Jonah Introduction - College Press Bible Study Textbook Series

Jonah 3:1-5; Jonah 3:10

1 And the word of the LORD came unto Jonah the second time; saying,
2 Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee.
3 So Jonah arose, and went unto Nineveh, according to the word of the LORD. Now Nineveh was an exceeding great city of three days-' journey.
4 And Jonah began to enter into the city a day's journey, and he cried, and said, Yet forty days, and Nineveh shall be overthrown.
5 So the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them.

* * * * *

10 And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not.

Used By Permission
Standard Publishing Co,

JONAH
INTRODUCTION

Author;Jonah (or yonah, which means literally, a dove), the son of Amittai, from Gath-hepher in Galilee. Jonah was a citizen of the northern kingdom, Israel. The destructive critics attack the book as legendary, mythologicala fairy-tale. One of the reasons the book is attacked as unhistorical is the presence of Aramaic phrases within the book which the critics say would be impossible if Jonah lived at such an early date. The presence of Aramaisms in the book cannot be made a criterion for determining the date or the authorship since Aramaisms occur in Old Testament books from both early and late periods, Furthermore, the recently discovered texts from Ras Shamra contain Aramaic elements and they date as early as 1500-1400 B.C.! To deny the authenticity of Jonah is to impeach the integrity of our Lord Jesus Christ for He not only verified the historicity of the miracles recorded in the book (Matthew 12:39-40) but also the historicity of the prophet's mission to the Ninevites thus verifying the authorship and veracity of the book! In addition to the foregoing proof of the book's historicity, J. W. McGarey adds the following observations in his little book Jesus and Jonah: (a) It is incredible to believe that any Israelite, although capable of conceiving such a tale, would be so irreverent toward one of the great prophets of his nation; (2) It is even more incredible to believe that, if the book be a myth, the chosen people would at any period of their history allowed such a document a place in their Canon of Scripturesnothing of the mythical is to be found elsewhere!; (3) No Israelite would ever invent a story representing God showing mercy towards the Gentiles; (4) A late date for the book makes the book to be written hundreds of years after the Assyrian city had fallen into virtual obscurity and obliteration!

Date: It is not difficult to date the book if the passage in 2 Kings 14:25-28 be accepted. Jeroboam II, under whom he carried out the most of his ministry, reigned from 783-743 B.C. But, as Fairbairn points out, this statement in 2 Kings 14 was made at a time when the affairs of Israel were in the most shattered and depressed condition; there was none shut up or left, nor any helper for Israel. and this was certainly not true in the days of Jeroboam. Israel had been in this condition in the days of Joash, Jeroboam's father, and Joash gradually restored it by a succession of victories and began the prosperous administration which Jeroboam inherited. So the prediction of Jonah concerning the recovery of Hamath and Damascus seems to belong to the reign of Joash, which would make Jonah a contemporary of both Elisha and Joel. Perhaps the date of Jonah would best be put at approximately 800 B.C.

Background of the Times: Itis important to understand what has transpired in the history of the divided kingdoms as well as what is currently taking place in Jonah's time in order to understand the purpose of the book. When God first decided to give part of the kingdom over to Jeroboam I (1 Kings 11:26-40), it was because Solomon had perverted the chosen people from their God-appointed purpose of leavening the heathen nations round about them! Instead of being an influence for holiness and a witness to the true God, the chosen people under Solomon incorporated heathenism into their religion and their lives. Jeroboam the First was called by God to bring reform (1 Kings 11:37-39) and to be the witness God desired among the heathen. But Jeroboam did not fulfill this high calling. His perversion of worship by worshipping idols caused great numbers of the priests to desert back to Judah (2 Chronicles 11:13-14) while a revived prosperity in the southern kingdom also led many to desert back to Judah (2 Chronicles 15:9 ff). Now this did not abate even though there were periods of superficial reform between Jeroboam I and Jeroboam II. Jehu, great-grandfather of Jeroboam II wrought a bloody purge of the prophets of Baal in his day. Jehoahaz, Jeroboam's grandfather also attempted a reform (see our comments on the Introduction to Obadiah) but it was short-lived. And Jeroboam II followed the example of his ancestors (2 Kings 14:24) in keeping up the idolatrous worship of the golden calves. He reigned for 41 years and outwardly his tenure on the throne seemed to be one of prosperity, peace and growth. But, as Amos and Hosea describe it, it was a time of heinous crime and licentious indulgence (see our comments on the Introductions to Amos and Hosea). The material prosperity was a thin veneer covering the utter spiritual decadence which the prophets, men of righteousness and faith, saw plainly.

Purpose: Israel had become so bereft of any right relationship to the One True God they had begun to call Jehovah, Baal and Baal, Jehovah (Hosea 2:16). So Jonah's mission and the recording of it was to teach Israel that if they would repent God would spare them the judgment that must inevitably come from the Righteous Jehovah should they continue in wickedness. Further, if they should continue in heathen wickedness and reject their divine calling to become a peculiar people, a holy nation, witnesses to the One True God, then God had children among the Gentiles who would repent and thus become the vessel God needed to carry out His purpose to redeem the world. Fairbairn's interpretation of Jonah's behavior at the withdrawal of Nineveh's destruction by God is tied in with this purpose of Jonah's mission, Mr. Fairbairn is persuaded that Jonah is so desperately anxious that his own people, Israel, repent he believes the only thing that will bring about this repentance is a terrible manifestation of God's judgment upon this wicked Nineveh. So when Nineveh is spared, Jonah is grieved and vexed sore, not because he is a sadist and delights in seeing thousands of people suffer, but because he is sure that now Israel will not repent. Mr. Fairbairn does not in any way attempt to excuse Jonah for the spiritual blindness he manifests in misunderstanding the mercy God shows to the Gentiles but his interpretation certainly portrays Jonah in a kinder light than the sadistic, pessimistic, bigoted character by which he is usually portrayed. We personally feel Fairbairn's treatment of Jonah is fairer and represents a deeper understanding of this man whom God called and Jesus praised. We shall have more to say about Mr. Fairbairn's book, Jonah, His Life, Character, and Mission, later in our exegesis of the text.

Jesus pointed to Jonah twice as a typical prophecy of His Messiahship. Jonah was a sign of the humiliating death, and glorious resurrection in the personal experience of the Messiah. The reception of Jonah's preaching by the Gentiles also typified the fact that the message of the Messiah would be rejected by the Jews and received by the Gentiles (cf. Matthew 12:38-42). There are some (Lange, for example) who would, while in full agreement as to the historicity of the account, extend the typical nature of the book even farther. Mr. Lange sees Jonah typifying the nation of Israel as follows:

Jonah

Israel

Sent to Nineveh to declare the nature of Jehovah to Gentiles.

Set amidst the heathen to declare the nature of Jehovah to Gentiles.

Shuns his call and attempts to forget God by taking a trip.

Abandons purpose and goes after other gods.

God attempts to reprove the fugitive by a storm.

God calls them to repent through national calamities.

Jonah is thrown into the sea and swallowed by a monster.

Israel is thrown into the sea of heathendom and swallowed by a monster (beast says Daniel).

In adversity Jonah prays to God.

In adversity Israel turns to God.

Jonah remains there for a definite time allotted to serve God's purpose.

Israel remains there for a definite time alloted to serve God's purpose. (Hosea 6:2).

The fish vomits Jonah out at the command of God.

God stirs up Cyrus to vomit out Israel.

Jonah is sent a second time to be a witness to the Gentiles.

Israel is restored in order to be the holy nation she was purposed to be at her first call.

Jonah's preaching works repentance among the Gentiles.

Israel's bringing in the Messiah works repentance among the Gentiles.

10.

Jonah rejects God's mercy unto the Gentiles.

10.

Israel rejects its Messiah because of mercy extended to the Gentiles.

After a number of years studying and teaching the Old Testament Prophets and studying and teaching the book of Hebrews and the emphatic, all-inclusive statements concerning the typical nature of the Old Testament in Hebrews, it is not difficult for us to accept Mr. Lange's view as altogether in harmony with the typical nature of the Old Testament. One has but to refer to the many references of the New Testament to see that the entire Old Testament, although absolutely historical, was at the same time a shadow of the good things to come. Compare the following references (Matthew 5:17; Luke 24:25-27; Luke 24:44-49; Acts 3:18; Acts 3:24; Acts 1 Corinthians 10-11 where the word tupos type is used; Hebrews 8:5; Hebrews 9:9; Hebrews 9:23; Hebrews 10:1). One thing is certain-Jonah's experience was typical for the Lord Jesus so classified it! And it is interesting that Jesus implied Jonah's experience was to be a sign to the Jewish nation pointing to their Messiah and He inferred that the Jews, even of His day, should so understand it!

In all our attempts to outline the book of Jonah and in all our searching for suitable outlines we have found that the book falls into four natural divisions (by chapter) which practically all commentaries and survey books use as a standard outline. Theme: God's Messenger Is To Declare God's Message To All Men (Romans 3:29)

God's Messenger Running From God (chapter 1)

The commission of Jonah (Jonah 1:1-2)

The contrariety of Jonah (Jonah 1:3-10)

The chastening of Jehovah (Jonah 1:11-17)

God's Messenger Running To God (chapter 2)

The prayer of Jonah (Jonah 2:1-6)

The promise of Jonah (Jonah 2:7-9)

The preservation of Jonah (Jonah 2:10)

III

God's Messenger Running With God (chapter 3)

The commission renewed (Jonah 3:1-3)

The cry for repentance (Jonah 3:4)

The consequences of repentance (Jonah 3:5-10)

God's Messenger Running Ahead of God (chapter 4)

The displeasure of Jonah (Jonah 4:1-3)

The demonstration by Jehovah (Jonah 4:4-10)

The declaration of Jehovah (Jonah 4:11)

Minor Prophet Introduction
BIBLE STUDY TEXTBOOK SERIES

THE MINOR PROPHETS

The Prophets of the Decline
ObadiahJoelJonah
AmosHosea

by
Paul T. Butler

College Press, Joplin, Missouri

PREFACE

For a number of years we have longed to put in book form certain special studies we have made in the Old Testament Prophets together with ten years or more of classroom exegesis, We are persuaded this book will serve the purpose of God to men of honest and sincere hearts who really want to know His will as expressed in the Prophets.
Our purpose is best expressed in the following words of John P. Milton in his book, Prophecy Interpreted, when he says:

Since this is an age of fear it is not strange that there should be an increased interest in prophecy. We might call it an interest in eschatology, which has been defined as the doctrine of the last or final things.
But all too often the emphasis in the study of prophecy is such as to increase rather than to allay fear. There are preachers and students of prophecy who seem to delight in playing on the fears and anxieties of people. They magnify the threat to peace and say little of -the things that make for peace.-' They are much concerned to identify men and nations and events today in terms of some specific Biblical prophecy. They focus attention on -antichrists-' rather than on Christ; and they seem more concerned to prove what prophecy says about Russia, or about Israel, than to proclaim what it says about the kingdom of God.
There is in this wrong use of prophecy a mistaken emphasis and a faulty exegesis. The emphasis is wrong because attention is focused primarily on transient events instead of on the redemptive activity of the living God. The exegesis is wrong because it does not understand the fundamental nature and purpose of prophecy, and therefore ignores basic evangelical principles of interpretation.

Studying the Minor Prophets will be a MAJOR experience for you! Your soul will soar to the highest heights of praise man is capable of composing. Your heart will revel in the revelation of God's love and faithfulness. You will tremble when you come face to face with the Righteous Lord's judgment upon sin.
The message of the minor prophets is as relevant as this morning's newspaper. The basic issues of life today are the same as they were thensocial injustice, lying, killing, stealing, adultery, trusting in material prosperity or military might instead of God, The prophets speak to these issues as though they were among us today. God and His purpose is the final arbiter of historynot politics or economics. The message of the prophets will never be out of date.

But even more important, you must understand the prophets in order to understand what God has done in Christ Jesus. For the testimony of Jesus is the spirit of prophecy (Revelation 19:10). You will read of Jonah whose humiliating experience in the belly of the great fish typified the humiliation of the Messiah; you will read Joel whose prophecy of the Holy Spirit foretold the establishment of the church on Pentecost; you will read Amos whose rebuilt dynasty of David was fulfilled when Gentiles were received into the church; you will read Hosea whose prophecies are quoted by Peter, Paul and Matthew, and applied to redemption in Christ.

You will know what the apostle Peter meant when he said: we have the prophetic word made more sure. You will do well to pay attention to this as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts. (2 Peter 1:19)

We shall be forever grateful to Editor, Don DeWelt, and his College Press for presenting us the opportunity to have this work published. We are also deeply indebted to a very capable and dedicated secretary, Mrs. Charlene Schell, for clerical assistance on the manuscript as well as fulfilling other duties of our's as Registrar of Ozark Bible College, leaving us free to devote extra time to this work. Our sincerest appreciation to the many authors and publishers who have given permission to borrow from their labors.
May your heart be filled with abundant peace and joy and your faith in your Heavenly Father be strengthened by your study of His Word through the agency of this commentary.

INTRODUCTION

Prophet and Prophecy: A prophet (Nabi in Hebrew), (prophetes in Greek), means literally, one who speaks for another. A prophet is one who utters the words that another has put into his mouth. Prophecy, his communications, may have reference to the past, to the present, or to the future and may also extend to absolute and universal truth as well as to specific events and persons. A prophet is not so much a foreteller as he is a forth-teller. In Hebrews 1:1, the writer informs us: God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets by the prophets, hath in these last days spoken unto us by his Son. In times past the voice of God spoke through the prophets, Now God is still speaking, but He does it through His Son. That word spake, according to one excellent Greek scholar is the word from which we get our English word, lullaby. Of course, God was not talking in the past in our ordinary sense of lullaby, but a deep profound sense of the word everything that God has said to restless, feverish, crying, agonizing humanity is a great lullaby!

Minor Prophets: The books commonly called Minor Prophets, are in no way minor. They are not in the least inferior in their degree of inspiration, authority, reliability or in the importance of what they have to say! The entire Old Testament revelation would be tragically incomplete without, for example, the book of Malachi, or the book of Hosea, or Joel, or any of the other minor prophets. There would be enigmas in the New Testament without them. Yes, God spake unto the fathers through the prophets in many sections and on many topics. But remember, no one prophet had the completed perfected, revelation of God. Even a cursory glance over these wonderful writings will reveal how marvelous are the subjects dealt with, and many sections provided; and when we finish Malachi we can say, Now we need The Prophet.

The Jews had two classes of prophetical books. One was called the earlier prophets which might be characterized as prophetical historical books. Included in this first class were the books of Joshua, Judges, I and II Samuel, and I and II Kings. The second class of books called the later prophets might be characterized as prophetical predictive books. Included in this second class were two other classes; greater prophets, namely Isaiah, Jeremiah and Ezekiel; lesser prophets, namely Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah and Malachi. The later prophets were also referred to by the Jews as, The Book of The Twelve, and were considered as one book by the Jews for they regulated the number of the books in the Hebrew Scriptures by that of the Hebrew alphabet, which consists of twenty-two letters.

All these books were received into the Hebrew Canon as possessing divine authority and are found in all the ancient catalogues. Josephus (a Jewish historian of the 1st century A.D.) confirms the canon of the O.T. exactly as we have it today. The Council of Jamnia (about 90 A.D.), a council of Jewish rabbis who met to confirm the canon of the O.T., establishes the canon of the O.T. in the first century the same as it is today. We would like to discuss at more length the canon, inspiration, and textual integrity of the Old Testament, but that is a separate study which would require a large volume in itself. Each of the five Minor Prophets dealt with in this volume has its own Introduction at the beginning. For additional tecchnical information we suggest reference to either An Introduction to The Old Testament, by Edward J. Young, pub. by Eerdmans; or A Survey of Old Testament Introduction, by Gleason Archer, pub. by Moody Press.

Minor Prophets and The Dead Sea Scrolls: Perhaps this will be valuable information which, so far as we have found, is not contained in any of the older, conservative commentaries on the Minor Prophets listed in our bibliography. So far, eight manuscripts have been found (in cave 4Q) of the Book of The Twelve, or the Minor Prophets. 4Qx11C indicates Hosea, Joel, Amos, Zephaniah, and Malachi, 4 Qx11D Hosea, 4 Qx11E Zechariah,, 4 Qx11F Jonah in the contents. Cross says: None is complete. We cannot always be sure that all twelve Minor Prophets were copied on a given scroll. Portions of Micah, Jonah, Habakkuk, Zephaniah, and Zechariah, in Greek, were among the fragments brought to light by the Bedouin shepherd-boy in August, 1962, but their provenance is unknown. Of the 382 manuscripts represented by the fragments of cave 4Q, about 100 are Biblical manuscripts. Every book of the Hebrew Bible, with the exception of Esther, is represented.

Not only is the integrity of the text of the Old Testament well authenticated, its historical accuracy is also confirmed in many and various ways. We have included here a small listing of the Kings of both the chosen people and heathen nations most of whom are contemporaneous with the period of history during which the Literary Prophets wrote. All these kings are confirmed by archaeological inscriptions.

DEDICATED TO
The
TRUSTEES
ADMINISTRATION, FACULTY and STAFF
and
STUDENTS
of
OZARK BIBLE COLLEGE
whose Christian faith and love have made teaching and
writing a pleasure and a privilege

and to the
PROPHETS OF THE OLD TESTAMENT
whose lives best express the poem below written by my Mother
MY GRACE IS SUFFICIENT FOR THEE.

My way seemed so long and dreary
My burdens were so hard to bear;
I said, Dear Lord, please have mercy,
But no answer came to my prayer.
I bowed my head in self-pity
Crying, Lord, don-'t you care about me?
And then I did hear Him answer:
My grace is sufficient for thee!

Oh God, forgive my murmuring;

I lost sight of your cruel cross.
My eyes were blind to your suffering,

Your stripes, humiliation, and loss.
Now that my eyes have been opened,
Give me courage instead of release;
Let me hear again your whisper,
My grace is sufficient for thee!

And when I come to cross Jordan,

I know you-'ll be there with a smile,
My hand you-'ll hold in Your pierced one,
Travelling the last weary mile.
We-'ll go through the gates of splendor,
My great God I at last shall see,
He will say, My child, I told you,
My grace is sufficient for thee.

by Lois Butler

SPECIAL STUDY ONE
THE LITERARY GRANDEUR OF THE O.T. PROPHETS

by Janet McFarland

The prophet was a forth-teller, or interpreter, of the mind and will of God in reference to the past, the present, and future. Some names of prophets are seer (one who looks beyond carnal things to spiritual things), Ish Haruach (man of spirit or an inspired one), man of God, servant of God, and shepherd or watchman.

Zephaniah, Daniel, and Isaiah were of royal blood; Ezekiel, Jeremiah, and Zechariah were of priestly rank; Amos was of the peasant class, and Hosea was of the middle class. The literary method of impartation of truth used by each of these men shows individuality. Their writings show evidences of heredity, environment, and training. These differences show in the patrician sublimity of style and majesty of thought of Isaiah, the sad spirit and general social atmosphere of Hosea, and the hatred of sham and an atmosphere of the trees and streams found in Amos.
There was one thing that made these men of varied gifts and backgrounds alike: It was the call of God to be his spokesmen:

and the Lord took me from following the flock,
and the Lord said to me, Go, prophesy to my people Israel.

Amos 7:15

Now the word of the Lord came to me saying,

Before I formed you in the womb I knew you,
and before you were born I consecrated you;
I appointed you a prophet to the nations.

Jeremiah 1:4-5

The first two Chapter s of Ezekiel and the sixth chapter of Isaiah tell how God called them. This is where they received their inspiration and authority. It is why they prefaced their messages with Thus saith the Lord.
The book of Isaiah is the prime example of the literary power of the Old Testament prophets. Unity of design, structure, and spirit is one of the necessary qualities of good literature. The unity of style in the book of Isaiah is shown in the use of poetic embellishments. In Isaiah 9:8 to Isaiah 10:4 there is a poem of four strophes, and each of these beautifully organized strophes is followed by the musical refrain For all this his anger is not turned away, but his hand is stretched out still. The same poetic mind is shown in the well-planned ode of chapter 49. There are some differences of style but not any more than would be expected from an author dealing with varying moods or different thoughts. The first poem is a song of sin and the second is a song of salvation, but in both the voice is the voice of Isaiah.

The literary unity and organic wholeness of Isaiah's prophecies are seen in the part of his work which is about the future. In Chapter s 24 to 27 there is a picture in the foreground in which there are blackness, darkness, and tempest. These are symbols of Jehovah's wrath that will be poured out without mixture upon an ungodly world. However in the background of that picture, above the clouds and breaking through, there are streaks of light which are messengers announcing to Israel the dawn of a brighter day of clear resplendent with heavenly light.

Among the book's other literary qualities is Isaiah's fine ability in description. The record of his call to service is unsurpassed in the sublime and beautifully poetic way it describes how God, His throne, and His angels look.

Isaiah's style is described by Dr. Robinson of Chicago as having no superior or even a rival in versatility of expression and brilliancy of imagery. Dr. Dillman, the noted German critic, asserts that every word from Isaiah stirs and strikes the mark. This is illustrated by Isaiah 32:1-2.

Behold, a king will reign in righteousness,

and princes will rule in justice.

Each will be like a hiding-place from the wind,
a covert from the tempest,
like streams of water in a dry place,
like the shade of a great rock in a weary land.

Isaiah's vocabulary, though not extensive, is selective and characterized by universality of taste in the sources from which he got his words. A list of words and phrases taken at random show this. Though the prophet had a keen eye for the moral significance of events he was also interested in natural facts. The list includes: sand of the sea, stem of a tree, well of water, bird's nest, ox, wilderness rock, gold of Ophir, garden of cucumbers, plumb line, plow, bruised grain, threshing machine, overflowing stream, falling tower, devouring fire, tempest, hailstones, tabrets and harps, silver, horses, camels, lions, fruit, wilderness, locusts, lambs, goats, vines, fig trees, and mountains. All these words and others he places in well-ordered surroundings.

The prophecy of Isaiah is made rich by an unusual literary eloquence. Isaiah was not an orator in the Greek sense, The eloquence of the prophet consists in the psychic power of the message, a power that makes the reader feel that the writer has put himself completely into his writing. The reader is convinced of an unexpressed and reserve power which distinguishes the man of eloquence from the man who is only a public speaker. From the beginning of his book to the end there is sustained power. There is no lowering of the grand, sublime style.

In all the prophetic writings there are certain qualities that make for good literature. Isaiah's book gives evidence of wide knowledge not only of Palestine but of the nations around it. All of the other prophets show knowledge in proportion to the major or minor nature of their works.

Imagination of a high order is also found in the prophetic writings. The strong glow of this creative faculty of the soul adds beauty. Isaiah takes some of the facts of an external nature and paints a picture of the wilderness transformed.

The imagination which produced this picture was powerfully influenced by environment, for the idea is borrowed from the topography of the country, He drew from the country the facts which his imagination needed.
Isaiah along with the writers of Hebrew poetry saw nature as the garment of deity. Through the world around him he saw God as though looking from an open window. All visible things were but a mist between them and the Invisible a rushing stream flowing from his hand. So Isaiah writes, Break forth into singing, ye mountains, O forest and every tree therein. In this way nature is regarded as a transparent medium which is consumed in the vision of deity and rolled away like a curtain. The glory of the visible world with its perfect balance and harmony is dwelled on and broadened so that a sense of the power and beauty of God is impressed on the reader.
The same author goes beyond the facts of nature and sees through to the place of the King who sits in the heavens. This is the poetry of the throne of God around which is a rainbow. in sight like unto an emerald. This poet's patrician imagination lifts our thoughts from an earthly throne in the old Jerusalem to the heavenly throne in the New Jerusalem.

Optimism is another quality of the literature of the prophets. They believed that they could justify the ways of God to men. Their song was of sin, but it was also of salvation. They sang of the blackest sin of Israel and Judah, and they sang of the way out. They lifted their eyes to the hills to look for the first sunlight of the coming golden age. The Sun of Righteousness was already shining in their prophetic souls. Arise shine, for thy light is come, and the glory of Jehovah is risen upon thee, Isaiah wrote. Isaiah was the most optimistic of the prophets. This may be due to the fact that he has the most complete view of the world and of the hand of God in history.

Linked with optimism is emotionalism. When the prophets express a belief in the ultimate triumph and glory of the Kingdom of God their belief goes out from them with a psychic power that stirs the souls of their readers. This psychic power is unique because it intensifies thought and makes it the literature of power.

This shows in Isaiah description of the majesty of God.

Have you not known? Have you not

heard?

The Lord is the everlasting God,

the Creator of the ends of the earth.

He does not faint or grow weary,

his understanding is unsearchable.

He gives power to the faint,

and to him who has no might he increaseth strength.

Even youths shall faint and be weary,

and young men shall fall exhausted;

but they who wait for the Lord shall renew their strength,
they shall mount up with wings like eagles,
they shall run and not be weary,

they shall walk and not faint.

Isaiah 40:28-31

It is also demonstrated in Habakkuk's picture of the majesty of God.

God came from Teman,

and the Holy One from Mount Paran.

His glory covered the heavens,

and the earth was full of his praise.

Selah

His brightness was like the light,

rays flashed from his hand;
and there he veiled his power.

Before him went pestilence,

and plague followed close behind.

He stood and measured the earth;

He looked and shook the nations;

then the eternal mountains were scattered,

the everlasting hills sank low,
His ways were as of old,

Habakkuk 3:3-6

When the Prophet Joel describes the on-coming of God's terrible judgments he becomes a tongue of poetic fire:

The earth quakes before them

the heavens tremble.

The sun and the moon are darkened,

and the stars withdraw their shining.

The Lord utters his voice

before his army,

for his host is exceedingly great;

he that executes his word is powerful.

For the day of the Lord is great and very terrible;

who can endure it?

Joel 2:10-11

Another quality in the literature of prophecy is spirituality which is the expression of the fellowship which man holds with his Maker. This fellowship the inspired writers held with Jehovah. He was the point of departure and return in all their thinking. Ezekiel is so conscious of this intimacy with God that he says, The word of Jehovah came unto me, saying, thirty-eight times and Thus saith the Lord Jehovah, several times.

Isaiah speaks of the source of his authority by saying, Thus saith the Lord. Jeremiah uses, The word of Jehovah came unto me, saying, and The word that came to Jeremiah from Jehovah, saying. All the prophets claim that their messages are God-breathed.
In the prophetic writings this spirituality is expressed in the author's belief in a personal God whose throne is in heaven, whose footstool is the earth and whose character is both Justice and Love.
The quality of spirituality in the writings of the prophets also appears in the belief in man's spiritual possibilities. Their chief aim is to bring Israel into spiritual fellowship with Jehovah and to promote this fellowship.
Prophecy in one of its aspects may be described as the philosophy of history in the form of a drama. As one mode of conveying their conceptions the prophets display the incidents before our imagination working toward their goal with the realistic clearness of drama. When examined such prophetic compositions are found to go beyond the machinery of dramatic literature. They borrow from all other literary departments special modes of treatment and blend them together into the most highly wrought and spiritual of literary forms which is called the rhapsody. Chapter s 44 to 66 in Isaiah is a rhapsody of Zion redeemed.

BIBLIOGRAPHY

MABIE, HAMILTON WRIGHT. Short Studies in Literature. New York: Dodd, Mead & Company, 1892

MOULTON, RICHARD G. The Literary Study of the Bible. Boston: D. C. Health & Co., London: Ibister & Co., 1900

WALLACE, ROBERT BURNS. An Introduction to the Bible as Literature. Philadelphia: The Westminster Press, 1931

SPECIAL STUDY TWO
INTERPRETING THE PROPHETS

Compiled and Edited by:
Paul T. Butler

Prophetic writings constitute a very unique and important type of literature. Included in the canon of the Old Testament are seventeen books of prophecy. Five major books are separated because of their greater length, Isaiah being first and foremost. The shorter books compose the Jewish Book of the Twelve, or the minor prophets. Any thorough study of God's word must make room for an examination of these books.
The Old Testament prophets are dynamic figures who present colorful pictures and tremendous challenges. There has been a gross misunderstanding and misuse of this section of the Bible. An age of fear has produced a mass tension, which is easy prey for sensationalists who would warp the word to satisfy human curiosity. With reckless disregard of proper interpretation, men have made a tawdry display of determining times and seasons.

A correct exegesis (or leading out) of the text of the prophets can be invaluable to the Christian. The New Testament writers quoted profusely from them for evidential purposes. They were also used to illustrate, emphasize and explain the nature and mission of both the kingdom and the messiah. Our understanding of this New Testament usage will deepen with our understanding of the prophets. For what-was written in former days was written for our instruction, that by steadfastness and by the encouragement of the scriptures we might have hope. (Romans 15:4) And no prophecy ever came by the will of man: but men spake from God, being moved by the Holy Spirit. (2 Peter 1:21)

There is also a widening of our horizons, so to speak, as we grasp a great sweep of human history and understand God's eternal purposes through the ages. There is a devotional quality developed as we yield to the joy of the kingdom so beautifully expressed in these writings. Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee. (Isaiah 26:3)

A prophet, says the dictionary, is one who speaks for another, especially for God. A secondary definition describes him as a seer who foretells future events. It is only within relatively recent times that Christians have realized that the major truth of the Old Testament prophecies is to be sought in the first rather than the second of these definitions. The prophets, however, become a perpetual storehouse of treasure as we see the certainty of judgment on sin, the holiness of God, and a history of His chosen people often left unlearned.

There are certain basic axioms of interpretation to follow when interpreting any literary work. The only reason for the existence of the office of prophet was that of communicating God's will to man in man's language. The act of communicating is dependent upon both the scientific recording of historical and didactical prose and the artistic creation of figurative and symbolical poetry. There are certain basic axioms which must be followed in all literature, whether prose or poetry or both, because all literature seeks, in one way or another, to communicate. There are at least ten basic axioms to interpreting the Bible.

TEN BASIC AXIOMS TO INTERPRETATION

The true object of speech is the impartation of thought

Language is a reliable medium of communication

Usage determines the meaning of words

Two writers do not independently express thought alike

Every writer is influenced by his environment

An author's purpose determines the character of his production

We must use both reason and intelligence to understand what God said

The true interpretation is what the author intended to say; God's Word has one intended meaning, not many conflicting ones

The language of the Bible is the language of men, even when it is used to express divine truth, and is to be interpreted by the same methods and principles as are appropriate for any other message of similar literary nature.

10.

When any Bible passage is used for any other meaning than what the author intended to express by it, it is not what the inspired writer had in mind; therefore, such meaning read into it does not have the authority of the scripture.

There are four cardinal points of literature:

Descriptionthe incident itself belongs to the past, the words describing it are throughout the words of the author himself (Homer & Milton)

Presentationthe author himself nowhere appears but he leaves the reader to hear words of those personages who actually took part in the incidentperhaps to see their doings (Shakespeare)

Poetrycreative literature, the poet makes something, or he creates, or adds to the sum of existence, by figures, symbols, and other poetic vehicles

Proseonly discusses what already exists

The most important distinguishing feature of Hebrew literature is its overlapping of prose with poetry.

Prophecy in one of its aspects may be described as the philosophy of history erected into a drama. This is called a RHAPSODY.

DESCRIPTIVE
(Author's words throughout)

PRESENTATIVE
(Author nowhere appears)

Hebrew prophecy is not poetic in the strictest sense. Yet, there is the artistic beauty and dramatic grandeur in it which is familiar to all poetic literature. The recognized canons of poetic art will be seen to apply to Hebrew prophecy. The first canon is: The truth conveyed must contain a profound interpretation of life, and be vital and important. The second is: The truth conveyed must be expressed in terms of artistic beauty.
It is to our advantage that prophecy was given by poetic revelation. Poetic revelation:
a.

Aids exegesis and gives opportunity to apply laws of harmony and opposition

Makes memorization easier

Gives literary charm

Increases vividness and emotional impact

As it was the primary aim of the Hebrew religious teachers (prophets) to influence the heart and conscience, the poetic element, though never entirely suppressed, was held in restraint to further the ends of spiritual instruction.

LITERARY ASPECTS OF OLD TESTAMENT PROPHECY

Old Testament prophecy, as literature, fits the definition, contains the basic elements, consists of the various forms, fulfills the four-fold purpose, and produces the creative results of literature.

DEFINITION

Literature has been aptly defined as the best thoughts of a people, in the best forms, set down in writing. No one can argue but that the Old Testament prophets consistently voiced the best thoughts of the Jewish people. To read the prophets is to conclude that they are expressed in the best forms availableeither then, or now. Every figure of speech common to man is to be found in Old Testament prophecy. Indeed, one might even say that the Old Testament is the text book and main source of example for any who could study figures of speech, persuasion, or rhetoric. Old Testament prophecy adequately fits the definition of literature.
Going further, we find that the prophets not only meet the definition of, but set the standard for all that is to be included in the idea of classical literature. The words and phrases of the prophet-bards of old are packed with meaning and significance. Such words are.. Hear this word, you cows of Bashan, who are in the mountain of Samaria, who oppress the poor, who crush the needy, who say to their husbands, -Bring, that we may drink!., not only stir the emotions, but present a picture so vivid as to startle the apathetic. Phrases such as. prepare to meet your God, O Israel, For lo, he who forms the mountains and creates the winds, and declares to man what is his thought, who makes the morning darkness, and treads on the heights of the earththe Lord, the God of hosts, is his name!., appeals to the innate within every man. The prophets appeal to broad human values: to love, to hatred, to emotion, to righteousness, to sin, to motive; to conscience, to soul, to heart. They stir, they threaten, they mold, they use. They inquire, they demand, they entreat. They express universal feelings and emotions. They indeed determine the definition of what we call classical literature.

