ecclesiology, and eschatology in particular, and it colors theology as a whole.

B. The particular aspect of the new covenant is the relation of the new covenant to Israel, specifically, the question of whether the new covenant promised Israel in the Old Testament will have literal fulfillment. In the hours of Israel’s apostasy and departure from God, the prophets mingled their predictions of dire judgment with glowing promises of a future in which Israel would have spiritual and temporal well-being (Temporal refers to things related to the physical world or practical matters, as opposed to spiritual ones).

C. The major passage in the Old Testament, and the only one to use the specific term “new covenant,” is found in Jeremiah 31:31-34:“Behold, the days come, says Yahweh, that I will make a new covenant with the house of Israel, and with the house of Judah: not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they broke, although I was a husband unto them, says Yahweh. But this is the covenant that I will make with the house of Israel after those days, says Yahweh: I will put my law in their inward parts, and in their hearts will I write it; and I will be their God, and they shall be my people. And they shall teach no more every man his neighbor, and every man his brother, saying, “know Yahweh”; for they shall all know me, from the least of them unto the greatest of them, says Yahweh: for I will forgive their iniquity, and their sin will I remember no more.”

D. The issue being considered is whether these promises are now being fulfilled to the church, or to the Jews in the church in this age. In this light, the provisions of the covenant are to be noted in the following particulars: (1) It is specifically a covenant with “the house of Israel, and with the house of Judah.” (2) It is contrasted with the Mosaic covenant which also was with Israel only and not with any other people. (3) The covenant will be fulfilled “after those days,” i.e., after the days of judgment and affliction described in the preceding context, also Jeremiah 30:7. (4) The Law is to be written in their hearts, in their “inward parts,” in contrast to the Mosaic law which was written in tables of stone. (5) Yahweh will be their God and Israel will be His people; this relationship will be mutually and publicly recognized by both parties. (6) There will be no need to proclaim the truth concerning Yahweh as all will know Him, “from the least of them unto the greatest of them.” (7) Their sins will be forgiven and remembered no more.

E. While certain aspects of this covenant correspond to spiritual blessings realized by the people of God in this age, it is not difficult to see that the provisions of the covenant are not fulfilled in any literal sense in this age. The covenant is specifically made with Israel, a name which is never used in the New Testament in reference to Gentiles, as brought out in many articles on eschatological problems. The New Covenant provides that God will be their God, and Israel shall be His people. Obviously this involves more than ever existed in the Old Testament. It is a relationship to Israel “as a group ,” and premises a public manifestation of God’s blessing on them. Certainly this has no fulfillment in the present day or in any period since apostolic times. A most distinctive promise is that “all” will know Yahweh. This has never been true of the world and is not true today. The church in the world is given a commission to proclaim the Gospel to a world that” knows not God,” to teach the truth to those who have believed in Him. There is no evidence, whatever, that the day will ever come when all will know Yahweh until the full revelation is given by the personal return of Christ (Mt 24:29-30). The argument that this covenant is fulfilled in the present age hinges then on spiritualizing the key word, “Israel,” and ignoring some of the most striking aspects of the covenant.

F. While Jeremiah 31:-34 is the only reference specifically to the new covenant with Israel in the Old Testament, it cannot be doubted that many other passages refer to the same covenant, particularly the expression “everlasting covenant.” In this description its character as unconditional and eternal is emphasized instead of its difference in quality to the Mosaic covenant. All of God’s covenants with Israel except the Mosaic are described as “everlasting,” and it is necessary to consider the context to determine the reference in each case. In most instances the reference is clear.

G. In Isaiah 61:8-9, certain aspects of the new covenant are emphasized and enlarged: “…I will make an everlasting covenant with them. And their seed shall be known among the nations, and their offspring among the peoples: all that see them shall acknowledge them, that they are the seed which Yahweh has blessed.” Here is confirmed and enlarged what is revealed later, chronologically, by Jeremiah. Israel is to be publicly blessed before all the peoples of the world. As in the Jeremiah passage, these promises follow the predictions of judgment and are associated with Israel’s restoration as a nation and restoration to their land.

H. Jeremiah himself adds to the new covenant in 32:37-40 of his prophecy. The same features as appear in the new covenant are reiterated: (1) Israel is to be God’s people; (2) a changed heart; (3) God will do them good forever. Some additions to the covenant are also brought out clearly. The fulfillment of the new covenant is conditioned on the regathering of Israel from their world-wide dispersion (Jer 32:37) and their permanent establishing in their ancient land . These additions are important because there is nothing in the present age which fulfills these prophecies even, spiritually.

I. The key to understanding the New Covenant, is to understanding that this Covenant of Promise:

a. Is between Yahweh and Jews (Jer 31:31, 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”).

b. Will be fulfilled at the second coming of Christ to physically stand on Earth, to rule and reign for 1,000 years in the literal, earthly, Messianic Kingdom of God (Mt 24:29-31; Zech 14:1-4, 9; Rev 19:11-20:6:).

c. Resurrected and raptured pre kingdom Jews and Gentiles will rule and reign with Christ in the future earthly Kingdom (OT Jews: Daniel 12:2-3; Matt 19:28; Saved Jews and Gentiles 1 Cor 6:2; Matt 20:4-6).

J. The above information comes from an article that was written by Dr. John F. Walvoord, B.A., M.A., Th. B., Th. M., Th. D., D. Div., Lit. D. (Dr. Walvoord taught at Dallas Theological Seminary for 50 years, during which time he was President for 34 years, dying at age 92.)

III. Worship. Rodney Brooks, “The Anchor Holds,” FBC/JAX, 1998. John 10:27-30.

Prophecies Of Messiah – 6 – The Davidic Covenant.

2 Samuel 7:16 “Your house and your kingdom shall endure before Me forever; your throne shall be established forever.”

I. Introduction. Prophecies Of Messiah – 6 – The Davidic Covenant.

A. This Eternity study focuses on a study of the Bible, which takes place through a consistent, literal, grammatical, historical, and contextual interpretation of God’s Inspired Word. The result of this study is accomplished through a systematic exposition of Israel and the End Times, which includes Scripture that is contained in both the Old and New Testaments of the Bible.

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

1. John F. Walvoord, B.A., M.A., Th. B., Th. M., Th. D., D. Div., Litt. D., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B, Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at DTS for 50 years, during which time he was President of DTS for 34 years, dying at age 92.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Prophecies Of Messiah – 6 – The Davidic Covenant (aka The literal, earthly, physical, Kingdom of God, Messianic Kingdom, Millennial Kingdom).

A. The Davidic Covenant refers to God’s promises to David through Nathan the prophet and is found in 2 Samuel 7 and later summarized in 1 Chronicles 17:11-14, and 2 Chronicles 5:16. This is an unconditional covenant made between God and David through which God promises David and Israel that the Messiah (Jesus Christ) would come from the lineage of David and the tribe of Judah and would establish a kingdom that would endure forever. The Davidic Covenant is unconditional because God does not place any conditions of obedience upon its fulfillment. The surety of the promises made rests solely on God’s faithfulness and does not depend at all on David or Israel’s obedience. The Davidic Kingdom, of which Jesus offers to the nation of Israel, and only to Israel (Matt 10:5-7), and is shown in 2 Samuel 7:8-17, to be “literal, physical, earthly, and unfulfilled.” It should be noted that The Kingdom of God is not the same as the infilling of the Holy Spirit. People will enter the Kingdom, but the kingdom will not enter people. It should be known that per Genesis 12:2-3, Gentiles will not be left out of the Kingdom of God. The Davidic Kingdom (Kingdom of God) will not be fulfilled until all of the Abrahamic Covenant has been fulfilled, which includes the, “Land Covenant, New Covenant, and Davidic Covenant.”

1. At the end of the Tribulation, all inhabitants in Heaven (Jew and Gentile) will return to earth with Christ (Rev 19:11-16) for the final Tribulation battle (Armageddon) (Rev 19:17-19). Satan and his forces will be defeated, and Christ and his saints will rule and reign on Earth for 1,000 years (Rev 19:20-20:6).

2. Jumping ahead, after the destruction of the world (2 Peter 3:10), there will be a new heaven, new earth and new Jerusalem (Rev 21:1-4), the redeemed of all times will enter this Eternal State, where:

a. Rev 21:27: “nothing unclean, and no one who practices abomination and lying, shall ever come into it, but only those whose names are written in the Lamb’s book of life.”

b. Rev 22:3-5: “³There will no longer be any curse; and the throne of God and of the Lamb will be in it, and His bond-servants will serve Him; ⁴they will see His face, and His name will be on their foreheads. ⁵And there will no longer be any night; and they will not have need of the light of a lamp nor the light of the sun, because the Lord God will illumine them; and they will reign forever and ever.”

B. The Davidic Covenant centers on several key promises that are made to

1. David. First, God reaffirms the promise of the land that He made in the first two covenants with Israel (the Abrahamic and Mosaic Covenants). This promise is seen in 2 Samuel 7:10, “I will provide a place for my people Israel, and will plant them so that they can have a home of their own and no longer be disturbed. Wicked people will not oppress them anymore.”

2. God then promises that David’s son will succeed him as king of Israel and that this son (Solomon) would build the temple. This promise is seen in 2 Sam 7:12-13, ” I will raise up your offspring to succeed you, your own flesh and blood, and I will establish his kingdom. He is the one who will build a house for my Name.”

3. But then the promise continues and expands: “I will establish the throne of his kingdom forever” (verse 13), and “Your house and your kingdom will endure forever before me; your throne will be established forever” (verse 16). What began as a promise that David’s son Solomon would be blessed and build the temple turns into something different, which is the promise of an everlasting kingdom. Another Son of David would rule forever and build a lasting House. This is a reference to the Messiah, Jesus Christ, called the Son of David in Matthew 21:9.

C. The promise that David’s “house,” “kingdom,” and “throne” will be established forever is significant because it shows that the Messiah will come from the lineage of David, and that He will establish a kingdom from which He will reign. The covenant is summarized by the words “house,” promising a dynasty in the lineage of David; “kingdom,” referring to a people who are governed by a king; “throne,” emphasizing the authority of the king’s rule; and “forever,” emphasizing the eternal and unconditional nature of this promise to David and Israel.

D. Other references to the Davidic Covenant are found in:

1. Jeremiah 23:5. Behold, the days come, says the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper and shall execute judgment and righteousness in the earth.

2 Jeremiah 30:9. but they shall serve the LORD their God, and David their king, whom I will raise up unto them.

3. Isaiah 9:7 The multitude of His dominion and the peace shall have no end upon the throne of David and upon His Kingdom, ordering it and confirming it in judgment and in righteousness from now on even for ever. The zeal of the LORD of the hosts will perform this.

4. Isaiah 11:1 And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots:

5. Luke 1:32 He shall be great and shall be called the Son of the Highest, and the Lord God shall give unto Him the throne of His father David;

6. Luke 1:69. And has raised up a horn of saving health for us in the house of his servant David,

7. Acts 13:34 And as concerning that He raised Him up from the dead, now no more to return to corruption, He said this, I will give you the sure mercies promised to David.

8. Revelation 3:7 And to the angel of the congregation in Philadelphia write; These things, says He that is Holy and True, He who has the key of David, who opens and no one shuts and shuts, and no one opens;

III. Worship. “You are my Hiding Place” at Hickory Grove Baptist Church (North Campus)~ Charlotte NC.

Prophecies Of Messiah – 5 – The Land Covenant

Zech 14:5. “Then the Lord, my God, will come, and all the holy ones with Him! ” Zech 14: 9 “And the Lord will be king over all the earth…”

I. Introduction. Prophecies Of Messiah – 5 – The Land Covenant

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

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. The Importance Of The Abrahamic Covenant.

A. The first of the four great determinative covenants made by God with the nation Israel was the Abrahamic covenant, which must be considered as the basis of the entire covenant program of promise. The remaining three sub-covenants of the Abrahamic Covenant are the Land Covenant, Davidic Covenant, and New Covenant. Before we take on an understanding of the Gospel of Matthew, an understanding of these four Covenants of Promise between God and Abraham, through Israel, must be understood. It will be seen in Matthew’s Gospel that the Jews of first century Israel already were knowledgeable of the Covenants of Promise, prior to when Yeshua/Messiah offered the earthly Kingdom of God to them (Matt 3:2). It will also be seen that never was an explanation of the Abrahamic Covenant made to the Jews of first century Israel in any of the Gospels. The details of the Abrahamic Covenant was already made known to pre Gospel Jews through their Jewish religious education.

B. There are many Scripture in reference to the covenant into which God entered into with Abraham, with its fulfillment being accomplished through Israel; its application is seen in many different realms. This covenant has an important bearing on the doctrine of Soteriology,(the doctrine of salvation). Paul, in writing to the Galatians, shows that believers enter into the blessings promised to Abraham:

1. The argument of Paul in Romans is based upon this same covenant promise made with Abraham

2. Immediately after the fall of man, God revealed His purpose to provide salvation for sinners. This program was gradually unfolded by God to man. The promise made to Abraham represents a determinative step in this revelation. Therefore, we will begin a brief study of these three Abrahamic sub-covenants (Land, Davidic, New).