ELEMENTS

Literature must consist of four main elements. (1) Characters: the character must have a perfectly clear and reasonably logical motive. His locale must be understood. Was he speaking to rich, to poor; to stranger, to wife; to heathen, to priest; to man, to God? (2) Plot: The series of events must include a situationcharacters in action. There must be suspensethat which holds the imagination as well as concentration. There should be high points, as well as lulls. And finally there should be resultsthat is, a real change, in character, in situation, in attitude, in something. (3) Theme: There must be an idea, a basic truth expressed, and presented in a way that it is understood, as well as appreciated. (4) Style: The use of certain words, or rather, the prevalent use of some words, the point of view, the location, the manner of speaking, and the personality of the author combine to reveal the author's style.
It will suffice to show how only one of the Old Testament prophets contains all the basic elements of literature to defend his literary aspects.
The shortest of the prophets, Obadiah, seems to adequately illustrate. We find the characters, Edomites and Israelites, real men, neighbors, blood brothers, yet engaged in conflict. Each has a motive: Edomgreed, avarice, thirst for wealth; Israelanger, vengeance, pride. The locale is clear: Edomyou who live in the clefts of the rock. your nest. set among the stars. Edom. Esau; IsraelJerusalem. gates. my holy mountain. Mt. Zion. The plot begins with a call against the high hand of Edom, which has betrayed its brother. The situation is this: Israel was being bothered by warring armies. Edom stood off and laughedyes, applauded. The Edomites not only refused to help, but aided the plunderers in the pillaging, killing the survivors, looting the goods. Suspense mounts as one wondersWhat will happen to such a nation, for such an action? What will happen that Edom will be brought down? High points are the building up of the treachery of Edom and the building up of the Lord's prophecy against Edom. The results of the plot are clear. Edom is destroyed, and one gets the uncomfortable feeling that such will happen to anyone who betrays his brother. The theme, the basic idea, is that the Lord will avenge His elect against their attackers and The Kingdom will be the Lord'S. The style of Obadiah, his changing from present to future to past, all in one sentence, his parallelisms and metonymies, his joyful speech, his point of view, his location, combine to completely fulfill all the elements of literature.

FORMS

The forms of literature especially applicable to the Old Testament prophecy would be (1) history. With history, all the prophets are concerned, being basically, historical works. Aside from history we have (2) biographyas illustrated in parts of Isaiah, Jonah, Daniel, etc., (3) essaysas contained in Jeremiah and Lamentations; (4) dramaas represented in every prophet; (5) poetryas exemplified in Zechariah, Nahum, Micah, Isaiah, (6) short storyas epitomized in Jonah and pictured in Amos.
Almost every form of literature can be shown in its best form in Old Testament prophecy.

PURPOSE

The purpose of good literature takes four forms. (1) The first of these is simply communication. Communication relates events and answers questions. It simply makes known many facts. (2) Next is argument. This is an attempt to persuade, to sway, to influence toward a particular attitude or position. (3) Description simply portrays a picture to the reader. (4) Narration is an account of action or events with no attempt to stir or motivate.
Old Testament prophecy answers nearly every question man had asked prior to the CROSSand serves to answer many after. It communicates. Prophecy argues. It maintains the deity and foreknowledge of God. It sustains the pre-eminence of good and destruction of evil. It retains the dignity of man. Needless to say, prophecy describes and narrates.

RESULT

Prophecy, as found in the Old Testament, best fits the description literature, when we consider its creative results. Prophecy is able to stimulate emotion and draw a definite response from the one who reads. He may dislike it, he may hate it, he may never touch it again, but he reacts. He may cherish it, he may grow fond of it, he may use it constantly, but he reacts.

It has been said before, and safely so, and here bears repeatingA man may not like the Old Testament prophets because they lay bare his heart, he may love them for their beauty and pristine sacredness, but once reading, he will never be the same. This is the mark of true literature,
The Bible is expressed in human language. If a person is to communicate meaning to another the writer must use words and figures which are familiar to the reader. First in order to interpret and understand the Bible the human side must be studied. The human figures, illustrations, and modes of expression, the thoughts and feelings the situations, scenes, and characters must be comprehended and understood. It is not a message until the words awaken the human mind and bring about a picture of scenes and situations.
In his study of the text and its meanings, one must understand the meanings of the words employed. Language's meaning is in the minds of the users, so the interpreter must discover the agreement that existed between the prophet and the people to whom he spoke before he can call up in his own mind the same concepts. Words lose their original meanings through the years; the interpreter must realize that the prophet spoke to the people of his day, not to those who would live thousands of years later. The interpreter should study the etymology of the word, its actual meaning in common usage, and its usage as a synonym. The fundamental principle in understanding the meaning of words in their context is that a word has only one meaning in one place.
Often the chief hindrance to interpretation of the Bible is felt to be the dignity of the message, the sublimity of the scenes and situations, the depth and spirituality of the truth and experiences. The Bible should be approached in the simplest possible attitude; there must be no false reverence; there must be nothing stilted; the reader must become a little child and accept in the simple wonder and express in the most human manner possible these exalted truths. Theories of interpretation are sometimes a hindrance. The interpreter must be both an artist and a scientist, one who identifies himself with the truth he portrays. A searching study of each passage is necessary. The artist must comprehend the problem from a different point of view than the exegete; he must not only understand, he must feel; he must not only understand the parts, he must create the whole into one picture; he must have a positive and complete unity, and must pass beyond the negative stage of examination and rejection of what does not belong to the passage. The artist must present the spirit of the passage, and not theories or opinions; it is not for him to give formulas of chemical analysis or theories of cookery but to furnish to hungry souls the bread of life.
If the Bible is written to human beings and by human beings then the interpretation of it must be governed basically by the laws of literature. Regarding the Bible as literature does not degrade it, but it is more exalted by it. The literary study of the Bible, to be of any advantage to interpretation, must be simple and profound study of its real spirit, a creation of the scenes by the imagination and the sympathetic assimilation of its experience. A true experimental interpretation is the real climax of true literary study.. True interpretation demands the ideas be grasped, and appreciated, that the scene be really created, and that the sympathy be genuine. Hence it is first necessary to come to some realization of the various literary forms which are found in the Bible, and to understand the vocal expression of the lyric, the dramatic, and the epic spirit, and how far each specific literary forms modifies vocal expression.

THE FACTS

To understand any literature one must be thoroughly familiar with it. This, of course, is the first prerequisite to interpreting the prophets. The wide extent of Biblical prophecy demands a very complete knowledge of Bible content to interpret any part in light of the whole Individual prophecies are of a partial nature and must be supplemented by others, in order to envision the full scope.
To learn a grouping together of the prophets by content and chronology is conducive to a right interpretation.

PRE-ASSYRIAN (Times of Prosperity)

ObadiahWhat God will do to the enemies of His elect
JoelThe Day of Jehovah manifested in judgment and redemption
JonahGod's love for all who will repent
AmosThe sovereignty of God over all nations
HoseaThe love and longsuffering of God for a rebellious people

ASSYRIAN (Decadence and impending destruction)

IsaiahThe glory of God in judgment and in redemption
MicahMoral reformation by spiritual application of the law of God
NahumThe vengeance of the Lord up His adversaries

CHALDEAN (Impending downfall of Judah and her utter delegation)

ZephaniahThe day of the Lord's wrath followed by blessing

HabakkukIn the face of God's use ofthe heathen to judge the elect, the man of God must live by faith

JeremiahLamentation, punishment, steadfastness, hope

EXILIC (Out of the chastizement of servitude comes hope)

EzekielThe scattered sheep to have a Good Shepherd in the future

DanielGod's king and kingdom to destroy the sovereignty of the god of this world in the times of the Gentiles

POST-EXILIC (Rebuilding and preparing for the coming of God's presenceImmanuel)

HaggaiNeed to rebuild God's house instead of worrying about one's Own
ZechariahThe One to come will be a meek and lowly, persecuted and pierced Saviour
MalachiThe One to come will be One who judges

Historical contemporaneity must be considered and careful attention should be given customs and geography. The Hebrew prophet was primarily a man who spoke the message of God to the people of the day. Usually this was a call for repentance and righteousness, with the present time his chief concern. The general background and, frequently, specific details given in the historical books serve as a key to the proper interpretation of the prophetic messages. Conversely, the utterances of the prophets contribute much to the understanding of Israel's history. They expounded the spiritual meaning of the law, using the past as their primary source of teaching material. Pleading for a heart-felt religion, they substantiated the Mosaic law as a valid covenant and rule of life for their day.
Problems which are still present must be examined with the best tools known to human interpretation. The study of the prophets is worthy of such exertion because of the historical and spiritual link which it forges between the Old and the New Covenants.
The prophet himself, the spokesman for God, must be studied because God at times left the prophet comparatively free to express His truths in the prophet's own style or in mannerisms of the prophet's own personality. A man is shaped by his education and his environment; this influence shows in his writings. Amos-' profession of shepherding, Micah's simple country background, and Isaiah's intellectual and royal connections affected their messages. Another influence was the natural thought pattern of the Hebrews. This would affect the prophet's thinking and his expression to others for the sake of easy communication. The moral character of the prophet would also have a definite bearing on his expression. A prophet's moral character is captured in the reading of the entire book, but attention to the details shed added light also.
A prophet is influenced by the people to whom he speaks. His message must be made understandable and meaningful according to their manner of expression and frame of reference. In order that the prophet will be heard, he must arouse curiosity and attention in his audience through his manner of speaking. Thus, we must understand prophecy by taking into consideration the understanding of those with whom the prophet was primarily concerned, his contemporaries.
His physical surroundings affected the style of the prophet's message. The geography of his country would determine many of his illustrations and figures of speech; the interpreter must be familiar with geography. Both the prophet and his audience were affected in their thought patterns by the political life, history, climate, major occupations, and religious life with its sects and idolatries. One must share with the people of the time in order to understand prophecy.
The prophetic office is unique in the catalogue of human instruments to execute the will of God. Many were used spontaneously as prophets, but the prophetic office was reserved for a select few.
1.

The prophet of God was foremost a speaker for God to his fellows. As the bold mouthpieces of the divine mind they became the conscience of the nation. Without respect of persons they spared not priests or kings, for all fell under their influence. Their primary function was accomplished in the present time. They were fearless preachers of sin, righteousness, and judgment to their contemporaries.

Prophets were also predictors of events yet unborn. The foretelling of fates hidden under the hand of the future was a tremendous element of ancient biblical prophecy. Chiefly the predictions were of impending wrath upon sin unrepented of and to comfort with precious promises of the redemption of Israel. As we from the pinnacle of another present time look back at predicative prophecy, it becomes evidential in value. It lays a foundation for faith. In the light of fulfilled prophecy we confirm the authentic voice of God, We find real strength in the understanding of the Messianic prophecies.

The interpretation of History's lessons and expounding of the Mosaic law were included in the basic duties of the prophet, The prophet's chief source of didactic and illustrative material was out of the past. This he used to inspire men to keep the Law in spirit as well as in letter. This enabled him to direct men's thoughts to the end of the Mosaic economy and to create a desire for the Messianic reign.

The prophet is a historian. In his productions we get a glimpse into the life of that colorful era; thus, the gap between the testaments is spanned. In the understanding of this history we are better equipped to grasp the intent and meaning of the new testament scriptures.

THE FOCUS

The repetitious, resounding theme of the prophets must be kept ever in mind: sin, judgment, and restoration (or hope). The prophets were concerned with more than just a land and a people. God's covenant to Abraham and the realization of that covenant in historyChrist incarnateis the focal point.

Generally too much eschatological significance is read into the books of the prophets. Seldom is there a mention of Heaven. Instead, the prophecies point to primarily and almost exclusively Christ and complete fulfillment in Him, (cf. Revelation 19:10).

The basic doctrine of the Old Testament prophets is that God is King and Controller of the universe, all nations included. He has complete rule over history. There seems to be a general outline followed in each book:
Pronouncement of sin

Prediction of judgment

Plan for repentance

Promise of salvation (both temporal and spiritual at times)

As a result of the unity of theme, there is seldom a chronological system involved in prophecy. Widely separated events may seem closely related in a passage. The prophet sees together and at once upon the surface of the picture, things which are to be fulfilled only successively and gradually. Past or present tense may be used in referring to events of the future. Ref. Joel 2:27-28

SOME COMMON CHARACTERISTICS OF THE O.T. PROPHETS.

Language is highly figurativeexcellent literature

Strong and impartial condemnation of sin (ruler and ruled alike are condemned)

Each prophet definitely claims to be inspired (however, their revelation is partial)

Proclaim comfort, hope and redemption through the Remnant and the Branch

Teach eventual salvation of the Gentiles

Basic doctrine is that God is King and Controller of the Universe, including all nations. God is always in control of history

They demand righteous living based on the righteous nature of their God

They plead for a heart-felt religion (yet one which obeys the Levitical law)

They substantiate the Mosaic law as a valid covenant and rule of life for their day

10.

Most of them include the promise or hint of a new covenant

11.

Heathen nations and peoples are responsible to God's will, as far as they know it, and will be so judged

12.

Some prophecies are, in a sense, perpetual and/or have a double fulfillment

13.

The prophets each used different methods of approach or appeal to their audiences or readers

THE FORMS

Recognize the forms of prophetic literature. Understand the text in the language of the day. It was truly the message of God to the people, but it was stated in the words of the man whom God honored with the responsibility of translating His teaching to human minds. This is illustrated in the classic poetic language of Isaiah and the blunt, prosaic sentences of Micah.
The form is conditioned by the views and ideas of the time of utterance. The prophets were compelled to speak so that their hearers could understand them. While some of it is strictly sermonic in form, much of it is written dramatically. Ezekiel's dry bones, Daniel's image and Isaiah's vision of the Lord afford unique presentation of messages. Jeremiah's purchased property was a sign of the prophet, and thus he made his prophecy. Lyric prophecy had a certain rhythm and lent itself to singing. Micah set the scene for a drama, Nahum penned a funeral dirge, and Habakkuk's prophecy was a rhapsody of the Chaldeans. The type of language might be poetic, visional, apocalyptic, etc. Quoting from the I.S.B.E.:

The prophets, as a rule, exhibited an elevated form of language and are more or less poetical. However, in modern times some scholars are inclined to go too far in claiming that these addresses are given in a careful freer form of expression than is Arabic or Sanskrit meter, and this is all the more the case with the discourses of the prophets, which were not intended for musical rendering, and which are expressed in a rythmic constructed rhetoric, which appears now in one and then in another form of melody, and often changes into prose.

Poetry, whether found in the Bible or elsewhere, is granted a license of extravagance. Figurative language furnished gorgeous chariots for the conveyance of the rhythmic mind.

Many figures of speech were used. Inanimate objects acted or reacted. (personification). as in Isaiah 55 where the mountains and hills sang and the trees clapped their hands.

Parallelism is an outstanding characteristic of Hebrew prophecy. Two synonymous statements might parallel each other, or perhaps the parallelism is a contrast. In other cases, a climax is reached by a redundant, ever intensifying attack.
Proverbs, parables, fables, hyperboles, and the like were all employed, combining with distinct forms to veil the meaning of the prophets. The veil was required because of their spiritual nearsightedness and immaturity.
Prophecy may be given in types or symbols which foreshadow a future event. These type-prophecies differ from poetry in their distinctness, veiling, and double sense.
The figurative language used in varying forms of prophecy affects one's understanding. The Hebrews not only had their own idioms, as any people do, but they were accustomed to using hyperboles for emphasis. These exaggerations were a part of the thought pattern and must be taken into consideration even in the writings of the inspired prophets. Communication in figures was common in that day and one must be careful not to break down the lines of communication to the present time by trying to make all the prophets literal.

SPECIFIC FORMS

Prophetic DiscourseWhere the sermon and political harangue became one and the same. rhetorical.

Lyric ProphecyIts structure is antistrophic stanzas of recitative and rhythm. an opening couplet, a closing refrain, etc.

Symbolic ProphecyDiscourses with object-texts, i.e., external things treated symbolically, cf. Jeremiah and his linen girdle, Jeremiah 13; Jeremiah 18:1-17; Jeremiah, 24.

Sign of the ProphetWhen a prophecy had reference to future time, and was illustrated with some symbol that was not transitory but durable, the emblem would remain to be confronted with the fulfilled prophecy, and so would vindicate the authority of the prophet. Such an emblem would then become a sign of the prophet.

The VisionThe emblem texts are merely presented in supernatural vision instead of being seen by the ordinary eyesight. cf. Amos and Ezekiel.

The Vision Emblem and Revelation(a) Revelation of the future; (b) Revelation of Law and Ideal.

The ParableA sermon with a symbolic text.

Prophetic Intercourse(a)with God (vision oftheir call); (b) with inquirers; (c) dialectic prophecy where there is no actual interview between the prophet and another interlocutor, but the discourse takes the form of a reply to an imaginary objection or interruption (all of Malachi seems dialectic); (d) with the world.

i. Dramatic ProphecyA scene or situation is created by dialogue entirely. No comment comes from the prophet; no description, except so far as he may be a party to the scene, cf. Micah 6:1-8 The Lord's controversy before the mountains.

j. The Doom SongA prophetic utterance directed against some particular city, nation or country. fluctuations of power and mutual relations between Israel and her heathen neighbors imposed a continual foreign policy on the kingdoms of Israel and Judah. there was also the perpetual function of Israel as a nation to uphold the worship of the true God amidst nations of idolaters; and the constant witnesses to this were the prophets. one product of such a ministry was the Doom Song (cf. Isaiah 21; Isaiah 22:14; Ezekiel 26; Ezekiel 28).

k. The RhapsodyTo harmonize the idea of judgment with the working of events through realistic clearness of drama, (cf. the Rhapsody of the Chaldeans of HabakkukIf the Chaldeans, cruel, godless embodiment of might without right were to be God's instrument of judgment would not the instrument be far worse than that against which it is used? The disproving of this is the burden of Habakkuk's Rhapsody),

The best way to be sure that one has interpreted the prophets correctly is to accept divine interpretation. Parallel passages, inspired words, and fulfillment often clear up one's problems in understanding the prophets,
Parallel passages make clear obscure words and ideas. The various ways a word is used in other books of the Bible may give a clue to its meaning in a vague passage. This is especially useful in lines of Hebrew poetry when the same idea is repeated in every second line, with the words slightly changed. Ideas, as well as words, may be made clear through discovery of synonyms used in parallel passages.

THE FIGURES

It's been said, when the plain sense of scripture makes common sense, seek no other sense. However, a literal fulfillment of all predictions must never be assumed. The prophets contain the loftiest of Oriental figurative language. It is wise to be acquainted with basic principles governing this kind of speech.
It isn-'t always an easy matter to determine between the figurative and the literal. The sense of the context may give some indication, and there may even be an explicit claim for a literal meaning. When the definite is put for the indefinite (especially in expressions of number and time) or when a literal interpretation involves an impossibility, it is figurative. Also, a passage which mocks or which seems to condemn good action and demand bad action is figurative. Consider the general content of Biblical truth, for if a literal interpretation would create contradictions, understand it in a figurative sense.

SOME RULES FOR INTERPRETATION OF PROPHECY ARE:

(1)

Determine the historical background of the prophet and the prophecy. This establishes the frame of reference in which the prophet writes, and so gives interpretive light to his expressions. Whether the prophecy is didactic or predictive the study of history is the absolute first starting point.

(2)

Determine the full meaning and significance of all proper names, events, geographical references, references to customs or material culture.

(3)

Determine if the passage is predictive or didactic. Not all prophecy foretells the future, and whether it predicts or not is important.

(4)

If predictive, determine if fulfilled, unfulfilled, or conditional. If the passage is quoted as fulfilled in the New Testament, then compare the Old Testament statement with the New Testament statement for interpretation of the Old Testament statement. Passages may be used as follows: literally; to prove a point; to explain a point; and to illustrate. If the passage is fulfilled in history, then let history interpret the passage. If the prophecy is conditional, then it may or may not be fulfilled. If the prophecy is unfulfilled the problem is acute. We may be guided by how other prophecy is fulfilled, although this varies immensely.

(5)

Determine if the same theme or concept is also treated elsewhere.

(6)

As a reminder, keep vividly in mind the flow of the passage, that is, pay attention to context.

(7)

Notice that element of prophecy that is purely local or temporal.

(8)

Recognize that God's special preparatory providences as recorded in the Old Testament were often themselves predictive or prophetic.

(9)

Recognize the particular character of the language used.

(10)

Recognize the possibility of further reference or larger significance.

(11)

Recognize that the language often becomes figurative and allegorical in its wider prophetic application.

(12)

Recognize that God has made self-imposed limits of revelation.

(13)

Recognize the possibility of varying and mistaken interpretations.

(14)

Recognize that the primary purpose of prophecy and of its interpretation is to reveal Christ, and to enable us to learn of Him.

(15)

Remember always the practical moral purpose of the Word of revelation.

(16)

Sometimes prophecy was, like history, written beforehand.

(17)

Many times the thoughts respecting the future are presented in highly figurative language, so that it is difficult to get the meaning.

(18)

The peculiarities of the prophets are maintained in their writings, The Lord, in most instances, must have supplied the necessary intelligence by inspiration, but then allowed each man to tell this message to the people in his own way, or manner, If the Hebrew prophet could not get the thought God gave him words. The prophets presented their message with clearness and force even though the time of fulfillment was unknown to them.

(19)

The prophecy was written for the people of that day, and should be interpreted within the covenant backgroundGod's redemptive purpose in history which is fulfilled in Christ and the Church, The incarnation of Christ is the dividing line between the Old and New Testaments, because of the incarnation of Jesus the Old Testament became preliminary or temporary. The coming of Christ and the redemption of Christ is the goal of prophecy. The focal point of prophecy is the future hope. There is a double emphasis in prophecy, that is, two chief points: (a) The goal of God's covenant, and (b) The way to that goal. God moves toward his goal through two means: (1) Judgment, a call for repentance; and (2) Redemption, the act of deliverance. The final covenant goal was universal redemption. In interpreting we must keep our eyes on the goal. The prophets remind us of where we should put our trust, that is, in God and in God's redemptive promises for they are real promises. God is moving toward the goal of His promise through judgment and redemption.

(20)

The prophecy should be interpreted in the light of the New Testament too, considering the harmonizing of it with its New Testament fulfillment. Often things prophesied were for our use today but this was not the primary purpose.

(21)

In both literal and figurative language, some things prophesied were widely separated in time.

(22)

Prophets were expounders of what the law really meant spiritually. The chief aim was to keep the spirit as well as the letter of the law.

(23)

Some of the language of the prophets is very literal, especially concerning sins of that hour.

The prophets were able to keep their consciousness and self-control while receiving and delivering their revelations. God's message was in the language of the people and the prophet himself, but the prophet never surrendered his personality to the point that he became merely a dictation machine. Every prophet claims to be inspired, and the New Testament agrees that the prophets were inspired. The New Testament constantly uses the Old Testament prophets and prophecies for examples and instruction.
In interpreting the prophets there are many rules to follow and many characteristics to consider, but it cannot be stressed too much that we must always keep in mind the purpose of prophecy, that, is the ultimate goal, which was Christ and His Kingdom, the Church.

The inspired words of Christ or the apostles in commenting on prophecy are sure guides to interpretation. Jesus lived that all things might be fulfilled (Luke 24:44). Often he explained how he was fulfilling the law and the prophets, as in the Nazarene synagogue (Luke 4) where he read from Isaiah 61 and told the people that the scripture was fulfilled before their eyes. Some had said that the Isaiah passages referred to the nation of Israel while others pointed out that it could only be spoken of an individual; Christ's words confirmed and completed the correct interpretation. Jesus also showed the fulfillment of Old Testament scriptures not usually regarded as prophecy. For instance, Christ speaks of the stone rejected by the builders (Psalms 118) as being himself, rejected by the Jewish rulers. Yet in the Psalm, the stone is a part of the joy of the Jews in their return. Many of Christ's uses of prophecy were for the purposes of building up the faith of his disciples. Therefore, he quoted the prophecies of the suffering of God's servant and explained the typology of Jonah so that they might believe after those things came to pass. Thus Christ gives us a perfect interpretation of many Messianic prophecies. (Ezekiel 34, Zechariah 11, cf. with John 10).

The interpretation of the Apostles in their early ministry and in the epistles gives us another divine clue to prophecy, (See esp. Acts 3:11-26). Peter showed the fulfillment of Psalms 104 in the upper room; of Psalms 16 in Acts 2 concerning the resurrection of Christ; of Psalms 110 in the exaltation; of Joel 2:28-32 in the outpouring of the Holy Spirit on Pentecost; and Psalms 118 in Acts 4. Paul shows how the principles in prophecy find a deeper meaning in Christ. For instance, in Romans 9:33 he speaks of the stone laid in Zion as Christ even though Behold, I am laying in Zion a stone as written in Isaiah 28:16 had a different and apparently complete meaning to the people of his day. (cf. also Acts 13:29-37) Within their writings, many of the apostles included clarifications of prophecy. Paul used it in Hebrews not just to prove the Messiahship of Christ, but to bring out the fulfillment in Christ and His Church of the Old Testament Law and Prophets.

SOME PASSAGES IN THE NEW TESTAMENT WHICH HELP US TO INTERPRET OLD TESTAMENT PROPHECY

Matthew

Luke

Acts

Romans

Hebrews

Romans 15:8; Romans 15:12,

Rom 20-21, 27

Romans 16:25-27

New Testament references to the inspiration of the O.T. Prophets:

Matthew 1:22-23; Matthew 24:43 (Psalms)

Mark 12:10-11; Mark 12:35-36

Luke 15:16; Luke 24:25; Luke 24:27; Luke 24:44-48

John 10:35; John 12:37-41

Acts 13:17-47; Acts 15:15-18; Acts 26:22; Acts 28:23-28

Romans 1:17; Romans 9:22-26

2 Corinthians 6:16-18

2 Timothy 3:16

1 Peter 1:10-12

10.

2 Peter 1:19-21

Uses made in the New Testament of the Old Testament Prophets: (the N.T. Church)

Predict the replacement of Judas, Acts 1:20

To substantiate the phenomena of the Holy Spirit on Pentecost as having been planned by God, Acts 2:16

To show the predictive nature of the Psalms as to the resurrection of the Messiah, Acts 2:24-25

To prove the exaltation to heavenly reign of the Messiah, Acts 2:34-35

To show that all the promises of blessing from the prophets (including Moses) were realized in Jesus, Acts 3:22-26

To show the historical reason for the captivity of the Israelites and to teach lessons in N.T. times, Acts 7:42-43

To show that the prophets taught that God dwells not in houses made with hands, Acts 7:48-50

To illustrate the murderous rebellion of the ancestors of the Jews in killing the prophets who spoke of the corning of the Messiah, Acts 7:52

Philip used the prophetic writings to teach concerning Jesus in personal evangelism, Acts 8:32-35

10.

To prove that Jesus was the one through whom would come remission of sins, Acts 10:43

11.

To establish Christ's death as within the will of God and as the fulfillment of prophecy, Acts 13:27

12.

To warn the Jews of rejecting the works of God, Acts 13:40-41

13.

To show the Jews that God intended the gospel be taken to the Gentiles, Acts 13:47

14.

To prove that Jesus of Nazareth was the Christ, the Messiah, Acts 18:28

15.

To testify of prophetic evidence for the Way, and for the resurrection and judgment, Acts 24:14-15

16.

To show that apostolic preaching of the death and resurrection of the Messiah and the reception of the Gentiles into the kingdom of God was prophesied, Acts 26:19-23

17.

Belief in the prophets is appealed to as reason for believing in Christ, Acts 26:27-29

18.

To convince people of the kingdom and of the Messianic office of Jesus, Acts 28:23

19.

To convict the rebellious Jews that the hardness of their hearts was prophesied which would result in their rejection by God, Acts 28:25-26

20.

To preach that God has always justified man by faith, Romans 1:17

21.

To preach the doctrine that all have sinned and are in need of justification, Romans 3:10-18

22.

To show the call of the Gentiles into the kingdom of God, Romans 9:25-29; Romans 10:20; Romans 15:12; Romans 15:21

23.

To show the rejection of the rebellious Jews, Romans 9:33; Romans 11:7-8

24.

To show the eventual salvation of all true Israel, Romans 11:26

25.

To express high feelings of emotion and worship toward God, Romans 11:34

26.

To emphasize and strengthen exhortations, Romans 14:11

27.

To emphasize the wisdom of God's revelation contrasted with man's wisdom, 1 Corinthians 1:19; 1 Corinthians 2:9

28.

To illustrate the victory over death that Christ accomplished, 1 Corinthians 15:53-54

29.

To emphasize exhortations to holiness, 2 Corinthians 6:16-18

30.

To illustrate that Christians are the recipients of the promises made to Abraham and the patriarchs, Galatians 4:27

31.

To show the foreknowledge and eternal purpose of God in the New Covenant, Hebrews 8:8-12; Hebrews 10:16-17

32.

To exhort to faith and courage, Hebrews 10:37-38

33.

To exemplify faith, Hebrews 11:32-34

34.

To show the eternal nature of the regenerate, 1 Peter 1:24-25

35.

To show the nature and mission of the Messiah, 1 Peter 2:6-8

36.

To show the blessedness of the New Covenant, 1 Peter 1:10-12

37.

To show the finality and certainty of the New Covenant, 2 Peter 1:19-21

Another divine interpretation is the fulfillment of prophecy. Prophecy is fully understood only after its fulfillment. Even the words of Christ were not enough to make the apostles understand his death; they had to see the fulfillment before they comprehended.
If a prophecy remains a puzzle because one cannot find a divine interpretation, then he must employ all devices possible to arrive at the best understanding. He must begin by realizing his own weaknesses and limitations, by praying, and by preparing for a life-long study.
As one strives to understand prophecy, he should use the aids available to him. First, he should study the whole Bible. As a help to this, he should consider the Septuagint, Vulgate, Peshito Syriac, and other early versions for shades of meaning. Paraphrases, grammars, lexicons, and commentaries are of use to the seeker. A study of any connected field such as archaeology and philosophical methods and criticism, are also of value.
The Prophet, as preacher, views the present in the light of the future; as foreteller, the future in the light of the present. He points out present sin, duty, danger, or need, but all under the strong light of the Divine future. He speaks of the present in the name of God, and by His direct commission; of a present, however, which, in the Divine view, is evolving into a future, as the blossom is opening into the fruit. And when he foretells the future, he sees it in the light of the present; the present lends its colors, scenery, the very historic basis for the picture.
This, as we have seen, will help to explain alike the substance and the form of the prophetic message. To the prophetic vision the present is ever enlarging, widening, extending. These hills are growing, the valley is spreading, the light is gilding the mountain tops. And presently the hills are clothed with green, the valleys peopled with voices; the present is merging into the future, although exhibited in the form of the present. The prophet is speaking of Moab, Ammon, Tyre, Assyria; and these are gradually growing into the shapes of future foes, or future similar relations. And in the midst of such references here and there appears what applies exclusively to that Messianic Kingdom which is the goal and final meaning of all, and of all prophecy. It is an entire misunderstanding to regard such prophecies as not applying to the Messianic future, because they occur in the midst of references to contemporary events. As the rapt prophet gazes upon those hills and valleys around him, they seem to grow into gigantic mountains and wide tracts, watered by many a river and peopled with many and strange forms, while here and there the golden light lies on some special height whence its rays slope down into valleys and glens; or else, the brightness shines out in contrasted glory against dark forest, or shadowy outline in the background. And the Prophet could not have spoken otherwise than in the forms of the present. For, had he spoken in language, and introduced scenery entirely of the future, not only would his own individuality have been entirely effaced, but he would have been wholly unintelligible to his contemporaries, or, to use the language of Paul, he would have been like those who spoke always in another tongue.
To make ourselves more clear on these points, let us try to transport ourselves into the times and circumstances of the prophets. Assume that the problem was to announce and describe the Messianic Kingdom to the men of that generation, in a manner applicable and intelligible to them, and also progressively applicable to all succeeding generations, up to the fulfillment in the time of Christ, and beyond it, to all ages and to the furthest development of civilization. The prophet must speak prophetically yet intelligible to his own contemporaries. But, on the other hand, he must also speak intelligibly, yet prophetically to the men of every future generationeven to us. We can readily understand how in such case many traits and details cannot have been fully understood by the prophets themselves. But we are prepared to affirm that all these conditions are best fulfilled in the prophecies of the Old Testament, and that, if the problem be to announce the Messianic Kingdom in a manner consistent with the dogmatic standpoint then reached, the cycle of ideas and historical actualities and possibilities, and yet suitable also to all generations, it could not have been better or equally well done in any other manner than that actually before us in the Old Testament, As a matter of fact, the present generation, and, as a matter of history, all past generationsadmittedly the whole Jewish Church and the whole Christian Churchhave read in these prophecies the Messianic future, and yet every successive generation has understood them, more or less clearly, and in a sense newly. If I might venture on an illustration: the reading of prophecy seems like gazing through a telescope, which is successively drawn out in such manner as to adapt the focus to the varying vision.
And yet the telescope is the same to all generations. We do not propose the clumsy devise of a twofold application of prophecy, to the present and to the future, but, taking the prophetic standpoint, we regard the present as containing in germ the future, and the future as the child of the present, so that it can be presented in the forms of the present; or, to revert to a statement in a previous lesson, it is not a progression, or even a development, but an unfolding of the present. Viewed in relation to the Messianic Kingdom, it is one and the same thing, which to the eye of the prophet now is, and ever shall be. We might almost apply to prophetism this statement in the Epistle to the Hebrews: Jesus Christ, the same yesterday, and today, and forever. Canaan is a prophetic land, and Israel a prophetic people, of whom God says to the world: Touch not Mine anointed, and do My prophets no harm. And their whole history is prophetic. It is not merely one or another special prediction that is Messianic; everythingevery event and institutionis prophetic and Messianico-prophetic, and what we one-sidedly call special predictions are only special points on which the golden light rests, and from which it is reflected. And it is in this sense that we understand and adopt the fundamental principle that every event in Israel's history, and every prophecy pointed forward to the Messiah, and that every trait and fact of the past, whether of history or miracle, would be reenacted more fully, nay, in complete fulness, in the times of the Messiah.