3. See Notes below in paragraph C.

C. Notes. 1. Galatians 3:14, 29; 4:22-31. 2. Romans 4:1-25.

III. Prophecies Of Messiah – 5 – The Land Covenant.

A. The Land Covenant is recorded in Deuteronomy 29:1-29 and Deu 30:1-10, and was made between God and Israel just before Moses died and Israel entered the Promised Land. This covenant is called the Land Covenant because many of its promises relate to Israel’s possession of the land (Land of Israel). God made this covenant with Israel after the Mosaic Covenant and after Israel had wandered in the wilderness for forty years. God made this covenant with the nation of Israel while they were in Moab waiting to go into the Promised Land (of Israel). The land covenant would serve this new generation of Israelites as a reminder of their special covenant relationship with God.

B. The “Land Covenant” has many similarities to the Mosaic Covenant that was made at Mount Sinai, but is a separate and distinct covenant as clearly seen in Deu 29:1. “These are the words of the covenant which the Lord commanded Moses to make with the children of Israel in the land of Moab, besides the covenant which He made with them in Horeb.” Before making this covenant with Israel, God reminded them that if they obeyed the Mosaic Law, He would bless the nation abundantly and warned them that disobedience to the Law would result in His cursing the nation (Deu 28:1-68).

C. Besides the promises that God would bless the Jews, if they obeyed His commandments, and curse them if they disobeyed, the Land Covenant also contains some special promises to Israel that many believe will not be completely fulfilled until the millennial reign of Christ.

a. First. God promised to gather the scattered Israelites from all over the world and to bring them back into the land He had promised to their ancestors (Deu 30:3-5).

b. Second. God promised to regenerate the Israelites of that time and their descendants by circumcising their hearts so that they would love Him totally (Deu 30:6).

c. Third. God promised to judge Israel’s enemies (Deu 30:7).

d. Fourth. He promised that the Israelites would obey God and that God would prosper them in their obedience (Deu 30:8-9).

e. While some might see these promises being fulfilled when Israel was returned from captivity in Babylon, at the time of Ezra and Nehemiah, there seem to be some aspects of this that have not been fully realized yet. For example, the promised restoration of Israel to the land would not happen until all the blessings and curses promised them were fulfilled (Deu 30:1).

D. We know that Israel, as a nation, rejected Jesus Christ as their Messiah, and was once again cursed and cut off from the land when the Romans conquered Jerusalem in 70 A.D. We also know that one of the promises in this covenant was that God would circumcise their hearts (Deu 30:6), so that they and their descendants would obey Him (Deu 30:8). These same promises are repeated in Jeremiah 32:36-44 and Ezekiel 36:22-38, and are part of the blessings and promises of the New Covenant. Additionally, it seems that the final, or ultimate, restoration of Israel to the land, and to an everlasting relationship with God, is what Paul is looking forward to in Romans 11:25-26 when he says that “a partial hardening has happened to Israel until the fullness of the Gentiles has come in and thus all Israel will be saved.”

E. The Land Covenant also serves to reinforce the promises of God that were made to Abraham, Isaac and Jacob, in that God would establish Israel as His chosen people (Deu 29:13). Even though God set before Israel the promise of His blessings for obedience and His curses for disobedience, He knew full well that they would turn from Him and His covenant, and turn to idols. This is why God also promised to, one day, restore the Jews to the land and have compassion on them (Deu 30:1-3). Therefore, the ultimate outcome of this covenant does not depend on Israel and its obedience, but instead it depends on God and His faithfulness. The Land Covenant focuses on what God is going to do, more than what Israel is supposed to do. While Israel’s prosperity is closely tied to her obedience to God’s commands, and they will still be punished for their disobedience to God, there is coming a day when God will return them to the land (the full extent of the land as outlined in Gen 15:18-21), and they will possess it, and God will bless them forever.

F. At that time God will circumcise their hearts so they will obey Him (Deu 30:6). This covenant is, again, reaffirming the Abrahamic Covenant in that someday the seed of Abraham will possess the Promised Land forever. Unlike the Mosaic Covenant whose promises are conditional upon Israel’s obedience to the Law, ultimate fulfillment of the promises of the Land Covenant are not dependent upon Israel’s obedience. Instead, the Land Covenant is an unconditional, eternal covenant (Ezek 16:60) because it is a part of the Abrahamic Covenant and an amplification of it.

G. The Bible never uses the term “Palestinian Covenant,” and Moses certainly never would have called the land “Palestine,” but the term “Palestinian Covenant” has become common usage, and is wrong The Bible has no such words as “Land of Palestine.” but there are 256 verses that state “land of Israel,” or relate directly to it.

IV. Worship. Charles Billingsley, “When I Don’t Know What To Do.”

Prophecies Of Messiah – 4 -Kingdom Conditions

Zech 14:5. “Then the Lord, my God, will come, and all the holy ones with Him! ” Zech 14: 9 “And the Lord will be king over all the earth…”

I. Introduction. Prophecies Of Messiah – 4 – Kingdom Conditions.

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

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Prophecies Of Messiah – Kingdom Conditions – A View of the iteral and earthly Kingdom of God (1,000 Messianic Kingdom).

A. The Settlers Of The Kingdom.

1. The Saints Who Return With Christ (Revelation 19:11-14)

2. The Resurrected Tribulation Saints (Revelation 20:4-6)

3. The Surviving Tribulation Saints (Matthew 24:13, 21-22)

4. The Righteous Nations (Matthew 25:31-40). They will inherit the Kingdom (Mt 25:34). Note that these last two groups enter the kingdom in human bodies of human flesh, and will have children during the kingdom age, who will have to come to belief in Messiah in order to enter the Eternal State of the New Heaven, New Earth and New Jerusalem (Rev 21:1-2). (Nations relates to the Gentile people of the Gentile nations).

B. The Setting Of The Kingdom.

1. The Devil is Bound (Revelation 20:1-3)

2. Messiah/Christ is on the Throne (Revelation 19:15-16)

3. Nature is at Peace (Isaiah 11:6-9; Isaiah 65:25)

4. The World is at Peace (Isaiah 2:4; Isaiah 32:17-18; Ezekiel 34:28

5. It is a Time of Holiness (Isaiah 4:3-4; Isaiah 35:8-10; Zephaniah 3:11-13; Zechariah 14:20-21)

6. It is a Time of Joy (Isaiah 65:18-20)

7. It is a Time of Prosperity (Isaiah 35:1-2; Amos 9:13-14)

C. The Setup Of The Kingdom.

1. Yeshua/Messiah will Reign as King (Isaiah 9:6-7; Luke 1:31-33).

2. Jerusalem will be His Capital (Isaiah 2:2-4; Jeremiah 3:17; Zechariah 8:1-8).

3. The Saints (Jew and Gentile) will Rule with Christ (Matthew 19:28; 1 Corinthians 6:2; 2 Timothy 2:12; Revelation 5:9-10).

4. Christ will Rule with a Rod of Iron (Psalm 2:8-12; Zechariah 14:16-19; Matthew 5:21-26; Revelation 19:15).

a. Children will be born to those who pass from the tribulation to the kingdom in non-resurrected bodies (Zechariah 8:5; Isaiah 65:20; Matthew 25:1-34).

b. As such, these kingdom-born children will have a sin nature in a perfect environment (Revelation 20:7-9)

II. The End Of The Kingdom. The “Great White Throne Judgment.” (Rev 20:11)

A. Sinners Judged. Revelation 20:11-15. Here is pictured the judgment of the unbelieving dead. It occurs at the close of the Millennial Kingdom Age; it is based on works, in order to show the punishment that is deserved (vs 12, though, of course, these unsaved people are first of all in this judgment because they rejected Christ as Savior during their lifetimes); and it results in everyone in this judgment being cast into the lake of fire. This is the resurrection of Judgment (John 5:29).

B. “Before the throne, ” upon which Christ sits as Judge (vs 11, John 5:22, 27).

C. The wicked dead will receive some kind of resurrection body in which they will be tormented forever.

III. Beyond The Kingdom. The Day Of The Lord will begin unexpectedly at the beginning of the Tribulation (like a thief, 1 Thes 5;2) and end at the conclusion of the Millennial Kingdom Age with the destruction of the heavens and earth (Rev 21:1).

A. The destruction of the earth. 2 Peter 3:10. But the day of the Lord will come like a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up.. (2 Peter 3:1-10).

B. A new heaven and a new earth. “heavens will pass away.” This refers to the close of the “Day of the Lord” at the end of the millennium, when the destruction of the heavens and the earth ends the “Day of the Lord.”

C. The Eternal State. Rev 21:1-22:5. (New Heaven, New Earth, New Jerusalem).

1. New Heaven, New Earth.. Rev 21:1.

2. The descent of the New Jerusalem. Rev 21:2

3. Description of the New Jerusalem. Rev 21:9-27.

4. Delights of the New Jerusalem. Rev 22:1-5

a. No curse; the throne of God and the Lamb will be in the City. Rev 22:3-4

b. No night, or need of a lamp or the sun, because the Lord God will illumine its inhabitants (the redeemed) and they will reign forever and ever. Rev 22:5.

IV. Worship.

Gaither Singers. – I Know Who Holds Tomorrow

Prophecies Of Messiah -3 – Abrahamic Covenant

Zech 14:5. “Then the Lord, my God, will come, and all the holy ones with Him! ” Zech 14: 9 “And the Lord will be king over all the earth…”

I. Introduction. Prophecies Of Messiah – 3 – Abrahamic Covenant.

B. The contents in this article rely heavily on my study of the commentaries, articles, and discussions of many highly respected theological scholars. It is important to know that before I draw a conclusion on any subject, that I must first have found agreement on the conclusion from the works of such reputable theologians.

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

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. The Abrahamic Covenant Overview.

A. The Old Testament contains numerous prophecies that outline the characteristics and actions of the coming Messiah. These prophecies serve as a framework for identifying the Messiah through specific prophetic signs. In the New Testament, the life and ministry of Jesus Christ are presented as the fulfillment of these Messianic signs. We are following a journey of the fulfillment of the Abrahamic Covenant (Genesis 12:1-3, 7; 13:14-17; 15;1-21), which consists of the Land Covenant (Deuteronomy 29-30 [30;1-4]), the Davidic Covenant (2 Samuel 7:8-16 and 1 Chronicles 17:8-14). and the New Covenant (Jeremiah 31:31-24). Each of these covenants are known as Covenants of Promise, with God making the Covenants, guaranteed and unconditional, between Him and His chose people, Israel (Deuteronomy 14:4).

B. The Abrahamic Covenant’s promises of “land, seed, and blessing,” (Genesis 12:1-3), are given greater clarification in the three sub covenants that God entered into with the nation of Israel. When these three promises, and their amplification are correctly interpreted, they call for a future earthly Messianic kingdom.

C. In addition to being literal and reliable, as well as the basis for the sub-covenants (Land, Davidic, New) with Israel, it is also important to understand the Abrahamic Covenant’s unconditional nature. A conditional promise rests on the performance of one of the contracting parties before the other party renders contractual service. An unconditional promise obligates a contracting party to act, regardless of the performance of the other contracting party; these promises are not conditional. If the promises were conditional, God would be obligated to fulfill His covenantal obligations only after Israel first would have obeyed by performing and fulfilling her condition. However, these promises are, in actuality, unconditional. In other words, the ultimate performance of these promises rests solely on what God has obligated Himself to do, regardless of the performance of Israel.

D. In order for the the Abrahamic Covenant to be understood, (as previously stated) it must be studied in a consistent, literal, earthly, grammatical, historic, and unconditional context. It is important to understand the Five W’s of interpretation (who, what, where, when and why, and sometimes how).

E. An understanding of Dispensations and Covenants is key to understanding God’s plan for the salvation of Jews and Gentiles. Drs. C.I. Scofield and Charles C. Ryrie, as well as other dispensational writers, have written on the such subjects. It is important to know that the Abrahamic Covenant will not be fulfilled until Jews are back in the Land of Israel, as part of the literal and earthly Messianic Kingdom. We will look at the dispensations of time that the Scofield Study Bible, and Ryrie book, “Dispensational,” have explained. Within the dispensations, are the Covenants of Promise: Abrahamic, Land, Davidic, New, which provide for Israel, “land, seed, and blessing.”

F. A description of Dispensations is shown in Genesis 1:28, with supporting notes. “God blessed them; and God said to them, “Be fruitful and multiply, and fill the earth, and subdue it; and rule over the fish of the sea and over the birds of the sky and over every living thing that moves on the earth.”

III. Dispensations.

1. A dispensation is a period of time during which man is tested in respect of obedience to some specific revelation of the will of God. Seven such dispensations are distinguished in Scripture.

a. Dispensational Statement. Sugarland Bible Church, Sugarland, Texas. A Dispensation is a specific manner in which God governs during a particular period of time. We are a dispensational church. That is, we believe that God has chosen to administer or govern His purpose on earth through man under varying dispensations. These changes in government are a result of God’s choice, and do not indicate that His character ever changes. At least three of these dispensations are mentioned in the Bible and are the subject of extended revelation, viz.: the Dispensation of the Mosaic Law, the present Dispensation of Grace, and the future Dispensation of the Millennial Kingdom. In interpreting the Bible, we believe that these are distinct and should not be intermingled or confused.

b. Dispensational Statement. Dallas Theological Seminary (excerpt). We believe that the dispensations are not ways of salvation.

c. John Nelson Darby (1800-1882). John Nelson Darby is known as the founder of dispensationalism, a theological system that interprets the Bible as divided into distinct periods or “dispensations” in which God interacts with humanity in different ways. His teachings, were particularly on the pre-tribulation rapture and the distinction between the church and Israel. (It must be known that John Nelson Darby did not create dispensationalism, or the pre-tribulation rapture, but made known his findings on such studies).

2. And God Blessed Them.

The First Dispensation: Innocence. Man was created in innocence, placed in a perfect environment, subjected to an absolutely simple test, and warned of the consequence of disobedience. The woman fell through pride; the man deliberately. 1 Tim 2:14. God restored His sinning creatures, but the dispensation of innocence ended in the judgment of the Expulsion from the Garden of Eden. See below for a list of the dispensations;

a. Innocence. Gen 1:28-3:6.

b. Conscience, or moral responsibility. Gen 3:7-8:14.

c. Civil Government. Gen 8:15-11:32.

d. Patriarchal Rule. Gen 12:1-Ex 18:27. The Abrahamic Covenant begins at Gen 12:1.

e. Mosaic Law. Ex 19:1-Acts 2:1.

f. Grace. Acts 2:1- Rev 19:21.

g. Kingdom/Millennium. Rev 20:1-15 The Abrahamic Covenant is fulfilled here.

The principles of the Abrahamic covenant in its past and future fulfillments may be summed in their evidence for a future for Israel as a nation, for a future fulfillment of their possession of the land, and of their future enjoyment of the fullness of blessing which God promised Abraham’s seed. (Per Dr. John F. Walvoord, B.A., M.A., Th. B., Th. M., Th. D., D. Div., Litt. D. Dr. Walvoord taught at Dallas Theological Seminary for 50 years, during which time he was President for 34 years, dying at age 92.)

IV. Worship. Beulah Land.

The term “Beulah” (Hebrew: בְּעוּלָה, bə‘ûlāh) appears in Isaiah 62:4 as a descriptor for the land belonging to the people of God, indicating that it is to be symbolically “married” or joined with the Lord’s favor. The etymology of the word conveys the idea of being claimed, possessed, or united in covenant. In common usage today, “Beulah Land” is often understood as a poetic reference to a future place or state of blessing and communal fellowship with God.

V. Video. Sweet Beulah Land. Squire Parsons (1948-2025). Singing with Bill and Gloria Gaither Music Group (about 1990). Many of the singers in this video have passed onto “Beulah Land.” Does anybody remember “All Night Gospel Sings?”

Prophecies Of Messiah – Signs And Fulfillment – 2

Zech 14:5. “Then the Lord, my God, will come, and all the holy ones with Him! ” Zech 14: 9 “And the Lord will be king over all the earth…”

I. Introduction. Prophecies Of Messiah – Signs And Fulfillment – 2

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

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Overview.

The Old Testament contains numerous prophecies that outline the characteristics and actions of the coming Messiah. These prophecies serve as a framework for identifying the Messiah through specific signs. In the New Testament, the life and ministry of Jesus Christ are presented as the fulfillment of these Messianic signs.

III. Prophetic Signs Of Messiah – Signs And Fulfillment – 2

A. He would be born in Bethlehem.

1. Prophetic Verse. Micah 5:2. “But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me, one who will be ruler over Israel, whose origins are from of old, from ancient times.” (510 B.C.).

2. Fulfillment Verse. Matthew 2:4-6. 4 When he had called together all the people’s chief priests and teachers of the law, he asked them where the Messiah was to be born. 5“In Bethlehem in Judea,” they replied, “for this is what the prophet has written: 6 “‘But you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for out of you will come a ruler who will shepherd my people Israel.’”

B. He would be worshipped by wise men and presented with gifts.

1. Prophetic Verse. Isaiah 60:3,6,9. 3. Nations will come to your light, and kings to the brightness of your dawn. 6. Herds of camels will cover your land; young camels of Midian and Ephah. And all from Sheba will come, bearing gold and incense, and proclaiming the praise of the Lord. 9. ‘Surely the islands look to me; in the lead are the ships of Tarshish, bringing your children from afar, with their silver and gold, to the honor of the Lord your God, the Holy One of Israel. (698 B.C.).

2.Fulfillment Verse. Matthew 2:11. On coming to the house, they saw the child with his mother Mary, and they bowed down and worshiped him. Then they opened their treasures and presented him with gifts of gold, frankincense and myrrh.

C. He would be in Egypt for a season.

1. Prophetic Verse. Hosea 11:1. “When Israel was a child, I loved him, and out of Egypt I called my son. (785 B.C.)

2. Fulfillment Verse. . Matthew 2:15. He remained there until the death of Herod. This was to fulfill what had been spoken by the Lord through the prophet: “Out of Egypt I called My Son.”

D. His birthplace would see a massacre of infants

1. Prophetic Verse, Jeremiah 31:15. This is what the Lord says: A voice is heard in Ramah, mourning and great weeping, Rachel weeping for her children, and refusing to be comforted, because they are no more. (606 B.C.).

2. Fulfillment Verse . Matthew 2:17-18. 17. Then what was said through the prophet Jeremiah was fulfilled: 18. “A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more.”

IV. Worship. God’s Love For Israel.

A. Video. Paul Wilbur – Baruch Haba. Blessed Is He Who Comes

V. Messianic Scripture. Fulfilled At Christ’s First Coming.

A. Psalm 118:26. Blessed is the one who comes in the name of the Lord; We have blessed you from the house of the Lord. (Old Testament Prophecy of the following).

B. Matthew 21:9. The crowds going ahead of Him, and those who followed, were shouting, Hosanna to the Son of David; Blessed is He who comes in the Name of the Lord; Hosanna in the highest. (The entry of Yeshua as He entered Jerusalem on Palm Sunday, of the week of passion and crucifixion of Christ).

C. Matthew 23:39. For I say to you, from now on you will not see Me until you say, ‘Blessed is He who comes in the name of the Lord!’” ( Christ addressed the rejection of Him as Messiah by Israel, stating, “I will no longer teach publicly, until you say,” “blessed is He who comes in the Name of the LORD.” At the second coming of Christ, Israel will recognize and welcome their rejected Messiah, re: Zech 12:10).

VI. Messianic Prophetic Scripture. Unfulfilled. To Be Fulfilled At Christ’s Second Coming.

A. Zechariah 12:10. I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn.

B. At the second coming of Christ, Israel will recognize Christ as her Messiah, acknowledging with deep contrition that He was the One of whom their forefathers “pierced” (John 19:37). These Jews who will call on Christ, “in belief,” will do so at the end of the tribulation when the forces of Satan are in the process of decimating Israel (Mt 24:21-22). This is an explanation of Romans 11:26.

C. Romans 11:26 . “in this way[ all Israel will be saved. As it is written: “The deliverer will come from Zion; he will turn godlessness away from Jacob.” (God will turn again to the Jews, and will save “all Israel” at Christ’s return.).

D. Romans 11:28-29. 28 “As far as the gospel is concerned, they are enemies for your sake; but as far as election is concerned, they are loved on account of the patriarchs, 29 for God’s gifts and his call are irrevocable. (“Because of the promises that God made to the patriarchs are irrevocable, “Israel must be restored.;” “Election,” in this context ,relates to the nation of Israel.; Deuteronomy 14:1-2, and not to personal salvation).

E. Deuteronomy 14:1-2. You are the children of the Lord your God. Do not cut yourselves or shave the front of your heads for the dead, 2 for you are a people holy to the Lord your God. Out of all the peoples on the face of the earth, the Lord has chosen you to be his treasured possession.

F. Deuteronomy 26:18-19, 18 . And the Lord has declared this day that you are his people, his treasured possession as he promised, and that you are to keep all his commands. 19 He has declared that he will set you in praise, fame and honor high above all the nations he has made and that you will be a people holy to the Lord your God, as he promised.

G. Zechariah 2:8. For this is what the Lord Almighty says: “After the Glorious One has sent me against the nations that have plundered you—for whoever touches you touches the apple of his eye (This will happen following the Tribulation when Messiah judges the nations that plundered Israel (Mt 25:31-46).

H. Zechariah 8:7-8. 7. This is what the Lord Almighty says: “I will save my people from the countries of the east and the west. 8 I will bring them back to live in Jerusalem; they will be my people, and I will be faithful and righteous to them as their God.” (After the Tribulation (Mt 24:29-31) Yahweh’s angels will return Jews from all corners of the earth to Israel, who will be judged for righteousness (belief in Messiah/Christ), and (God) will restore Israel Ezek 20:33-44). This Ezekiel judgment will be relative to the “sheep and goat judgment” of the Gentiles in Mt 25:31-46. Righteous Jews and Gentiles will enter the Kingdom age (through their belief in Messiah/Christ), where Messiah will rule and reign for 1,000 years. Unrighteous Jews and Gentiles (due to their unbelief in Messiah/Christ), will be taken in death to the Great White Throne Judgment (Mt 20: 10-15). Only believers in Messiah/Christ will be allowed to go from the Tribulation into the Kingdom.

I. Zechariah 8:23. This is what the Lord Almighty says: “In those days ten people from all languages and nations will take firm hold of one Jew by the hem of his robe and say, ‘Let us go with you, because we have heard that God is with you.’” (Gentiles, too, will seek the blessings of God in the Millennial Kingdom of God.

J. Psalm 122:6. ” Pray for the peace of Jerusalem: May those who love you be secure.” (This peace will not be realized until Messiah/Christ returns to earth from heaven at the end of the Tribulation, when “He will rule with a rod of iron” (Rev 19:11-16); Satan will be bound (‘Rev 20:2); “and Messiah/ Christ will be the LORD and king over all the earth” (Zech 14:1-4, 9)).

Prophecies Of Messiah – Signs And Fulfillment – 1

Zech 14:5. “Then the Lord, my God, will come, and all the holy ones with Him! ” Zech 14: 9 “And the Lord will be king over all the earth…”

I. Introduction. Prophecies Of Messiah – Signs And Fulfillment.

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

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Overview.

III. Prophetic Signs Of Messiah – Part 1. P=Prophetic Verse. F=Fulfillment Verse. (Revised Geneva Translation).

A. He would be born of a woman.

1. Prophetic Verse. Gen 3:15. I will also put enmity between you and the woman, and between your seed and her seed. He shall break your head and you shall bruise His heel. (4004 B.C.?)

2. Fulfillment Verse. Lk 2:7. And she brought forth her first begotten Son, and wrapped Him in swaddling clothes, and laid Him in a feeding trough (because there was no room for them in the inn).

B. He would be from the line of Abraham

1. Prophetic Verse. Gen 12:3, 7. 3 “I will also bless those who bless you and curse those who curse you; and in you shall all families of the Earth be blessed.” 7. And the LORD appeared to Abram, and said, “To your seed will I give this land. (2126 B.C.)

2. Fulfillment Verse. Gal 3:16. Now to Abraham and his seed were the promises made. He does not say, “and to the seeds”, as speaking of many, but, “And to your seed”, as of one, which is Christ.

C. He would be from the tribe of Judah.

1. Prophetic Verse. Gen 49:10. “The Scepter shall not depart from Judah, nor a Lawgiver from between his feet, until Shiloh come. And the people shall be gathered to him. (1689 B.C.)

2. Fulfillment Verse. Heb 7:14. For it is evident that our Lord sprung out of Judah, about which tribe Moses spoke nothing regarding the priesthood.

D. He would be from the house of David .

1. Prophetic Verse. 2 Sam 7:12-13. “And when your days are fulfilled, you shall sleep with your fathers. And I will set up your seed after you, who shall proceed out of your body, and will establish his kingdom. “He shall build a House for My Name. And I will establish the throne of his kingdom forever. (1042 B.C.)

2. Fulfillment Verse. Rom 1:3. concerning his Son Jesus Christ, our Lord (Who was made from the seed of David, according to the flesh,

E. He would be born of a virgin.

1. Prophetic Verse. Isa 7:14. Therefore the LORD Himself will give you a sign. Behold, the virgin shall conceive and bear a son. And she shall call His Name, ‘Immanuel’. (742 B.C.)

2. Fulfillment Verse. Matt 1:22-23. And all this was done to fulfill that which is spoken from the Lord by the Prophet, saying, “Behold, a virgin shall be with Child, and shall bear a Son, and they shall call His name Emmanuel, which is by interpretation, ‘God with us’.”

F. He would be given the throne of David.

1, Prophetic Verse. 2 Sam 7:11-12. “and since the time that I set judges over My people of Israel. And I will give you rest from all your enemies. Also, the LORD tells you that He will make you a house. “And when your days are fulfilled, you shall sleep with your fathers. And I will set up your seed after you, who shall proceed out of your body, and will establish his kingdom. (1042 B.C.)

2. Fulfillment Verse. Rev 22:16. I, Jesus, have sent My angel to testify to you these things in the churches. I am the root and the generation of David, and the Bright Morning Star.