SPECIAL STUDY THREE
FUNDAMENTAL PRINCIPLES OF INTERPRETATION OF O.T. PROPHECY

Abridged from Prophecy Interpreted by John P. Milton

Times Coloring, or, Historical Contemporaneity

The First significance of prophecy is as a message for the prophets own day.

The function of the prophet was first of all that of a preacher and teacher of the will of God.

The message of the prophet reflects and reveals something of the historical situation to which it is directed. It clothes itself, as Riehm has so well said, in local color or times-coloring.

It may have a significance that goes far beyond the immediate situation; but our first task in interpretation is to ascertain what it meant for the faith and hope and religious life of those who lived within that historical situation, and to whom the prophet was sent as a spokesman of God.

Even the predictive element must be interpreted from within this framework or a religious message relevant for the day and situation.

Under no circumstances have we the right to treat O.T. prophecies as disjointed parts of an eschatological picture puzzle to be assembled later without regard to historical origin.

II.

Covenant Background

The covenant is a major theological idea in Biblical religion. The covenant has to do with God's redemptive activity in history.

The covenant not only presupposes that God is active in human history, but also that there is a purpose with and a goal to His activity. From a study of the covenant making by God from Abraham to Christ we can see that God's purpose from the beginning was a redemptive one, and that it is operative both in judgment and in salvation.

A right understanding of the covenant will help us in rightly interpreting prophecy, for every prophecy must be seen within the setting of the covenant promise and hope, it should be studied against the background of the covenant of blessing with Abraham, which through Moses became the national covenant with God's people Israel and through Jesus Christ found fulfillment in a universal covenant. This covenant is more than a mere material blessing.

The prophets were concerned with more than a nation and a land. They were concerned with spiritual things. They were not religious innovators, They believed in the covenant which God had made with their fathers, and they interpreted the present as well as the future in the light of this covenant from the past. But their understanding of the true nature of the covenant, and their interpretation of the situation that confronted them, was primarily religious rather than political.

III.

Eschatological Significance

Because the covenant presupposes a divine activity in history which looks forward to a goal, there is a forward-looking or eschatological aspect also to all prophecy (a perspective)

It is to the divine purpose revealed in the covenant that the predictive aspect of prophecy attaches itself.

The prophets were not predictive sharpshooters who sought merely to satisfy human curiosity with respect to the future. They were preachers who sought to renew faith in the ultimate fulfillment of the promises stated and implied in the very making of the covenant with Abraham and with Israel.

Since predictive prophecy is rooted in the covenant it may be wider in scope than specific prediction. There is a distinction, for instance, between the Messianic hope and the Messianic promise expressed in the form of a definite prediction, but both look to the future.

There is a difference between the enunciation of a divine principle of judgment, which may find repeated expression in history, and the prediction of a specific judgment in time; yet both are forward-looking and both belong to prophecy.
The very faith in the God of covenant who is actively engaged in judgment and redemption, and who can always be counted on to act in character reacting in similar situations in the same divine way, is predictive. The theology of the prophets is pregnant with what may be called the future hope.

Specific prediction may be classified in a two-fold way.

They may be predictions of events which are quite near, even imminent. (judgment usually)
They may be predictions of events which are still in the remote, even indefinite, future. (hope usually)
Biblical eschatology cannot be divorced from the covenant nor the Biblical covenant from eschatology: the one illumines the other.

It is equally true that we cannot divorce predictive prophecy from historical contemporaneity.

No O.T. prophecy completely rids itself of the local times-coloring.
But the times-coloring does not belong to the essence of a prophecy. It is rather the historical form in which the abiding truth of the prophecy is temporarily clothed.

IV.

The Shortened Perspective

In the prophetic message the eschatological goal of the covenant is often seen as coming soon. It seems to be expected right after and in direct relation to the historical situation of the moment to which the message of the prophet is directed.

There is a sequence of purpose which may easily be confused with a calendar of times and seasons.
The prophet is concerned with the present unfaithfulness of God's people, which contradicts the purpose of the covenant and makes the experience of a genuine covenant relationship impossible; and as the messenger of God he pronounces judgment, often in concrete historical terms, upon the present evil situation.
The prophets were men of faith in the living God, who is the faithful God of covenant promise; because they believed that God is faithful they hoped for a glorious experiential fulfillment of the covenant, and they declared this hope as if it were on the horizon just beyond the present judgment.

The Fulfillment Greater Than the Prediction

It is wrong to assume that if we are to claim fulfillment of a prophecy there must be a literal correspondence between the prediction and the fulfillment. There is within each prophecy a central idea, and when this has been fulfilled, we may claim fulfillment for the prophecy as a whole.

The chief concern of prophecy is not to prove that God can predict events with meticulous exactness before they happen; nor to construct a calendar of events which with divine precision charts the course of history beforehand, so as to make unnecessary the walk by faith and not by sight. A prophecy may be a sign: but if so, the thing signified will be what we have called its central religious idea,

In saying that the fulfillment is greater than the prediction, we mean that it is clearer, that it is more specific in reference, that it has a more definite spiritual emphasis.

There is predictive prophecy in the O.T.; but we need the commentary of redemptive history, or of the New Testament gospel, to declare all that was really essential in the prophecy.

VI.

The Double Emphasis in Prophecy

Our interpretation of prophecy must be guided by a clear recognition of the two chief points of emphasis in O.T. Prophecy: Judgment and Redemption.

There is a goal indicated in the very covenant of blessing with Abraham (Genesis 12:3). Ever since the creation and the fall of man it has been God's active desire to bless all men in Christ with every spiritual blessing. Genesis 12:3 and Ephesians 1:3-14 are like the two ends of a string.

There is a goal indicated in the prophecy of Jeremiah concerning the new covenant which God will make (Jeremiah 31:31-34). We see a consummation of the old in the new: a spiritually responsive people at last; the law of God finally written upon their hearts; a realization at last of the perfect fellowship between God and men envisioned by the covenant words their God and my people; a universal knowledge of God, in the deep inner and experiental sense which the prophets always had in mind when they spoke of knowing the Lord; a complete and permanent experience of the forgiveness of sin, that sin which had stood hindering in the way of true covenant fellowship with God.

There is a goal indicated in Isaiah 40-66.

40-48 Cyprus, or the redemption of the Jews from Babylon, as a prophetic shadow (orsilhouette) of the redemption of humanity from bondage of sin.

49-57 Christ, or the redemption of humanity from sin through the servant of the Lord.

58-66 The new world, or the redemption of the world as a result of the redemption from sin.

There is a goal indicated in Revelation 21:3-4. The fundamental covenant idea of the gracious presence of God with His people gives rise to the hope of victory over death and of eternal joy.

The goal that is set before us in both the O.T. and the NT. is pictured in bright and variegated colors; but it is always the goal of hope for the fulfillment of God's covenant promises. In one form or another this is the closing note of almost every prophetic book in the O.T. (c.f. Obadiah 1:21; Joel 3:21; Amos 9:15; Micah 7:20; Habakkuk 3:18; Zephaniah 3:17; Hag. 3:19; Ezekiel 48:35; Zechariah 14:20-21.)

The composite picture given by such passages as these is that of the victory of God and His kingdom over every foe, of unbroken fellowship between a people holy to the Lord and their ever-present faithful God, of a new Covenant which does not supplant but fulfills the old. It is in a setting such as this that we must read the words of Jesus in Matthew 5:17 Think not that I have come to abolish the law and the prophets; I have come not to abolish them but to fulfill them.

SUCH IS THE GOAL OF HISTORY THAT IS INDICATED BY PROPHECY.

How then does the God who according to prophecy acts in history move towards the fulfillment of this goal? He does so in two ways.

He does so in Judgment and in Redemption.

Judgment: Much of prophecy is devoted to preaching judgment. The law presents the commandments and claims of Jehovah to man; prophecy passes judgment on conduct in the light of God's revealed will and explains the object of God's dealings with men.

The conduct on which this judgment is passed is that of Israel as a covenant nation, the people of God.
Also upon the individual Israelite.
Also upon the people of God in the N.T. dispensation.
Also upon the nations who in their conduct show themselves to be enemies of Israel and of Israel's God;
The reason for prophetic preaching of judgment is the presence of sin,
The sin of unfaithfulness to the covenant; for it is in this basic sin of faithlessness that the prophets see the root of every sin,
The primary purpose of the prophetic preaching of judgment was repentance; but often there was no repentance. but God is not mocked. When men do not repent at the preaching of the prophets, He acts, The very events of history are made to speak his will. judgment, captivity, catastrophe.
The divine purpose of the judgment is chastisement rather than destruction, and the divine goal is still a penitent people that will truly seek the Lord. It is only in persistent impenitence that the judgments of God become destruction upon His enemies. and even then the destruction becomes a testimony of the victory of God over all who oppose His holy will and His kingly power.
In judgment there is a prophetic reminder that God is not mocked. each judgment act becomes a peak in a mountain range that rises ever higher and higher, until it seems to point forward to a greater and a final judgment to come. Of that final judgment the O.T. seldom, IF EVER, speaks in direct terms; but it is foreshadowed by the judgments in time.
It is the prophetic phrase the day of the Lord that in a special way embodies this judgment motif, wherein judgment is seen as near, as repeated, as having a covenant-related purpose, as having also a final eschatological quality and effect.

Redemption: Parallel to and projecting beyond the motif of judgment is that of redemption. God moves forward towards the goal of His covenant with men by redemptive acts, or act, of deliverance.

VII.

The Unifying Focal Point

All prophecy has one central focus. God's redemptive purpose and activity in history which heads up in Christ.

The incarnation is the dividing line between the Old and the New. In terms of Biblical interpretation it is the dividing line between prophecy and fulfillment. We would include in the Incarnation also a life and ministry of Christ as well as the vital relationship of the Church to Christ as His body through which He still works in the world. If the Incarnation is a fact of history, then it follows inexorably that all O.T. teaching must be re-examined in its light and all interpretation of O.T. prophecy must be related to this new event which has the effect of making all things new.

The Incarnation puts O.T. history very clearly and definitely into the place of the preliminary and temporary, whose real meaning and purpose cannot be fully seen apart from its fulfillment in Christ. From the biblical point of view there is nothing strange in speaking of a fulfillment of history. The covenant concept involves just this faith in a living God whose redemptive activity in history is an activity with a goal. The Incarnation is that goal. The coming of Christ ushered in the new age; it was the beginning of the latter days; it spelled Fulfillment with a capital F.

The Incarnation is specifically significant for an understanding of O.T. predictive prophecy. There are comparatively few direct predictions of the coming of a personal Messiah. The FUTURE HOPE that looks for the day of the great Restoration, or for the day of covenant fulfillment, or for the day of the redemption of God's afflicted people, or for the day when men shall really know the Lord, or for the day when God's kingdom shall have come in all its universal scope and eternal glorythis is the FUTURE HOPE that is prominent. and because it is a future hope wrought by the Spirit of God, it is prophetic.

There is the danger of misinterpretation of prophecy if we remove texts from their historical context and refer them to some historically unrelated situation in the remote future, perhaps in the time of the end. If Christ be indeed the real goal then His person, His life, His mission, His teaching, is like the funnel in the hourglass; in order to be valid and relevant in the new age every prophecy must funnel through the illuminating and transforming reality of the Incarnation and of Pentecost.

This means that prophecy is significant only in relation to God's plan of salvation through Jesus Christ, The enmity of and the judgment upon the nations, for example, has no religious relevance apart from its relation to the kingdom of God. The nations upon whom the prophets pronounced judgment were nations who in their own day had shown hostility to Israel as the people of God, Israel as a political entity is not the significant thing in prophecy; the focus is on Israel as a religious community, which God has chosen to call my people. As such Israel is representative of the people of God in the new age, even as her ancient enemies are representatives of the enemies of God and His kingdom in the new age.

SPECIAL STUDY FOUR

Note: The material printed below is a printed expose of the lack of scriptural evidence to support the premillenial theories. It is copied from articles in THE VOICE OF EVANGELISM, by Burton W. Barber, Spring of 1957. All scripture references are to be read and comparedTHIS IS VERY IMPORTANT!

CHRIST IS NOW SITTING UPON DAVID'S THRONE
by Burton W. Barber
OLD TESTAMENT PROPHICIES PREDICTED IT

Jehovah's Witnesses, the Mormons, the premillennialists, and the Seventh Day bodies occupy a like position in reference to Christ's kingship; namely, that Christ came to earth to establish an earthly kingdom and to sit upon the literal throne upon which David sat. But, because the Jews as a whole rejected Him, Christ temporarily abandoned the idea and returned to heaven until the Jews would become kindly disposed toward Him, thus permitting Him to return to earth for a second try. In the meantime, as an emergency measure, the church, which, in prophecy was not predicted, was inserted. This is known as the premillennial view of the kingdom. This theory of Christ's literal, earthly reign is, for the most part a denominational doctrine. With all respect to the convictions of sectarian churches, the majority of them attach little importance to the preaching of the gospel as far as winning souls is concerned. They believe the gospel ought to be preached, but they also believe it is impossible for a sinner to hear, believe, and obey. It is taught among them that the Holy Spirit must be prayed down directly upon the sinner, that the Holy Spirit upon the naked soul of man is the converting power regardless of the gospel. It can be seen immediately that the gospel is NOT the power of God unto salvation if such a doctrine be true. With this in mind, we shall state the theory as correctly as has been possible for us to determine and from it find an answer to the question at hand.

The most common premillennial theory is as follows: (1) Christ came to establish His kingdom. (2) He was rejected by the Jews; consequently, He was unable to establish it at that time. (3) After Christ made atonement for our sins, He went back to heaven and is to remain there until the Jews are brought back to Jerusalem and until they are willing to accept the Messiah. (4) The church is a temporary institution which Christ left here in the place of the kingdom, and it will remain until He comes to take it away and to establish His kingdom. (5) The gospel will do much good, but is not capable of converting the Jews. Jesus will come back to do this personally.
These are by no means our views. Neither are they the views of a vast number of premillennialists. They are only the key points of the most outstanding leaders. We can examine no more at the present, for the various theories are almost as numerous as are the advocates of premillennialism. These few remarks, however, tell WHY they believe Christ must come to rule on earth for a thousand years. According to their teaching, both the church and the gospel are temporary. The position which they hold is that Christ originally planned to establish the kingdom, but when Satan defeated Him on that point and foiled His plans, He substituted the church as the next best thing. It is to remain until He is able to wrest the minds of the Jews from the devil sufficiently so that when He comes again, He can successfully persuade them to accept Him as the Christ. Likewise, according to their theory, the gospel is a mighty weak tool with which to work on the hearts of sinners, whether Jews or Gentiles. We have been persuaded to believe that the gospel is the power of God unto salvation (Romans 1:16-17), It puts zip into our timbers to think of the power stored up in the gospel, Now if it be contended that the gospel is God's power for salvation to the Gentiles but not to the Jews, and that Christ must come personally in order to convert them, we call attention to the complete text of Romans 1:16!! The gospel was given to the Jews first, They were given the first opportunity to accept or reject it (Romans 2:9-10),

The main purpose for Christ's coming to rule on earth for a thousand years, then, according to this theory, is to do what the gospel has failed to do, This theory minimizes the power of the gospel. To us, this utterly contradicts some of the main teachings of the Bible. (1) The Old Testament prophesied concerning the church. The New Testament speaks of the church as the fulfillment of these prophecies. (2) The church and kingdom are the same institutions (Matthew 16:16-19). Men are born into the kingdom (John 3:5), The saved are added to the church by the Lord through baptism (Acts 2:47; 1 Corinthians 12:13). (3) The gospel both saves and judges men and women (1 Corinthians 15:1-4; Romans 2:16; John 12:48; Revelation 20:12-13); If Christ comes and sets the saving power of the gospel aside, He automatically sets aside the judging power also. When Christ comes again, He will not come to save men without the gospel, but will come to judge men by the gospel.

PROOF NUMBER ONE: GOD'S PROMISE THAT CHRIST WOULD SIT UPON DAVID'S THRONE WAS FULFILLED IN CONNECTION WITH CHRIST'S FIRST COMING.

The Promise (2 Samuel 7:12-14)

The Fulfillment

(1)

Hebrews 1:5; Paul referred to this as having been fulfilled in connection with Christ's first coming. Note: this is a quotation taken from the original promise.

(2)

Acts 13:23; Paul affirmed that this promise was fulfilled in connection with Christ's first coming. Hath denotes accomplishment; hence, Christ's Kingship and Saviorhood were assumed together.

(3)

Acts 2:29-31; Peter affirmed that this promise was fulfilled in connection with Christ's first coming. This cannot be misunderstood. Peter interprets the promise for us, saying that Christ sat on David's throne following His resurrection.

II.

PROOF NUMER TWO: EVERYTHING THAT THIS PROMISE EMBRACED WAS FULFILLED IN CONNECTION WITH CHRIST'S FIRST COMING.

The Promised Sure Mercies of David Were Fulfilled In Connection With Christ's First Coming.

(1)

The Promise (Isaiah 55:3)

(2)

The Fulfillment (Acts 13:32-38). Note: Premillennial people commonly quote Isaiah 55:3 as being fulfilled in Christ's second coming, but Paul affirms it was fulfilled in His first coming. Paul shows the sure mercies of David to be forgiveness of sinsnot a literal, earthly role.

The Promised Restoration Of The Tabernacle Of David Was Fulfilled In Connection With Christ's First Coming.

(1)

The Promise (Isaiah 16:5; Amos 9:11-12)

(2)

The Fulfillment (Acts 15:14-18; Hebrews 8:1-2). Note: In the passage in Hebrews, Paul affirms that Christ is now our High Priest in the true tabernacle. The passage in Acts relates the conversion of the Gentiles to the prophecy in Amos. Obviously, the tabernacle refers to the church which was set up on Pentecost. This setting up of the tabernacle was necessary if the Gentiles were to be converted. Is my opponent a Gentile? If so, the fact that he has the privilege of being converted now is living proof that the tabernacle of David is built.

The Promised Key of David Was Fulfilled In Connection With Christ's First Coming.

(1)

The Promise (Isaiah 22:22)

(2)

The Fulfillment (Revelation 3:7). Note: Peter was given the keys of the kingdom (Matthew 16:19), and they were the same as the key of David mentioned by Isaiah and quoted by Christ Himself to the church in Philadelphia.

The Kingdom Over Which Christ Was To Rule Was A Realization In Connection With Christ's First Coming.

(1)

The Promise (Isaiah 9:6-7) (cf. Isaiah 22:22 for upon shoulder).

(2)

The Fulfillment (Luke 1:32-33). Note: This was said in reference to Christ's first comingnot His second coming.

III.

PROOF NUMBER THREE: CHRIST SAT UPON DAVID'S THRONE WHEN HE SAT UPON THE FATHER'S THRONE.

Premillennial advocates say that Christ is now sitting only on the right hand of the throne of Godnot on the throne of David. The folly of this shallow theory is offset by a careful study of the Bible.

The Promise (Zechariah 6:12-13. Note: It was prophesied that Christ would sit on Jehovah's throne, as well as David'S.

The Fulfillment. Carefully follow the analysis of this prophecy.

(1)

The branch is Christ (Isaiah 11:1). Jesse was David's father. This is quoted, as fulfilled in Christ, by Paul (Romans 15:12). Note: Christ is beyond dispute the one said to be sitting on God's throne.

(2)

Christ sat on David's throne when He sat on His Father's throne. The only throne that David had was God's throne. David, Solomon, and Christ sat upon it (1 Kings 2:12; 1 Chronicles 29:23). Note: Premillennial devotees claim that Christ returned to heaven and sat down on the right hand of God's throne which, they say, was not David's throne, Actually, David sat on God's throne, for Solomon sat on God's throne, which was David's throne. So, when Christ sat on God's throne, He sat on David's throne. If my opponent objects that Christ is to sit on David's throne on earth in Jerusalem, I call upon him to prove it.

He assumes two errors: First, that Christ is not on God's throne, but beside it. Second, that David's throne will be on earth. These are easily exposed: First, Christ is seated on the throne of God, beside Godnot merely beside the throne (Revelation 3:21). Second, this throne is in heavennot on earthand since David's throne was God's throne, Christ now sits on David's throne in heaven (a) Isaiah 66:1 (b) Psalms 11:4 (c) Acts 7:49. My respondent would remove Christ from His throne and place Him upon His footstool!

(3)

Christ is a king and priest upon David's throne. The prophecy said, The branch shall sit upon his throne; and he shall be a priest upon his throne. In the New Testament, Christ is pictured as king and priest on the throne now!

First, in Peter's sermon on Pentecost, Christ was presented as priest and king (Acts 2:29-36).

Second, Peter is showing that the promise made to David has been fulfilled already, in Christ, and in heaven. He reasons that while the promise was made to David, yet since David was on earthnot in heavenand since Christ was in heavennot on earththe promise was fulfilled following Christ's ascension. This proves: (a) that Christ now sits on David's throne, according to the promise, (2) that David's throne is God's throne, and (c) that David's throne is in heaven. (cf. Hebrews 1:3).

Third, Hebrews 12:2.

Fourth, Melchisedek was a type of Christ (Hebrews 7:1-10), who was both a priest and king. Malachi means king, Zedek means righteousness, Salem means peace. Christ as a King on God's throne rules in righteousness and peace. Consider these prophecies with this in mind: (Jeremiah 33:15; Isaiah 16:5; Isaiah 9:6-7).

Fifth, (Jeremiah 33:17-18). Why? The word want means lack. Neither David nor the Levites would lack one to fill their offices. Christ would perpetually fill both at once!

Sixth, (Hebrews 8:1).

Seventh, Christ is king and priest now. Christ's occupation of this dual office is in heavennot on earth (Hebrews 8:4; Hebrews 10:12-13).

CHRIST IS NOW SITTING UPON DAVID'S THRONE
NEW TESTAMENT PASSAGES CONFIRM IT

The New Testament Affirms Christ To Be King Now.

Christ Acknowledged This To Pilate, (Luke 23:3). By consulting any reliable Greek grammarian, such as Thayer, we learn that Thou sayest it is stronger in the Greek than in the English. Christ told Pilate, Surely! You have spoken truth. Note: Premillennial people tell us that because Jews rejected Christ, He abandoned the idea of setting up His kingdom in connection with His first coming. But, a king implies a kingdom, and a kingdom implies a king. After the time when premillennialists tell us that Christ gave up hopes of establishing His kingdom, we hear Christ acknowledge that He is king; hence, that He has a kingdom to reign over,

Christ Claimed To Have The Authority Of A King (Matthew 28; Matthew 18), Note; Christ has possessed all authority in excess of 1900 years, Since it is all authority that He possesses, itis all that He as king could ever expect. And since He possesses this authority in heaven and in earth, it is a simple matter for Him to sit on David's throne in heaven and rule His kingdom on earth. We are told that Christ is only a crown prince nownot a king in possession of authority. But, contrariwise, Christ claims kingly authority now, for He has all authority.

First Century People Heard The Apostles Claim Christ To Be King In Their Times (Acts 17:7). Note: On the strength of Christ's acknowledgment to Pilate that He was king, the ruler caused to be inscribed over His head, This is the King of the Jews (Luke 23:38). Pilate asked this question because the Jews had charged Jesus with making that claim (Luke 23:2). This report was acknowledged by Christ to be true. We can know. therefore, that a similar report of the Jews later would be true also. If Christ acknowledged the truth of this report in Jerusalem, why would not the same report be true in Thessalonica?

II.

Christ Is Reigning Now, And Will Continue To Reign Until The End Of Time.

The reign of Christ is carefully placed between two monumental eventsThe Resurrection of Christ and The Resurrection of the Human Race (1 Corinthians 15:20-28). Note: (a) We are introduced to two resurrections: that of Christ and that of mankind. (b) The resurrection of mankind will occur at Christ's second coming. (c) Christ is to reign until He has put all enemies under His feet, the last of which is death, which will be destroyed at the resurrection. This means that Christ will reign until His second coming, which will be at the resurrection when death is destroyednot after, His second coming, (d) The kingdom is a present institution, for at His second coming, Christ will return it to the Father rather than receive it as premillennialists teach!

The Beginning Of Christ's Reign Is Connected With His Resurrection. This is confirmed by Peter (Acts 2:29-34). Note: God raised up Christ to sit on David's throne, Peter says that the beginning point of that reign was Christ's resurrection.

The End Of Christ's Reign Is Connected With His Second Coming And The Resurrection Of Mankind. This is confirmed by other passages than the 1 Corinthians 15:20-28 passage. (cf. Hebrews 1:13; Hebrews 10:12-13). Note: Christ is pictured in Hebrews as having the sceptre of righteousness in His hand, which is the sceptre of thy (Christ'S) kingdom. He sits on the right hand of God until his enemies will all be put under himthe last being death. Christ began reigning when He began sitting on the throne. When He quits sitting and reigning on His throne, He will come again; hence, when He comes again, He will have quit reigningnot just having begun! If not, why not?

III.

According To Prophecy, Christ Is Reigning On David's Throne In HeavenNot on Earth.

God Predicted The End Of Earthly Reigning Upon David's Throne: (cf. 2 Chronicles 26:8; 2 Chronicles 36:9-16). Coniah (abbreviation for Jeconiah or Jehoiakin) was the last earthly ruler upon David's throne (cf. 2 Kings 24:14-15; Jeremiah 22:28-30). Note: Christ was of the descendants of Coniah, (Matthew 1:11-14; Luke 3:27). Coniah was not childless in a physical sense, else he would not have had seed (Jeremiah 22:28-30) nor would he have been in the ancestry of Christ. Coniah was the last of the house of David to rule as a Jewish king in Judah. However, Christ was his seed, and he was to sit on David's throne. The only way this Scripture could be fulfilled is for Christ not to sit on David's throne in Judah! This conclusion is fool-proof and overwhelming. For the prophecy declared, O earth, earth, earth, hear the Word of the Lord. No man of his seed shall prosper, sitting upon the throne of David and ruling anymore in Judah. Coniah had seed, and Christ was of that seed, and Christ according to other prophecies was to sit on David's throne, but according to this prophecy could not prosper on that throne in Judah. The only way premillennialists could both permit this prophecy to be fulfilled and allow Christ to prosper on David's throne would be to acknowledge that David's throne is in heavennot in Judah (the province of Jerusalem)!

Christ Will Remain In Heaven On David's Throne Until The Fulfillment Of All That The Prophets Have Foretold, (Acts 3:19-21). Note: He shall send Jesus Christ. whom the heaven must receive until. Until what? Until the times of restitution of all things spoken by the prophets.

(1)

Christ's sitting upon David's throne was one of these (2 Samuel 7:12-14); Luke 1:32-33).

(2)

The abolition of death is one of these (Hebrews 1:3; Hebrews 1:13); 19:12-13; 1 Corinthians 15:20-28).

(3)

The second coming of Christ is one of these (Jude 1:14-15).

(4)

The resurrection is one of these things, (1 Corinthians 15:53-54 are quotations from the prophets (cf. Isaiah 25:8; Hosea 13:14), Note: All four of these are referred to in the passage in 1 Corinthians 15:20-28, Bound on the one side by Christ's resurrection and on the other by man's insurrection, the kingdom of Christ is ruled over by Christ, who sits in heaven on David's throne. He will remain there until all things spoken by the prophets are fulfilled except the last two, which Paul in 1 Corinthians 15 shows will be fulfilled by His second coming and at His second coming.

CHRIST, AS KING, NOW REIGNS
OVER HIS KINGDOM

It Was Predicted That Christ Would Receive A Kingdom.

It was predicted that Christ would His kingdom at His ascension.

(1)

Prediction (Daniel 7:13-14).

(2)

Fulfillment (Acts 1:8-9; Luke 24:26; 1 Timothy 3:16). Christ's glory and His kingdom denote the same thing (cf. Matthew 20:21; Matthew 20:34, both scriptures refer to the same event). When Christ entered His glory, He entered His kingdom. After the Jews-' rejection of Christ, after His death and resurrection, at the time premillennialists tell us that Christ had abandoned all thought of establishing His kingdom, Christ Himself charged His disciples with being fools and of having slow hearts to believe that what all the prophets had predicted concerning Christ as king and His kingdom was coming to pass. Note that much later Paul affirms that Christ entered His glory at His ascension. Thus, He entered His kingdom at His ascension, premillennialists notwithstanding! Christ went to heaven for His kingdomHe did not come to earth for it (cf. Luke 19:11-28). Upon His return, he sits in judgment, as the parable shows.

It was predicted that the kingdom would be established in the days with Christ's first coming.

(1)

Prediction (Daniel 2:44).

(2)

Fulfillment (Mark 1:14-15). Premillennialists unblushingly acknowledge that Christ here referred to Daniel's prophecy (Daniel 2:44). This being so, they place themselves in an embarrassing position, as the following questions will show:

(a)

Could the time be fulfilled and the prophecy not? A time prophecy must be fulfilled on schedule, or it becomes defaulted.

(b)

Did God know whether or not that prophecy would be fulfilled when Christ affirmed that it was to be? If He did, then God cannot be trusted, because He would have announced a time-fact that miscarried. If He did not, then He is not the omniscient God that we believe Him to be.

It was predicted that the kingdom would be established while the apostles lived.

(1)

Prediction (Mark 9:1).

(2)

Fulfillment (Luke 24:49; Acts 1:7-8; 1 Corinthians 4:19-20). Note: The kingdom and the power were to come together. The power and the Spirit were to come together. Therefore, since the Spirit came upon Pentecost, the power and the kingdom also came on Pentecost!

(a)

The apostles were to sit upon twelve thrones of authority in the kingdom (Matthew 19:28). The apostles were ambassadors of Christ (2 Corinthians 5:20). who, under the direction of Christ, set up the kingdom (cf. Matthew 16:18-19); Matthew 18:18).

(b)

God's people, in the present dispensation, have received the kingdom (Hebrews 12:28).

(c)

We gained admittance by the new birth (John 3:5).

(d)

It was typically predicted that Christians would be in kingdom.

TYPE: Exodus 19:6; ANTI-TYPE (1 Peter 2:9; Revelation 1:6).

It was predicted that Christ would share His kingdom with His subjects, who are alive during the present dispensation.

(1)

Prediction (Luke 22:29).

(2)

Fulfillment.

Since Matthew 19:28 refers to a period of time, it must of necessity represent this present dispensation which began the first Pentecost after Christ's resurrectionin other words, the period of time wherein men and women are regenerated, begotten anew. To connect, as some do, Ye which have followed me, with in the regeneration is erroneous. The words, Ye which have followed me, only serve to identify those to whom Christ was speaking.

As has already been said, the word regeneration refers to a period of time, which is the period wherein sinners are regenerated. Christ, in the passage under consideration, names four distinct phases of the same period, namely: (a) regeneration, (b) Christ sitting on His throne, (c) the apostles sitting on thrones, and (d) judging by the apostles, These all are parts of the same period and are functioning simultaneously. When, therefore, we discover commencing and ceasing, we shall also have located the beginning and the ending of the other three,

(1)

When did God begin regenerating men through His Spirit, His ministers and His word? The word of God shows this work was started on Pentecost and will not cease until Christ comes for His church and judgment. Surely this is beyond all dispute. This present dispensationthe Christian erais, then, the period referred to by Christ as the regeneration,

(2)

When did Christ sit on His throne in glory? Christ entered into glory when He ascended to heaven following His resurrection (Luke 24:16, 1 Timothy 3:16). (cf. Acts 2:36; Acts 17:7; 1 Timothy 5:15; Revelation 17:14; Revelation 19:16; 1 Corinthians 15:20-28; 1 Peter 3:22; Psalms 110:1; Acts 2:29-36). Thus Christ took His seat on His throne in glory at His ascension into heaven and will remain there until He comes again at the resurrection (1 Corinthians 15:20-28). The period of Christ's reigning is identical with the period of regeneration.