G. His throne would be an eternal throne .

1. Prophetic Verse. Mic 4:7. “And I will make her who limps a remnant, and her who was cast far off a mighty nation. And the LORD shall reign over them on Mount Zion, from now until forever. (710 B.C.)

2. Fulfillment Verse. Rev 11:15. And the seventh angel blew the trumpet. And there were great voices in Heaven, saying, “The kingdom of the world is our Lord’s, and his Christ’s! And He shall reign for evermore!”

H. He would be called Emmanuel.

1. Prophetic Verse. Isa 7:14. “Therefore the Lord Himself shall give you a sign: Behold, a virgin shall conceive and bear a Son, and shall call His name Immanuel.” (742 B.C,)

2. Fulfillment Verse. Mt 1:23.“Behold, a virgin shall be with child and shall bring forth a Son, and they shall call His name Emmanuel” (which being interpreted is, “God with us”).

I. He would have a forerunner.

1. Prophetic Verse. Mal 3:1 Behold, I will send My messenger. And he shall prepare the way before Me. And the LORD Whom you seek shall speedily come to His Temple. The messenger of the Covenant, whom you desire, behold, he shall come,” says the LORD of Hosts. (397 B.C.)

2. Fulfillment Verse.. Mt 3:1-3 And in those days, John the Baptist came and preached in the wilderness of Judea, and said, “Repent! For the Kingdom of Heaven is at hand!” For this is he of whom it is spoken by the Prophet Isaiah, saying, “The voice of him who cries in the wilderness, ‘Prepare the way of the Lord! Make His paths straight!’”

IV. Worship. God’s Love For Israel.

A. Jeremiah 31:31-37 . The promised covenant; the new covenant.

B. Verses. Notes on 31-34 and 35-37 are from the Ryrie Study Bible.
(vs 31-34 , The principal OT passage of the new covenant. It will be made in the future with the whole nation of Israel (v 31); it will be unlike the Mosaic covenant in that it will be unconditional (v 32); its provisions will include (1) a change of heart (2) fellowship with Yahweh (3) knowledge of the Lord, and (4) forgiveness of sins. All of this will be fulfilled for Israel when the Lord returns (Rom 11:25-27; Mt 24:29-30; Zech 14:1-5; Rev 19:11-16; Zech 14:9),

31 “Behold, days are coming,” declares the Lord, “when I will make a new covenant with the house of Israel and the house of Judah, 32 not like the covenant which I made with their fathers on the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them,” declares the Lord. 33 “For this is the covenant which I will make with the house of Israel after those days,” declares the Lord: “I will put My law within them and write it on their heart; and I will be their God, and they shall be My people. 34 They will not teach again, each one his neighbor and each one his brother, saying, ‘Know the Lord,’ for they will all know Me, from the least of them to the greatest of them,” declares the Lord, “for I will forgive their wrongdoing, and their sin I will no longer remember.”

(vs 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.)

35 This is what the Lord says,
He who gives the sun for light by day
And the fixed order of the moon and the stars for light by night,
Who stirs up the sea so that its waves roar—
The Lord of armies is His name:
36 If this fixed order departs
From Me,” declares the Lord,
“Then the descendants of Israel also will cease
To be a nation before Me forever.”
37 This is what the Lord says:
“If the heavens above can be measured
And the foundations of the earth searched out below,
Then I will also reject all the descendants of Israel
For everything that they have done,” declares the Lord

C. Video. Paul Wilbur – Shalom Jerusalem

1. The title אֲדֹנָי (Adonai, “Lord, Master”) appears about 448 times in the Hebrew Scriptures as a reverential address to the one true God. It underscores His absolute authority, covenant faithfulness, and relational nearness. While human rulers may be called אֲדוֹן (adon, “lord”), the plural form with its distinctive pointing is reserved in Scripture for the Sovereign of all.

2. Zionism is the belief in the Jewish peoples’ right to self-determination in their ancestral homeland of Israel. It affirms that Jews, like all peoples, have the right to live in safety, dignity, and sovereignty in a nation of their own. https://jewishcenterforjustice.org/what-is-zionism-six-things-to-know/

Prophecies Of Messiah – Hanukkah

I. Introduction.

A. Chanukah (Hanukkah) 2025 started at nightfall on December 14, 2025 and will end with nightfall on December 22, 2025, beginning on the Hebrew calendar date of 25 Kislev, and lasting for eight days.

B. How is Hanukkah Celebrated?

1. On each of the eight nights of Chanukah, Jewish people light special menorahs (candelabras), adding another flame each night, until on the eighth night eight flames are burning brightly. The lighting takes place at home, in a doorway or near a window, and is performed after brief blessings are recited.

2. On Hanukkah it is customary to play with “dreidels” ( tops upon which four Hebrew letters, nun, gimmel, hay, and shin, are written).

3. In modern times, communal menorah lightings are often held in public squares, sharing Chanukah’s message of the triumph of light over darkness and freedom to worship God.

II. Blog Article. Prophecies Of Messiah – Hanukkah.

A. Hanukkah explained.

1. Hanukkah is the Jewish Festival/Feast of Dedication, also known as the “Festival of Lights.” It is an eight-day festival beginning on the 25th day of the Jewish month of Kislev, which typically falls in November or December on our calendar. Although this Jewish festival in not mentioned in the Tanakh (the Hebrew Bible), it is referenced in the Talmud: “On the 25th of Kislev are the days of Chanukkah, which are eight.”

2. Hanukkah is probably one of the best-known Jewish holidays, not because of any great religious significance, but because of its proximity to Christmas. Many non-Jews think of this holiday as the Jewish Christmas, adopting many of the Christmas customs, such as elaborate gift-giving and decoration. Because of this, it is ironic that this holiday, which has its roots in a revolution against assimilation and the suppression of Jewish religion and people, has become the most assimilated, secular holiday on the Jewish calendar.

3. The holiday of Hanukkah celebrates the events which took place over 2,300 years ago in the land of Judea, which is in the land of Israel. It begins in the reign of Alexander the Great, who conquered Syria, Egypt, and Israel, but allowed the lands under his control to continue observing their own religions and retain a certain degree of autonomy. Under this relatively benevolent rule, many Jews assimilated much of Hellenistic culture, adopting the language, the customs, and the dress of the Greeks, in much the same way that Jews in America today blend into the secular American society.

4. More than 100 years after Alexander, Antiochus IV rose to power in the region. He began to oppress the Jews severely, placing a Hellenistic priest in the Temple, massacring Jews, prohibiting the practice of the Jewish religion, and desecrating the Temple by requiring the sacrifice of pigs (a non-kosher animal) on the altar. One of the groups which opposed Antiochus was led by Mattathias the Hasmonean and his son Judah Maccabee (“The Hammer”).

5. This small band of pious Jews led guerrilla warfare against the Syrian army. Antiochus sent thousands of well-armed troops to crush the rebellion, but the Maccabees succeeded in driving the foreigners from their land. According to historical accounts, Jewish fighters entered Jerusalem in about December 165 BC. The Holy Temple, the Jewish religious center, was in shambles, defiled and desecrated by foreign soldiers.

6. The Maccabees cleansed the Temple and re-dedicated it on the 25th day of the Jewish month of Kislev. When it came time to re-light the Menorah (the multi-branched lampstand), they searched the entire Temple, but only one small jar of oil bearing the pure seal of the High Priest could be found. Miraculously, the small jar of oil burned for eight days, until a new supply of oil could be brought. From then on, Jews everywhere have observed a holiday for eight days in honor of this historic victory and the miracle of the oil. The observance of Hanukkah features the lighting of a special Hanukkah menorah (Hanukkiah) with eight branches (plus a helper candle, the “Shamash”) adding one new candle each night.

7. In the Gospel of John, we learn that Jesus the, Jewish Messiah, was at the Holy Temple during the “feast of dedication” or Hanukkah: “At that time the Feast of the Dedication took place at Jerusalem; it was winter, and Yeshua was walking in the temple in the portico of Solomon” (John 10:22-23).

8. During this great season of remembering miracles, Yeshua pointed out to His listeners that the miracles He had done authenticated His claim that He was, indeed, the long-awaited Jewish Messiah ((John 10:37-38). His works and His true character clearly demonstrated who He was.

9. Yeshua said, “I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life” (John 8:12): The Lord Yeshua gives all of us, Jew and Gentile, the “light of life.” And He commanded us to “Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven” (Matthew 5:16).

10. Should Christians celebrate Hanukkah today? First, be mindful of the fact that Christians are under no obligation or “law” to celebrate any of the Jewish festivals given to Israel in the Torah (Law of Moses). But to all true Believers in Yeshua, especially those who have a profound appreciation for the Hebraic roots of our Christian faith, celebrating the “true light” of this world only seeks to glorify our wonderful Lord and Savior.

11. As Christians, we can celebrate the “Festival of Lights” as we rededicate our lives to Christ and acknowledge Him as the perfect and true light of this world. As believers, when we celebrate Hanukkah, it reminds us of G-d’s wonderful miracles on our behalf. It reminds us of G-d’s protection throughout our lives. It reminds us to remain true to G-d even when the world around us tries to force us into assimilation.

12. Yeshua told us that whoever follows Him will not have darkness, but the Light of Life. What a wonderful time of the year to remember and commemorate the great miracle that G-d has done for us, by giving us new light and new life.

B. Consider The Feast Of Dedication, Festival Of Lights.

1. The Feast of Dedication, which was once also called the Feast of the Maccabees, was an eight-day winter festival celebrated by the Jews in the month of December or sometimes late November, depending on when it fell in the lunisolar Jewish calendar. Today, this festival is called Hanukkah or the Festival of Lights.

2. The history of the Feast of Dedication goes back to the intertestamental period and the Maccabean Revolt. After the Seleucid king Antiochus Epiphanes profaned the Jewish temple and forced the Jews to abandon their sacrifices and adopt pagan rituals, a group of Jewish freedom fighters rose up, defied the oppressive pagan regime, and overthrew the Seleucids. The temple in Jerusalem was re-dedicated to G-d; ever since then, the Feast of Dedication has been celebrated to commemorate this meaningful event in Jewish history.

3. The original Feast of Dedication involved a miracle. When the Jews re-entered the temple they could only find one small, sealed jug of olive oil that had not been profaned or contaminated by the Seleucids. They used this to light the the menorah in the temple, and though the oil was only enough to last one day, it miraculously lasted eight days, which was enough time for more oil to be made ready. This is the reason Hanukkah lasts for eight days.

4. The Bible mentions the Feast of Dedication by name in the Gospel of John. “Then came the Festival of Dedication at Jerusalem. It was winter, and Yeshua was in the temple courts walking in Solomon’s Colonnade” (John 10:22-23). This is the scene in which Yeshua claims oneness with the Father, for which the unbelieving Jews try to apprehend and stone Him (John 10:24–39).

5. The Feast of Dedication, with its roots in the miracle of the menorah, has always been associated with lights; it is sometimes called the Festival of Lights. Illuminating houses and synagogues is a tradition that was probably carried over from the Feast of Tabernacles. The recitation of Psalms 30:1-12 is also an important part of the Feast of Dedication because of its themes of G-d given victory over enemies and the replacement of mourning and sorrow with hope and joy (Psalm 30:5-11).

6. Hanukkah, or the Feast of Dedication, is not one of the festivals that were instituted by G-d through Moses as part of the Law. That is not to say, however, that the festival is unbiblical or unpleasing to God. From Daniel to Jesus’ disciples, to Jews persecuted under Hitler’s power, and to Christians persecuted throughout the world, both Jews and Christians have a long history of showing extraordinary courage in the face of intense persecution, just as the Jews did during the Seleucid oppression. The Feast of Dedication is about the darkness of persecution and the light of G-d that leads His people through the darkness of those figurative nights with a promise of joy in the morning (Psalm 30:5).

7. Most Jews today do not believe in Yeshua as the incarnation of Yahweh. However, the Maccabees were followers of Yahweh, and Jesus’ disciples were still Jewish, even though they believed that the Great I Am had revealed Himself in the person of Yeshua (Exodus 3:14; John 8:58). Christianity has its roots in Judaism, and Christians can look to the Feast of Dedication as a celebration of G-d’s protection and the victory that He gives His faithful people who are willing to bravely continue to worship Him in the face of persecution.

III. Worship. God’s Chosen People, Israel.

A. Deuteronomy 7:6-12

B. Verses. For you are a holy people to the Lord your God; the Lord your God has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth. “The Lord did not set His love on you nor choose you because you were more in number than any of the peoples, for you were the fewest of all peoples, but because the Lord loved you and kept the oath which He swore to your forefathers, the Lord brought you out by a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt. Know therefore that the Lord your God, He is God, the faithful God, who keeps His covenant and His lovingkindness to a thousandth generation with those who love Him and keep His commandments; but repays those who hate Him to their faces, to destroy them; He will not delay with him who hates Him, He will repay him to his face. Therefore, you shall keep the commandment and the statutes and the judgments which I am commanding you today, to do them.

C. Video. Hanukkah Song, “Light It Up, Am Yisrael.”

Prophecies Of Messiah – The Anointed One

John 4:24 “God is spirit, and those who worship Him must worship in spirit and truth.”

I. Introduction.

A. This Eternity study focuses on a study of the Bible, which takes place through a consistent, literal, historical, grammatical and contextual interpretation of God’s Inspired Word. The result of this particular study is accomplished through a systematic exposition of Israel and the End Times, which includes Scripture that is contained in both the Old and New Testaments of the Bible. The result of this particular study is accomplished through a systematic exposition of Israel and the End Times, which includes Scripture that is contained in both the Old and New Testaments of the Bible.

1. Context refers to the circumstances or background information surrounding a particular event, situation, or piece of writing that helps explain its meaning. It includes factors like time, location, culture, and the surrounding text or speech.

2. One of the best practices for writers is to follow “The 5Ws” guideline, by investigating the Who, What, Where, When and Why of a story. This framework helps ensure that all key details are included in writing and and making your conclusion understood to others. If you can’t identify what makes your story unique and interesting, chances are nobody else will either.

3. In a Bible study group in which I was a member, someone read an Old Testament Scripture and said, “I claim this verse for our church.” The verse was very good, but had nothing to do, contextually, with our particular congregation, or with “churches in general.”

B. The contents in this article rely heavily on my study of God’s Holy Word, and the commentaries, articles, and discussions of many highly respected theological scholars, that are listed in my Blog Page, “About My References.” It is important to know that before I draw a conclusion on any subject, that I must first have found agreement on the conclusion from the works of such reputable theologians.

C. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Blog Article. Prophecies Of Messiah – The Anointed One

A. Messiah comes from the Hebrew word “Mashiach,” which means “anointed one” or “chosen one.”

1. The Greek equivalent for “Mashiach” is the word “Christos” or, in English, “Christ.”

2. Yeshua Hamashiach means “Jesus the Messiah.”

3. The name “Jesus Christ” is the same as “Jesus the Messiah” (Yeshua). The Hebrew name Yeshua is a later form of Yehoshua (יְהוֹשֻׁעַ), commonly translated into English as “Joshua.” In the Old Testament, the name Yehoshua/Yeshua is frequently associated with deliverance and God’s guiding hand (e.g., Joshua 1:1-2 ). The root word יָשַׁע (yashaʿ) carries the connotation of rescue, safety, and help. The shortened form (Yeshua) emphasizes the aspect of salvation conferred by God.

4. In biblical times, anointing someone with oil was a sign that God was consecrating or setting apart that person for a particular role. Therefore, an “anointed one” was someone with a special, God-ordained purpose.

B. In the Old Testament, people were anointed for the positions of prophet, priest, and king.

1. God told Elijah to anoint Elisha to succeed him as Israel’s prophet (1 Kg 19:16).

2. Aaron was anointed as the first high priest of Israel (Lev 8:12).

3. Samuel anointed both Saul and David as kings of Israel(1 Sam 10:1; 16:13).

4. All of these men held “anointed” positions.

5. The Old Testament, however, predicted a coming Deliverer, chosen by God to redeem Israel (Isa 42:1; 61:1-3). This Deliverer was called by the Jews, “Messiah.”

C. Jesus of Nazareth was, and is, the prophesied Messiah (Lk 4:17-21; Jn 4:25-26).

1. Throughout the pages of the New Testament, we see proof that Jesus is the Chosen One: “These [miracles] are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name” (Jn 20:31).

2. We also read testimonies that Jesus is “the Messiah, the Son of the living God”(Mt 16:16).

3. The ultimate evidence that Jesus is indeed the promised Messiah, “the Anointed One,” is His resurrection from the dead.

4. An eyewitness testimony to the resurrection of Jesus, and the fact that “he is the one of whom God appointed as judge of the living and the dead, is found in “Acts 10:39-43”.

D. Jesus fulfills the role of Prophet, Priest, and King, which is further evidence to His being the Messiah.

1. He is a prophet, because He embodied and preached the Word of God (Jn 1:1-18; 14:24; Lk 24:19).

2. He is a priest, because His death atones for our sins and reconciles us to the Father (Heb 2:17; 4:14).

3. He is a king, because after His resurrection God gave all authority to Him (Jn 18:36; Eph 1:20-23; Rev 19:16).

E. The Jews of Jesus’ day expected the Messiah to redeem Israel by overthrowing the rule of the Romans and establishing a literal earthly kingdom (Acts 1:6; 2 Sam 7:8-16; 1 Chron 17:3-14).

1. It wasn’t until after Jesus’ resurrection that His disciples finally began to understand what the prophecies in the Old Testament really meant the Messiah would do (Lk 24:25-27).

2. The Messiah was “anointed” first to deliver His people “spiritually,” that is, to redeem them from sin (Jn 8:31-36). He accomplished this salvation through His death and resurrection (Jn 3:16; 12:32).

3. Later, Jesus the Messiah will deliver His people from their physical enemies, when He sets up His Kingdom on the earth (Isa 9:1-7).

IV. Worship.

A. Colossians 3:16.

B. Verse.

“Let the word of Christ dwell in you richly, teach and admonish one another in all wisdom, and sing psalms and hymns and spiritual songs with thankfulness in your hearts to God. “

V. Video.

“Yeshua Hamashiach” means “Jesus the Anointed One” or “Jesus the Savior” in Hebrew. It combines the roots of salvation and anointing, and affirms Jesus as the fulfillment of Old Testament prophecies and the ultimate king of Israel.

A. Paul Wilbur

B. Yeshua Ha Mashiach

Jewish Prophets – Review

Isaiah 65:17. “For, behold, I create new heavens and a new earth; and the former shall not be remembered, nor come into mind.”

I. Introduction. Jewish Prophets – Review

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

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Introduction. What did Old Testaments Prophets do, and not do?A. Jewish prophets spoke Yahweh’s truth to Jews about events of their current era, as well as events of the coming of Messiah, and of the future that relate to Israel and “The Day Of The Lord. In our study of the Jewish prophets we discussed the prophecies that related to the situation of Israel that Yahweh spoke to the prophets, to show the contents and contexts of the prophesies. We have also discussed the prophecies that relate to the coming of Messiah and the Day Of The Lord, as it relates to the Tribulation, second coming of Messiah, the Messianic Kingdom Age, and the eternal state (the new heavens, new and new Jerusalem).

B. As will be shown in this article the Jewish Prophets delivered messages from Yahweh that related to the nation of Israel, and not to any other nations of the world, unless such nations are to be in the context of the coming of Messiah, the Day Of The Lord, the Tribulation, the second coming of Messiah, the Messianic Kingdom Age, and the Eternal State (new heavens, new earth, new Jerusalem).

C. God did not speak to Old Testament Jewish prophets about the United States, New York City, or the 911 attack as follows: “The September 11 attacks, commonly known as 9/11, occurred on September 11, 2001, when 19 terrorists from al-Qaeda hijacked four commercial airplanes. Two planes were flown into the Twin Towers of the World Trade Center in New York City, one into the Pentagon, and the fourth crashed in Pennsylvania, resulting in nearly 3,000 deaths and significant global repercussions.” The book, “The Harbinger” wrongfully stated the the attack on 911 was prophetic fulfillment of Isaiah 9:10. Old Testament Neither did Jewish prophets neither speak Godly spoken truths about the recent election of the Mayor of New York City.

III. Old Testament Prophets Spoke Yahweh’s Truth About Israel’s Spiritual Situation

A. Isaiah 1:1. The vision of Isaiah the son of Amoz concerning Judah and Jerusalem, which he saw during the reigns of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah.

1. (The Servant was not recognized because of His humiliation) 53:3 He was despised and rejected by people, one who experienced pain and was acquainted with illness; people hid their faces from him; he was despised, and we considered him insignificant. 53:4 But he lifted up our illnesses, he carried our pain; even though we thought he was being punished, attacked by God, and afflicted for something he had done.

2. (Israel now understood that the Servant took the punishment they deserved, that He was flogged in order to bring about their (Israel’s) spiritual healing) 53:5 He was wounded because of our rebellious deeds, crushed because of our sins; he endured punishment that made us spiritually well; because of his wounds we have been healed.

3. (The salvation of Israel) 54:17 No weapon forged to be used against you will succeed; you will refute everyone who tries to accuse you. This is what the Lord will do for his servants—I will vindicate them,” says the Lord.

B. Jeremiah 1:1-2. The words of Jeremiah the son of Hilkiah, of the priests who were in Anathoth in the land of Benjamin, 2 to whom the word of the Lord came in the days of Josiah the son of Amon, king of Judah, in the thirteenth year of his reign. 30:7 Alas, what a terrible time of trouble it is! There has never been any like it. It is a time of trouble for the descendants of Jacob, but some of them will be rescued out of it. 30:18 The Lord says: “I will restore the ruined houses of the descendants of Jacob. I will show compassion on their ruined homes. Every city will be rebuilt on its former ruins. Every fortified dwelling will occupy its traditional site.

C. Ezekiel 1:3. the word of the Lord came expressly to Ezekiel the priest, son of Buzi, in the land of the Chaldeans by the river Chebar; and there the hand of the Lord came upon him. 2:3 Then He said to me, “Son of man, I am sending you to the sons of Israel, to a rebellious people who have rebelled against Me; they and their fathers have transgressed against Me to this very day. 2:4 I am sending you to them who are stubborn and obstinate children, and you shall say to them, ‘Thus says the Lord God.’

D. Daniel 1:1. In the third year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it. 9:3-11. I (Daniel) gave my attention to the Lord God to seek Him by prayer and supplications, with fasting, sackcloth and ashes. I prayed to the Lord my God and confessed and said, “Alas, O Lord, the great and awesome God, who keeps His covenant and lovingkindness for those who love Him and keep His commandments, we (Jews) have sinned, committed iniquity, acted wickedly and rebelled, even turning aside from Your commandments and ordinances. Moreover, we have not listened to Your servants the prophets, who spoke in Your name to our kings, our princes, our fathers and all the people of the land. “Righteousness belongs to You, O Lord, but to us open shame, as it is this day—to the men of Judah, the inhabitants of Jerusalem and all Israel, those who are nearby and those who are far away in all the countries to which You have driven them, because of their unfaithful deeds which they have committed against You. Open shame belongs to us, O Lord, to our kings, our princes and our fathers, because we have sinned against You. To the Lord our God belong compassion and forgiveness, for we have rebelled against Him; nor have we obeyed the voice of the Lord our God, to walk in His teachings which He set before us through His servants the prophets. Indeed all Israel has transgressed Your law and turned aside, not obeying Your voice; so the curse has been poured out on us, along with the oath which is written in the law of Moses the servant of God, for we have sinned against Him.

E. Hosea 1:1 The word of the Lord which came to Hosea the son of Beeri, during the days of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah, and during the days of Jeroboam the son of Joash, king of Israel. 4:1 Listen to the Lord’s message, you Israelites! For the Lord has a covenant lawsuit against the people of Israel. For there is neither faithfulness nor loyalty in the land, nor do they acknowledge God.

F. Joel. 1:1. The word of the Lord that came to Joel, the son of Pethuel:. 2:1. Blow a trumpet in Zion, And sound an alarm on My holy mountain! Let all the inhabitants of the land tremble, For the day of the Lord is coming; Surely it is near, 3:1-2. “For behold, in those days and at that time, When I restore the fortunes of Judah and Jerusalem, I will gather all the nations And bring them down to the valley of Jehoshaphat. Then I will enter into judgment with them there On behalf of My people and My inheritance, Israel, Whom they have scattered among the nations; And they have divided up My land. 3:20-21 But Judah will be inhabited forever And Jerusalem for all generations. And I will avenge their blood which I have not avenged, For the Lord dwells in Zion.

G. Amos 1:1 The words of Amos, who was among the sheepherders from Tekoa, which he envisioned in visions concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam son of Joash, king of Israel, two years before the earthquake. 3:1 Hear this word which the Lord has spoken against you, sons of Israel, against the entire family which He brought up from the land of Egypt: 9:14-15. I will restore the fortunes of my people Israel, and they shall rebuild the ruined cities and inhabit them; they shall plant vineyards and drink their wine, and they shall make gardens and eat their fruit. I will plant them on their land, and they shall never again be uprooted out of the land that I have given them,” says the Lord your God.H. Obadiah 1:1

The vision of Obadiah.. Thus says the Lord God concerning Edom: We have heard a report from the Lord, and a messenger has been sent among the nations: “Rise up! Let us rise against her for battle! 20-21 The exiles of this host of the people of Israel shall possess the land of the Canaanites as far as Zarephath, and the exiles of Jerusalem who are in Sepharad shall possess the cities of the Negeb. Saviors shall go up to Mount Zion to rule Mount Esau, and the kingdom shall be the Lord’s.

I. Jonah 1:1-2 Now the word of the Lord came to Jonah the son of Amittai, saying, “Arise, go to Nineveh, that great city, and call out against it, for their evil has come up before me.”

J. Micah 1:1 The word of the Lord that came to Micah of Moresheth in the days of Jotham, Ahaz, and Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem.