(3)

When did the apostles sit on their thrones of judgment? Christ has already answered this question: When the Son of man shall sit in the throne of His glory, ye also shall sit upon twelve thrones. The word throne represents authority; consequently, Christ meant authority for judgment when He spoke of the apostles sitting on thrones of judgment. They did not take seats upon literal thrones of rare wood and gold, but were rather given authority for judgment.

(4)

When were the apostles given authority for judgment? The purpose of their being elevated to thrones was for judgment, for pronouncing decisions on questions of faith and practice. From this fact, we draw the simple conclusion that they began their judging immediately upon being enthroned, which was on the day of Pentecost when they received the promised power, the Holy Spirit (Luke 24:48-49; Acts 1:8; Acts 2:1-4).

(5)

What is the judging which the apostles are doing? Christ placed in their power the authority to bind and lose. to remit and retain laws governing admission into the kingdom (church) (cf. Matthew 16:19; Matthew 18:18; John 20:22-23).

(6)

The word of Christ is judging now. (John 12:48; Romans 2:2; Romans 2:16; Revelation 20:11-12). Judgment is being passed daily by the word of the apostles. Men need not wait for the day of judgment to come to know their fatethe sinner is condemned already (John 3:18; cf. also John 3:30).

It is evident that fleshly Israel was not meant, but the true, spiritual Israel of which Paul speaks in the Roman letter (Romans 2:28-29). The twelve tribes of Israel are unidentified today.

II.

The Kingdom was A Reality In The Apostolic Days.

Eighty-four preachers announced its approach: John (Matthew 3:2); Jesus (Mark 1:15); The Twelve (Matthew 10:7; The Seventy (Luke 10:9). Note the kingdom was at hand, but the second coming was not at hand.

Christ and His Apostles Preached It. (John 3:5; Matthew 19:28; Acts 8:12; Acts 19:8; Acts 20:25; Acts 28:23; Acts 28:31).

The early Christians were in the kingdom (Colossians 1:13; 1 Thessalonians 2:12; Revelation 1:9; Revelation 12:10; Matthew 26:29; 1 Corinthians 11:26).

THE LAND PROMISE MADE WITH ABRAHAM AND HIS SEED HAS BEEN FULFILLED

Four questions, when properly answered, will show that the promise which God made with Abraham and his seed has been fulfilled. It follows, then, that if it has been fulfilled, it will not be fulfilled sometime in the future.

QUESTION ONE

What is the land promise that God made to Abraham that I hear so much about?
God made four distinct covenants with Abraham:

(1)

The NATION covenant (Genesis 12:1-3) in which He promised to make of Abraham a great nation.

(1)

The SEED covenant (Genesis 12:1-3) in which He promised Christ to all nations (Galatians 3:16-17).

(3)

The CIRCUMCISION covenant (Genesis 17:9-13) in which He promised the blessings of the NATION covenant.

(4)

The LAND covenant in which He promised to Abraham and his seed the land that we know as Palestine (Genesis 15:18-21). In each covenant, God promised some one thing. In the land covenant, God's promise was the possession of it as long as Israel did His will.

II.

QUESTION TWO

Is the -Larger Land of Canaan-' promise the same as the promise of land to Israel?

Certainly! There are those who do not believe that God kept His promise with Abraham, so they say that God kept part of it, but not the promise of the larger land of Canaan. Actually, they were the same promise. No distinction should be made where there is no difference. Here are the Scriptures; When Abraham arrived in what was called Canaan, the Lord appeared to Him and said, Unto thy seed will I give this land (Genesis 12:7). God had him look northward, and southward, and eastward, and westward: for all the land which thou seest, to thee will I give it, and to thy seed for ever (Genesis 13:14-15). (Genesis 15:18) This latter boundary is what is called the larger land of Canaan. But, notice that it was referred to as the covenant given to Abraham.

III.

QUESTION THREE

Did God intend Abraham, Isaac, and Jacob to inherit that land personally?
Probably not, for God made no attempt to give it to them. God keeps His promises, and He would have given it to them personally had He so intended. They did not resist the idea, so God's action settles the question. But, notice that the promise was made to Abraham and his seed: For all the land which thou seest, to thee will I give it, and to thy seed forever (Genesis 13:15). Again, (Genesis 17:8). In verse seven, it was called a covenant, and in verse eight God recognized that while he had been given it, yet Abraham was a stranger in it. So, Abraham had the covenant, but not the land.

IV.

QUESTION FOUR

Was the land promise fulfilled?

Yes, indeed! Just before they entered the land, God said, Behold, I have set the land before you: go in and possess the land which the Lord sware unto your fathers, Abraham, Isaac, and Jacob, to give unto them and to their seed after them (Deuteronomy 1:8). It was the larger land (verse 7). It was the promise made to Abraham, Isaac, and Jacob. It was fulfilled. Again: And the Lord gave unto Israel all the land which he sware to give unto their fathers; and they possessed it, and dwelt therein. And the Lord gave them rest round about, according to all that he sware unto their fathers: and there stood not a man of all their enemies into their hand. There failed not ought of any good thing which the Lord had spoken unto the house of Israel; all came to pass (Joshua 21:43-45). Further: (Joshua 23:14). Again, after identifying the borders of this land, Nehemiah quotes God thus: (Nehemiah 9:7-8). It was fulfilled, for David smote also Hadadezer, the son of Rehob, king of Zobah, as he went to recover his border at the river Euphrates (2 Samuel 8:3). (1 Kings 4:21). So, this larger land of Canaan reaching from the river of Egypt unto the great river, the river Euphrates (Genesis 15:18), was given to Israel, and they possessed it. It is not yet to be fulfilled, for it has been fulfilled, certain religious beliefs notwithstanding!

PROMISES AND PROPHECIES CONCERNING ISRAEL AND THE LAND OF PALESTINE

The land covenant which God made with Abraham, and subsequently to all Israel, like all covenants was made between two parties and would be fulfilled only if both parties kept the conditions specified in the covenant. God always kept His commitments, but Israel usually failed to meet the conditions which God placed her under.
In respect to the land covenant, God promised a land-home for Israel, to be retained as long as she obeyed the law of Moses, but to be forfeited when she rebelled against Him. However, God made provision for a return from the captivity into which she would be carried, due to her disobedience, at such a time as she would repent of her evil.
Every proof-text which is submitted by the premillennialists is an attempt to prove that Christ will yet establish a Jewish kingdom in Palestine relates to God's original promise to give Israel a land to live inPalestineor to His promise to return her to that land from her captivity in Babylon.
It can be shown that there remains not a single unfulfilled prophecy or promise wherein the Jews are promised a home in Judea.
Every proof-text was either not fulfilled because Israel defaulted the covenant by her disobedience, or the promise or prophecy has been fulfilled either in her first occupation of that land or in her second occupation following the Babylonian captivity.
The main proof-texts will be classified by the common Biblical periods.

Moses Wrote Approximately 900 Years Before The Babylonian Captivity.

Deuteronomy 4:27 was fulfilled in the captivity (Deuteronomy 6:10-15). Note: This does not teach a return to Palestine in the future yet to come.

Deuteronomy 28 through 30 was fulfilled in Israel's return from the Babylonian captivity.

(1)

The promise was conditional. (Deuteronomy 28:1-2).

(2)

But, Israel failed to keep the conditions, so the promise was not kept. (Deuteronomy 28:62-63).

Note: Destroy you, Bring you to naught, Ye shall be plucked from off the land whither thou goest.

(3)

God warned Israel that she would not be spared. (Deuteronomy 28:29).

(4)

A parallel was the case of Solomon (1 Chronicles 28:6-9). Note: Yet, because Solomon failed to meet the conditions, Israel was divided into two nations and eventually carried captivity from the land-home.

(5)

The only fulfillment these passages were to realize was in the Babylonian captivity. Nehemiah cited this passage and claimed its fulfillment in his time. He was then in that captivity.

Leviticus 26:40-45 was fulfilled in Israel's return from captivity. Note: This is referring to the Babylonian Captivity. That it has been fulfilled is evident from the following Scripture: (Jeremiah 29:10-17).

II.

Samuel Prophesied Approximately 400 Years Before The Babylonian Captivity.

2 Samuel 7:12-16 is fulfilled, as Hebrews 1:5 shows

1 Chronicles 17:11 is fulfilled, as Acts 2:29 shows

Note: It is claimed that these are yet to be fulfilled, but an inspired statement that it HAS BEEN fulfilled is to be preferred above premillennial guesses.

III.

David Prophesied Approximately 400 Years Before the Last Captivity.

Psalms 2 is fulfilled, as Acts 4:24-26; Acts 13:33; Hebrews 1:5; and Hebrews 5:5 show.

(1)

Psalms 2:1-2 are quoted in Acts 4:24-26 in reference to Christ's first coming, crucifixion, and kingship.

(2)

Psalms 2:7 is quoted in Acts 13:33 in reference to Christ's resurrection.

(3)

Psalms 2:7 is quoted in Hebrews 1:5; Hebrews 5:5 in reference to Christ's priesthood.

Psalms 72, similar to Zechariah 9:9-10, is obviously fulfilled, because the latter is quoted in Matthew 21:9 as fulfilled.

Psalms 110 is fulfilled, as Hebrews 5:6-10; Hebrews 6:20; and Hebrews 7:17 show.

IV.

Isaiah Prophesied More Than 100 Years Before The Babylonian Captivity.

Isaiah 2 was fulfilled beginning on Pentecost.

Prophecy (Isaiah 2:1-5)

Fulfillment (Luke 24:46-49)

Note: Micah 4:1-7 is a prophecy identical with Isaiah 2:1-5. Either one, or both, was cited by Christ as referring to the Christian eranot a premillennial age!

Isaiah 11:1-10 is fulfilled as Acts 13:22-24 and Romans 12:12 show. Prophecy (Isaiah 2:1-5)

Note: This is identical to parts of Micah 4:1-7. Premillennialists insist on taking most prophecies literally, when in reality they are intended figuratively as in Isaiah 11. If the animals mentioned are to be taken literally, then the Branch in Isaiah 11:10 and the holy mountain of Isaiah 11:9 are also to be taken literally. If not, why not? If not, what shall we take literally? Isaiah 11:9 does not teach universal peace, but universal knowledge. Reference is made to the church (Isaiah 1-4; Hebrews 12:22-23; Colossians 1:23; Romans 10:18) and is fulfilled in the Gentiles seeking Christ.

Fulfillment

(1)

Isaiah 11:1 is cited in Acts 13:22-24 as having been fulfilled in the Christian eranot a premillennial time.

(2)

Isaiah 11:10 is cited in Romans 12:1-2 as having been fulfilled in the Christian eranot a premillennial theory.

Isaiah 18 is fulfilled as the context shows. Note the series of Chapter s in which this prophecy is set:

(1)

ch. 13destruction of Babylon

(2)

ch. 14destruction of Philistia

(3)

ch. 15destruction of Moab

(4)

ch. 17destruction of Damascus

(5)

ch. 18destruction of Ethiopia

(6)

ch. 19destruction of Egypt

Note: All of these are future or all are history. They were future when prophesied, but history now when fulfilled.

Isaiah 28:14-16 is fulfilled as Romans 9:33, 1 Peter 2:6, and Ephesians 2:20 show.

Isaiah 31:1-5 is fulfilled as is evidenced by its message. It is merely a warning against Israel making an alliance with Egypt.

Isaiah 55:3 is fulfilled as Acts 13:33-34 shows.

Isaiah 65:17-20 is fulfilled, as parallel passages show.

Jeremiah Prophesied During The Jerusalem Siege, Just Prior To The Babylonian Captivity, And His Prophecies Were Fulfilled In Israel's Return From Captivity.

Jeremiah 23:5-8 is fulfilled in Christ as comparative passages show.

Prophecy (Jeremiah 23:5-8)

Fulfillment

(1)

Zechariah 6:13 is a comparative passage, and it has been fulfilled as a reference to earlier messages will show. (Zechariah 6:13).

(2)

Isaiah 11:1 is a comparative passage, and it has been fulfilled, as the same reference will show. (Isaiah 11:1).

Jeremiah 25:11-13 is fulfilled as 2 Chronicles 30:20-23 and Ezra 1:1-4 show.

VI.

Ezekiel Prophesied During Israel's Exile in Babylon.

Prophecy (Ezekiel 36:16-28)

Fulfillment

(1)

Ezekiel's prophecies referred to the Babylonian captivity. (Ezekiel 3:11; Ezekiel 12:13; Ezekiel 19:9).

(2)

The law was then in force and was involved in Ezekiel's prophecies. (Ezekiel 36:25; Ezekiel 36:38).

(3)

Ezekiel, Chapter s 34, 36, and 37, commonly referred to by premillennialists, is fulfilled in the return of Israel from Babylon.

VII.

Daniel Prophesied During Israel's Exile.

Prophecies (Daniel 2:44) (Daniel 7:13-14)

Fulfillment (Mark 1:14-15) (Hebrews 12:28)

Note: Christ declared that the time of these time-prophecies was filled to the full, and Paul affirmed that the kingdom had arrived!

VIII.

Numerous Minor Prophets Prophesied Just Prior to, During, And Immediately Following the Babylonian Captivity. Their prophecies are either fulfilled in the captivity or are given in figurative language and refer to the church and heaven.

Joel 3:9-14 refers to the end of Israel's captivity.

Prophecy (Joel 3:9-14)

Fulfillment (Joel 3:1-2)

Note: if this refers to other than the Babylonian captivity, no one knows it.

Amos 9:13-15 is fulfilled as Acts 15:13-17 shows.

Prophecy (Amos 9:13-15)

Fulfillment (Acts 15:13-17)

Note: We being Gentiles could not be saved if this were not fulfilled.

Nahum 2:3-4, refers to ancient Ninevah.

Prophecy (Nahum 2:3-4)

Fulfillment (Nahum 1:1)

Note: A similar reference was made to Tyre and Judah, and it is evident that they are fulfilled.

Zechariah 1:14-18 is fulfilled as a careful reading will show.

Zephaniah 3:8 refers to the punishment to be visited upon Jerusalem following the last captivity.

Fulfillment (Zephaniah 3:20)

Zechariah 8:10 refers to the rebuilding of the temple of Zerubbabel. Prophecy (Haggai 2:13-14)

Fulfillment; The following are comparative passages (Ezra 5:1) (Ezra 6:14) (2 Chronicles 15:3-6)

ANTI-SCRIPTURAL ASPECTS OF PREMILLENNIALISM'S THEORY OF THE RESTORATION OF THE JEWISH NATION

This Premillennial Theory Would Make the Restored Nation keep the Law of Moses.

The promise of Israel's restoration was based upon their keeping the law of Moses, which law has been abolished.

(1)

The only promise of a restoration of the nation shows this. (Deuteronomy 30:1-10).

(2)

The only restoration that can be expected shows this. (Nehemiah 1:7-9).

Note: The promise in Deuteronomy, Chapter s 28-30, demands Israel FIRST to be converted before they will return. Premillennialism says they will first RETURN and THEN be converted, Don-'t forget that what a FEW Jews may do or even MANY Jews may do is NOT WHAT A NATION MAY DO. And what a nation MAY do may or may not be God's doings. If the Jews should return as a PEOPLE (not a NATION), it does not necessary follow that such a return is the fulfillment of BIBLE!

This Premillennial Theory Ignores the Plain Teaching That the NATION Will Not Be Restored.

The following passages teach the utter dissolving of the nation so that it would never again be intact nor inhabit the land of promise:

(1)

(2)

(3)

(4)

(5)

Note: That Christ teaches He will grind to powder those of whom He spoke, and the Jews perceived that he spake of them.

(6)

Matthew 23:37-38

This Premillennial Theory Overlooks The Impossibility of Reallotment of the Land To A Nation.

Land inheritance was given and retained solely through family estates, which has been lost.
(1)

Joshua 24:28

(2)

Leviticus 25:23-28

Note: But, Herod the Great destroyed all Jewish genealogies and God forbids them in the gospel dispensation. Hence, note 1 Timothy 1:4; Titus 3:9.

This Premillennial Theory Minimizes The Importance Of The Christian Dispensation:

This is the age of the gospel-conversion. There will be no second chance for the Jew as the Premillennialists teach.

(1)

The conversion of Israel must come with the Christian dispensation, because these are the last days.

First: This age is called the last days: (a) the fulness of time (Galatians 4:4). (b) The dispensation of the fulness of time. (c) Last days (Acts 2:16-17, Hebrews 1:1-2). Second: Peter wrote to the scattered Jews: (1 Peter 1:19-20). Note, that these are the last times for Jews as well as the Gentiles.

(2)

The conversion of Israel must come within the scope of the Great Commission.

First: The Great Commission is for ALL nations (Matthew 28:19).

Second: In the matter of salvation God has put no difference between Jews and Gentiles (Acts 15:9; Acts 10:34-35).

Third: The Great Commission extends to the end of the world (Matthew 28:20).

(3)

The conversion of Israel must come within the existence of the church, for it will exist to the end of time. (Ephesians 3:21).

(4)

The conversion of Israel must come within the confines of the New Covenant. (Romans 10:4-12).

Note: Premillennialists claim that the gospel and the church fail to convert the Jews; therefore, Christ will come in Person to do what these have failed to do. This will be their second chance. Paul taught us that we walk by faith, not by sight (2 Corinthians 5:7). But, these theorists want to bring Christ down from above that the Jews may see and believe. Paul was not a premillennialist and denied its theory.

(5)

The conversion of Israel must come before Christ comes again, because at that time, there will be neither a place for conversion nor an opportunity for conversion.

First: The world will be consumed when Christ comes: (2 Peter 3:10-11).

Second: There will be no longer an opportunity: (2 Peter 3:9; 2 Peter 3:15).

This Premillennial Theory Makes A Distinction Where There Is No Difference:

The Bible teaches that there is no difference between the Jews and Gentiles now,

(a) Acts 10:34-35. (b) Romans 10:12-13. (c) 1 Corinthians 12:13.

(d) Galatians 3:26-28. (e) Romans 2:28-29. (f) Acts 15:9. (g)

Ephesians 2:11-19.

Note: Thus, God will not save one nation by the preached gospel and another nation through personal persuasions.

This Premillennial Theory Corrupts The True Israel of God. New Testament Israel is not the old fleshly Israel, but Spiritual Israel, the Church.

First: (Galatians 6:15-16)

Second: (1 Peter 2:9)

Third: Old Testament Israel, as a NATION and as having any STANDING WITH GOD, has been destroyed. (Matthew 21:33-43). Note, that the kingdom has been taken away from Israel, and given to others, for as the next two verses show, Christ came to grind to powder the nation of Israel.

Fourth: The only hope of Israel is salvation in heavennot a home in Jerusalem. (Acts 26:6-7) (Acts 28:20).

Note: The ancients had a much better place than this earth to which to look forward: (Hebrews 10:34) (Hebrews 11:16).

Fifth: Circumcision (God's sign of fleshly Israel) no longer accounts with God. (Galatians 5:6; Galatians 6:13-16).

Sixth: Paul had no confidence in the flesh; he counted the fleshly advantages of the Jews in him a loss for Christ (Philippians 2:2-8).

Seventh: Conversion of the Jew makes him identical with the Gentiles (Colossians 3:10-11). See also Ephesians 2:14-16; John 4:20-24.

This Premillennial Theory Changes Paul's Allegory of Galatians 4:21-31 :

(1)

The two women represent the two covenantsOld and New.

(2)

The two sons represent the two nationsfleshly and spiritual.

SPECIAL STUDY FIVE
POLITICAL CONDITIONS OF THE DIVIDED KINGDOM

by LeRoy Riley

Solomon's death (930 B.C.) brought the collapse of David's empire, and was followed by the disruption of the United Kingdom of Israel and Judah. The long separation of Judah from the northern tribes made them think of Judah as almost a separate territory.
Delegates from all the tribes came together at Shechem to elect Solomon's successor. Despite their differences the Northern tribes were prepared to accept Solomon's son Rehoboam as king. That is, if he would agree to return to the terms of the ancient covenant which his father's oppressive measures had violated. These requests would have to be granted if unity was to be preserved. But Rehoboam refused to give in to their request and did not promise to alleviate any of the burdens that Solomon had placed upon them.
With this the northern tribes withdrew their support from Rehoboam and placed it in one of their own leaders, Jeroboam. Jeroboam was one of the leaders in stating terms of allegiance to Rehoboam. The delegates from the northern tribes proclaimed him king and he set up his capital there at Shechem.

Rehoboam tried to exercise authority over the rebellious tribes by sending the officer in charge of the delegates to them. They showed their rebellion further by stoning the officer to death.
Reheboam was left with a tiny kingdom consisting of the small tribe of Benjamin on the north where Jerusalem was located and the tribe of Judah. He would have sent an army to try to regain the northern territory but the prophets of Judah would not let him. The division between the two parts of the nation had come to stay.

At the time of the division of the kingdom Shishak (Sheshonk) was king of Egypt. In the fifth year of the divided kingdom (925) Shishak mounted an invasion of Palestine. We have accounts of this invasion in I Kings 14-25, 2 Chronicles 12:1 ff and an Egyptian account preserved on a pylon of the temple of Omun at Karnak. The Biblical account concentrates on Shishak's appropriating the gold shields of the royal bodyguard. The Egyptian account gives a list of cities conquered in Asia of which about 120 are legible. A number of these are Israelite cities. The invasion covered both Judah and Israel, for the list included cities as far north as Megiddo and the Plains of Jezreel, and eastward across the Jordan. Both kingdoms suffered greatly because of the invasion.

In her weakened condition Judah could not think seriously of reconquering the northern tribes. But this did not lead her to make peace with Israel either. Instead it caused her to seek allies. She found allies in the kings of Damascus (Syria), the successors of Rezin who founded a dynasty there during the reign of Solomon. The son of Rehoboam, Abijah became king of Judah in 913 and reigned until 911. During his short reign he enlisted the support of Tabrimmon, king of Damascus, from about 911 to 890. The same agreement was renewed between their sons; Asa who reigned in Judah, from 911 to 870, and Benhadad I who reigned in Damascus from 890 to 841.
As a result of these alliances Israel had to watch both her northern and southern borders. If she tried to attack Judah she could expect an invasion from the north.
During the period of time in Israel, Jeroboam I died (910) and was followed by his son Nadab. Nadab's wicked reign lasted only one year. He was assassinated by Baasha who made himself king (909).
Baasha fortified the frontier town of Ramah as an outpost against Judah. Asa sent a message to Benhadad I, who responded by attacking Israel from the north. While Baasha was in the north fighting, Asa sent work parties to demolish the fortification of Ramah. They carried the material back to Benjamin where they built two fortifications for Asa.
Asa was also victorious in battle against an Egyptian named Zerah. It was not the strength of Judah that won the battle, but it was the Lord's might.
At the death of Baasha in Israel, civil war broke out. His son Elath ascended to the throne only to be killed by a captain in his army, Zimri. Zimri reigned for only seven days when he himself was besieged by Omri who was commander and chief of the army. Zimri committed suicide by burning the king's house over him. Omri reigned only eight years after his victory over Zimri, but during this time he was able to make Israel a stable country politically. His reign brought consolidation from within, victory over the other nations and alliances, These factors held true during the reign of the rest of his dynasty. One other outstanding achievement of his reign was the moving of the capital from Shechem to Samaria, Samaria could be more easily fortified than Shechem and was therefore a much better place for the capital to be located,
Omri's son Ahab followed his father as king of Israel. He proved to be one of the strongest kings politically that Israel was to have. He also proved to be one of the most wicked.
There was a friendship between Ahab and the new king of Judah, Jehoshaphat the son of Asa, This friendship caused a period of peace between Israel and Judah.
In order to cement an alliance with the king of Phoenicia, Ahab married his daughter, the wicked and idolatrous Jezebel, It was primarily her influence that caused the nation to fall into idolatry to the great extent that it did during this period.

Ahab was strong politically because of the army which he commanded, He is credited with a fighting force of 2,000 chariots and 10,000 men, The number of chariots was greater than any other king at this time. He went to battle on three different occasions with Benhadad, king of Syria from 890 to 841. He was successful in the first two, but lost his life in the third.
During his reign Moab was forced to pay tribute to Ahab.
In a complete contrast to Israel, Judah was experiencing a return to the Lord. Jehoshaphat, who reigned from 873 to 848, was noted for his godliness. He tried to get the people to know the law of the Lord on an individual basis and not just as a nation. As a result of his respect for God, the surrounding nations including the Philistines and the Arabians paid tribute to Judah. Obadiah the prophet was probably a young man during the reign of Jehoshaphat.
His friendship with Ahab of Israel proved to be his biggest mistake. On one occasion it almost proved fatal. Ahab made a great show of hospitality to Jehoshaphat during a visit to Samaria and then asked him to be his ally in a campaign to recover Ramoth-Gilead. Jehoshaphat suggested that God's will should be determined before a decision was made. Ahab agreed and asked his prophets for their advice. They prophesied success for the venture. But this did not satisfy Jehoshaphat, and he asked if there were not a real prophet of God there. Micaiah, a man of God, was sent for. He explained that God had put a spirit of delusion in the minds of all the prophets so that Ahab might be doomed. Ahab went ahead with the plan without the aid of Jehoshaphat and was killed.
The most lasting and probably the worst result of their friendship was that Jehoshaphat's son, Jehoram, married the daughter of Ahab and Jezebel, Athaliah. She proved to be almost as wicked as her mother.
At the death of Ahab his son Ahaziah became king. The good feeling still held through his short reign.
During the reign of Ahaziah (853-852) the Moabites, who had been paying a tribute of 100,000 lambs and 100,000 rams, revolted. Ahaziah would have put down the revolt but he was severely injured when he fell through the lattice in his palace in Samaria. He sent messengers to inquire of Baalzebub, god of Ekron, whether he would live or not. Elijah intercepted them and prophesied that he would die. In his anger the king sent 50 men to capture Elijah, but they were consumed by fire.
When Ahaziah died (852) his younger brother Jehoram became king in Israel (he had the same name as the son of Jehoshaphat as a result of the friendship that existed between Jehoshaphat and Ahab). Before Jehoshaphat died his son, Jehoram, began to reign (853), taking over full control at the death of his father in 848. This resulted in a man named Jehoram reigning in both Judah and Israel.
Jehoram of Israel made war against Moab during the time when Jehoshaphat and his son were reigning together. Jehoram invited Jehoshaphat to join him in the war. Jehoshaphat accepted. They, with the help of Edom, went up through Edom to fight Moab. When the water failed Elisha told them to dig ditches and they did. Water came and the Moabites, at sunrise, seeing the reflection of the water, thought it was blood and rushed in for the kill, but were badly defeated in the ensuing battle.
Before Jehoshaphat died he gave his six younger sons gifts so that there would be no fighting among them over the throne. Despite this when Jehoshaphat died Jehoram had his six brothers killed.
The wickedness that came with his reign can be attributed to his wife's counsel. The decline that came with the idolatrous practices resulted in the revolt of Edom and the Levitical city of Libnah. Obadiah prophecied against Edom about this time.

Elijah denounced him for his wickedness, and God sent a plague upon Judahespecially upon the house of Jehoram. All but his youngest son Ahaziah (named after the oldest son of Ahab) were slain by the Arabians. Jehoram died a horrible death as a result of disease, but no one wept for him in Judah, Obadiah, a prophet of the Southern Kingdom, foretold Edom's downfall because of her war against God's people and the account may be read in 2 Chronicles 27.

Ahaziah succeeded his father as king, He aligned himself with Jehoram of Israel, This proved to be a mistake. God commanded Elijah to anoint Jehu king over Israel, This commandment was fulfilled by Elisha, who sent a young prophet to Ramoth-Gilead, where Jehu was with his army, to carry out the command. The army proclaimed him king when they heard the news. Jehu slew Jehoram the king in Jezreel where he had gone after being wounded in a battle with Hazael of Syria. Ahaziah, king of Judah, had come up to see his wounded ally. He tried to escape from Jehu but was killed by one of Jehu's archers in the attempt, This action made Jehu king of Israel and left Judah without a king.

The death of Ahaziah (841) gave his mother Athaliah a chance at the throne. To become the ruler of Judah she killed all the rest of the royal family except the 6 month old son of Ahaziah who was protected by Jehoida, the priest, in the temple. Athaliah reigned only 6 years. In the 7th year there came a popular uprising led by Jehoida, He succeeded in putting the royal prince Joash on the throne.
During his reign (841-814) in Israel Jehu put down the worship of the idols brought in by Ahab and Jezebel. He also executed the judgment of God against the house of Ahab. For this God promised that his descendants would be on the throne to the 4th generation.
Despite the favor of God and his righteous actions he worshiped the calves set up by Jeroboam I.
Jehu was followed by his son Jehoaz who mainted the calf worship of Jehu his father. As a result of this apostasy God permitted the Syrians (probably during the last of Hazeal's reign) to inflict heavy defeats upon Jehoahaz's army, This continued until he had almost none left. God answered his prayer, but not during his life time. The answer came through the reigns of his son Jehoash and grandson Jeroboam II.
During the last part of the reign of Jehu (835-841) and during all of the reign of Jehoaz (841-798) Joash reigned in Judah. His reign was under the leadership of the godly high priest Jehoiada. But after the death of Jehoiada, Joash led the country into idolatry. When Zechariah, the son of Jehoiada, denounced his apostasy Joash had him murdered. After a long illness he was slain in his bed by his servants for the murder of Zechariah. Joel prophecied during this time.

Amaziah succeeded his father as king of Judah (796). He was an idolator and worshiped in the high places of Judah. His first act as king was to put to death his father's murderers.
He hired 100,000 men of Israel to fight in his army for 100 talents of silver. A man of God warned him not to do this and he sent them home losing the 100 talents. The angered Israelites sacked cities of Judah as they went.
Amaziah took his army down to rebellious Edom and captured Selah. (This might be the stone city of Petra). He killed the inhabitants by throwing them from the cliffs. He brought back their gods and worshiped them.
He thought he was strong enough to take on Israel and challenged Jehoash, who became king at the death of his father in 798, to a fight. Jehoash accepted his challenge and came down and defeated Amaziah, destroying some of the fortifications of Jerusalem. (790)
With this defeat Amaziah went into hiding and his son Uzziah became king by appointment of the people.
Upon the death of Jehoash in 782 his son Jeroboam II began to reign in Israel. Both he and Uzziah in Judah experienced long reigns at this time. Jeroboam II reigned from 782 to 753, and Uzziah from 790 to 739. This was due to the decline of Assyria after the death of Adadninari III, and the weakened condition of Damascus. Jonah prophecied against Ninevah at this time and their repentance probably caused them to restrain their anions against Israel.

Jeroboam II brought to a successful conclusion the wars which his father had carried on with Benhadad II of Damascus. He also restored territory east of the Jordan and as far south as the Dead Sea.
This success brought prosperity to the rich nobles of the land. This increase in wealth enabled the rich to have both summer and winter houses. Some of their houses were paneled with ivory, others were made of hewn stone. Drunkenness, licentiousness, and oppression went unrebuked by the religious hierarchy. Amos and Hosea were the only ones who could see and dared tell the need for repentance in Israel during the reign of Jeroboam II.

Uzziah also had a successful reign politically and economically. He recovered and fortified Elath on the Gulf of Akabah. He reasserted Judean supremacy over Philistine cities of the Mediterranean coast.
In Israel about the year 753 Jeroboam II died and his son Zechariah inherited the great kingdom of his father. But with everything going his way he had two strikes against him which he may not have known. The Lord had promised his great-great-grandfather Jehu that his sons would set on the throne to the 4th generation, His was the 4th generation, Amos had prophesied during the reign of his father Jeroboam II that the Lord would come against the house of Jeroboam with the sword. His third strike came when the second prophecy was fulfilled, It was fulfilled one year after Zechariah became king, when he was murdered by Shallum.

Shallum took the throne but reigned only one month when he too was killed. His murderer was Menahem. Menahem was able to stay on the throne 10 years by bribing Tiglathpileser III with money he took from the people.
He died a natural death and his son Pekahiah succeeded him in 742. Pekahiah reigned only two years when he was killed by Pekah,
Pekah began to reign in the last year of Uzziah's reign in Judah. Uzziah's son Jotham had reigned with his father during the last 11 years of his reign, and succeeded him.
Pekah was angered by the weakened condition of the country because of internal strife and the high tribute that was paid to Tiglathpileser III, king of Assyria. He made an alliance with the Gileadites to stop the encroachment of Assyria. To further accomplish his purposes he aligned himself with Rezin of Damascus against Jotham. The godly life of Jotham probably delayed the realization of this plot until Jotham's son Ahaz (who began his reign in 735 during the reign of his father) was on the throne. Pekah came and beseiged Ahaz, killing many of his soldiers and taking many captives up to Damascus. They were unable to take Ahaz himself. Ahaz sent a message to Tiglathpileser III asking for help. The Assyrian king responded by sending an army, which destroyed Damascus and took many captive. The army also afflicted both Israel and Judah, even though they had come to defend Judah.
After the Assyrian army left Pekah was still on the throne in Israel, but not for long. Hoshea led a conspiracy against Pekah and killed him.
During the reign of Hoshea (732-722) Tiglathpileser III died. His death was the signal for Hoshea to make his move for independence from Assyria. Help was promised from Egypt, but it did not come. Shalmaneser IV succeeded Tiglathpilezer as king of Assyria and came against Samaria. He either died or abdicated the throne before the city fell. Sargon II took his place and in the third year of the seige he took the city. He took Hoshea prisoner and many of the people captive. They were deported to Assyria, Some remained and intermarried with the surrounding nations.
With this captivity the nation of Israel came to an end. Judah would remain until 586 when they too would be captive of the Babylonians. Through the lives and deeds of the kings of both Judah and Israel we can see the political conditions under which the prophets of this time prophesied. This may help us to study their prophecies with better understanding.