K. Nahum 1:1 An oracle concerning Nineveh. The book of the vision of Nahum of Elkosh. 2:2a the Lord is restoring the majesty of Jacob as the majesty of Israel,

L. Habakkuk 1:1-2 The oracle that Habakkuk the prophet saw. (Why is sin unjudged?) O Lord, how long shall I cry for help, and you will not hear? Or cry to you “Violence!” and you will not save? 1:5 (The Lord’s answer). “Look among the nations, and see; wonder and be astounded. For I am doing a work in your days that you would not believe if told.

M.. Zephaniah 1:1. The word of the Lord that came to Zephaniah the son of Cushi, son of Gedaliah, son of Amariah, son of Hezekiah, in the days of Josiah the son of Amon, king of Judah.. 3:20 b I will make you renowned and praised among all the peoples of the earth, when I restore your fortunes before your eyes,” says the Lord.

N. Haggai 1:1-2 In the second year of Darius the king, in the sixth month, on the first day of the month, the word of the Lord came by the hand of Haggai the prophet to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest: “Thus says the Lord of hosts: These people say the time has not yet come to rebuild the house of the Lord.”

O. Zechariah 1:1-3. In the eighth month, in the second year of Darius, the word of the Lord came to the prophet Zechariah, the son of Berechiah, son of Iddo, saying, “The Lord was very angry with your fathers. Therefore say to them, Thus declares the Lord of hosts: Return to me, says the Lord of hosts, and I will return to you, says the Lord of hosts.

P. Malachi 1:1 The oracle of the word of the Lord to Israel by Malachi. 1:10b I have no pleasure in you, says the Lord of hosts, and I will not accept an offering from your hand. 2:11 Judah has been faithless, and abomination has been committed in Israel and in Jerusalem. For Judah has profaned the sanctuary of the Lord, which he loves, and has married the daughter of a foreign god.

IV. What Does The Bible Say About False Prophets. https://www.gotquestions.org/false-prophets.html

A. A false prophet is a person who spreads false teachings or messages while claiming to speak the Word of God. In the Bible, false prophets also spoke on behalf of false gods. False prophets functioned in their prophetic role illegitimately, or for the purpose of deception. The Bible denounces false prophets for leading people astray. The punishment specified for false prophets in the Old Testament was severe: “If any prophet dares to speak a message in My name that I have not commanded him to speak, or to speak in the name of other gods, that prophet must be put to death”(Deu 18:20).

B. Another difference between true prophets and false prophets in the Bible is motivation. True prophets are motivated by loyalty to God above all else, whereas false prophets are motivated by self-interest and a desire to be popular among the people (1 Kings 22:1-14). C. Scripture Reference. Deuteronomy 18:15-22 (HCSB).

15 The Lord your God will raise up for you a prophet like me from among your own brothers. You must listen to him. 16 This is what you requested from the Lord your God at Horeb on the day of the assembly when you said, ‘Let us not continue to hear the voice of the Lord our God or see this great fire any longer, so that we will not die!’ 17 Then the Lord said to me, ‘They have spoken well. 18 I will raise up for them a prophet like you from among their brothers. I will put My words in his mouth, and he will tell them everything I command him. 19 I will hold accountable whoever does not listen to My words that he speaks in My name. 20 But the prophet who dares to speak a message in My name that I have not commanded him to speak, or who speaks in the name of other god that prophet must die.’ 21 You may say to yourself, ‘How can we recognize a message the Lord has not spoken?’ 22 When a prophet speaks in the Lord’s name, and the message does not come true or is not fulfilled, that is a message the Lord has not spoken. The prophet has spoken it presumptuously. Do not be afraid of him.

IV. Worship.

A. Colossians 3:16

B. .Verse.

“Let the word of Christ dwell in you richly, teach and admonish one another in all wisdom, and sing psalms and hymns and spiritual songs with thankfulness in your hearts to God.”

V. Video.

A. Terry MacAlmon

B. Holy, Holy, Are You Lord

Jewish Prophets 3 – Isaiah Chapters 65-66

Isaiah 65:17. “For, behold, I create new heavens and a new earth; and the former shall not be remembered, nor come into mind.”

I. Introduction. Jewish Prophets 3 – Isaiah Chapters 65-66. 698 B.C.

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

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Article Discussion.

A. Overview of Isaiah Chapter 65. Repentance of sins. Characteristics of the Millennial Kingdom of God.

1. In this chapter we have a graphic description of the working of the principle of the sifting of the Jews by God. There is first a contrast between the false and the true. The rebellious Jews are described as those who, in spite of all Yahweh’s patience, still persist in idolatrous and evil practices. Against these Yahweh is compelled to proceed in strict and severe judgment. Then follows a description of the remnant, the holy seed, those who are described as the servants of Yahweh. These are not to be destroyed by the wicked, but are to be led out of the places of difficulty into inheritance and prosperity.

2. The sifting process is next described, and the life of the servants of God and the life of the rebellious are placed in striking contrast: eating as against hunger, drinking as against thirst, rejoicing as against shame, singing as against crying and howling. The result of the sifting of judgment is the establishment of the new order, that establishment of the Kingdom of God which is to be one of joy and justice, of prosperity and peace.

B. Verses and comments Chapter 65. The answer of Yahweh to the remnant of Israel ; no return until repentance. The rebirth of Israel. New heavens and new earth.

1. 65:1-2. Verse 1 refers to the Gentiles seeking Yahweh, whereas Verse 2 reiterates Yahweh’s willingness (“spread out My hands”) to receive Israel (Rom 10:20-21).

2. 65:3-7. The rebellious people of Israel (v 2) are indicted for idol worship (v 3-7), consulting the dead (v 4), and eating forbidden swine’s flesh (v 4; Lev 11:7).

3. 65:8-9. Like the few good grapes in a cluster, so there is a godly remnant of Israel.

4. 65:10. “The valley of Achor.” relates to Hosea 2:15: The “valley of trouble,” southwest of Jericho where Achan died (Josh 7:26). Only through trouble will Israel have hope of restoration.

5. 65:17-25. This is a description of the millennial kingdom of God, which precedes the new heavens and new earth (v 17). Characteristics include Jerusalem’s being a joy instead of a burden (v 18; Zech 12:2-3), longevity (v 20; notice that sin will be punished in the Millennial Kingdom of God); peace and security (v 21-23), and removal of the animosity in nature (v 25; 11:7-9).

6. Consider the following excerpts from Isaiah 65:17-25 that tell of the conditions of the literal, earthly, millennial (thousand year): Kingdom. Kingdom of God, Messianic Kingdom:

“there shall be heard in her no more the voice of weeping, and the voice of crying; no more an infant of days, nor an old man that has not filled his days; for the child shall die a hundred years old, and the sinner being a hundred years old shall be accursed; as the days of a tree ‘shall be the days of my people.’ And it shall come to pass that, before they call, I will answer; and while they are yet speaking, I will hear. The wolf and the lamb shall feed together, and the lion shall eat straw like the ox; and dust shall be the serpent’s food. They shall not hurt nor destroy in all my holy mountain, says Yahweh.”

C. Overview of Isaiah Chapter 66. Israel reborn in a day. Joy in Jerusalem in the Kingdom of God. Forever in Yahweh’s Presence.

1. This last chapter of Isaiah, the prophet seems to look beyond all that he has previously described, and to deal with destiny. He first announces the fact of the established government of God, and then proceeds to show how that for those who had chosen their own ways He will choose delusions, and that because when He called they did not answer. Those whom had trembled at His word He will deliver, in spite of all difficulties.

2. In the final message the prophet describes the coming of Yahweh with fire, when His chariots will be like the whirlwind. It is a picture of righteous vengeance, proceeding to the establishment of the new heavens and the new earth.

3. The last declaration of this great prophecy is one which reminds those who read of the sure and terrible judgment of God on evil, of the one fact which must never be lost sight of, that there can be no peace for the wicked.

D. Verses and comments Isaiah Chapter 66.

1. 66:3. The meaning is this: ritualistic offerings from a change of heart (v 2) are as abominable to God as murder or offering unclean animals.

2. 66:7-9. At the second coming of Messiah, all living Israelites will be saved (Rom 11:26; Zech 12:10; 13:1). Israel’s restoration will be quick, like a woman who gives birth before labor pains begin.

3. 66:10-14. A description of the millennial age.

4. 66:15-17. A vivid picture of the judgments at the return of Christ (2 Thes 1:5-9).

5. 66:19-21. This section gives details of missionary witness during the millennium to “Tarshish” (southwest coast of Spain), “Put” (Libya), “Lud” (Lydia in Asia Minor), “Meshech, Tubal,” (northeast Asia Minor), and Javan (Greece).

6. 66:22-24. Like the eternal new heavens and new earth, Israel will endure forever (v 22), all mankind will bow before the Lord forever (v 23),and the wicked will be punished forever (v 24; Rev 20:10-15; John 5:28-29).

E. In spite of much of the world’s hatred for Israel (Internationally, nationally, politically, religiously, of media), the following situation will result:

1. Following the second coming of Christ (Matthew 24-25).

a. God’s glory will descend with a rebirth for Zion (Israel), which is a birth with no pain that symbolizes the complete restoration of Jerusalem, and that will require no effort by the Jewish people.

b. As Israel’s king (Messiah) is revealed, we see what happens immediately following the second coming of Messiah.

c. It is clear that only Yahweh could cause the things of the second coming of Messiah to take place.

d. Those who love Israel are called to rejoice with her, Israel’s restoration and prosperity will benefit those who have loved her, and mourned her destruction.

e. Yahweh’s consolation of Israel will be like that of a mother providing comfort for a child, emphasizing His great compassion and connection to His chosen people, Israel (Deu 14:2).

f. In contrast to Yahweh’s joy-giving acts of consolation, His anger and rebuke will descend on earth with flames of fire, for those whom have abused Israel in the tribulation. The disobedient will see Yahweh’s glory descend in Judgment as He gathers all nations (Gentiles) to Jerusalem.

g. Yahweh’s glory will also descend with compassion for the nations (individual gentiles) who gave comfort to Jews during the tribulation.

2. Leading to the tribulation, from 1948 and forward (Ezekiel 36), Yahweh will restore the Jews (His chosen people) to their promised land:

a. 36:1 “And you, son of man, prophesy to the mountains of Israel and say, ‘O mountains of Israel, hear the word of the Lord.”

b. 36:12 Yes, I will cause men—My people Israel—to walk on you and possess you, so that you will become their inheritance and never again bereave them of children.

c. 36:24. For I will take you from the nations, gather you from all the lands and bring you into your own land.

II. Worship.

A. Scripture. Psalm 150.

1 Praise ye the Lord! Praise God in His sanctuary; praise Him in the firmament of His power!

2 Praise Him for His mighty acts; praise Him according to His excellent greatness!

3 Praise Him with the sound of the trumpet; praise Him with the psaltery and harp!

4 Praise Him with the timbrel and dance; praise Him with stringed instruments and organs!

5 Praise Him upon the loud cymbals; praise Him upon the high sounding cymbals!

6 Let everything that hath breath praise the Lord! Praise ye the Lord!

B. Video. Paul Wilbur – Holy, Holy & Worthy

Jewish Prophets 3 – Isaiah Chapters 63-64

Isaiah 65:17. “For, behold, I create new heavens and a new earth; and the former shall not be remembered, nor come into mind.”

I. Introduction. Jewish Prophets 3 – Isaiah Chapters 63-64. 698 B.C.

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

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Article Discussion.

A. Overview of Isaiah Chapter 63.. The day of vengeance. Fear and hope of the Remnant of Israel in the day of vengeance.

1. The last section of Isaiah (63-66) sets forth the operation of the principle of discrimination. All the blessing which has been described can result only from holiness, and so that can be established there must be the period of judgment.

2. In the first section Isaiah describes the Warrior (Messiah) returning from the conflict (He will be returning from *Bozrah (Isa 34:6), Petra, in Edom, in modern-day Jordan) . While that conflict is described, it is from the standpoint of its completion. One is seen returning with crimson garments, marching in the greatness of His strength. In answer to Isaiah’s inquiry, as to who this is, the Messiah declares, “I that speak in righteousness, mighty to save.” This answer reveals the method and the purpose. Again Isaiah asks for explanation, and then the conflict is described. It has been one of vengeance, in which all opposing forces have been swept away in order to establish righteousness and bring salvation. (*Bozrah is a newsworthy city in current day media. Messiah will go from Bozrah to Jerusalem). This activity follows the return of Christ for the last battle of the Tribulation (Armageddon; Zech 14:1-5, 9; Rev 19:11-20; Mt 24:29-31).

3. Isaiah’s sense of the absolute justice of the judgment described is manifest in that he immediately breaks forth into praise of the loving-kindnesses of the Lord. In language full of beauty he describes Yahweh’s faithfulness to His people. His description looks back to the days in which, in spite of their rebellion and their grieving of His Holy Spirit, through which He was necessarily made their enemy, He nevertheless carried them, and remembered them, and delivered them.

B. Verses and comments Chapter 63.

1. 63:1. “garments of glowing colors.” Better, crimson garments. “Bozrah.” A capital of “Edom.” There s a play on words here, for Edom means red, and Bozrah is similar in words for grape gatherer. Both figures, along with the crimson garments, highlight the picture of Messiah’s second coming in judgment (See Rev 14:18-20; 19:13).