RELIGIOUS CONDITIONS OF THE DIVIDED KINGDOM

by Karen Riley

When God gave the law to Moses on Mount Sinai He clearly commanded in the second commandment Thou shalt not make unto thee any graven image. God knew that the land into which the children of Israel were going was a land given to image worship. Archaeologists have found many figures of gods on stone monuments, small images in bronze, and clay plaques or figurines.
In Moses-' second address to the people just preceding their entry into the promised land he made it plain that Israel was not to compromise with the natives of Canaan, but should drive them out or destroy them:

When the Lord thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou; and when the Lord thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them, thou shalt make no covenant with them, nor show mercy unto them: neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. For they will turn away thy son from following me, that they may serve other gods: so will the anger of the Lord be kindled against you, and destroy thee suddenly. But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire. Deuteronomy 7:1-5.

Why was God so insistent that the Canaanites be utterly destroyed? According to what has been found by archaeologists, the Canaanites sacrificed their children to idols, their temples were places of vice, and their morals were so low that they would inevitably corrupt God's people.

Joshua led the children of Israel in the conquest of the land, But there seemed to be a weakening of seal for the battle, after the immediate danger of the Canaanites was removed. They left the work of conquest unfinished, failed to carry out God's commission to utterly destroy the Canaanites, and began to make themselves at home in the land before it was really won,
They began to adopt the sanctuaries of the country as their own, instead of destroying them. They took part in the festivals of their neighbors and adopted their customs of worship. In many places Israelites could be found worshiping the local Baals, in whose honor harvest and autumn festivals were celebrated as thanksgiving for the crops.
By their altars to Jehovah the Israelites placed Asherah, the sacred tree, actually as a symbol of the goddess of this name. The stone pillars which the Canaanites had set up near their sanctuaries were also held in honor by the Israelites, and gradually the heathen ideas associated with these objects of worship found their way into the religious consciousness of the people. Sorcery, necromancy, and similar superstitions crept in.
During the time of the judges God let the surrounding nations oppress His people in hopes of returning them to Himself. The JUDGES and the prophets were the voices of God to call His people to repentance. The popular religion of this time was tinged by a pronounced heathenism, and had but little in common with the teaching of the law of God. But they claimed to worship Jehovah God, while in their hearts they had utterly disregarded all his commands.

The failure of Israel and their spiritual and moral decline was the direct result of their failure to obey God in these three ways:
(1)

Their failure to drive out the heathen (Judges 1:21; Judges 1:27; Judges 1:29; Judges 1:33).

(2)

Their idolatry (Judges 2:12-13).

(3)

Their intermarriage with the heathen (Judges 3:5-6).

Samuel, the last of the judges, was also a great prophet and a reformer. He brought the people together and tried to free them from the contamination of heathenism. But the people asked for a king, like the nations. God through Samuel warned them of what a king would do to them, but they refused to listen. God had Samuel to anoint Saul and then later David as kings of Israel.

During the reign of David and his son Solomon the nation reached its highest peak, not only politically, but by bringing the Ark of the Covenant to Mt. Zion, and beginning the plans for the temple. The temple, as the dwelling place of God, was made the center of worship for the entire nation.

Solomon asked God for wisdom in ruling the people and was a wise and just ruler for many years. But his marriage to foreign women turned his heart away after their gods. He built a high place of worship for the pagan god Chemosh on the hill that is before Jerusalem (1 Kings 11:17), probably the Mount of Olives.

Upon the death of Solomon his son Reoboam was proclaimed king of Judah, but it was necessary for him to go to Shechem to receive the allegiance of the ten northern tribes. Because he failed to reduce the oppression of his father, the ten northern tribes rejected him and set up Jeroboam as their king.

Reoboam would have gone to war to bring the northern tribes back into subjection, but a prophet of God met him in the way and told him that this was of the Lord (1 Kings 12:24) and that he should not interfere. The division was beneficial in that the idolatry of the North did not so easily penetrate the Southern Kingdom of Judah and spared it from destruction for a time.

Jeroboam, fearing that if his people continued to go to Jerusalem to the temple to worship they might also return their allegiance to the ruler of Jerusalem, set up two national shrines in Israel. He had golden calves made and set up at Dan in the north and Bethel in the south. Dan was already a center of idol worship from the time of the Judges (see Judges 18). Bethel was considered a sacred spot because of the associations it had with Abraham and Jacob. Jeroboam violated the second commandment in setting up these golden calves, and this is continually referred to in further history of Israel as The sin of Jeroboam, the son of Nebat, which he made Israel to sin.

Jeroboam was probably acquainted with calf-worship during his stay in Egypt for archaeological discoveries show the presence of bovine worship in Egypt. The sacred bull was an object of worship, and also the sacred cow as a symbol of the goddess Hathor.
The setting up of the images encouraged the syncretism of heathenism and the worship of Jehovah God which had already gotten a good start. The leaders of Israel oppressed independent prophets but -Still the prophets continued to be a potent spiritual factor which the kings could not afford to ignore. Every one of the 19 kings of the northern kingdom followed the worship of the golden calf. Some also served Baal. But no one ever attempted to bring the people back to God.

The reigns of Reoboam and Abijah, his son, in the southern kingdom of Judah were mostly bad years, as both kings and the majority of the people continued to worship idols. But with the coming of Asa to the throne about 912 B.C. a clean sweep was made of the Canaanite cults, and of the heathenism included in the worship of Jehovah at local shrines. The queen mother was deposed from her dignity because she maintained a shrine of her own with an image representing the Canaanite goddess Asherah. This reform continued through his reign of 41 years. and through the reign of Jehoshaphat, 25 years. Jehoshaphat inaugurated a system of public instruction sending the priest and levites out to teach the people the book of the law.
In Israel things went from bad to worse with the coming to power of the dynasty of Omri. Politically Omri was a good king, strengthening Israel both internally and with other nations. He renewed Solomon's policy of alliance with Phoenicia, confirming it by the marriage of his son, Ahab, to the daughter of the Phoenician priest-king, Jezebel. The religious consequences of this alliance were such that Omri is looked upon as a greater offender against Jehovah than any of his predecessors, surpassed only by his son Ahab.
It was common practice that a foreign princess who married the ruler of a neighboring state should have facilities for practicing her native religion in her new home. So as Solomon's many foreign wives had shrines provided for their native cults so also did Jezebel. But while the religious practices of Solomon's wives seem to have made little impact on the life of his subjects, Jezebel was plainly not content with maintaining a private shrine where she herself might practice her own religion. She appears to have organized the worship of Melquart on a fairly large scale and maintained a large staff of cultic officials, who enjoyed positions of influence at court.
Worship of Melquart is essentially Canaanite in character and its introduction into Israel led to a great revival of the old Canaanite worship of Baal and Asherah. Melquart was from one point of view the Tyrian counterpart of Baal and is called Baal throughout the Biblical narrative. There was a large amount of syncretism between the Tyro-Canaanite cult and Israel's religion, and a popular landslide away from the purest form of Jehovah worship. The prophets of God protested against this apostasy, but their protests were regarded as treasonable, because this apostasy enjoyed court patronage and at Jezebel's instigation many of these prophets were put to death.
Elijah was the leader of these protesting prophets. He appeared in court with his exceptionally powerful personality and proclaimed in the name of God that there would be a severe drought on the land. He then fled from the wrath of Jezebel, first to Transjordan and later to Phoenicia. At the end of three years he reappeared and led the people back to the worship of Jehovah, by the spectacular event on Mt. Carmel. Many prophets of Baal were put to death. Rain came to end the drought. Jezebel then threatened to serve Elijah as he had served the prophets of Baal and he fled to Arabia, where he talked to God and received fresh courage. He then returned to his homeland and continued to preach against the dynasty of Omri and Baalism.
Ahab made alliance with King Jehoshaphat of Judah and cemented the alliance matrimonially by giving his daughter Athaliah as wife to Jehoram, Jehoshaphat's son. This resulted in the introduction of Baalism to the southern kingdom. For at the death of good king Jehoshaphat, Jehoram became king of Judah. He and his son who followed him proved to be very wicked kings, probably due to the influence of Athaliah, at least in part. All this was taking place while Obadiah was God's prophet in Judah.

Elisha, the successor to Elijah, anointed Jehu to become the next king of Israel and to put an end to the house of Ahab. The army acknowledged Jehu as king, and helped him to slay both Jehoram, king of Israel (son of Ahab), and Ahaziah, king of Judah (son of Jehoram of Judah and Athaliah), who was visiting Jehoram at Jezreel. Jezebel was thrown from an upper window and killed. The sons of Ahab were put to death, and through Jehu's trickery all the followers of Baal were gathered and slain. The images of Baal were burned and the house of Baal destroyed. But Jehu allowed the calf worship to continue, and only slightly checked the idolatry of Israel.
Jehu had carried out Elisha's commission, but the manner in which he did itwholesale massacres, and the treachery of the suppression of Baal-worshipwas unpardonable, and a century later Hosea announced that retribution would fall upon the house of Jehu for the blood shed at Jezreel.

When King Ahaziah of Judah died as the result of the wound inflicted by one of Jehu's archers, his mother, Athaliah, the daughter of Ahab, decided that the moment had come for her to seize power in Jerusalem. She was able to secure the support of the royal bodyguard and had all the royal family massacred. Only Ahaziah's six-month-old son Joash escaped her notice. He and his nurses were smuggled out of her way and the infant prince was brought up in the temple precincts.
The worship of Baal appears to have flourished in Jerusalem during Athaliah's six-year reign. In his 7th year Jehoida the priest led in a popular uprising, and succeeded in getting the royal bodyguard to transfer their allegiance from Athaliah to the young prince Joash. They guarded the temple as Joash was brought forth and proclaimed king of Judah. When Athaliah heard of the plot she came running into the temple crying treason, but it was too late. She was taken outside the temple and immediately put to death,
The installation of Joash as king was marked by a return to God and a covenant between God and the king and the people. Since Joash was but 7 years old and had been raised by Jehoida the high priest, Jehoida remained a strong influence on his reign as long as Jehoida lived. He was able to break down the house of Baal and make repairs on the temple.
During this time the priests were held in high esteem. Temple services were regularly maintained and regarded as of great importance. About this time the prophet Joel came on the scene and from his book we gain further insight into the religious conditions of the nation. The locust plague which he describes had laid the land in devastation. The daily meal-offerings and drink-offerings had ceased because there was nothing to give for an offering. This seems to be regarded as the culminating point of the calamitythe rupture of fellowship between Jehovah and his people. But Joel's message is that formalism is not enough. It is not their abundance of offerings that God wants, but their hearts. They need to come to repentance. Therefore also now saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: and rend your hearts and not your garments, and turn unto the Lord your God. (Joel 2:12-13).

About this time or a little later Amos was sent to preach to the northern kingdom of Israel. Two kings had come to the throne since Jehu and now a third, Jeroboam II, was on the throne. He brought the kingdom of Israel to its greatest extent and apparently prosperous conditions existed. But this superficial prosperity was gained by depressing the status of the small independent peasants. The rich lived in ease and luxury on the wealth they had extorted from the poor, with no thought to what their present luxury would bring to pass, Amos rebuked them for their beds of ivory, summer and winter houses. Excavations of Samaria in 1931 uncovered numerous fragments of ivory inlay. Subjects portrayed in the reliefs included lilies, papyrus, lions, bulls, deer, winged figures in human form, sphinxes, and figures of Egyptian gods. Records also found show the payment of taxes in wine and oil. These are apparently the source of the wine which the ease-loving people of Samaria were drinking and the oil with which they anointed themselves.

Kirkpatrick says of this time:

Public and private virtues alike had decayed. The venality of the judgesthat perpetual curse of Oriental countrieswas notorious. The poor man need not look for redress in the courts where justice was openly bought and sold. Licentiousness of the grossest kind was unblushingly practiced. Tradesmen made no secret of their covetousness and dishonesty. Humane laws were openly ignored.

Yet the people were punctilious in their religious observances. But not only had Israel's religion become an external form of worship without those inward and practical virtues, but even the external forms themselves were corrupted by imitation of the old fertility cults of Canaan with its bluntings of their ethical perception. Ritual prostitution was practiced at the solemn festivals. No reproof was tolerated. There was callous indifference to the moral ruin of their country.

In the midst of all their moral depravity and failure to recognize Jehovah's character, they still claimed to be his people, and imagined themselves entitled to his favor. It must have been a rude shock to them to learn that because they were God's people he was going to punish them. You only have I known of all the families of the earth; therefore I will visit upon you all your iniquities (Amos 3:2). Judah and Israel were condemned because they have rejected the law of Jehovah, and have not kept His statues and their lies (the false gods which they have chosen) have caused them to err.

Hosea began to prophesy toward the end of Jeroboam's reign. The nation was still outwardly prosperous, but it had been practically deserted by Jehovah. It ascribed its blessings to the false gods it worshiped. It was ripe for punishment.

The kings and princes amused themselves with the peoples-' misdoings instead of restraining them. The king was the intimate companion of -scorners-' who prided themselves on their cynical contempt for virtue and religion. There seemed to be nominal regard among the people for Jehovah, but in reality they had forgotten Him and abandoned themselves to licentious and degrading superstitions. When danger threatened they looked to Assyria or Egypt for help instead of turning to God in repentance. They persecuted and despised the prophets which were sent unto them.
Following the death of Jeroboam II, the nation of Israel fell into a state of anarchy. They were continually in a state of civil war, and had to pay tribute to Assyria.

Pekah decided that he would throw off the reign of the Assyrians and tried to get Syria and Judah to go along with him, When Ahaz, king of Judah, refused, Syria and Israel came to war against Judah, Although the prophet Isaiah warned him not to, Ahaz appealed to Tiglath-Pilezer for aid, This resulted in Judah being brought under the yoke to Assyria and not only having to pay tribute, but having to set up the altar of Ashur in the temple of God. Ahaz was a wicked king, accepting the religion of the Assyrians and even sacrificing his son to the pagan gods (2 Kings 16:3).

Tiglath-Pilezer also crushed Israel, although they tried to appease him by assassinating Pekah and setting Hoshea on the throne. By continuing to pay tribute Israel gained a few more years, but it was only a matter of time until Hoshea too tried a bid at independence and was utterly crushed. After a seige of three years Samaria fell and all the principal citizens of Israel were carried away into captivity. The nations brought in to populate Israel also brought their own religions, but were also taught the law of the God of the land (2 Kings 17:26). They intermarried with the people remaining and became known as the Samaritans after the name of the land (called Samaria by the Assyrians).

The self-chosen kings of Israel had led them astray. Their failure to let the Lord be the King had started them on the path away from God. Idolatry had been the direct result of the divided kingdom. Moral corruption was universal in the nation. The prophets had come and they had plead for the people to repent. God had sent nations, and plagues, to cause His people to repent. But they would not. The kingdom must be destroyed. There was not other choice. But God does not leave it at that. If the nation must die, it will rise again is the thought that he leaves with His people through the prophet Hosea:

I will go, says Jehovah, and return to My place, till they acknowledge their offence, and seek My face. In their affliction they will seek Me earnestly, saying, Come and let us return unto Jehovah: for He hath torn, and He will heal us; hath smitten and will bind us up. And let us press on to know Jehovah: His going forth is sure as the morning; and He shall come unto us as the rain, as the latter rain that watereth the earth (5:15-6:3).

It took the severe punishment of the captivity to purge Israel from her idolatrous ways. But God did not forget His people in their captivity and does even today seek that all men might come to repentance and seek His face.

SPECIAL STUDY SIX OUTLINE OF O.T. HISTORY

by Seth Wilson and Paul T. Butler

TIME

PLACE

PERSON

O.T. BOOK

Antediluvian Period

8000? BC

Eden

Adam & Eve

Genesis

Creation

(4004)

Tigris & Euphrates

1-7

The Fall

Cain & Abel, Seth

The Families

Enoch, Methuselah

The Flood

Shinar

Noah, Shem, Ham, Japheth

II.

Postdiluvian Period

2400; BC

The Second Beginning

Ararat
Nineveh

Noah & Family
Nimrod

Genesis 8-11

Origin of Languages & Nations

Babelor Shinar

The Chosen People

Ur-Chaldea

Terah, Abraham

III.

Patriarchal Period

2000 BC

Life of Abraham

Ur, Haran, Hebron
Beersheba

Sarah, Lot,
Melchizedek
Hagar, Ishmael

Genesis 12-50

Job 1-42

Life of Isaac

Bethlehem
Bethel
Haran

Rebecca
Abimelech

Life of Jacob

Essu, Laban
Rachael, Leah

Life of Joseph

Dothan
Egypt

Judah, Benjamin
Potiphar, Pharoah

IV.

Bondage Period

1800 BC

The Oppression

1600 BC

Egypt

Jochebed Amram

Exodus 1-12

Birth and training of Moses

Horeb

Miriam

Midian

Hatshepsut

The Contest with Egypt

Thothmes III
Zipporah

Passover and Departure

Goshen to Red Sea

Jethro Aaron

Wandering Period

1450 BC

Red Sea to Sinai

Sinai Peninsula

Moses, Aaron

Exodus 13-40

Year at Sinai

(Law, Tabernacle, Census)

Sinai to Kadesh-Barnea

(Defeat)

Kadesh-Barnea to Jordan

(Conquest East of Jordan)

Moses-' last works & words

(Conquest of Midian)

South border of
Canaan
Around Edom
Amorites, Bashan
Plain of Moab
Gilead

Miriam, Jethro
Joshua
Nadab, Abihu
Korah
Caleb
Og, Sihon
Balak, Balaam

Leviticus
Numbers
Deuteronomy

(Completion of the law)

Nebo

VI.

Conquest Period

1400 BC

Crossing the Jordan

Plain of Moab

Joshua Rahab

Capture of Jericho

Gilgal, Ai

Achan

Confederacy and conquest of South

Confederacy and conquest of North

Partition of Land

Mt. Ebal

Gibeonites
Jabin
Eleazer
Paternal heads of

Joshua

Farewell and death of Joshua

12 tribes

VII.

Judges Period

1350 BC

Every man did that
which was right in

Condition of nation after Joshua

Nations left in Canaan

Palestine

his own eyes.

Judges

Six Principal Invasions

Mesopotamian

Othniel

Moabite

Canaanaite

Esdraelon

Eglon, Shud
Shamgar
Deborah & Barak

Midianite

Mt. Gilboa

Gideon
Abimelech
Tola, Jair

Ammonite

Gilead & Ammon

Jephthah
Ibzan, Elon, Abdon

Philistine

Gath, Gaza

Samson

Story of Ruth

Samuel, last Judge, first prophet, substitute priest.

1100? BC

Moab, Bethlehem
Ramah

Ruth, Naomi, Boaz,
Orpah
EH
Hannah & Elkanah

Ruth
1 Samuel 1-10

VIII.

The United Kingdom

1050 BC

Gibeah, Michmash

The reign of Saul

Gilgal, Mt. Gilboa

Michael, Jonathan

1 Samuel 11-31

David

1010 BC

Hebron

Witch of Endor
Goliath, Joab, Abigail

Psalms

Jerusalem

Abner, Nathan

II Samuel

970 BC

Jerusalem

Bathsheba, Hiram
Queen of Sheba

I Chronicles
Proverbs, Eccl.
Song of Solomon
1 Kings 1-11

IX.

The Divided Kingdom

930 BC

Jerusalem

2 Chronicles 1-9

Origin of the Schism

Jeroboam

1 Kings 1

Abijah

2 Chronicles 10

Northern (Israel)

Southern (Judah)

931 BC

1. Idolatry faking root

Jeroboam 22
Nadab 2
Baasha 24
Elah 2

1. Decline

Rehoboam 17 Abijah 3

1 Kings 12-22
2 Chronicles 10-21

2. Idolatry Triumphant

Zimri 7
Omri 11
da Ahab 22
Ahaziah 2
Joram 11

2. First Revival

Asa 41
Jehoshaphat 25

3. 2nd Decline

Ramoth-Gilead

Ahab, Jezebel
Elijah

II Kings

3. Idolatry Checked

Jehu 28
Jehoahaz 17
Jehoash 16
Jeroboam 41

Zechariah 6 mo.

Jehoram 8
Abaziah 1
Athaliah 8
Joash 40
Amaziah 29
Uzziab 52

840? BC

Elista, Naaman
Obadiah
Joel
Jonah
Amos, Hosea
Isaiah, Micah

2 Chronicles 22-28
Obadiah
Joel
Jonah
Amos
Hosea

4. Idolatry ending in ruin

Shallum 1 mo.
Menahem 10
Pekahiah 2
Pekah 20
Hoshea 9

Jotham 16
Ahaz 16

4. 2nd Revival

Hezekiah 29

5. 3rd Decline

Manasseh 55
Anon 2

6. 3rd Revival

Josiah 31

7. 4th Decline & Captivity

Jchoahaz 3 mo.
Jehoiakim 11
Jehoiachin 3 mo.
Zedekiah 11

722 BC

609 to
586 BC

Assyria

Shalmaneser
Sargon
Sennacherib
Nahum
Zephaniah
Habakkuk
Jeremiah

Micah
Isaiah
2 Chronicles 29-36
Nahum
Zephaniah
Habakkuk
Jeremiah
Lamentations

Exile Period

Nebuchadnezzar

Daniel & the First Captivity

606 BC

Babylon

Shadrach, Meshach
Abednego

Daniel

Ezekiel, 2nd Captivity

597 BC

Chebar

Ezekiel

Jeremiah and exile to Egypt

586 BC

Babylon
Egypt

Gedaliah

XL Postexilic Period

Belshazzar

2 Chronicles 36

Retain under Zerubbabel

536 BC

to Jerusalem

Cyrus, Darius
Haggai, Zechariah

Ezra Haggai

Esther, Queen of Persia

475 BC

Shushan

Abasuerus (Xerxes)
Vashti
Mordecai, Haman

Zechariah Esther

Return & Reform under Ezra

458 BC

Jerusalem

Artaxerxes

Nehemiah

Return & Rebuilding under Nehemiah

445 BC

Jerusalem

Last Prophet and Close of O.T.

430? BC

Judah

Malachi

BIBLE KINGS MENTIONED ON ARCHAEOLOGICAL INSCRIPTIONS

KINGS OF EGYPT

Shishak1 Kings 14:25; Temple of Karnak

So2 Kings 17:4; Inscription of Sargon; Robinson, BAOT, 95

Tirkahah2 Kings 19:9; Zinjirli stele; Caiger, Bible and Spade, 164

Necho2 Chronicles 35:20; Babylonian Chronicle; UAOT, 282

KINGS OF ASSYRIA

Tiglath-pileser2 Kings 15:29; Inscription of T-P. RBAOT, 94

Shalmaneser V2 Kings 17:3; Cylinder in Brit. Mus. UAOT 259

Sargon IIIsaiah 20:1; Palace at Khorsabad.

Sennacherib2 Kings 18:13; Palace at Nineveh

Esarhadddon2 Kings 19:37; Inscription of Es. R, BAOT, 103

AsshurbanipalEzra 4:10 (Osnappar)Library at Nineveh

KINGS OF BABYLON

Meridach-BaladanIsaiah 39:1; Inscription of Sennacherib; Robinson BAOT 98

Nebuchadnezzar2 Kings 24:1; UAOT 296

Evil-merodach2 Kings 25:27; Vase from Susa; UAOT 297

BelshazzarDaniel 5:1; UAOT 298

Neriglissar(Nergal-Sharezer; Jeremiah 39:3-13); UAOT 297

KINGS OF PERSIA (Achaemenid)

Cyrus2 Chronicles 36:22; Cylinder of Cyrus; UAOT 298ff

DariusEzra 5:3; Behistin inscription

Ahasuerus(Xerxes); Esther 1:1; ISBE 80

Artaxerzes IEzra 7:1; Sachau papyri; R.D. Wilson SIOT, 69

Darius (Nothus)Nehemiah 12:22; Zondervan Bib. Dic.

KINGS OF SYRIA

Tab-Rimmon1 Kings 15:18; Stele of Benhadad; UAOT 239

Benhadad I1 Kings 15:18; Stele of Benhadad; UAOT 239

Hazael1 Kings 19:15; Obelisk of Shalmaneser; ISBE, 1346

Benhadad) II2 Kings 15:18; Monolith inscription of Shalmaneser; UAOT 244

RezinH K. 15:37; Annals of Tiglath-pileser; UAOT 254

KINGS OF ISRAEL

Omri1 Kings 16:16Moabite stone and elsewhere.

Ahab1 Kings 16:28Monolith inscription of Shalmaneser; UAOT 244

Jehu1 Kings 19:16Obelisk of Shalmaneser

Jeroboam IIAmos 1:1Seal found at MegiddoWiseman, IBA

Menahem2 Kings 15:17Inscription of Tiglath-pileser

Pekah2 Kings 15:27Inscription of Tiglath-pileser

Hosea2 Kings 17:1Inscription of Tiglath-pileser

KINGS OF JUDAH

Azariah2 Kings 15:1Annals of Tiglath-pileserUAOT 255

Hezekiah2 Kings 18:1Taylor cylinder in Brit. Mus. UAOT 267

Ahaz2 Kings 16:7Annals of Tiglath-pileser

Manasseh2 Kings 21:1Inscription of Esarhaddon; Robinson BAOT 103

Jehoiachin2 Kings 24:6Tablets found near Ishtar Gate in Babylon; UAOT 296-297

Jotham2 Kings 16:1Owen, Archaeology & Bible, 268

KINGS OF TYRE

Hiram1 Kings 5:1Phoenician records; UAOT 196

Ethbaal1 Kings 16:31Wilson, SIOT, 70

Mesha, king of MoabII Kings 3:41Moabite stone

Hadad-ezer, king of Zobah2 Samuel 8:3Wilson, SIOT

Not only does the Bible correctly give the names of these more than 40 ancient kings (Could you GUESS the name of the king of Pango-Pango in 1200 A.D.?), but it places every one of them in its correct chronological position, and even spells the names correctly. For further details, see Wilson, Robert Dick. A Scientific Investiagtion of the Old Testament, chapter 2.

EXPLANATION OF ABBREVIATIONS

BAOT

Robinson, George Livingston; Bearing of Archaeology on the Old Testament

UAOT

Unger, M. F.; Archaeology and the Old Testament

ISBE

International Standard Bible Encyclopedia

SIOT

Wilson, Robert Dick; A Scientific Investigation of the Old Testament

IBA

Wiseman, Donald; Illustrations from Biblical Archaeology

SPECIAL STUDY SEVEN THE DAY OF THE LORD

The day of the Lord follows this general outline:

Judgments upon covenant people
Redemptions of covenant people
Judgments upon nations
Redemptions of nations

The day of the Lord is any great manifestation of God's power in judgment and redemption.

Joel 1:15

Malachi 3:1-6

Isaiah 2:2-5

Amos 9:11 ff.

Each day of the Lord points to THE day of the Lord; when Christ makes His final return, and, it also means the reign of God. This meant a day when God would be exalted. The prophets applied the term to days of doom and days of deliverance.

In the carrying out of the day of the Lord, God made use of what we today term natural calamities, of captivity, and of oppressions. A few of the manifestations of the day of the Lord are the destruction of Edom, the locust plague of Joel, the destruction of Jerusalem, the destruction of Babylon, and perhaps even more recent ones such as the defeat of Hitler, and other enemies of God.
The people of God in the Old Testament had a false concept of the day of the Lord. The rather complex and involved idea grew up in connection with the messianic hope of Israel and was later used in an eschatological sense. The fundamental idea seemed to be that the day of Jehovah was to be the time of God's manifestation as the Savior of Israel, actual of ideal. God's enemies, and enemies of his people, would be punished and His purposes for His people would be accomplished. Amos indicates that punishment will fall upon the unrepentant of Israel as well as upon Israel's enemies. The people talked glibly about the Day of Jehovahthe day when Jehovah would deal in judgment with His enemies. But they did not realize that iniquity would be punished in whomsoever it was found. And if it were found in Israel, it would be punished more severely there than in others, for other nations had not enjoyed the knowledge of Jehovah and His will as Israel had done. Israel had become morally and spiritually corrupt, If God's people remain impenitent, God sends His final effusion of physical wrath, Death, Death plunges the impenitent into the hands of an angry God.

Every department of the universe is used by God to carry out His judgments, For the faithful child of God who meets death during calamities, wars etc., it means deliverance, a ceasing from labor and a blessed state, For others it may only be a judgment of warning, a trumpet blast. And for still others it may be the final wrath of God on those who have had enough warnings. In each instance of God's judgment, people fall into one of these three categories. Example: Herod Agrippa, eaten of worms, served as a warning while it was his final. The wrath of God is revealed from Heaven against all unrighteous-men (Acts 17 and Romans 1:8 ff) and this wrath is revealed in nature says Paul.

The complete overthrow of all opposition and triumph of righteousness awaits only the consummation of all these Days of Jehovah at the Lord's second comingTHE GREAT DAY OF JEHOVAH, At that time, all those on the side of the Christ will enjoy a day of redemption and all those who are not on the side of Christ will suffer a day of judgment.
The following pages list the scripture passages which refer to the Day of the Lord, with explanations of the meanings of the O.T. prophets. Living under the New Dispensation we are presently in the day of Jesus Christ and do await The Great Day of the Lord.
This expression, the day of the Lord, although frequently used in both the Old and New Testaments, is often misunderstood and limited. The day of the Lord or one of its equivalent phrases can refer to events or intervenings of God other than the Second Coming of Christ. The application of this phrase can refer to: the day that Jehovah would intervene to put Israel at the head of all the nations; the day of judgment for other nations or an individual nation (including Israel and Judah); the day Jehovah intervenes to punish sin. It could be said that any day of judgment or redemption is the day of the Lord, the culmination of which is in the return of our Lord Jesus.

For specific applications and examples of God's judgment and redemption, the day of the Lord in each of these references (Amos 5:18; Isaiah 2:12; Ezekiel 8:5; Joel 1:15; Joel 2:1; Joel 2:11; Zephaniah 7:14; Zechariah 14:1) refers to judgment of Israel. Just as Israel and Judah are judged so are the nationsBabylon, (Isaiah 13:6; Isaiah 13:9); Egypt, (Jeremiah 46:10); Edom, (Obadiah 1:15); many nations, (Joel 2:31; Joel 3:14, and Obadiah 1:15). The day of the Lord is usually an occasion when God intervenes and uses an event to punish. The punishment may come by means of an invasion, (cf. Amos 5:6; Isaiah 13; Ezekiel 8:5); or through a natural disaster such as the locust plague, Joel 1:2. These days which the Lord has used have significance not only for the time in which they were written but also part of the Judgment and Redemption cycle of the Old Testament which points to fulfillment in the Coming of Christ as Messiah and His Return.

As the Old Testament is a type and a dark shadow of the brilliant reality set forth in the New, the contrast is seen too in the Old and New Testament perspectives of the Day of the Lord. The darkness of the presentation of the day of wrath, or day of punishment in the Old Testament is foreboding. While the New Testament, for the most part, presents the Day of the Lord as a great day of joy, hope and victory through Jesus Christ. The Lord still does point out the Day of judgment, His Second Coming,2 Peter 3:7; 2 Peter 3:12; Matthew 7:22; 1 Thessalonians 5; 1 Thessalonians 1 Thessalonians 2 ff.as a day of wrath and judgment which will come as a thief in the night. To the unbeliever it is a day of terror, but to the believer it is a day of joy and victory. The entire conception of the day centers around Christ and points to the eternal establishment of the Kingdom of Heaven.

THE DAY OF THE LORD

As Seen Throughout History

Day of the LordAny day of judgment or redemption used by the Lord, through any means. Some of the Great Days of the Lord:

The following reference list of the day of the Lord or an equivalent phrase is mainly categorized into the four main divisions: judgment on Israel, redemption of Israel, judgment on the nations, and redemption of the nations. Specific application and Messianic Prophecies are also mentioned.

Isaiah 2:11-12; Isaiah 2:17; Isaiah 2:20

Judgment of Israel, with Messianic hope

Isaiah 3:18; Isaiah 4:1

Judgment of IsraelJewish Women's degradation

Isaiah 7:18

Judgment of Israel by Assyria and Egypt

Isaiah 7:20; Isaiah 7:23

Judgment of Israel by King of Assyria, God's Razor

Isaiah 9:4

Day of Midian, past judgment on Midian

Isaiah 9:14

Judgment of Israel

Isaiah 10:3

Judgment of Israel

Isaiah 10:20; Isaiah 10:27

Redemption of the remnant of Israel

Isaiah 11:10

Redemption of all nations, Messianic Prophecy

Isaiah 11:11; Isaiah 11:16

Redemption of Israel, Messianic Prophecy

Isaiah 12:1

Redemption of Israel, Messianic Prophecy

Isaiah 12:4

Redemption of all nations

Isaiah 13:6; Isaiah 13:9; Isaiah 13:13

Judgment of Babylon

Isaiah 17:4; Isaiah 17:7; Isaiah 17:9; Isaiah 17:11

Judgment of nations

Isaiah 19:16; Isaiah 19:18-19

Judgment of nations

Isaiah 19:21; Isaiah 19:23-24

Redemption of nations

Isaiah 23:15

Judgment of Tyre by the Chaldeans

Isaiah 29:18

Redemption, Messianic Prophecy

Isaiah 34:8

Judgment of nations, Redemption of Israel

Isaiah 39:6

Judgment of Israel

Isaiah 52:6

Redemption of Israel, Messianic Prophecy (?)

Isaiah 60:11; Isaiah 60:19

Messianic Prophecy (?)

Isaiah 61:2

Redemption, Messianic Prophecy

Isaiah 63:4

Judgment

Jeremiah 4:9

Judgment of Israel

Jeremiah 7:22; Jeremiah 7:25

Redemption from Egypt

Jeremiah 11:4-5; Jeremiah 11:7

Redemption from Egypt

Jeremiah 12:3

Judgment of Israel

Jeremiah 16:19

Judgment, Individual's Refuge in the Lord

Jeremiah 17:16

Judgment, Individual's Refuge in the Lord

Jeremiah 18:17

Judgment of Israel

Jeremiah 25:33

Judgment of All Nations

Jeremiah 30:7-8

Redemption of Israel, Messianic Prophecy

Jeremiah 31:6

Redemption of Israel, Messianic Prophecy

Jeremiah 31:31

Redemption, Messianic Prophecy

Jeremiah 39:16

Judgment of Ethiopia, Egypt

Jeremiah 44:2; Jeremiah 44:22-23

Judgment of Israel

Jeremiah 46:10; Jeremiah 46:21

Judgment of Egypt

Jeremiah 47:4

Judgment of Philistines

Jeremiah 48:41

Judgment of Moab

Jeremiah 49:22

Judgment of Edom

Jeremiah 49:26

Judgment of Damascus

Jeremiah 50:27; Jeremiah 50:30

Judgment on Babylon

Jeremiah 51:2

Judgment of Babylon

Lamentations 1:12

Judgment (?)

Lamentations 1:21

Judgment on enemiesnations and Israel

Lamentations 2:1

Judgment of Israel

Lamentations 2:21-22

Judgment of all

DANIEL None?

Hosea 2:16

Redemption

Hosea 5:9

Judgment of Ephraim, Israel

Joel 1:15

Judgment of Israel, as well as nations

Joel 2:1-2; Joel 2:11

JudgmentLocust Plague

Joel 2:31

Remnant saved in Day of Judgment

Joel 3:14

Judgment of Nations

Joel 3:18

Redemption, Messiani? or Heaven?

Amos 1:14

Judgment on Ammonites

Amos 2:16

Judgment of IsraelNazarites

Amos 3:14

Judgment of Israel

Amos 5:18; Amos 5:20

Judgment

Amos 8:3; Amos 8:9-10; Amos 8:13

Judgment of Israel

Amos 9:11

Redemption of RemnantMessianic Prophecy

Obadiah 1:8; Obadiah 1:11-14

Judgment of Edom

Obadiah 1:15

Judgment of all nations

JONAH None?

Micah 4:6

Redemption

Micah 5:10

Judgment

Micah 7:11

Redemptionto include Gentiles, Messianic

Nahum 1:7

Redemption of His

Habakkuk 3:16

Judgment of the nations

Judgment on all

Judgment of Israel

16, 18 Judgment

Judgment of the Nations

Zephaniah 3:8; Zephaniah 3:11

Judgment of the Nations

Zephaniah 3:11; Zephaniah 3:16

Redemption of the Remnant, Messianic (?)

HAGGAI None?

Zechariah 2:11

Redemption, MessianicAll Nations

Zechariah 9:16

Redemption of Israel

Zechariah 12:3-4; Zechariah 12:6; Zechariah 12:8-9

Judgment of the nations

Zechariah 13:1

Redemption, Messianic Prophecy

Zechariah 13:2; Zechariah 13:4

Judgment

Zechariah 14:1; Zechariah 14:3-4

Judgment of all Nations, including Israel

Zechariah 14:6; Zechariah 14:8-9

Redemption, Messianic Prophecy

Malachi 3:2

Messianic Prophecy

Malachi 4:1; Malachi 4:3-4

Judgment

SPECIAL STUDY EIGHT

RELATIONSHIP OF THE PROPHETS TO THE LAW OF MOSES

The prophets, without exception, took up their position on the basis of the law: they appeared as the vindicators of its authority, the expounders of its meaning, and in a sense also the avengers of its injured rights. When they warned the people to escape the impending judgment for their backsliding, they always advocated a return to the law. the spirit of the law. However, the prophets never attempted to go farther and improve upon the principles of the Theocracy, or to inculcate a morality that transcends the idea of the Decalogue. Their teachings did not transcend or remodel what had been previously revealed through the law.
The circumstances of the. times were such as to call, in a very special manner, for the bold and explicit announcement of the vital truths and principles in question; only it must be remembered, they were not given for the purpose of initiating a higher form of morality and religion, but rather of staying a perilous degeneracy, and recovering a position that had been lost!
The truths and principles were in no respect new; they were interwoven with the writings and legislation of Moses; and only in the mode and fulness of the revelation, but not in the things revealed, does the teaching of the prophets differ from the handwriting of Moses.

Their aim was not at the introduction of anything new, in ceremony or ethics from the Old Covenant, but it was the object of their most earnest strivings to turn back the hearts of the children to the fathers, the disobedient to the wisdom of the just (cf. 1 Kings 18:37; Luke 1:17).

The prophets showed at various times how they could appreciate the symbolical institutions of the law, and enforce their observance (cf. Isaiah 42:23-24; Isaiah 60:6; Isaiah 60:13; Malachi 1:11; Malachi 3:9-10).

There is no ground for regarding the law of God in Israel as the product of a development-process among the people of Israel, who gradually arrived at the consciousness of what is good and right in the relation of man to man and man to God.

WHAT DO THE PROPHETS THEMSELVES SAY?

Isaiah says oblations and ceremonies are vain without obedient willingness to keep the spirit of the law. but he does not abrogate the ceremonies (Isaiah 1)

Isaiah says woe to those who reject the law (Isaiah 5:24)

Isa. says disregard the false prophets, but hasten to the teaching and the torah (law), Isaiah 8:20

Isa. says God's law was given to be obeyed, Isaiah 42:24

Isa. was to inscribe on a book that a rebellious people rejected God's law, Isaiah 30:8-11

Isa. encourages the people to put the law of God in their hearts, Isaiah 51:7

Jeremiah said the people could not say law is among us, Jeremiah 8:8-13

Jer. affirms that the law was valid for the people of his day, Jeremiah 44:23

Jer. rebukes the people for rejecting the law, Jeremiah 6:16-20; Jeremiah 9:13; Jeremiah 16:11-13; Jeremiah 44:10

10.

Jer. says people must walk in the law, and that the prophets taught the law, Jeremiah 26:4-5

11.

Hosea reminds the people that their destruction will come as a result of forgetting the law, Hosea 4:6; Hosea 8:1; Hosea 8:12

12.

Joel says that the priests were still to minister at the altarprophets did not supersede the priesthood or priestly administrations, Joel 1:13-14

13.

Habakkuk contends that the law was to be kept in his day, Habakkuk 1:4

14.

Amos said the people rejected the law. Amos 2:4

15.

Zephaniah expected the law to be kept in his day, Zephaniah 3:4

16.

Haggai questions priests about interpretation of the law in his day, Haggai 2:10-14

17.

Nahum exhorts to the keeping of feasts and vows, Nahum 1:15

18.

Zechariah expected people to keep the law in his day, Zechariah 6:8-14

19.

Malachi showed that the priests had failed to fulfill their duties of expounding the law, Malachi 2:1-9

20.

Malachi exhorts the people specifically to remember the law of Moses, Malachi 4:4

21.

Jesus conjoined the law and the prophets as a dispensation that was beginning to be superseded at the coming of John the Baptist, Matthew 11:13; Luke 16:16.

SPECIAL STUDY NINE
THEO-RAMIC PHILOSOPHY OF HISTORY

Is there an end to temporal history? If so, of what would the climax consist? Plenty for everyone? Satisfaction or selfish desires? Security? Utopian society? Can man's intellect produce such a state? Is there a purpose for man being on earth? Is there any significance in suffering? If there is a righteous God, why do the just suffer and the wicked prosper? Is there a reason why wicked, despotic nations grow and conquer other governments?
The answers to these questions depend upon one's philosophy of history. One's concept concerning the governing force of past and present events directly influences and forms the solutions to these problems.
A growing interest in the nature and ultimate meaning of history among historians, philosophers and people in general has presented itself within the last few years. This subject promises to burst into prominence in the future. The two basic views upon this subject can be briefly summarized and labeled thusly: (1)Those who view history strictly as a product of man, and (2) Those who view history as the working of God in the created universe.

The last few decades have witnessed a renewal of interest in the nature and ultimate meaning of history which is almost unprecedented in modern historical scholarship. Not only historians and philosophers, but people in general, are applying themselves with a dedicated seriousness to the interpretation of history. Unfortunately, however, Christian scholarship has failed to give adequate attention to the problem of properly interpreting history from its own theological perspective. All too often it has virtually surrendered this important and strategic area of (apologetics to secular scholarship. For the Christian, history has perspective only in the light of revealed theology. The proper understanding of history can come only from a biblical frame of reference. If man cannot know God with some degree of assurance, cannot have knowledge of Him, of His actions and of His will for man in the form of propositional truths, then man can know neither himself as an individual nor the meaning of his own experience in its historical form. A meaningful view of history, therefore, depends completely on the assurance that the Scriptures are God's trustworthy revelation to man. If he cannot know God with certainty, then man can never really penetrate the mystery of his own existence here on earth; life must, and will remain for him an unfathomable enigma, forever beyond his apprehension. The true meaning both of individual events and of the composite stream of human history is found only is God's interpretation thereof; dues to this meaning are found primarily in the Scriptures. Any theology which denies the infallibility of the Scriptures is hard pressed, therefore, to present a meaningful and consistent explanation of the historical process. Equally necessary for the Christian view of history is the biblical doctrine of the sovereignty of God. The Scriptures insist that God is sovereign over all His creatures and all their actions; they are equally clear in maintaining that God exercises this sovereignty to fulfill His own purposes and to manifest His own glory. God is the Lord of all, not only of some, history. He does not break into the stream of events merely at certain moments to accomplish certain limited purposes, nor is His effective will confined to one major current such as so-called holy history in the swirling tides of secular and seemingly uncontrolled events.1

To lump all who advocate the first view of history and label them with a single name would be an egregious error demonstrating ignorance. There are many who adhere to the view. The Deist believes God to have created man, set him on earth, and then abandoned him and His creation, depending upon man's ingenuity to care for and preserve it. This makes history dependent upon man's intellect. This first, view also presents itself in another more prominent form. The philosopher Hegel set forth a philosophy of history that was undeniably naturalistic. He held that every event in history was the synthesis of two opposing concepts. This became known as the dialectic process. His philosophy of history had neither a real beginning or ending, its only goal being the progressive continuance of events according to the dialectic process. Essentially his concept is an evolutionary system based upon his evolutionary concept that man is continually improving himself and society. In this view, once again man is enthroned as the cause of history. Events occur in a random, chaotic order depending upon the goodness or degeneracy of man. This view reached the peak of its popularity around the turn of the century, but began to lose some of its prominence in the early part of this century. Following the two world wars, the rosey, optimistic cries of the liberals concerning man's progressive nature lost their lustre and men began to once again search for the nature and ultimate goal of history.
Opposing these naturalistic philosophies of history in the Biblical view of history. Simply stated, it says that God created man with an ultimate goal in mind for him and that God is working in the universe to accomplish His plan for man. It is the opinion of this writer that the prophets of the Old Testament portray such a picture of history. Their writings disclose several beliefs harmonizing with this view of the nature of history.
Amidst the confusions and complexities of man's bewildered struggles down the ages, and his desperate efforts for solutions to the perplexities of life, there arises the strident voices of God's prophets of old, boldly proclaiming the sure word of the Lord. These men of God saw beyond the chaos and clamor to the blessed assurance of God's grace and guidance. With unhesitating zeal and confidence they dared to defy every adversary, and stand alone but secure on the Word of the Lord. They knew that their God had absolute authority. They knew He held the world's destiny in His hand. They knew He would triumph in the end.
But the prophets knew more than this. They knew that their message pointed primarily to the one supreme solution to all of man's perplexitythe coming King. They knew also that this glorious event would be the grand climax of the ages and the focal point for all of man's activity and endeavors down the ages. It may well be said that they knew that all history is His storyfor so it is.
The prophets showed the meaning of contemporary events and pointed the directions of history to the end of time, Detail by detail they built upon the Coming One who should redeem the world and bring the affairs of the world to consummation. One after another the Old Testament prophets called out warning and promise, terror and blessedness and the Day of the Lord.2

The Prophets-' philosophy of history had as its focus one Person; one Force, which was behind all events. That Person was God who constantly moves and acts in history. Thus, history is not a detached succession of events; nor is it a deterministic, fatalistic, repetitive cycle of general principles which occur over and over again, impersonally and uncontrolled. The Bible reveals to us that behind every event is a mighty God who controls, acts, and directs history to its final consummation. We want to consider three aspects of God in history.

In order to understand God's activity in history, we must first acquaint ourselves with God's concept of history. From the Prophets we get a glimpse of history from God's viewpoint and standpoint. To God, history is not a time-oriented succession of events, but rather time is absent from His view of history. He looks upon past, present, and future as blending and evolving into one. He views the present in the light of the future, and the future in the light of the present. Even so does the Prophet as God's spokesman.

The Prophet, as preacher, views the present in the light of the future; as foreteller, the future in the light of the present. He points out present sin, duty, danger, or need; but all under the strong light of the Divine future. He speaks of the present in the name of God, and by His direct commission; of a present, however, which, in the Divine view, is evolving into a future, as the blossom is opening into the fruit. And when he foretells the future, he sees it in the light of the present; the present lends its colors, scenery, the very historic basis for the picture.3

The prophet is the medium of Divine communication. When he preaches, he does not merely refer to the present; nor yet when he foretells does he refer exclusively to the future. He occupies, with reverence be it said, in a sense, the Divine standpoint, where there is neither past, present, nor future.4

Thus we have considered God's concept of history.
The next aspect we wish to consider under the heading, A Person Behind History, is the sovereignty of this Person in history. The Prophets speak of God as being completely free in history to work His will. There is no realm in which God does not work. He is the Dynamic behind daily events as well as historic happenings of worldwide import. If the Prophets teach one thing, it is that God's sovereignty in history cannot be challenged. Though evil empires may rise, still God controls. Though world-shaking events transpire, still God controls. His ultimate victory is inevitable.

Parallel to God's sovereignty is man's responsibility. If God is sovereign in history, then man has a responsibility to carry out God's will. Man does not know unlimited freedom. He is only a creature of his Creator, subject to Him who made man in His own image. He owes his allegiance to the God of history because God is greater than he, and because God controls where man is powerless. From the very beginning, man has been responsible to God; and that is as it should be. It is laid upon man to accomplish God's will. This responsibility is not general, but specific, God not only deals with nations and peoples, He also deals with individuals. Thus we see God moving in history, His sovereignty unchallenged, accompanied by man's responsibility to Him.
Not only do the Prophets speak of a Person behind history, their philosophy betrays a progression in history. History is not a long line of chance events, but an orderly, systematic chain of events obviously progressing to an end. God is pushing history to fulfillment. His working in history is marked by an unmistakable unfolding of events, which progress, not digress; until they culminate in a full revelation of God's plan. From the prophets we see that the fundamental ideas are the same in every case, but God acts specifically in each event.

The fundamental idea does not change, but it unfolds, and applies itself under ever-changing and enlarging circumstances, developing from particularism into universalism; from the more realistic preparatory presentation to the spiritual which underlay it, and to which it pointed; from Hebrewism to the world-kingdom of God. And lastly, this Messianic idea is the moving spring of the Old Testament.5

Throughout this progression of history, there is a recurring theme, a motif which runs parallel to events and action. That motif finds its expression in three ideas; Sin, Judgment, and Hope. Man invariably sins, which brings God's judgment down upon him. In the midst of all this, however, God has injected hopehope that transcends current situations and temporary dilemmashope that detects the ultimate victory. Sin, Judgment, and Hope are the threads on which run all of history.
Perhaps the most significant concept observable in the prophetic philosophy of history is the purpose in history. History is not chance, but plan; not fate, but God. History is purposeful. There is a design and a Designer in the course of events. We wish to consider two main questions concerning the purpose in history. They are: What is the purpose in history?, and How is that purpose accomplished? First of all, what is the purpose in history? If there is a God active in history, there must be a purpose. If there is a logical progression in history, there is obviously a purpose in that progression. When one studies the Prophets, he cannot but help cry out with the hymn writer of old, Faith is the Victory! What is the goal of history? It is: Redemption! Man has sinned, but through history God is effecting redemption. With every event, God is bringing history to a logical conclusion. His goal and His purpose is immutable. Though world powers come and go, they shall never deter God's purpose; that being to effect redemption, and to establish forever His supremacy. Prophecy views also the detailed events in their relation to the Divine plan, and this latter has for its purpose, the absolute establishment of the supremacy of Jehovah in Israel and eventually on the entire earth.6 It is evident then, that each event is not a separate entity in itself, but is an integral part of the whole course of events. Prophecy views events in their relation to the total Divine purpose.

We have seen that history's purpose is the ultimate redemption of man. It remains for us to discover how that purpose is being accomplished. God utilizes two primary methods of accomplishing His purpose. They are: Judgment and Redemption. These are the two motifs that run through all of Biblical prophecy as well as history.7

God accomplished His purpose through judgment. From the Prophets we see that the reason for the prophetic preaching of judgment is the presence of sin (Micah 3:8). The central purpose of the prophetic preaching of judgment was repentance. Tragically, in many instances, there was no repentance. The prophetic preaching takes on the concrete form of prediction of what God who acts will do when His people refuse to hear and so despise His word to them. His judgments take on the external form of a national experience of calamity, of conquest, of captivity.8 The purpose with the judgment is chastisement, not destruction, and the divine goal is still a penitent people that will truly seek the Lord.9 God's purpose accomplished through judgment may be summarized as follows:

There is a prophetic reminder that God is not mocked, that His kingdom will, come; that the final victory in the conflict between good and evil will be His: Each judgment act becomes as it were a peak in a mountain range that rises even higher and higher, until it seems to point forward to a greater and a final judgment to come.10

Parallel to and projecting beyond the motif of judgment is the motif of redemption.
God moves towards the goal of history, the redemption of man; by redemptive acts, or acts of deliverance,
From one point of view, of course, redemption may be regarded as the very goal of history; but from the prophetic viewpoint it is also a divine activity that is always present in history, and which leads to the goal.11 Two of the most significant redemptive experiences in the Old Testament are the Exodus and the return from the Babylonian Captivity, These external redemptive experiences were types of the spiritual redemption which is through Jesus Christ. The whole Old Testament, especially the Prophets, points to the Messianic age when Christ shall come as the Redeemer of man; the means by which God's purpose will be fulfilled.

This supreme revelation is the keynote of prophecy as John Milton has written: All prophecy has one central focus. God's redemptive purpose and activity in history which heads up in Christ.12 It is by no means surprising that it should be so, for this is the most stupendous event of all time. Naturally all else that men might do must pale before this great fact, and the prophets be compelled to center all in Christ. Indeed, whatever else they prophesied, all would culminate in this, and thus it is that: A study of the gradual unfolding of the plan of God will lead us directly to Jesus as the fulfillment of prophecy.13

G. Campbell Morgan, in his Unfolding Message of the Bible lays much emphasis on the Old Testament as preparatory to God's answer to the worlds needs. Sin demanded a Savior, anarchyan authority, and ignorancean interpretation to life's quest. Christ came as priest, king and prophet to meet these very needs. No wonder the prophets seem so unimpressed with other matters when compared with their expectation of the coming Christ.
Furthermore, the prophets are not nearly as concerned with the political problems and progress of their nation and the surrounding world, as they are with their religious development and their direct relationship to God's plan and purpose. Israel as a political entity is not the significant thing in prophecy: the focus is on Israel as a religious community, which God has chosen to call -my people.-' 14

Unless we accept this view of the Old Testament, and primarily the prophetic revelations, we shall naturally be disappointed in their historic worth.

Kirkpatrick explains it thus:

The Old Testament viewed as a history of the nation of Israel, tantalizes by its disappointing fragmentariness. It gives little or no account of many of the most important periods of national development. It affords little or no insight into many of the most instructive features of national life. But when it is viewed as the record of the divine training of the nation which was chosen to be the recipient of a special revelation, its peculiar characteristics receive their explanation. When it is viewed as the record of the revelation made to Israel and through Israel, in itself preparatory and imperfect, but ever looking forward to some future fuller manifestation of God to men, ever yearning for a real -fulfillment,-' its many voices are found to combine in a true harmony.15

We need to regard the message of the prophets therefore not from the standpoint of menconfined to our proud and selfish involvement in our own development, but rather from the standpoint of God who sees from eternity to eternity and views all things in the light of man's ultimate destiny. The prophets are thus the agents of God to express this purpose of God to mankind, and impress upon men the necessity for effective action to meet God's expectation. The prophet's work concerned the past, the present and the future. The prophets were the historians of Israel. They regarded the history of the nation from a religious standpoint. They traced the direct control of Jehovah over the fortunes of His people, in mercy and in judgment. It was their function to record and interpret the lessons of the past and the future.16 What God had done in times past thus bore directly on what He yet would do.

As a result, it was not so much the events themselves that mattered most, but the underlying principles and lessons to be learned through these events, The prophets often called attention to the past failures and sins of the people and the resultant judgments of Godthat they might know God meant what He said and would deal similarly with them for future sins. Nevertheless they also offered the hope of redemption for repentance and obedience. These themes of Judgment and Redemption recur throughout Biblical prophecy and history, and are the real basis for its structure. History itself is woven around them.

The battle lines in human history are drawn now as they always have been in accordance with the simple preview given in the Protevangelium, when God said, -I will put enmity between you and the woman, and between your seed and her seed; he shall bruise your head, and you shall bruise his heel-' (Genesis 3:15).17

This conflict of the ages persists yet today, and, hence the message of the prophets is invariably as applicable to us also. To all people in all times, therefore, the prophets have a vital message from the Lord.
They throw light upon our own day and our own situation by announcing the eternal principles of divine providence which will always operate whenever similar conditions are present. It is a truism to say that in God's plan the same things are true today that were true in the Old Testament age, If we are guilty of the same sins we can be sure of reaping the same punishment. It is indeed easy for us to get the Word of God for our day if, capable of analyzing our own situation, we go to the prophets to find their statement of God's prescription for a similar condition.18

The biggest step, after admitting the existence of God, is the admission of a sovereign God. An omnipotent God would surely be able to control His creation. Jeremiah seems to assume that God has control over everything. After being ignored, plotted against, and persecuted, Jeremiah asks God to manifest His omnipotence against his enemies. Jeremiah 18:19-23 (Revised Standard Version)

The prophet in no way doubts God's power. The prophets depict God as omnipotent, Ruler and Governor of His creation. They recognize no limit to His power. In other words, GOD IS ABLE TO CONTROL HISTORY! The power of God in executing His plan can only be limited by the restrictions He imposes upon Himself. Thus, God is unable to overwhelm man's will and force him to perform as the proverbial puppet: reacting only when motivated by some external stimulus. This is not because God lacks the power, but because He has endowed man with the privilege to choose and to direct his own life. Hence, God has restricted His own power by His own limitation.
A second basic belief inherent within the doctrine of the prophets is that God is working in the world. The prophet Daniel declares the fact of God working in the world when interpreting a dream for King Nebuchadnezzar. The king dreamed of a tree that was seen all over the earth. Its leaves were fair, its fruit abundant, the birds dwelt in its branches, the animals found shade under it and all flesh ate from the tree. Then a heavenly being came and cried that the tree should be cut down, and the leaves and fruit should be stripped from the branches and the beasts and birds should flee from the tree. The stump was to be left amid the grass of the field bound with a band of iron and brass. Then the angel stated that his lot would be with the beasts of the field, he would eat grass, and his mind would be changed from that of a man to that of a beast. Daniel's interpretation of the prophecy indicated that Nebuchadnezzar was the tree. He grew and became strong and his greatness grew even to heaven and he had dominion over all the earth. The decree of the heavenly being meant:

this is the interpretation, O king; It is a decree of the Most High, which has come upon my lord the king, that you shall be driven from among men, and your dwelling shall be with the beasts of the field; you shall be made to eat grass like an o[??], and you shall be wet with the dew of heaven, and seven times shall pass over you, till you know that the Most High rules the kingdom of men, and gives it to whom he will. And as it was commanded to leave the stump of the roots of the tree, your kingdom shall be sure for you from the time that you know that Heaven rules. Daniel 4:24-26.

History records that the prophecy of God came to pass even as it was spoken by the prophet Daniel.

The book of Jeremiah is full of predictions of coming events which are ascribed to the hand of God. One of the most emphatic and lucid statements is Jeremiah 25:5They said, Turn ye again now every one from his evil way, and from the evil of your doings, and dwell in the land that the Lord hath given unto you and to your fathers for ever and ever: Such phrases as the following indicate that God is working in history: Jeremiah 22:6-7; Jeremiah 25:33; Jeremiah 27:5-7; Jeremiah 30:10-11; Jeremiah 46:8 b; Jeremiah 49:2; Isaiah 10:5-16; 2 Chronicles 36:22-23; Ezra 1:1-4; Ezekiel 28:6-7; Ezekiel 30:10; Daniel 2:37; Daniel 2:44; Daniel 5:17-31, etc.).

The entire book of Daniel shouts with certainty the fact that God is working in history. Practically every prophetic breath of this courageous man exudes this humbling and reassuring concept.
Third, Does God Control History Now? This is perhaps the most controversial and the most unconsidered area of God's dealings with men. Some make a great play out of interpreting all present events and attempting to predict the future in the light of Bible prophecy. Others, of course, do not even recognize that God has any control over any present events.

We have seen the amazing and intricate working of God in the days preceding Christ, and we know of the culminative day of the return of Christ. But what about the present? We understand that the processes of nature are upheld and controlled by His power.. upholding all things by the word of His power. (Hebrews 1:2).. He makes His sun to rise on the evil and on the good, and sends rain on the just and on the unjust. (Matthew 5:45)

Jesus himself said that His Father was still working (John 5:17). Whether Jesus was referring specifically to history is a little difficult to determine. But, yet, this meaning cannot be discarded because the Old Testament definitely declares that God is working in history.. He gives to all life, and breath, and all things. and He made from one every nation, etc. Acts 17:25-27. Is this the only area of God's control? Or is He at present shaping the events of history toward the end and Christ's return? Have the principles of justice by which He acted in the past been reserved until the final judgment? Or does God judge and control nations now? Did it make a difference in God's dealings after Christ came and ushered in a completely unworldly, spiritual kingdom? What would be the results if God were to let go of the world and suspend it only by the thread of his control through the voluntary actions of His followers?

Romans 13:1 seems to be one of the clearest scriptures about God's present control over the whole of men's affairs. Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. So God, by permissive and purposed events, is in actual control of the present. The principles by which God operated in the past are still in operation. God is still concerned about carrying out his plan, and the recognition of his authority in the world. History since the days of God's dealing with nations through prophets has shown that God controls nations on the same principles now. Justice is not always immediately rendered, but neither was it in the Old Testament days. Judgment, however, is inevitable, and none can hope to escape. The nation which exalts Christ as Lord and follows His teachings is the nation which is upheld.

Not only are the principles of prophecy thus widely applicable, but even predictive prophecy need not necessarily be confined to just one fulfillment. As in the case of the prophecy of Jeremiah 31:15not only was this fulfilled in Jeremiah's day, but it was again distinctly fulfilled in Matthew 2:17-18, (An interesting sidelight here is the significant prophetic element in the very history of the Israelite nationas in this reference to Rachel, and most strikingly in comparing the wilderness wanderings of the Israelites from Egypt to Canaan with the conflicts and blessings of the Christian life. Again the power of God's revealed principles is manifestly evident).

The relation of prophecy to fulfillment is thus as a seed to the flower: the basic, inner idea is essential, rather than the resultant form displayed which stems from it, The form may vary, but the vital principle must be present and constant.19

Primarily this form is found in the immediate application of the prophecy, and we should not become so involved in the extensive ramifications of applications that we fail to regard the initial direct fulfillment. John Milton appropriates the term timescoloring for this immediate context, and regard it as the husk to the wheatnot essential to the real value, but yet a temporary, necessary adjunct.20 For this reason he advocates a keen awareness of those circumstances.

The function of the prophet was first of all that of a preacher and teacher of the will of God. The message of the prophet reflects and reveals something of the historical situation to which it is directed. It clothes itself, as Ed. Riehm has so well said, in -local color-' or -times coloring-'. It may have a significance that goes far beyond the immediate situation; but our first task in interpretation is to ascertain what it meant for the faith and hope and religious life of those who lived within that historical situation, and to whom the prophet was sent as a spokesman of God. Even the predictive element must be interpreted from within this framework of a religious message relevant for the day and the situation.21

Beyond this, however, and relevant to the total plan and purpose of God, is the prophets-' obsession with the covenant God had made with Israel, and its anticipated fulfillment. Thus they interpreted the present and future in the light of this covenant from the past. Constantly they sought to impress upon the people that their God was not some fickle, capricious, vacillating deity who fluctuated in his attitude and actions towards them according to every personal whim and fancybut their God was a true and faithful God who kept His Word despite all their own frailty and failings. They revealed God's constancy throughout their history in spite of all their evident sins, and they challenged their people to turn to Him afresh that their future might become a history of conquest and success.
Thus their prophetic utterances for the future were more than haphazard predictions to amaze the multitudes with their powers: the prophets were intent on conveying a vital realization of God and His purposes.
The prophets were not predictive sharpshooters, who sought merely to satisfy human curiosity with respect to the future. They were preachers, who sought to renew faith in the ultimate fulfillment of the promises stated and implied in the very making of the covenant with Abraham and with Israel.22

Nor did these predictions refer only to God's provision and blessing in the land of Canaan and this life, but rather they looked forwardfor the faithfulto the new heavens and the new earth when God's ultimate glories would be made manifest and the true Israel of God would rejoice for evermore. Then, and only then, would the covenant of God come to final fruition and the climax of the ages be attained.
As the prophets sought to see ahead into this unfolding purpose of God, they saw indeed the unmistakable realities of His promises, but they often failed to see the relationship between these. Each revelation appeared as it were a mountain-peak, and range after range of these seemed to merge with each other. What immense valleys might lie between, they could not tell, but they knew that God who commanded history and could control the very destinies of men would bring all things to their fulfillment in His own time, The ideas in the prophecy are definite, but the time element is not: the near and the distant, and the constantly recurring events are all blended in one picture, after the manner of mountain peaks and ranges when seen from a distance. The sequence of purpose alone is clear.23

This purpose of God is specifically concerning His chosen nation of Israel. This is not to imply that the prophets were oblivious or unmindful of the developments and destructions of other nations. They saw the judgments about to fall upon the surrounding nations, but these GENTILE JUDGMENTS ARE IN VIEW ONLY AS THEY ARE RELATED TO ISRAEL,24 Thus the prophets referred Israel to God's dealings with others that they might learn not to transgress themselves but to trust and follow God.

In all this it can indeed be recognized that in the eyes of the prophets there was and is a vital interrelation and interaction between prophecy and history, each dependent on the other, but both under the direct dominance of God, and geared to the fulfillment of His will.