2. 63:2-6. Messiah’s wrath when He returns in judgment (including the Battle of Armageddon) is likened to the crushing in a “wine” press (Rev 14:20).

3. 63:9. “The angel of His presence.” The angel of the Lord, who is the Lord Himself (re Ex 33:34; Gen 16:9).

4. 63:11. “the shepherds.” i.e., “Moses and Aaron.”

5. 63:12. See comments below:

a. “divided waters.” re Ex 14-16.

b. “Where is He who put His Holy Spirit in the midst of them,.” In the Old Testament economy, the Holy Spirit came upon upon people people and dwelt in their Midst; whereas, in the New Testament the Holy Spirit lives within people (Eph 5:18) [Edward M. Hindson, December 21, 1944 – July 2, 2022. Liberty University Dean Emeritus. Dr. Ed Hindson served the university for 48 years. Earned degrees: M.A., Th. M., Th. D., D. Min., Ph. D. Dr. Hindson taught over 100,000 students in-person and online; and taught several religion courses after coming to the university in 1974, including one the largest classes, Old Testament theology. Dr. Hindson also served as speaker on “The King is Coming,” a television telecast whose website highlights over 50 of his recorded messages. He authoring 40 books on theology, and edited study Bibles, such as the “Knowing Jesus Study Bible” published by Zondervan. Some of his books have been used as textbooks in Liberty’s Bible courses.]

6. 63:16. “The meaning is this” Even if Abraham and Israel (i.e.., Jacob) disowned the people of Israel, God would still be their Father.

C. Overview of Isaiah Chapter 64. Fear and hope of the Remnant (Continued).

1. The praise and confession merge into a prayer in which the sore need of the people (Remnant of Israel) is first described, and then a cry full of intense anguish is lifted for the dawning of the day when Yahweh will act in judgment.

2. Again Isaiah strengthens his own faith as he remembers how God had wrought on behalf of His people in the past. This memory of His faithfulness produces a new sense of their unfaithfulness, and he confesses sin and failure. Out of the midst of desolation and destruction he appeals to Yahweh to act on behalf of His people (Israel).

D. Verses and comments Isaiah Chapter 64.

1. 64:1-7. A prayer for divine intervention as at Mount Sinai, and the kind of prayer that Israel will pray during the tribulation days. Compare vs 4 with 1 Cor 2:9. “filthy garments” (vs 6), Literally, garment of times, referring to the women’s menstrual period, and illustrating the polluting and disgusting nature of sin.

2. 64:8. Literally, the one who forms us; as also in 29:6 and 45:9. To acknowledge themselves as “clay” shows, complete submission. The potter is in reference to Yahweh; the clay is in reference to Israel (Jer 18:1-6 and Rom 9:6-13). Any interpretation of potter and clay, outside of the context of “Yahweh and Israel” is to take Scripture out of context. Consider exegesis and eisegesis:

Exegesis and eisegesis are two contrasting approaches to interpreting biblical texts. Exegesis aims to draw meaning “out of” the passage, letting the grammatical structure, historical context, and authorial intent shape the understanding (cf. 2 Tim 2:15, “Be diligent to present yourself approved by God…correctly handling the word of truth.”). By contrast, eisegesis reads personal biases “into” the passage, superimposing one’s own ideas or cultural assumptions onto the Scripture.

3. 64:11. “Our holy and beautiful house.” The Temple in Jerusalem. (Ezek 40-46).

III. Worship.

A. Scripture. Psalm 150.

1 Praise ye the Lord! Praise God in His sanctuary; praise Him in the firmament of His power!

2 Praise Him for His mighty acts; praise Him according to His excellent greatness!

3 Praise Him with the sound of the trumpet; praise Him with the psaltery and harp!

4 Praise Him with the timbrel and dance; praise Him with stringed instruments and organs!

5 Praise Him upon the loud cymbals; praise Him upon the high sounding cymbals!

6 Let everything that hath breath praise the Lord! Praise ye the Lord!

B. Video. I Sing Praises To Your Name.

I Sing Praises To Your Name. Terry MacAlmon

Terry MacAlmon (born May 12, 1955) is an American Christian singer, songwriter, musician, recording artist, worship leader and author. He is known for writing the popular song ‘I Sing Praises’, that has been a Top 40 Christian song around the world and is still regularly sung in many churches. The song was published by Integrity Music in 1989 and is included in many modern hymnals. This recording was captured in Shreveport, Louisiana, back in 2001.

Jewish Prophets 3 – Isaiah Chapters 61-62

Isaiah 65:17. “For, behold, I create new heavens and a new earth; and the former shall not be remembered, nor come into mind.”

I. Introduction. Jewish Prophets 3 – Isaiah Chapter 61-62. 698 B.C.

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

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Article Discussion.

A. Overview of Isaiah Chapter 61. Messiah’s ministry to Israel in the “Messianic Kingdom.” Two advents in one view. Good news for Jewish Babylonian exiles, “The restoration of Israel”.

1. Passing from the description of material prosperity, this prophecy describes the inner secret, namely, spiritual realization. This description opens with a new declaration of the Servant of the Lord (Messiah-Yeshua). The anointed Messenger (Messiah) declares His appointment, and describes His program; all the deliverance described is to be due to the message which He delivers. In the light of the use made of this passage by Christ, it is interesting to consider the program.

2. “To proclaim the acceptable year of the Lord” (Luke 4:18) is the first item. At that point Yeshua ceased His reading in the synagogue. Next will come “the day of vengeance of our God.” That will be the period of judgment. Beyond it, “to comfort all that mourn.” Therefore the description of the glorious restoration of Israel has reference to what still lies in the future literal, earthly, Kingdom of God. In that future the Chosen People of God, Jews (Deu 14:2) will be His priests, His ministers, themselves having been redeemed from the consequences of sin (John 1:29; Rev 20:10-15).

3. The word “anointed” is the same as the Hebrew word for “Messiah,” and refers to the consecration of someone or something to a specialized task.

4. In 61:1-3, the ministry of Messiah is shown at His first coming in verses 1-2a, and at His second coming in verses 2b-3. In claiming to be Messiah, Yeshua read in the synagogue only that which applied to his ministry during His first coming (Lk 4:18-19). The “day of vengeance” (Rev 19:11-21) brings judgment on unbelievers. At the same time Messiah will comfort Israel, whom will have undergone the persecution of the Tribulation.

5. In 61:4-11, is a description of conditions in the millennial kingdom. “double” in verse 7, refers to double honor.

B. Isaiah Chapter 61. Verses and comments. The King, Yahweh’s Messenger: His People and their Salvation Song.

1. Yahweh’s Messenger and His Work (Isaiah 61:1-5)

2. Yahweh’s People, a kingdom of priests and their work (Isa 61:6-9).

3. The salvation song (Isa 61:10).

4. The blessings of the whole earth (Isa 61:11; Luke 4:1-44) tell us that the Lord Messiah Yeshua applied the opening verses to Himself. But our Lord did not quote the whole of verse 2. He only read up to “the acceptable year of the Lord.” This sentence marks the work He did in His first advent. The day of vengeance is introduced by His second advent. The results of His second coming are described in the verses which follow. Then Israel will be the kingdom of priests and a holy nation Exodus (19:1-25). They will sing the song of salvation (Isa 61:10). Righteousness and praise will follow.

C. Isaiah Chapter 62. The Messiah’s restoration of Israel, continued. Divine unrest until Israel restored.

1. Having dealt with the material prosperity, and with the spiritual realization, Isaiah now describes in greater detail the vocational fulfilment. Speaking as in the midst of circumstances of incompleteness, Yahweh declares His desire, and avows His determination neither to hold His peace, nor to rest, until the people of God (Israel) fulfill His ideal, so that He is vindicated among the nations.

2. 62:1-6. The LORD (Yahweh) is the One speaking in these verses.

3. 62:4. “My delight is in her” is a translation of “Hephzibah.” Married” is a translation of Beulah. The entire time relates to the time of the millennial kingdom.

4. 62:12. New names will be given to the holy and redeemed people (Israel). Giving the Jews of Jerusalem new names (The Holy People, The Redeemed of The LORD, and Sought After) speaks of the new character that Israel will have. Because of Yahweh’s redemption, the Jews will be holy (Ex 19:6: Deu 7:6), and Gentiles will visit the city. No longer will it be deserted (Isa 60:15 Zech 14:11). Israel will now have permanent inhabitants, and God’s grace, mercy, and love will never depart from the city.

D. Isaiah Chapter 62. Verses and comments. Israel’s glory (Zion’s glory).

1. Yahweh will not rest (Isa 62:1).

2. The new names (Isa 62:2-5).

3. The intercession and the answer (Isa 62:6-9).

4. The accomplishment at hand (Isa 62:10-12). The intercession in the beginning of the chapter is that of Messiah. He will not rest until He has accomplished His purpose in His earthly people and in Zion (Israel). When it is accomplished Gentiles and kings will witness it. Israel, then shall be called by a new name. The forsaken one will no longer be forsaken; the desolation of the land will cease. Israel shall be called Hephzibah (my delight in her) ; the land will be Beulah (married). All point to the glorious consummation of the earthly kingdom of God. Faithful Jews (men of prayer) will, during the great tribulation, call on God to make good His Word and fulfil His promises. Note the results of His coming in Isa 62:12. where the Lord gives new names to His holy and redeemed people.

a. Messiah will return to Earth from Heaven (Mt 24:29-31; Rev 19:11-21; Zech 14:1-5, 9) at the end of the tribulation. {The tribulation [Mt 24:4-14; Rev 6-11. The Great Tribulation (Mt 24:15-28; Rev 12-18)]. (The total tribulation is also known as Jacob’s trouble, Jer 30:7). As you read through the book of Revelation, you will notice the absence of the church, beginning in Chapter 4. The tribulation relates to Israel (Jer 30:7), and not to the Church.

(1) The rapture of the Church (John 14:1-3; 1 Cor 15:50-55; 1 Thes 4:13-18), is a rescue of the church, which will be removed from the earth, and not be the object of Jacob’s Trouble (Jer 30:7), which is the Tribulation.

(2) The second coming of Messiah is a rescue of Jews, (Deu 14:2; Mt 24:21-22), to avoid total destruction from the forces of Satan. Messiah will escort His angels (Mt 24:31) and redeemed (saints) from heaven to earth, after which saved Jews and Gentiles will rule and reign with Messiah-Yeshua for the duration of the earthly Millennial Kingdom of God (1,000 years). (Rev 20:4; 1 Cor 6:2; Mt 19:28; Dan 12:1-2; Ezek 47:13-48:35).

b. At Messiah’s return to earth, all of the living Jews who are dispersed throughout the world will be regathered to Israel (Mt 24:31) for judgment (Ezek 20:33-44), for life or death. At this same time, Gentile survivors of the tribulation will also be judged so that all who live through that terrible time will, at its conclusion, either enter the earthly Kingdom of God in unresurrected bodies, or be cast into hell/hades, and await the great white throne judgment for the unredeemed (Rev 20:10-15). Therefore, at the beginning of the Millennium (1000 year kingdom), all who enter the kingdom in earthly bodies will have proved through these two judgments that they are redeemed (See Matthew 25:31-46).

III. Worship.

A. Video. Paul Wilbur. Recorded Live at: Jerusalem Convention Centre, Jerusalem, Israel during the Feast Of Tabernacles in conjunction with the International Christian Embassy Jerusalem on December of 1998.

B. Let The Weight Of Your Glory Fall

Jewish Prophets 3 – Isaiah Chapter 60

Isaiah 65:17. “For, behold, I create new heavens and a new earth; and the former shall not be remembered, nor come into mind.”

I. Introduction. Jewish Prophets 3 – Isaiah Chapter 60. 698 B.C.

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

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Article Discussion.

A. Overview of Isaiah Chapter 60. The deliverer out of Zion.

1. In Chapters 60-62 the scene returns to Babylon, where the captive Israelites look forward to the return to their homeland, the Land of Israel, in the yet future Davidic Kingdom, and the reconstruction of their national life. Here, more than in the previous chapters, the blessings seem to go far beyond those experienced by post-exilic Israel.

2. When sin is removed and enemies are punished, Israel will receive the glory it has always hoped for. Not only will scattered Jews return to their land, but people of all nations will come to Jerusalem to worship the God of Israel (60:1-5). Some countries send camels loaded with treasure. Others send animals that guarantee a constant supply for the sacrifices in the rebuilt temple (6-7) (See Isa 56:6-7). Ships bring people and goods from countries across the sea to enrich Israel (8-9).

3. Foreigners help rebuild Jerusalem, and demonstrate their submission to Israel by the constant supply of gifts they bring to the city (10-12). Some of the nations provide valuable building materials for the new millennial temple, as is described in Ezekiel 40-46. Nations, that in the past, attacked Israel now become its subjects. Those who previously plundered and disgraced Israel now bring it riches and honor (14-16).

4. Jerusalem is established with beauty, security and strength. Violence and cruelty are replaced by peace and righteousness (17-18). There is no sadness and no sin. Since the sovereign God is in control there is perfect security and universal prosperity. There is no sadness and no sin. Since the sovereign God is in control there is perfect security and universal prosperity (19-22). Looking beyond the millennium to the New Jerusalem (Rev 21:2) Isaiah comments, “lights are not necessary, because God’s glory fills every place.”