Inextricably linked to the biblical insistence on the total sovereignty of God is the doctrine of creation. In the act of creation, therefore, God brought both man and history into being. This fact is of tremendous importance for any view of history which seeks to be truly Christian; the doctrine of creation is no peripheral adjunct to the scriptural concept of history, but rather its very center. The God of Christianity does not deal with a world that evolved by chance nor does He assume sovereignty over creatures who came into being by some mysterious process over which He had no control. To posit man as the product of evolutionary forces may seem, at first glance, to make him a noble creature and possessed of endless possibilities for a glorious future. Actually, however, it destroys his true role in the historical process and reduces him to a passive recipient of the effects of natural and environmental forces. It is well known that the dominant force of the evolutionary philosophy in the political and social sciences has engendered increasing uncertainty among historians and the social scientists about the meaning of the human past and the promise of the future. In fact, some of these men question whether the study of history can any longer be justified as a meaningful intellectual activity. A sinful humanity could in no way thwart the realization of the decrees of a sovereign God who makes even the wrath of man to praise Him and the processes of history to glorify Him. By the operations of common grace evil rulers and nations, even in the heat of their own sinful rebellion, actually carried out the will of God in regard to the elect and His visible Church. Empires and kingdoms rise and fall according to God's plan; through them He brings judgment upon nations who have forsaken righteousness and through them He brings judgment to bear even on the Church. History is replete with examples of this truth. The Lord used Babylon to execute judgment upon the Children of Israel; Rome was used to judge those ancient empires which had trampled under foot the law of a sovereign God.
His incarnation was the great demarcation, the great watershed between what we call ancient history and all that has since transpired. All of ancient history, therefore, must be interpreted in the light of the Incarnation. Egypt, Assyria, Babylon, the Alexandrian Empire and Rome are viewed historically as instruments of a sovereign God to bring about the fulness of time into which Jesus Christ was born. Unknowingly and unwillingly, and yet freely, they accomplished His purpose both of judgment and of redemption.25

Prophecy, therefore, being from the very first inseparably linked with the plan of grace unfolded in Scripture, is, at the same time, the necessary concomitant of sacred history. The two mutually act and react on each other. Prophecy gives birth to the history; the history, in turn, as itmoves onward to its destined completion, at once fulfills prophecies already given, and calls forth further revelations. And so far from possessing the character of an excrescence, or existing merely as an anomaly in the procedure of God toward men, prophecy cannot even be rightly understood, unless viewed in relation to the order of the divine dispensations, and its actual place in history.26

Nevertheless, since the view of the prophets is largely the viewpoint of God we need to recognize the limitless scope that is manifest through prophecy, in which history becomes merely a vehicle for expression.
History is the occasion of prophecy, but not its measure; for prophecy rises above history, borne aloft by wings which carry it far beyond the present, and which it derives, not from the past occurrences of which history takes cognizance, but from Him to whom the future and the past are alike known. It is the communication of so much of his own supernatural light as he sees fit to let down upon the dark movements of history, to show whither they are conducting. For the most part, the persons who live in the midst of events are the least capable of understanding aright the character of their age, But God is elevated above it, and, by the word of prophecy, he so informs the minds of his people in respect to the end that they come also to know better than they could otherwise have done the beginning and the middle.27

We may indeed learn much from history; but we will even learn more from prophecy, for it is prophecy that makes history meaningful for eternity, and it is prophecy that points us to the keynote and climax of the conflict of the ages: the redemption of lost humanity through the Lord Jesus Christ.

The testimony of Jesus is the spirit of prophecy.Revelation 19:10

It is necessary today to stress the importance of history. Remove from it its historical basis and there is no true Christianity. For the Christian religion is founded squarely upon certain things which God did in history. Remove from it its historical basis and there can be no true study of Old. Testament theology. When, however, proper regard is given to the historical basis of special revelation, how rewarding is the study of Old Testament theology! How wondrous were those dealings of God with His ancient people! How gracious were His overtures unto them! Step by step He brought them on their way, ever revealing unto them more about the One who was to come, until, in the fullness of time, God entered the realm of human history in a unique way. He sent forth His Son, and the second Person of the Trinity became man. To Him the kings, and priests, and prophets of the Old Testament dispensation pointed. And in Him was the fulfilment, for He was the true Prophet, the true Priest and the true King, and it was He who by a definite act in history, namely His atoning death and resurrection, healed the breach between man and God and brought salvation to His People.28

THE SOVEREIGN GOD SEEKING FOR HIS OWN

God acts in what He permits. Whatever God permits, He permits for His own purposes in redeeming man. In 2 Samuel 24:1 we are told that God incited David to number Israel. In 1 Chronicles 21:1 ff we are told that Satan incited David to number Israel. These two are not contradictory but supplementaryfor in allowing Satan to incite David, God acted. By way of further illustration, Joseph was able to say to his brethren who had sold him into slavery, As for you, you meant evil against me; but God meant it for good, to bring it about that many people should be kept alive, as they are today (Genesis 50:20). Whatever evil God permits even Satan to bring about is a part of God's redemptive, disciplinary providence.

It is a fact that the Scripture writers speak of God as doing things which He permits, without distinguishing verbally between His direct action and His permissive action.

One writer has stated, Unless we wish to reduce the love of God to the frozen wastes of pure speculative abstraction, we should shake off the static ideology which has come into Christian theology from non-Biblical sources, and insist upon preaching the living God of intimate actual relationships with His people. God's immutability is the absolutely perfect consistency of His character in His actual relationships, throughout history, with His finite creation. God is immutable in His purposes and His knowledge. He is not a man that He should repent (1 Samuel 15:29; Numbers 23:19; Jeremiah 4:28; Ezekiel 24:14; Malachi 3:6; Ephesians 1:11; Hebrews 6:17) When the word repent is used in regard to God it is in a figure of speech, which speaks of him almost as if human; and since his actions toward man vary according to man's response, the feeling, which in a man actually causes change (repentance), is attributed to God (anthropomorphically). God does not change (James 1:17); man changes!

If God is immutable, why pray? If we but remembered that God is omniscient and that He has known our prayers and petitions from eternity past, and that His immutability is dynamic, not static, the problem would vanish. God does invite us to petition Him (Philippians 4:6; Ezekiel 36:37; 1 Peter 5:7; 1 John 5:13-14; etc.). Parents know how to answer the petitions of our children in anticipation. With our limited knowledge we can know something of the future. Take the instance of a mother caring for the fevered little body of a sick child. Before the sun goes down the mother provides the medicine, the drink of water, sun goes down the father provides the medicine, the drink of water, and other comforts, knowing that there will be a cry in the night, When the little one cries, the mother does not change her mind. She has already planned the answer, Similarly God has anticipated our prayers before the foundation of the world. He has built the answer to our needs into the very structure of the universe. He knows we need to be answered with discipline and trial and test at times; He knows that at other times we need deliverance. He knows that we will pray and that we will pray in a spontaneous manner as a child cries to his father. God has put the universe together on a principle of personal relationships in which He answers prayer, and we can, in a measure, understand His loving provision only on the basis of His omniscience.

God is immutable, but God acts. God does not change, but He acts. His immutability makes Him act always the same, consistently and constantly. The reason He acts in different manners at different times is because man has changed one way or another.
But what about evil? If God is all-powerful and all-holy, why is there evil? Why doesn-'t God do away with evil? Or, perhaps God can-'t do away with itthen He is not all-powerful! But if evil is to be explained by the assumption that God cannot prevent it, then we are led to a hopeless pessimistic view of God and the universe. If the present situation is the best He can do in infinite time, then evil must be more powerful than good and there is no hope for the future. Evil has come about through the voluntary self-corruption of the creature; but in order to bring into actuality His power, His. name, His wrath against sin, His ability to save, His glory in the salvation of His people, God chose to endure with much long suffering the sin and corruption of man. To show that the fact of evil existing is inconsistent with the omnipotence of God one would have to show that a world in which evil could not come into actuality would be richer in moral and spiritual values than a world in which moral freedom may be actually exercised and the exceeding sinfulness of sin may be known in the concrete.

We quote here from Charles Hodge: The decrees of God are free in the sense of being absolute or sovereign. The meaning of this proposition is expressed negatively by saying that the decrees of God are in no case conditional. The event decreed is suspended on a condition, but the purpose of God is not! It is inconsistent with the nature of God to assume suspense of indecision on his part. whatever God foreordains must certainly come to pass. The distinction between the efficient (efficacious) and the permissive decrees of God, although important, has no relation to the certainty of the event. All events embraced in the purpose of God are equally certain, whether He has determined to bring them to pass by his own power, or simply to permit their occurrence through the agency of His creatures. some things He purposes to do, others He decrees to permit to be done. He effects good. He permits evil. In a context of God's revelation of His using Cyrus, Persain emperor, to be His servant, Isaiah also writes, I am the Lord, and there is no other, besides me there is no God; I gird you, though you do not know me. I form light and create darkness, I make weal and create woe, I am the Lord, who does all these things (Isaiah 45:5-7). Whatever God does, He certainly purposed to do. Whatever He permits to occur, He certainly purposed to permit. Nothing can occur that was not foreseen, and if foreseen it must have been purposed. The Scriptures teach that the providential control of God extends to all events, even the most minute, and thus they teach that His decrees are equally comprehensive. God is not only the Creator of all things, but He continuously sustains, rules and preserves all His creation (Hebrews 1:3; Colossians 1:17; Nehemiah 9:6-7; Job 12:7-10; Psalms 104:27-32). Preservation is that omnipotent energy of God by which all created things animate and inanimate, are upheld in existence, with all the properties and powers with which He has endowed them. The external world, rational and irrational creatures, things great and small, ordinary and extraordinary, are equally and always under the control of God.

The story of Job and the references we have cited throughout this article are sufficient to show that God has not abdicated His sovereignty to anyoneincluding Satan or any world emperor. The book of Daniel plainly shows that God foreknows, purposes, permits and acts in history constantly. God uses the evil, rebellious schemes of great world rulers and empires to serve His purposesat the same time permitting these rulers to make their own choices! Read in this connection, Isaiah 10:5 ff! The first chapter of Ezekiel is a vision given to the prophet to assure him (that he may assure the chosen people in captivity) that God still rules in all the events of history and mankind to carry out His purposes. The cloud out of the north represents the judgment of God upon the chosen people through Babylon. But the cloud is fringed by dazzling brightness which represents the silver lining of hope behind each cloud of judgment which is the ultimate purpose of God in judgment after all. The four living creatures shows God using a living creation to carry out His purposes on earth. The wheels with life and eyes shows even inanimate creation being used by God with a spirit of life in them. This shows the connection of God's Throne to all that is on earth. He controls the whole universe and uses any part of it He deems necessary to fulfill His purposes. The platform (firmament) shows that the Throne of Heaven is the Control Room for all that is portrayed in the vision Ezekiel is being given. The rainbow symbolizes the ultimate purpose of God which is to fulfill the covenant made with the chosen people, So that out of the judgment of captivity under the Babylonians will come the eventual fulfillment of God's covenant (through a people rid of their idolatry and prepared for the Messiah).

One might write on this subject filling volume after volume. Perhaps the one scripture which sums it all up is found in Romans 8:28. There is now good textual and manuscript evidence to indicate that this passage should read, God works all things together for good to those that love Him and are called according to His purpose, We leave you now, hoping that you will give this subject more study and contemplation, and that your soul will be thrilled with the revelation that God reigns, acts and that His purpose for your redemption will be fulfilled in spite of all that men, nature or Satan may attempt. God's purposes are certainHe will not change! It all depends upon you, whether you change or not! Speaking of the foreknowledge and immutable purpose of God, Paul write in Ephesians 1:10 that God is pleased to sum up all things in Christ, things in heaven and things on earth. Some day God is going to draw the line of eternity under all the long list of events of history and they are all going to be summed up. Do you know to what they will add up? Do you realize that every minute historical event and personage, when they are all added up, will total out to the glory of God and His Son Jesus Christ and His Church?! Indeed, everything that has ever happened or ever will happen is ultimately destined to serve to glorify God. Every man is going to eventually serve God to glorify Himwhere man spends eternity to the glory of God depends upon man's choice in this probationary existence of life.

FOOTNOTES

C. Gregg Singer, The Nature of History, Carl F. H. Henry, ed., Christian Faith and Modem Theology (New York, 1964), pp. 225-28.

Erb, Paul, He Gave Some Prophets (by S. C. Yoder), Herald Press, (Pern. 1964), p. 7.

Alfred Edersheim, Prophecy and History, (Grand Rapids, 1955), p. 127.

Alfred Edersheim, Prophecy and History, (Grand Rapids, 1955), p. 126.

Alfred Edersheim, Prophecy and History, (Grand Rapids, 1955), p. 135.

Prophecy, The International Standard Bible Encyclopedia, p. 2464.

John P. Milton, Prophecy Interpreted, (Minneapolis, 1960), p. 32.

Ibid., p. 34.

Ibid.

10.

Ibid., p. 35.

11.

Ibid.

12.

Ibid., p. 23.

13.

Yates, Kyle M., Preaching from the Prophets, Broadman Press (Tenn. 1942), p. 1.

14.

Milton, op cit., p. 26.

15.

Kirkpatrick, A. F., The Doctrine of the Prophets, Macmillan (London 1897), p. 6.

16.

Ibid., p. 14.

17.

Milton, op cit., p. 51.

18.

Yates, op cit., p. 1.

19.

Kirkpatrick, op cit., p. 16.

20.

Milton, op cit., p. 11.

21.

Ibid., p. 3.

22.

Ibid., p. 10.

23.

Ibid., p. 18.

24.

Chaper, Lewis Sperry, The Kingdom in History and Prophecy, Sunday School Times Co., (Pa. 1922), p. 26.

25.

C. Gregg Singer, The nature of History, Carl F. H. Henry, ed., Christian Faith and Modern Theology (New York, 1964), pp. 228-231.

26.

Fairbairn, Patrick, Prophecy, Carlton and Porter, (New York, 1866), p. 43.

27.

Ibid., p. 43.

28.

Edward J. Young, The Study of Old Testament Theology Today, (London, 1958), p. 31.

BIBLIOGRAPHY

Erb, Paul, He Gave Some Prophets (by S. C. Yoder), Herald Press (Pa., 1964)

Milton, John P., Prophecy Interpreted, Augsburg Publishing (Minning 1960)

Yates, Kyle M., Preaching from the Prophets, Broadman Press (Tenn., 1942)

Kirkpatrick, A, F., The Doctrine of the Prophets, Macmillan (London, 1897)

Chafer, Lewis Sperry, The Kingdom in History and Prophecy, Sunday School Times Co. (Pa. 1922)

Fairbairn, Patrick, Prophecy, Carlton and Porter, (New York, 1866)

Morgan, G. Campbell, The Unfolding Message of the Bible, Revell, 1961.

Edersheim, Alfred, Prophecy and History, Grand Rapids: Baker Book House, 1955.

Prophecy, International Standard Bible Encyclopedia, 1960, III., 2464.

10.

Singer, C. Gregg, The Nature of History, Carl F. H. Henry, ed- Christian Faith and Modern Theology (New York, 1964).

SPECIAL STUDY TEN
FIGURES OF SPEECH IN AMOS

American Standard Version
by Shirley Woolsey

CHAPTER 1

Amos 1:2

Jehovah will roar and utter voice. anthropomorphism. pastures shall mourn, the top of Carmel shall wither. personification

Amos 1:3

for three transgressions, yea for four (also in Amos 1:6; Amos 1:9; Amos 1:11; Amos 1:13; Amos 2:1; Amos 2:4; Amos 2:6). meiosis

they have threshed Gilead with threshing instruments of iron. personification of Gilead and verbal metaphor

Amos 1:4

send fire into Hazael that shall devour the palaces (also in Amos 1:7; Amos 1:10; Amos 1:12; Amos 1:14; Amos 2:2; Amos 2:5). metaphor

Amos 1:5

break the bar of Damascus. verbal metaphor

Amos 1:11

cast off pity,

anger did tear. verbal metaphors or personifications of abstract qualities: pity and anger

CHAPTER 2

Amos 2:7

they pant after the dust of the earth on the head of the poor. hyperbole

Amos 2:9

height was like the height of cedars. simile they were strong as the oaks. simile

I destroyed their fruit from above and roots from beneath. metaphor

Amos 2:13

I will press you, as a cart is pressed down that is full of sheaves. simile

Amos 2:14

flight shall perish from the swift. personification of flight

Amos 2:16

flee away naked. maybe literal, or an ellipsis if it means naked of courage

In Chapter s 1 and 2 there is a climax of judgments, in the Oriental custom of beating around the bush. finally coming to Israel.

Amos 1:3Damascus; Amos 1:6Gaza; Amos 1:9Tyre; Amos 1:11Edom; Amos 1:13 to Amos 2:1 Moab; Amos 2:4Judah; Amos 2:6Israel.

CHAPTER 3

Amos 3:1

children of Israel (throughout book). metonomy (people called by name of nation's founder)

Amos 3:3-8 effect:

cause:

Shall 2 walk togetherexcept they have made an appointment
Will a lion roar in the forestexcept he hath prey
Will a young lion cry out of his denif he has taken nothing
Can a bird fall in a snare upon the earthwhere no trap is set
Shall people not be afraidwhen the trumpet is blown in a city

so:

Shall evil befall a citythe Lord hath not done it. litotes. climactic parallelism in rhetorical questions (interrogation)

Amos 3:10

store up violence and robbery in their palaces. verbal metaphor and hyperbole of their desire for evil.

Amos 3:12

as this: shepherd rescues two legs or ear out of lion's mouth

so this: Hebrews rescued from silk beds, etc.. similitude

CHAPTER 4

Amos 4:1

cows of Bashan. metaphor

Amos 4:4-5

come to Bethel and transgress. irony and sarcasm

Amos 4:6

cleanness of teeth. metaphor for lack of food

Amos 4:8

two or three cities wandered into a city to drink. personification of cities.

Amos 4:9-11

A climax:

Amos 4:9

I have smitten with mildew

Amos 4:10

I have sent pestilence

I have slain men

I have carried away your horses

I have made the stench of your camp come to your nostrils

Amos 4:11

I have overthrown cities among you; YET YOU HAVE NOT RETURNED!

Amos 4:11

You were as a brand plucked out of the burning. simile

Amos 4:13

God treads on the high places of the earth. anthropomorphism

CHAPTER 5

Amos 5:2

virgin of Israel is fallen,

no more rise,

cast upon her land

none to raise her. personification of nation

Amos 5:3

1,000 and 100 left

100 and just 10 left. synecdoche (definite no. for indefinite)

Amos 5:6

God will break out like fire, devour, none will quench. simile

Amos 5:7

You turn justice to wormwood and cast down righteousness to the earth. verbal metaphor and perhaps a hyperbole

Amos 5:8

God calls for the waters of the sea and pours them out on the earth. anthropomorphism

Amos 5:18

The day of the Lord is darkness and not light (also Amos 5:20). metaphor

Amos 5:19

As a man flees from lion and bear meets him

As a man runs to house, leans on wall and a snake bites him:
So (you seek day of Lord and will find it darkness.). similitude which climaxes with an interrogation

Amos 5:24

let justice roll down as waters

and righteousness as a mighty stream. personification of justice and righteousness and a simile.

CHAPTER 6

Amos 6:3

you that (try to) put away the evil day. ellipsis and cause the seat of violence to come near. metonomy (cause stated and effect understood)

Amos 6:8

abhor excellency of Jacob. metonomy (nation called by name of founder)

Amos 6:12

shall horses run upon rocks?

shall one plow the sea with oxen?. interrogation Amos 6:12 b compare with Amos 5:7

CHAPTER 7

Amos 7:1-3

locusts. vision

Amos 7:4-6

fire. vision

eating up the land. personification

Jacob so small, how shall he stand? (Amos 7:2; Amos 7:5) metonomy and interrogation

Amos 7:7-9

plumbline. vision metaphorical

Amos 7:10

the land is not able to bear Amos-' words. personification

Amos 7:16

You say, Drop not your word against Israel. figurative for Do not preach, as in R.S.V.

Amos 7:17

an unclean land. metonomy (the lack of purity before God is represented as an actual dirty mess.)

CHAPTER 8

Amos 8:1-3

summer fruit. vision metaphorical

Amos 8:4

you that swallow up the needy. verbal metaphor

Amos 8:6

you buy the poor for silver and the needy for shoes. maybe literal, or a verbal metaphor

Amos 8:8

land trembles for this. personification of land

it rises up like the River, is troubled and sinks again. simile

Amos 8:9

the sun goes down at noon

darkens earth in the clear day. maybe literal or metaphor

Amos 8:11

send a famine of God's word,

seek it from sea to sea
seek it from north to east
run to and fro and will not find it. climax and personification of the Word.

Amos 8:13

fair virgins and young men faint for thirst (for the word). ellipsis

Amos 8:14

they will fall and never rise up again. verbal metaphor

CHAPTER 9

Amos 9:1

Lord standing beside the altar. vision

smite the capitals, shake the thresholds and break them on their heads. verbal metaphors

Amos 9:2

dig into Sheol. verbal metaphor (want to die climb up to heaven

hide in Mt. Carmel

hide in bottom of sea

go into captivity before enemies, but GOD WILL BE THERE!

These are climactic parallelisms and verbal metaphors.

Amos 9:4

the Lord's eyes are set upon them for evil. anthropomorphism

Amos 9:5

the Lord touches the land and it melts. anthro. and verbal met. compare Amos 9:5 b with Amos 8:8.

Amos 9:6

God builds his chambers in Heaven

founded his vault upon the earth

calls for the waters of the sea and pours them out. see Amos 5:8

This is anthropomorphism and metaphor.

Amos 9:7

are ye not as the children of the Ethiopians unto me? both simile and interrogation

Amos 9:8

the eyes of the Lord are on this sinful kingdom. anthropomorphism

Amos 9:9

I will sift Israel among the nations as a grain if sifted in a sieve, not a kernel will fall on the earth. similitude

Amos 9:11-15

These are Messianic, see Acts 15:16-18.

Amos 9:11

raise David's tabernacle, close breaches, raise up ruins, build it as in the days of old. metonomycovenant people meant

Amos 9:12

they may possess Edom's remnant. synecdoche

Amos 9:13

the plowman shall overtake the reaper

the treader of grapes him that sows seed. metaphor

mountains shall drop sweet wine

hills shall melt. personification and metaphor

Amos 9:14

the returned captives:

shall build the waste cities

inhabit them

plant vineyards

drink wine from them

make gardens and eat the fruit. climax of metaphors

Amos 9:15

God will plant them upon their land and they shall no more be plucked up. metaphor.

SPECIAL STUDY ELEVEN
THE LOVE OF GOD AND HIS DIVINE PURPOSE OF LOVE AS MANIFESTED IN THE PROPHETS
by Gerald Sappington

For the Lord is a God of justice. (Isaiah 30:18 c).

And in anger and wrath I will execute vengeance. (Micah 5:15).

For the Lord is enraged against all the nations, and furious against all their host, he has doomed them, has given them over for slaughter. (Isaiah 34:2).

Thus says the Lord of hosts: Behold, evil is going forth from nation to nation, and a great tempest is stirring from the farthest parts of the earth!
And those slain by the Lord on that day shall extend from one end of the earth to the other. They shall not be lamented, or gathered, or buried; they shall be dung on the surface of the ground.

Wail, you shepherds, and cry, and roll in ashes, you lords of the flock, for the days of your slaughter and dispersion have come, and you shall fall like choice rams. No refuge will remain for the shepherds, nor escape for the lords of the flock. Hark, the cry of the shepherds, and the wail of the lords of the flock! For the Lord is despoiling their pasture, and the peaceful folds are devastated, because of the fierce anger of the Lord. Like a lion he has left his covert, for their land has become a waste. (Jeremiah 25:32-37).

For behold, the Lord will come in fire, and his chariots like the stormwind, to render his anger in fury, and his rebuke with flames of fire. For by fire will the Lord execute judgment, and by his sword, upon all flesh; and those slain by the Lord shall be many. (Isaiah 66:15-16).

Now the end is upon you, and I will let loose my anger upon you, and will judge you according to your ways; and I will punish you for all your abominations. And my eye will not spare you, nor will I have pity; but I will punish you for your ways, while your abominations are in your midst. Then you will know that I am the Lord. (Ezekiel 7:3-4).

These and other passages in the Old Testament present a concept of God that to many seems irreconcilable with the picture of the loving Father that is woven through the pages of the New Testament. Some speak of the existence of two Gods, one of the Old Testament, and one of the New Testament. Others speak of the evolution of the God-Concept. Even many church members think God somehow underwent a personality change during the intervening years between the Old and New Testaments. However, upon closer examination of the scriptures the truly poignant love of God is seen in no greater depth, and with no greater clarity, than in the Old Testament, especially in the prophets.
In the bloom and elegance of the poetic language of these forthtellers to Judah and Israel, we have the Love of God revealed through six euphuistic pictures.

THE SHEPHERD

Isaiah speaks of God's bestowing the tender love and care of the shepherd. He will feed his flock like a shepherd, he will carry them in his bosom, and gently lead those that are with young. (Isaiah 40:11). This picture of God is not unlike that given in Luke 10 of the Good Shepherd. Indeed, these two passages seem in indicate no evolution of the concept of God, but, rather the uniformity of expression of God's love for His people.

SAVIOR AND REDEEMER

Throughout the Prophets we find God as a loving Savior and Redeemer of His people.

For I am the Lord your God, the Holy One of Israel, your savior. I give Egypt as your ransom, Ethiopia and Seba in exchange for your life. Fear not, for I am with you; I will bring your offspring from the east, and from the west I will gather you; I will say to the north, Give up, and to the south, Do not withhold; bring my sons from afar and my daughters from the end of the earth, every one who is called by my name, whom I created for my glory, whom I formed and made. (Isaiah 45:3-7).

For he said, Surely they are my people, sons who will not deal falsely; and he became their Savior. In all their affliction he was afflicted, and the angel of his presence saved thee; in his love and in his pity he redeemed them; he lifted them up and carried them all the days of old. (Isaiah 63:8-9).

Every prophet gives forth with a call to repentance that God might be their Savior and Redeemer; and, that He might ultimately use them to bring forth the root of Jesse to be the Savior of the world. God's love as the righteous and faithful Redeemer of His wicked and faithless people is unfathomable.

HUSBANDMAN

God is a husbandman says the prophet Isaiah. Let me sing for my beloved a love song concerning his vineyard: My beloved had a vineyard on a very fertile hill. He digged it and cleared it of stones, and planted it with choice vines; he built a watchtower in the midst of it, and hewed out a wine vat in it; and he looked for it to yield grapes, but it yielded wild grapes. (Isaiah 5:1-2). God showed his love to Israel and found his love spurned. The extent of God's love in this allegory can only be imagined in His cry of despair in verse four. What more was there to do for my vineyard, that I have not done in it? When I looked for it to yield grapes, why did it yield wild grapes? And yet God's love was so great He was still striving to draw them back and renew the cords of love.

A MOTHER

In most cultures the love of a mother is exalted as being the highest and purest emotion. And surely as William Makepeace Thackeray wrote, Mother is the name for God in the lips and hearts of little children. And as the divinely inspired prophet spoke to the wayward childlike citizens of the nation of Israel, he appeals to this figure of God as a loving mother in yet another effort to call them to repentance. Can a woman forget her suckling child, that she should have no compassion on the son of her womb? Even these may forget, yet I will not forget you. (Isaiah 49:15). As one whom his mother comforts, so I will comfort you. (Isaiah 66:13)

A HUSBAND

Another beautiful figure of God's love is the love of a husband for his wife. For your Maker is your husband, the Lord of hosts is his name and the Holy One of Israel is your redeemer, the God of the whole earth he is called. For the Lord has called you like a wife forsaken and grieved in spirit, like a wife of youth when she is cast off, says your God. For a brief moment I forsook you but with great compassion I will gather you. In overflowing wrath for a moment I hid my face from you, but with everlasting love I will have compassion on you, says the Lord, your Redeemer. For the mountains may depart and the hills be removed, but my steadfast love shall not depart from you. (Isaiah 54:5-8; Isaiah 54:10 a).

The prophet Hosea gives further reality to this figurative description of God. The story of Hosea is one of tragedy, the tragedy of a man with an unsearchable love for an unfaithful wife. His beloved Gomer had gone after other lovers, caring not for her former husband. However, as time passes her paramours grow weary of her and cast her into slavery. But, because of his deep love for her, Hosea Bought her. for fifteen pieces of silver, and a homer and a half of barley, looking forward to a renewal of the love and happiness that they had once experienced.

Israel was truly the betrothed of God, but committed adultery with the idols of Baal. Yet, God too was willing to take His wandering beloved back to his bosom. Hosea pictures God as being so deeply in love that he would not be turned aside in His search for His people. He would not let go until love had had its way. Therefore, behold, I will allure her and bring her into the wilderness, and speak tenderly to her. And there I will give her her vineyards, and make the Valley of Achor a door of hope. And there she shall answer as in the days of her youth, as at the time when she came out of the land of Egypt. (Hosea 2:14-15). I will heal their faithlessness; I will love them freely, for my anger has turned from them. (Hos 14:14). Just as Hosea went to the market place to buy back his wayward wife and take her again into his home, so would the great Lover redeem and take back His beloved Israel. The prophet sees a vision of God waiting, yearning, pursuing, wooing, winning, redeeming, and restoring His wandering bride.

God's love for Israel is typical of the same love that Christ has for his bride, the church. Surely, this Old Testament concept of God's love is not one degree inferior to the concept of His love as presented in the New Testament.

THE LOVING FATHER

One final figure, the most common, and perhaps the most meaningful of all is the figure of God as the loving Father. Again, it is suggested by the uninitiated that the idea of a God as a loving Father is inherent to the New Testament and completely foreign to the Old Testament. However, the one who is not satisfied with a quick superficial examination of the scriptures quickly sees the Fatherhood of God was as much a part of the Old Testament concept of God as it is a part of the New Testament concept. For thou art our Father, though Abraham does not know us and Israel does not acknowledge us; thou, O Lord, art our Father, our Redeemer from of old is thy name. (Isaiah 63:16). Yet, O Lord, thou art our Father; we are the clay, and thou art our potter; we are all the work of thy hand. (Isaiah 64:8). With weeping they shall come, and with consolations I will lead them back, I will make them walk by brooks of water, in a straight path in which they shall not stumble; for I am a father to Israel and Ephraim is my firstborn. (Jeremiah 31:9). I will spare them as a man spares his son who serves him. (Malachi 3:7 b).

For the most touching description of the love of God as a Father we again refer to the writings of Hosea. When Israel was a child, I loved him, and out of Egypt I called my son. The more I called them, the more they went from me; they kept sacrificing to the Baals and burning incense to idols. Yet it was I who taught Ephraim to walk, I took them up in my arms, but they did not know that I healed them. I led them with cords of compassion, with the bands of love, and I became to them as one who eases the yoke on their jaws, and I bent down to them and fed them. How can I give you up, O Ephraim! How can I hand you over, O Israel! How can I make you like Admah! How can I treat you like Zeboiim! My heart recoils within me, my compassion grows warn and tender. I will not execute my fierce anger, I will not again destroy Ephraim; for I am God and not man, the Holy One in your midst, and I will not come to destroy. (Hosea 11:1-4; Hosea 11:8-9).

Here we get a glimpse into the tender heart of God, the loving Father, who has His heart broken into bits by ingratitude, immorality, ignorance, and rejection. We have pictured the affectionate care with which the Father redeemed his young unattractive slave boy from the land of Egypt. In spite of all the blessings bestowed by the Father, the boy rebelled and broke the Father's heart. Then comes the loving, despairing cry of the crushed father, How can I give thee up? Surely God's love for His son Israel, in spite of all his weaknesses and failings, dwarfs any love that an earthly father can have for his son. And it is out of this divine emotion that God brought forth discipline and punishment upon his wayward son, just as an earthly father punishes his erring child out of his deep love for that child.

CONCLUSION

God in the Old Testament, especially as revealed by the Prophets, was the God of Love. His love was so great that His constant purposes of proclamation of His message by the prophets was the redemption of mankind. This not only included Israel, but all living, for we often find God sending messengers to the pagan nations in the pre-Christian era. And in His love, coupled with discipline, He prepared a people and a world to receive perfect redemption. For God so loved the Israelites, the Assyrians, the Philistines, and the Egyptians, as well as the Americans, the Russians, and the Africans, that in the fulness of time He sent forth His only Son, that whosoever believeth in Him might not perish but live in the eternal presence of this great God of Love!

SPECIAL STUDY TWELVE
SHOW ME HOW TO PREACH MORE EFFECTIVELY FROM THE PROPHETS

Delivered at Central Christian College of the Bible
Moberly, MissouriNovember, 1967

by Paul T. Butler
Professor, Ozark Bible College

I want to commend your President, brother Spratt, and those who assisted him in placing this long neglected, but most important subject matter on the rally program. I have tried for some time now to convince the planners of the OBC Preaching Convention that a whole convention on expository sermons and exegetical lessons from the prophets would be edifying as well as attractive.
To say that there is a revived interest in prophecy would, in some evangelical circles, be the understatement of the year. Coupled with the cataclysmic wars of the past decade or two, the economic revolutions, the ideological mutinies and the very evident headlong plunge downward of morals, we now have impetus for renewed interest in prophecy supplied by a prosperous and victorious nation of Israel rumored to be in the process of gathering materials for the rebuilding of the Temple in Jerusalem. One must agree with John P. Milton in his book Prophecy Interpreted, when he states in his introduction, This is an age of fear. There have been times of fear before, great fear, and widespread; but the words of Jesus in Luke 21:26, -men fainting with fear and with foreboding of what is coming on the world,-' seems to me uniquely relevant to the situation in the world today.

Since this is an age of fear it is not strange that there should be an increased interest in prophecy. We might call it an interest in eschatology, or last things. The motivating force at the center of this new prophetic thirst is the same thing that killed the cat, curiosity. The natural curiosity to know what lies ahead. In times of anxiety or distress it often becomes a cry of fear, What will the end of these things be? It expresses the hope for some assurancesome sure word of God, to calm fear. It has always been that way in times of great distress and danger. It is so today.