B. Isaiah Chapter 60. Key Verses.

1. 60:1. This chapter describes the glory of Jerusalem and Israel in the millennial kingdom (including previews seen in the return from Babylon). “your…you,” refers to Jerusalem.

2. 60:3. The truth will come to the nations (Gentiles) through the preaching of the gospel of Messiah-Christ (cf 42:6, “The ministry of the servant (Messiah-Yeshua) will be to fulfill the Abrahamic covenant promises to the people of Israel and to bring light to the nations…Gentiles).

3. 60:5. The “nations” (the sheep of Matt 25:31-46) will take their wealth to Jerusalem. (Haggai 2:7,” I will shake all the nations; and they will come with the wealth of all nations, and I will fill this house (millennial temple) with glory,’ says the Lord of hosts.”

4. 60:10-14. A picture of the glory and peace of the millennial Jerusalem.

5. 60:15-22. Isaiah contrasts the glories of the millennial kingdom with the inglorious condition of Israel before their exile in Babylon. Verse 16 draws on a figure in Deu 33:19 to show the luxuriant quality of life in that distant millennial kingdom. The hope of Israel does not come through anything but through the restoring presence of the “redeemer; the mighty One of Jacob/Israel,” (Gen 49:24) who will bring millennial blessings to the nation of Israel. Yahweh will grant peace and prosperity to His chosen people (Israel, Deu 14:2) instead of warfare and suffering. He will give Israel wealth, peace, and righteousness; they will possess the land forever.

III. Worship.

A. Video. Terry MacAlmon.

B. We glorify the Lamb

Jewish Prophets 3 – Isaiah Chapter 57

Isaiah 65:17. “For, behold, I create new heavens and a new earth; and the former shall not be remembered, nor come into mind.”

I. Introduction. Jewish Prophets 3 – Isaiah Chapter 57. 698 B.C.

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

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Article Discussion.

A. Clarification on my prior article, “Isaiah Chapter 56,” “Tribulation” comment.” Concerning the length of the Tribulation, I stated. “appx 7 years.” I noticed this error and made a correction on the text. The Tribulation is also known as “Jacob’s” trouble, (Israel’s trouble), “but he shall be saved out of it.” (Jeremiah 30:7). In Daniel 9:24-27, the tribulation is called “Daniel’s 70th week. (70 weeks of years, also known also 70 “sevens,”) with the final week (7 years) being the duration of the tribulation; so, the Tribulation will last 7 years. (Daniel Commentary, Dr. John F. Walvoord , B.A., M.A., Th.B., Th.M., Th.D., D. Div., Litt. D.)

B. Overview of Isaiah Chapter 57. False Leaders Rebuked.

1. Because of the failure of these blind watchmen and drunken leaders, righteous men perish, while none lay it to heart. Moreover, the people have yielded to the evil influences of such leaders; “sons of the sorceress” are summoned to judgment. Their sin has been exalted and manifest, and their judgment is to be conspicuous and complete.

2. Yet again, the declaration turns to such as are contrite and penitent. Yahweh declares Himself to be the One inhabiting eternity, and yet dwelling with the contrite and humble in spirit. In the case of such, His judgment is turned into a ministry of healing. All this again follows, and is dependent on, the suffering Servant (Messiah-Yeshua) as described in the previous section. Again, the division ends with solemn warning against wickedness. Although in the economy of God the Messiah is to be sustained and finally victorious, yet there is no peace to the wicked.

C. Isaiah Chapter 57 verses and comments.

1. 57:1. “The righteous perish, and no one takes it to heart; the devout are taken away, and no one understands that the righteous are taken away to be spared from evil.” (As the leadership of the nation grew worse, the number of righteous people shrank, without people perceiving what was happening. God allowed this disappearance of the devout to spare them the judgment He would bring on the evil nation and its ungodly rulers. Few people in the nation, however, understood this reason for the depletion of the righteous.)

2. 57:2. “Those who walk uprightly enter into peace; they find rest as they lie in death.” (The righteous person entered a condition of peace by dying and going to his or her eternal reward. The end of the righteous, then, contrasts with that of the wicked leaders.”)

3. 57:3. “But you, come here, you children of a sorceress, you offspring of adulterers and prostitutes!” (God summoned the idolatrous Israelites, in contrast to the righteous, to come before Him for judgment. Rather than behaving like descendants of Abraham and Sarah, these wicked Israelites were acting as though their father was an adulterer and their mother a sorceress and a prostitute. That is, they were congenitally selfish, unfaithful to God, and wayward.)

4. 57:4. “Who are you mocking? At whom do you sneer and stick out your tongue? Are you not a brood of rebels, the offspring of liars?” (Evidently the people these wicked Israelites mocked were the righteous minority among them. Like children, they ridiculed the righteous for being different from themselves. They were rebellious and deceitful in their relationship to the Lord.)

5. 57:5. “You burn with lust among the oaks and under every spreading tree; you sacrifice your children in the ravines and under the overhanging crags.” (They were rebellious and deceitful in that they practiced fertility worship and child sacrifice. They believed connection with nature, rather than a spiritual relationship with the Creator, would yield fertility. They also believed that sacrificing the next generation would guarantee the preservation of the present generation. Of course, the opposite is true. God’s people burned with lust as they carried out these pagan rites in the places thought to be most conducive to their success. “Oaks” may refer to large trees, not a particular variety of tree. These trees were the places and objects of idol worship. How different a relationship with Yahweh based on trust would have been.)

6. 57:6. “The idols among the smooth stones of the ravines are your portion; indeed, they are your lot. Yes, to them you have poured out drink offerings and offered grain offerings. In view of all this, should I relent?” (Having chosen to worship in the wadis, the apostate Israelites would have to be content to have the rocks of the wadis as their gods. A wadi is a streambed that is dry most of the year but in the rainy season becomes a rushing torrent. As mountaintops became places of worship, because they were close to heaven and the gods, so wadis in valleys became places of worship because they were close to Sheol and the dead. The unfaithful in Israel even made drink and grain offerings to these rocks. This was not the kind of behavior that would cause God to change His mind about bringing judgment on His people.) (About Sheol. In the Hebrew Scriptures, the word used to denote the realm of the dead is “Sheol.” It simply means “the place of the dead” or “the place of departed souls/spirits.” The New Testament Greek equivalent to Sheol is Hades, which is also a general reference to “the place of the dead.” Sheol/Hades is divided into a place of blessing (where Lazarus was in Luke 16 and a place of torment (where the rich man was in Lk 16). Sheol is a temporary place where souls are kept as they await the final resurrection. The souls of the righteous, at death, go directly into the presence of God, the part of Sheol called “heaven,” “paradise,” or “Abraham’s bosom”)

7. 57:7. “You have made your bed on a high and lofty hill; there you went up to offer your sacrifices.” (The Israelites also worshipped idols on mountains, as the pagans did to get closer to their gods. Such worship constituted infidelity to the Lord and adultery with loved idols. Thus Israel had made her bed and slept with another man when she worshipped as she did. However, Isaiah’s language was more than figurative since worship of these nature deities involved sacred prostitution.)

8. 57:8. “You have put pagan symbols on your doorposts and behind your doors. You have left me and climbed into bed with these detestable gods. You have committed yourselves to them. You love to look at their naked bodies.” (The unfaithful Israelites were evidently setting up memorial objects to the idols in their homes as well. The Scripture portions that they were to place on their doorframes were to remind them of the Lord, but they had installed rival reminders inside their homes. The holder of these Scripture portions is called a “mezuzah,” and many observant Jews still install them on their doorframes, even today. The Lord’s “wife” (Israel) had turned her back on Him and had gone to bed with other lovers. She had been unfaithful to her covenant with Yahweh, and had covenanted to worship idols, since she loved the physical aspects of their worship.)

9. 57:9. “You have gone to Molech with olive oil and many perfumes, sending your agents far and wide, even to the world of the dead.” (Some Israelites had also traveled far from home to worship other gods. This may be a reference to making political alliances with other nations and then worshipping their gods with them. The king in view may be the most prominent foreign ruler at the time that Isaiah wrote this prophecy. These political trips involved great distances. The negotiators would take the oils and perfumes used in the worship of foreign gods with them. Over time these instances of idolatry had increased. But, instead of going to foreign nations, Isaiah said these envoys were really going to Sheol because God would slay His people for their unfaithfulness to Him.)

10. 57:10. “You grew weary in your search, but you never gave up. Desire gave you renewed strength, and you did not grow weary.” (These trips to obtain political security through idolatry wore the envoys out. Rather than ensuring that security did not come in that way, however, they persevered in their wickedness in spite of their weariness.)

11. 57:11. “Are you afraid of these idols? Do they terrify you? Is that why you have lied to me and forgotten me and my words? Is it because of my long silence that you no longer fear me?” (Yahweh asked the Israelites a question. “Who had terrified them that they betrayed the truth, their covenant partner, and their concern for Him?” Obviously it was not a great threat that had made them unfaithful, but neglect of Him. Perhaps if He had been more active in judging their sins they would have remembered Him. But, graciously, He had been silent about their sins, and so they had not paid attention to Him.)

12. 57:12. “Now I will expose your so-called good deeds. None of them will help you.” (God would bring Israel into judgment and make known her “righteous” deeds . What she considered righteousness, the blending of her elect calling and paganism, was anything but that. She would come out lacking in that reckoning.”)

13. 57:13. “Let’s see if your idols can save you when you cry to them for help. Why, a puff of wind can knock them down! If you just breathe on them, they fall over! But whoever trusts in me will inherit the land and possess my holy mountain.” (In that day of judgment, the idols that the Israelites had trusted in, even in captivity, would be of no help. They would be as useless and lightweight, as what the winds blow away. In contrast, those who made Yahweh their refuge, in times of trial, would inherit the land and possess the Zion of the future Millennium.”)

14. 57:14. “God says, “Rebuild the road! Clear away the rocks and stones so my people can return from captivity.” (In the future, someone would give an order to prepare the way for the Israelites to return to their land and to their God This was an exhortation to the Jews in Babylonian exile to return to Jerusalem and rebuild the temple. The speaker is probably God, but the speech is more important than the speaker. The figure is of building a roadbed for a highway that would become the route of the Israelites.)

15. 57:15. “The high and lofty one who lives in eternity, the Holy One, says this: “I live in the high and holy place with those whose spirits are contrite and humble. I restore the crushed spirit of the humble and revive the courage of those with repentant hearts.” (The reason for this proclamation is that God is who He is. He is the utterly transcendent God in relation to space (high and lifted up), time (lives forever), and character (holy). Yet He is also immanent, dwelling among repentant and humble people. He dwells among them to encourage and enable them. The holy God is with His humble people.)

16. 57:16. “For I will not fight against you forever; I will not always be angry. If I were, all people would pass away, all the souls I have made.” (God will not always be angry with sinners; His anger will come to an end because He has made provision for human sin through the Servant (Messiah-Yeshua. He “becomes” angry, but He is love. If God remained angry with sin, humanity could not endure His wrath and everyone would perish . Obviously God remains angry with sinners who refuse His grace, but He does not need to remain angry with the humble who accept His provision for their sins.)

17: 57:17. “I was angry, so I punished these greedy people. I withdrew from them, but they kept going on their own stubborn way.” (The Lord had been angry with the proud Israelite because of his desire for unjust gain, namely, for more and more for himself. Greed is the essential sin that results in idolatry. God’s anger led Him to discipline the proud Israelites and to become inaccessible to their calls for help. Israel, instead of repenting and returning to the Lord, continued in her sinful ways.)

18. 57:18. “I have seen what they do, but I will heal them anyway! I will lead them. I will comfort those who mourn.” (In spite of Israel’s response, Yahweh would heal, lead, and strengthen the nation’s inhabitants who mourned over their sinfulness. He would take the initiative by providing the Servant, to strengthen as well as to save. It is not so much grace for redemption that is in view here, as grace to “overcome” the attraction of sin for people already redeemed.)

19. 57:19. “creating praise on their lips. Peace, peace, to those far and near,” says the LORD. “And I will heal them.” (The result would be that those delivered would praise the Lord. Consequently, there can be peace for the humble because God would heal them, whether they live near in Israel, or far off among the Gentiles . The duplication of a word like “peace” is a Hebrew idiom for something superlative in kind, and total in extent. Since “shalom” was a conventional word of greeting, the speaker may have intended to give the wayward a warm welcome home.)

20. 57:20-21. “But the wicked are like the tossing sea, which can not rest, whose waves cast up mire and mud. There is no peace, says my God, for the wicked.” (The wicked contrast with the humble who take advantage of God’s provision of grace. Far from being at peace, their existence is as tumultuous as the tossing sea, which is incapable of being at rest. Their constant agitation creates many other problems, like the raging sea that casts up debris and mud. No “shalom” is the portion of the wicked.”.)

III. Worship.

A. Scripture.

Revelation 7:9-15 (KJV) “A Multitude From The Great Tribulation”

“After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb. And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God, Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen. And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them.”

B. Video. Terry MacAlmon.

Holy Are You Lord.

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