Fear, anxiety or curiosity are, I suppose, legitimate motives for leading a person to study the prophets. It certainly is not a motive, especially for Christian people, worthy of what the prophets really have to offer. It will be the shame and eternal regret of the Christian church that its preachers and teachers have neglected to give the proper time and effort to a thorough, correct, and an experiential study of the prophets. All too often the emphasis in the study of prophecy is such as to increase rather than to allay fear. There are preachers and students of prophecy who seem to delight in playing on the fears and anxieties of people. They magnify the threat to peace and say little of the things that make for peace. They are much concerned to identify men and nations and events today in terms of some specific Biblical prophecy. They focus attention on antichrists rather than on Christ; and they seem more concerned to prove what prophecy says about Russia, or about Israel, than to proclaim what it says about the kingdom of God. Dr. Jack P. Lewis, professor of Bible at Harding College Graduate School says in his little book, The Minor Prophets, -There are still those who think that by diligent search they may find in advance in the prophets what they will read in the papers tomorrow. They search for automobiles, atomic bombs, airplanes, tire rationing, and the rise of world dictators. they read these things into the prophets instead of out of them. this approach is a frame of mind that tends to blind the student to the true and lasting values in the prophets. It leaves the prophet's message a puzzle to the prophet's hearers rather than being a revelation to them.-'

This emphasis more often than not leads to an almost end of the world hysteria. Men delude themselves into presuming to predict times and seasons which the Father has fixed by his own authority (Acts 1:7). Men go to seed on this wrong emphasis and so immerse their minds in elaborate systems and exaggerated interpretations that they soon let this mania sidetrack them from their real calling to preach the good news. It has been reported to me that one preacher in a Christian service camp in teaching premillenialism from the O.T. Prophets so disquieted a group of young people that they went home nearly hysterical. The prophets never intended such consequences from their messages and neither has God. God said to Isaiah, Comfort my people, says your God. (Isaiah 40:1).

Now I have not the time, nor is this the place to debate the various millenial views. Someone has in all seriousness said, I am neither pre-' nor post-'. I-'m pro. Personally, I prefer Wm. Hendriksen's view of amillenialism. Although it is not my purpose to enter into a lengthy discussion of millenialism, I cannot, by the very nature of the subject assigned to me, completely disregard the subject. Whatever I have to say about it will be only secondary, however, to offering what, in my opinion, is a more effective way to preach from the prophets. I should like to pursue the subject, from these three aspects: Interpretation, Analyzation, Application.

INTERPRETATION

Governor George Romney is not the only person who has ever been brain-washed. Quite a number of preachers have had their prophetic-reflexes so conditioned by radio preachers and correspondence courses on prophecy that they have thrown sound judgment and axiomatic hermeneutical principles to the wind. It is an almost foregone conclusion that when a preacher announces he is going to preach a series of sermons on prophecy the congregation is about to hear such subjects as the Jews today, Russia, the Roman Catholic church, Red China, Anglo-Israelism and other like subjects discussed. This is because we have too long allowed ourselves the dangerous luxury of complacency in proper exegesis and exposition of the Old Testament Prophets. It is always easier to preach from the prophets from a presupposed exegetical basis than it is to spend long hours of study to get the true, hermeneutically-sound, apostolically-sanctioned interpretation. There are quite a few principles of interpretation which are peculiar to prophetic literature only, as well as other general principles of interpretation. The most helpful books I have found on this particular aspect are: Prophecy Interpreted by John P. Milton; The Grammar of Prophecy by R. B. Girdlestone; God's Prophetic Word, by Foy Wallace; Preaching From the Prophets by Kyle M. Yates; Prophecy and The Church by Oswald T. Allis; commentaries by Edward J. Young, Keil and Delitzsch; and Peter Lange. I have borrowed Mr. Milton's terminology for the titles to some of the principles of interpretation I shall discuss:
a. TIMES-COLORING, OR, HISTORICAL CONTEMPORANEITY: The first significance of prophecy is as a message for the prophet's own day. The function of the prophet was first of all that of a preacher and teacher of the will of God for his contemporaries. The prophets were men upon whom God called in a critical point in His plan of redemption. Their urgent task was to stem the downward rebellious plunge of the people with whom God had covenanted to bless the world. The prophets were sent to call out from this decadent, idolatrous nation a faithful remnant; a holy people through which God might deliver the Messiah. Now in order to do this God was going to use a chastening process-captivity. But, lest the people despair, while in the servitude of captivity for two generations, the prophets were commissioned to preach (along with their condemnations of sin and warnings of judgment), a message of hope in the future fulfillment of God's covenant in the birth of the Messiah and the establishment of the Messianic Kingdom. So, you see, even the messianic prophecies were given primarily for the people to whom the prophets spoke. Now it should be apparent with only a moment's reflection that the prophets could not have communicated to people of their day in a New Testament dialogue or terminology. The book of Hebrews is very implicit in pointing out that the fathers, to whom the prophets spoke in divers portions and divers manners, were instructed on kindergarten level spiritually speaking. The law was but a shadow of the good things to come. The tabernacle, was a parabole of the better things. In other words, when the prophets wanted to build hope in the hearts of the Jewswhen they wanted to exhort them to have faith in God's ultimate fulfillment of what He had promised to Abraham, they had to times-color it, they had to couch it in terms the people of their day would understand. The prophets were not commissioned to paint a chaotic, kaleidoscopic, disjointed eschatological picture puzzle to be assembled later without regard to historical contemporaneity. This you must understand! With this principle you must begin if you are going to preach effectively from the prophets because upon this and the principles to follow depends, in my opinion, the God-intended application or relevancy of the prophetic message for our day! Yes, even the predictive element of the writings of the prophets must be interpreted from within this framework of its contemporaneity. The prophets were poets, in a sense. They painted word pictures. And theirs was contemporary art! The colors (words) they had to use were dictated by the times in which they lived. So the words of the prophets cannot always be interpreted literally. For example, when Obadiah says that Jacob will possess Mount Esau, he is really telling the people that God is someday going to fulfill His covenant promise and bless all people through His covenant people. Amos prophesies the same thingthat when the tabernacle of David is rebuilt the covenant people will not only possess Edom but all nations and we have a divinely inspired interpretation of that by James in Acts 15. James said it was being fulfilled by the response and reception of the Gentiles into the kingdom of God. Baalam made a similar prophecy in Numbers 24:1-17. This also has its ultimate fulfillment in the Messiah and messianic kingdom. Another example; when Isaiah and other prophets speak glowingly of the future glories of Zion, although they talk in terms which some people feel must be fulfilled literally, we know from Hebrews 12:18-29 that Christians have come to Mt. Zion. The church is the object of all the glorious things said of Zion by the prophets! Well, I might go on for hours with examples of this principle but these two have brought me to the next principle.

b. COVENANT BACKGROUND: The covenant is, if not THE major theological idea in the Bible, one of the most important ideas. Jesus Christ, is, of course, the central figure and every doctrine, institution, or historical event focuses on Him (which, by the way is a later principle we shall deal with). He is Malachi's messenger of the Covenant, so the whole Bible, from Genesis 3:15 to Revelation 22 is one majestic, sublime treatise on the fulfillment of God's covenant of redemption. God, in certain sovereign acts, chose to carry out His redemptive activity in history and so the prophets (as well as other books of the Bible) record their history on a background of covenant fulfillment. When we realize that God acted in history to fulfill His covenant we realize also that history as the prophets interpreted it would be purposiveit would have a goalfulfillment of this covenant. A right understanding of the covenant will help us in rightly interpreting prophecy, for every prophecy must be seen within the setting of the covenant promise and hope. Every prophecy should be studied against the background of the covenant of blessing with Abraham, which through Moses became the national covenant with God's people Israel and through Jesus Christ found fulfillment in a universal covenant. A thorough study of Galatians and Hebrews is imperative if one is to understand the prophetic message of God's future fulfillment of His covenant. It becomes evident (if one will study the prophets without a presupposed theology) that these men spoke of the covenant of God in more than mere temporal ideals. They were well aware that the fulfillment of that covenant concerned more than a physical land and physical nation. They just did not know who the messenger of the Covenant would be or when it would be. (1 Peter 1:10-12). It ought to be apparent even after a cursory study of their writings that they were concerned with spiritual things. They were bonne along by the Holy Spirit to interpret all the history of Israel, past, present and future, in the light of this covenant and its ultimate fulfillment.

c. ESCHATOLOGICAL SIGNIFICANCE: Because the covenant of God presupposes a divine activity in history which looks forward to a future fulfillment or a goal, there is a forward-looking perspective or eschatological aspect to all Old Testament prophecy. Predictive prophecy (even that long span of 600 years of world empires predicted by Daniel) has relevance primarily only as it relates to the divine purpose of fulfilling the covenant, Daniel was not writing this history 600 years before it happened just to titillate the curious. He wrote it to strengthen the people of God then and today in the faithfulness of God to keep His word as He kept His covenant, Milton puts it this way: The prophets were not predictive sharpshooters who sought merely to satisfy human curiosity with respect to the, future. They were preachers who sought to renew faith in the ultimate fulfillment of the promises stated. in the making of the covenant with Abraham and with Israel. This being true, that predictive prophecy is rooted in covenant theology, it is also true that prophecy is wider in scope than mere specific predictions. In other words, there is a difference between the Messianic hope and specific Messianic predictions. All of prophecy looks forward to the messianic hopeeven that which was intended to come to pass in the captivities or restoration. Again, there is a difference between the enunciation of a divine principle of judgment, which may find repeated expression in history, and in the prediction of a specific judgment in time; yet both are forward-looking and both belong to a proper understanding of the prophetic message. The very faith in a God of covenant fulfillment who is actively engaged in judgment and redemption, who can always be counted on to act in character reacting in similar situations in the same divine way, is predictive throughout. The theology of the prophets is pregnant with what may be called the future hope. Specific prediction may be classified in a two-fold way. There may be predictions of events which are quite near, even imminent (judgments, usually). On the other hand, there may be predictions of events which are still in the remote, even indefinite, future (redemption, usually). Biblical eschatology cannot be divorced from the covenant nor the Biblical covenant from eschatology. The one illumines the other. It is equally true that we cannot divorce predictive prophecy from historical contemporaneity. No Old Testament prophecy completely rids itself of the local times-coloring. But the times-coloring does not belong to the essence of a prophecyit is rather the historical form in which the abiding truth of the prophecy is temporarily clothed.

d. THE SHORTENED PERSPECTIVE: The prophets, because the Holy Spirit chose to reveal it that way, sometimes depict the fulfillment of the covenant soon. In some places it seems to be expected right after, and in direct relation to, the historical situation of the moment to which the message of the prophet is directed. Joel 2:27-28 is a good example of this shortened perspective. Joel interpreted the locust plague and the drought as the Day of Jehovah to bring the covenant people to repentance. Their repentance would sanctify them unto God's purpose and then God promised to redeem their land from the ravages of the plaguerestore their crops, etc. Then suddenly, wham, he compresses or narrows down or shortens his perspective to focus on the Day of Pentecost, oblivious of all the history that transpires between. This he does from one verse to the next one. There is this sequence of purpose in the prophetic literature which may easily be confused with a calendar of times and seasons. The prophets were men of faith in the living God, who is the faithful God of covenant promise; because they believed that God is faithful they hoped for a glorious experiential fulfillment of the covenant, and they declared this hope as if it were on the horizon just beyond the present judgment.

e. THE DOUBLE EMPHASIS IN PROPHECY: Our interpretation of prophecy must be guided by a clear recognition of the two chief points of emphasis in Old Testament prophecy; Judgment and Redemption. God's goal is to fulfill His covenant made with Abraham to bless all nations through the seed of Abraham. Ever since the creation and the fall of man it has been God's active desire to bless all men in Christ with every spiritual blessing in the heavenly places. Genesis 12:3 and Ephesians 1:3-14 are like the two ends of a golden string. A composite picture of the fulfillment of this covenant from the prophetic artists would look like this: a spiritually responsive people at last; the law of God finally written upon their hearts; a realization at last of the perfect fellowship between God and men envisioned by the covenant words their God and my people; a universal knowledge of God in the deep inner and experiential sense which the prophets always had in mind when they spoke of knowing the Lord; a complete and permanent experience of the forgiveness of sin which in itself stood as the wall of partition in the way of true covenant fellowship with God; peace, safety, fruitfulness one flock with one shepherd. In one form or another this is the closing note of almost every prophetic book. Get the picture now as the prophets paint it: the victory of God and His kingdom over every foe; unbroken fellowship between a people sanctified and holy to the Lord and their ever present faithful God a new administration of God's covenant which does not supplant but fulfills, completes, perfects, reaches the goal God had set for the Old. SUCH IS THE GOAL OF HISTORY AS THE PROPHETS SEE IT. Now, how does God, acting in history, move towards fulfillment of this goalpreparing a people? HE DOES SO THROUGH SUCCESSIVE ACTS OF JUDGMENT AND REDEMPTION! Judgments upon the Gentiles, upon the recalcitrant covenant people all are relevant only in view of God's over-all purpose to sanctify a people. Isaiah 10:5-19 illustrates this principle. The Assyrian king had it in his heart to dethrone the God of Israel and Judah, but God allowed him to make war on them and used Assyria's rebellion to chasten Israel. At the same time God warned Assyria that when He was finished using them He would punish them also, Parallel to and projecting beyond the motif of judgment is that of redemption, God moves forward towards the goal of His covenant with men by redemptive acts, act of goodness and deliverance (Do you not know that God's kindness is meant to lead you to repentance? Romans 2:4). The primary purpose of the prophetic preaching of judgment and redemption was repentance; but often there was no repentance. God is not mocked. When men do not repent at the preaching of the prophets, He acts. The very events of history are made to speak His willevents such as war, famine, plaque, drought, pestilence, epidemic, captivity, catastrophic forces of nature. The divine purpose of the judgment is chastisement rather than destruction, and the divine goal is still a penitent people that will truly seek the Lord. It is only in persistent impenitence that the judgments of God become destruction upon the rebelliousand even then the destruction becomes a testimony of the victory of God over all who oppose His holy will and His kingly power. The prophetic phrase, the day of the Lord, in a special way embodies this judgment motif. In this phrase the chastening judgment of God is seen as contemporary, near, repeated, having a covenant-related purpose, in the far distant future of Messianic times, all toward the purpose of final and complete redemption. While the day of the Lord usually relates to judgment it also relates to historical acts of redemption, Malachi 2:17 to Malachi 3:5 speaks of the messenger of the covenant who will come suddenly to His temple and judge and purify the sons of Levi. Before this messenger comes another is to appear who is to prepare the way before Him. This can be none other than John the Baptist and Christ. So, you see, even the first coming of Our Lord is spoken of as a judgment. Jesus Himself said, For judgment am I come into the world. John 9:39. And yet His first advent is always thought of in terms of the great redemptive action of Godwhich indeed it truly isbut it is also The Day of Jehovah.

f. THE UNIFYING FOCAL POINT: This preceding point brings us naturally to this one. All prophecy has one central focusGod's redemptive purpose and activity in history which is focused on Jesus Christ, For the testimony of Jesus is the spirit of prophecy (Revelation 19:10). The Incarnation is the dividing line between the Old and the New. In terms of Biblical interpretation it is the dividing line between prophecy and fulfillment. If Christ and the Church be indeed the real goal then His person, His life, His mission, His teaching, is like the funnel in the hour-glass; in order to be valid and relevant in the new age every prophecy must funnel through the illuminating and transforming reality of the Incarnation and of Pentecost. We shall demonstrate the validity of this as an hermeneutical principle in our next point of discussion. This means that prophecy is significant only in relation to God's plan of salvation through Jesus Christ. Israel as a political entity is not the significant thing in prophecy: the focus is on Israel as a religious community, which God has chosen to call my people. As such Israel is representative of the people of God in the new age (spiritual Israel, Romans 2; Gal. 3-4-5). Even that which was intended to be fulfilled literally and contemporary with the time the prophets wrote it, ultimately focuses on the final work of redemption done in Christ. Even that which Daniel prophesied concerning a succession of four world empires over a span of 600 years finds its focus point on the kingdom of God (Daniel 2:44). Just as all the ritual, doctrines, and institutions of the Mosaic law were shadows of the good things to come, so prophecy all finds its relevance only as it focuses on Christ and the Church.

g. NEW TESTAMENT INTERPRETATION: In interpreting the prophets there are many principles to follow and many characteristics to consider, but it cannot be stressed too much that the surest and plainest guidelines for interpreting them are to be found in the inspired interpretations of Christ and the apostles. They not only tell us when these prophecies were fulfilled but how and in Whom. There are at least 35 large, New Testament contexts which one may use as specific guidelines in forming principles of interpreting O.T. prophecy. I want to deal with only four to illustrate. The first one is in Luke 1:68-75. What do we find here? We find Zechariah, father of John the Baptist, prophesying the glorious nature of the circumstances that are to follow as a result of the birth of his son John. Zechariah is announcing that the time of God's redemption has come, as he spoke by the mouth of his holy prophets from of old. He even uses the phraseology of the prophets saying that God's redemption is to be a time when His covenant people would be saved from their enemies. This was to be the time when God would fulfill the covenant He made with Abraham. So you see, even when the O.T. prophets spoke of the glorious future of God's people as being a time when they would be safe and secure and victorious over their enemiesit was to find its fulfillment in Jesus Christ (cf. Colossians 2:14-15 and Romans 8:31-39). I haven-'t time to amplify this so I will go on to the next illustration. Luke 4:16-21Jesus in the synagogue at Nazareth, having read from the scroll of Isaiah (ch. 61:1-2), said, Today this scripture has been fulfilled in your hearing. It is impossible to miss the fact that even Jesus interpreted Isaiah 61:1-2 as a figurative description of the work of the Messiah, Jesus did not go around opening literal prison houses setting at liberty those who were oppressed. This certainly shows us that much of what the prophets spoke concerning the future glory of Zion and its inhabitants cannot be assumed to have a literal fulfillment except as it focuses on the Incarnation of Christ, His redemptive work in history, and the church of Christ. Next consider Acts 3:17-26. Here Peter says that what God foretold by the mouth of all the prophets, that his Christ should suffer, he thus fulfilled. whom heaven must receive until the time for establishing all that God spoke by the mouth of his holy prophets from of old. And all the prophets who have spoken, from Samuel and those who came afterwards, also proclaimed these days. THE PROPHETS WERE NOT CONCERNED WITH ANYTHING EXCEPT THE WORK OF REDEMPTION ACCOMPLISHED BY THE INCARNATE WORK OF CHRIST AND THE ESTABLISHING OF THE CHURCH, THE PREACHING OF THE GOSPEL TO THE WHOLE WORLD, Heaven must receive Christ until that be accomplished. Then He is coming again, not to establish a Jewish economy, reinstitute the sacrifices, rebuild the temple, and offer the disobedient Jews another opportunity to repent. When He comes the SECOND time He is not coming to deal with sin but to save those who are eagerly waiting for him. (Hebrews 9:28). The fourth N.T. scripture is found in Hebrews 12:18-29. Here the apostle Paul says to Christians, But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem. Had they come to the Jewish temple then? No, this is exactly the opposite of what Paul was trying to teach them! Did Paul mean to say they had already arrived at heaven? No, they knew they weren-'t there from the persecutions they were enduring. What did he mean? He meant that these beleagured Jewish Christians, enduring all sorts of pressures and persecutions, beginning to wonder if they had found in Christianity what their illustrious prophets had promised concerning Mt. Zion, the Messianic kingdom, HAD INDEED COME TO THE MOUNT ZION THE PROPHETS so GLOWINGLY PORTRAYED! The church is Mount Zion! The church is the redeemed of God! The church is what the prophets saw and painted in words contemporary with their own times! (Isaiah speaks of the future glory of Zion throughout his book.) The church is New Israel and members of the church are Jews who are Jews inwardly, spiritually and not literally, (cf. Romans 2:28-29). Well, I could go on and on, multiplying scripture after scripture from Matthew to Revelation showing you that the prophetic promises of God were intended to be fulfilled in Christ and the church, but there are a few other things I would like to say. Suffice it to say here as unequivocally and firmly as I know howTHE CHURCH IS NOT A PARENTHESIS. IT IS NOT A STOP-GAP MEASURE! THESE ARE THE LAST DAYS. THEY HAVE BEEN EVER SINCE THE CHURCH WAS ESTABLISHED AND WILL BE UNTIL THE CHRISTIAN AGE IS OVER. AND THEN WILL COME AN END TO THE AGES. THERE ARE NO MORE AGES AFTER THIS ONE! I suggest for a thorough study of New Testament Interpretation of Old Testament Prophecy that you buy for your own library a copy of a book by the same name, authored by James D. Bales. Another discussion of this subject is contained in a series of articles in The Voice of Evangelism, by Burton W. Barber, Spring of 1957, entitled, Christ is Now Sitting Upon David's Throne.

h. LITERARY ASPECTS OF PROPHETIC WRITING: The prophets, being Oriential, were more poetic than prosaic. Even their prose was written poetically. The prophets were not interested in producing an objective, news-reporting type of literature. They were called to stir the complacent, terrify the impenitent, enrage the indifferent, encourage the downtrodden and strengthen and comfort the disheartened. They were called upon by God to paint such a vivid picture of the future glory of Zion that their contemporaries and generations to follow could endure the onslaughts of materialism, idolatry, and even the maniacal rage of Antiochus Ephiphanes (Epimanes the Jews called him). Prophecy, as found in the Old Testament, best fits the description of poetic literature, when we consider its creative results. Prophecy is able to stimulate emotion and draw a definite response from the one who reads. He may dislike it, he may hate it, he may never touch it again, but he reacts. A man may not like the O.T. Prophets because they lay bare his heart, he may love them for their beauty and pristine sacredness, but once reading, he will never be the same. Poetry, whether found in the Bible or elsewhere, is granted a license of extravagance. Prophetic figurative language furnished gorgeous chariots for the conveyance of the emotionally-intended message God had for His people. Many figures of speech were used. Inanimate objects acted or reacted. Parallelism is an outstanding characteristic of Hebrew prophecy as well as Hebrew poetry. Proverbs, parables, fables, hyperboles, types, symbols, doom song, rhapsody vision, dramaall were used to get people excited, to move them to action concerning the very critical hour in which they lived. HOW MAY I PREACH MORE EFFECTIVELY FROM THE PROPHETS? THIS IS THE FIRST STEP!

ANALYZATION

Under this heading I want to discuss briefly a topical analyzation of the prophets, John P. Milton in his book, Preaching From Isaiah, suggests a number of subjects which might also be discussed from the view of all the other literary prophets. Kyle M. Yates in his book, Preaching From the Prophets, lists at the end of each chapter a number of Practical Lessons Of Permanent Value, which would help a great deal in suggesting sermon material. There is also the wealth of biographical material available on most of the prophets. Be careful, however, that you have become thoroughly acquainted with a man like Jeremiah, his times, his writings, before you begin to preach about him as a person or you will not do his biography justice. It is an almost unforgiveable sin for a preacher to get up a hastily prepared sermon from any part of the prophets without thorough preparation as to the background of the time, understanding of the prophetic way of expression, and all the other principles I have discussed.
Some of the themes that might be considered for preaching from the prophetswhich by the way are as relevant today as they were thenare:
a. THE HOLINESS OF GOD: He is the absolute One, there is none other like Him. He is absolutely pure, righteous, just, merciful, tender and loving and longsuffering (Hosea). He will not tolerate rebellion in any form unless it is repented of. His holiness includes His transcendence. Isaiah saw Him, high and lifted up. It includes His objective personality. God cannot be reduced to ideas or feelings. He cannot be forced into a buddy-buddy relationship with man. He is not merely a psychological necessity. His thoughts are not our thoughts and His ways are not our ways. My, how this needs to be preached today!
b. THE SOVEREIGNTY OF GOD: The God of the O.T. prophets is not provincial. He is not, as one Disciples of Christ publication, depicts Him, the patriarchal God of the mountains whom Moses went up and rescued and put in a box (the ark) and then had carried over into the Promised Land whom the prophets then rescued from the box. The prophets depict God as sovereign over all the thoughts, feelings and deeds of all men everywhere. Amos reveals that the heathen nations surrounding Palestine were specifically held responsible by God for their sin. Daniel offers no equivocation when he tells Nebuchadnezzar and Belshazzar that they are responsible to Jehovah God for their wickedness. God is the Sovereign of the universe. No one escapes responsibility to Him. Any action against His Word or against His people is an action against Him, for which the rebel will have to answer!
c. SIN: Many sins are listed by the prophets, vividly, disgustingly, in all their horridness and terrifying consequences; drunkenness, idolatry, adultery (each one neighing for his neighbor's wife), cheating, lying, robbing, bribery, murder. But these are simply the symptoms of what the prophets depict sin to really be: unfaithfulness to His covenant! This, of course, is a result of pride and an attitude of independence from the One who took them as a foundling child from the doorsteps of Egypt, nurtured them into a beautiful maiden, married them, then to have them commit adultery (spiritually speaking)this is Hosea's and Ezekiel's picture of their sin! We could go on and on with this subject. Sin should be denounced today like the prophets did. God made Ezekiel into old flint face so that he might preach against sin unflinchingly, courageously and impartially. We should also use the prophetic literature to preach to our contemporaries of the anarchistic, destructive, death-dealing consequences of sin. Both Israel and Judah ended their national existence in a state of political, social and religious anarchy because of the rampages of unchecked sin against the Word of God.

d. REPENTANCE AND RIGHTEOUSNESS: The prophets plainly show that repentance and righteousness are a direct result of faith in Jehovah God. Hosea paints a horrible picture of decadence. There is no faithfulness or kindness, and no knowledge of God in the land; there is swearing, lying, killing, stealing, and committing adultery; they break all bounds and murder follows murder. (Hosea 4:1-2). In order that people might live righteously they must have faith in God (depicted by the prophets as trust which issues forth in obedience to His revelation). In order to have faith, they must know Jehovah. In order that they may know Him, they must have His omniscience and omnipotence proven to them. They must be convinced of His authority. Hosea gives the reason for their reprobation. Ephraim has played the harlot (that is, spiritual adultery, idolatry, going after other Gods). Their deeds do not permit them to return to their God. For the spirit of harlotry is within them, and they know not the Lord (Hosea 5:4). How will they be turned from this spirit of harlotry? How will God win back their affections? How will it be shown them that there is only one God? This brings me to the next topic which is most certainly worthy of being preached upon from the O.T. prophets.

e. EVIDENCE OF GOD'S EXISTENCE; HIS NATURE; THE IMMUTABILITY OF HIS WORD: Peter knew what he was talking about when he wrote, And we have the prophetic word made more sure. (2 Peter 1:19), The fulfillment of prophecy is an even more sure evidence of the deity of Jesus Christ and the infallibility of His word than the things Peter and others witnessed with their own eyes. Fulfilled prophecies are demonstrations to our very own eyes and mind of the supernatural nature of this Word of God. There is simply no way to rationally, scientifically argue against it. You may subjectively deny it, but you cannot objectively disprove it! Isaiah challenges the false gods of Israel, Tell us what is to come hereafter, that we may know that you are gods. Behold you are nothing, and your work is nought; an abomination is he who chooses you. (Isaiah 41:23-24). Again, Isaiah, Thus says the Lord, the King of Israel. I am the first and I am the last; besides me there is no god. Who is like me? Let him proclaim it, let him declare and set it forth before me. Who has announced from of old the things to come? Let them tell us what is yet to be. (Isaiah 44:6-7). Ezekiel reminds his readers that when they finally see his prophecies come to pass, Then they will know that I am the Lord. Over and over the prophets themselves appeal to fulfillment of God's word in order to bring the people back to their senses, This is certainly imperative in our day,

f. WORSHIP: Some of the most exalted phrases of all the literature available to man are found in the prophets. Why? Because these men were overwhelmed and lifted to the heights of glory by the revelation of God and His plan they were given. What preacher in the Christian Church has not wished he could teach his congregation to be more reverent? We have lost, or have never had, that reverence, awe, respect for God which the prophets of old had. They beheld His Majesty, Glory, Omnipotence, Awfulness, and prostrated themselves bodily before Him, and were never quick to speak in His presence lest they be found irreverent. Words of reverence, adoration, praise, thanksgiving were ever on their lips. Let us then, by preaching from the prophets, reveal to men and women the majesty, glory and holiness of Godlet us overwhelm them with the love of God as He is seen fulfilling His covenant according to the prophets, and bring men and women to worship God truly.
Now the best way to preach on these topics from the prophets is to preach expository sermons. This takes work. There is no easy way to preach effective, true-to-God'S-word expository sermons. You must thoroughly study the background of history for each prophetic book. You must read and read and read the book until you are empathetic with the prophet. You must analyze and synthesize. You must take each book apart, chapter by chapter, paragraph by paragraph, analyze the context, outline it, put it back together again, view it in the proverbial birds-eye-view, (i.e. each chapter in light of the overall purpose and background of the book). Remembering that its first purpose was its message for the people of the day of the prophet; secondly that everything the prophet said had also an eschatologically forward look to the time of the Messiah and His kingdom; thirdly that the revelation of God's immutability, love, faithfulness in all this is what is most relevant for us. I would suggest that you study some good Old Testament Survey books on the prophets before you begin to preach from thembooks like G. Campbell Morgan'S, The Unfolding Message of the Bible; The Doctrine of the Prophets, by Kirkpatrick; Bible Survey, by William Hendriksen; even Edward J. Young'S, An Introduction to the Old Testament, would be helpful. Be careful of selecting books on the prophets written by those with premillenial presuppositions. This a priori approach so clouds the thinking that it obscures the real place each of the books of prophecy has in the overall scheme of God's revelation of His plan of redemption,

APPLICATION

When you have learned to interpret the prophetic message by using correct hermeneutical axioms, and when you have become familiar with the content of their writings then you will begin to grasp one of the greatest truths the Bible has to offer mana God-centered philosophy of history. This is as relevant as anything could possibly be. It is imperatively contemporary! A philosophy of history determines the political philosophy, social philosophy and religious philosophy an individual or a nation of individuals will take. The reason for so much sin, materialism or complete sensuality is a perverted philosophy of history. On the other hand the hippie anti-mind mood and their anarchistic rejection of mores so necessary to an adhesive society is simply due to a perverted philosophy of history.
In his essay A Free Man's Worship, Bertrand Russell says that man is the product of causes which had no prevision of the end they were achieving. The human venture, he says, is the outcome of accidental collocations of atoms. Consequently, the whole edifice of man's achievement must eventually be buried beneath the debris of a universe in ruins.
The Marxist philosophy of history with its godless dialectical materialism has poisoned millions of minds today. Spengler, who write The Decline of the West in 1917, said, there is first a dictatorship of money, followed by man becoming the slave of the machine, followed by the growth of absolutism in government, which leads to race suicide. Schweitzer said, the suicide of civilization is in process. Sorokin says we are passing through a grim transition from sensate values toward social, economic, political, intellectual and moral decay. According to Sorokin we cannot stop the transition from taking place; we can only hasten the change and make it less violent. there is no alternative.
Since the pages of history are strewn with the wrecks of past civilizations, man is forced to ask questions concerning the meaning of history and the relation between specific events and the course of history as a whole. Are there ends that are being achieved and values that are being built up? Is there progress in the direction of rationality, liberty, individuality, justice and human welfare? Is there pattern, order, a plot, a theme, a development that we can discern? What do all these historical events mean? Why do we have the rising and falling of great cultures and civilization? Why do we have wars, famines, natural calamities? Is there any purpose or goal to these things or are they chaotic, unconnected, purposeless events gradually grinding the human race into oblivion?
God knew that the people of the days of the prophets, if they were to be awakened to repentance for their sins on the one hand and brought to trust in the faithfulness of God on the other hand, must be given a God-centered philosophy of history, They must be shown that there is purpose, God-controlled purpose, in all the cataclysmic events falling upon them; plagues of locusts, droughts, earthquakes, wars, captivities and redemptions. If there was to be any people to carry on the purpose of God in the earth, they would have to be made aware that what appeared to be inevitable doom was filled with hope because God was in control of all of it! So God, through the prophets, revealed His omnipotent, omniscient hand in all of history. The rising and falling of world empires, wars, famines, earthquakes, captivities, redemptionsall were shown to be under the control of God and being used to serve His purpose. History is purposeful! It is to have a climax and a consummation. History is headed for a completion which God has planned. History is the process by which God has chosen to reach that goal.
The prophets speak of God as being completely sovereign in history to work His will. There is no realm in which God does not work. He is the Dynamic behind daily events as well as historic happenings of world-wide import. If the prophets teach one thing, it is that God's sovereignty in history cannot be challenged. Though evil empires may rise, still God controls. Though world-shaking events transpire, God still is on His throne. His ultimate victory is inevitable. No one will ever dethrone God. Nebuchadnezzar, Belshazzar, Cyrus, Darius, Alexander the Great, Antiochus Ephiphanes, Ceasar, all tried, but God's purpose and plan was not in the least hindered. His plan reached its climax exactly at the time, in the place, and in the manner in which it was foretold.
History is not chance, but plan; not fate, but God. History is purposeful. There is a design and a Designer in the course of events. When one studies the prophets, he cannot but help cry out with the hymn writer of old, Faith is the Victory! What is the goal of history? It is: Redemption! Man has sinned, but through history God is effecting redemption. With every event, God is bringing history to a logical conclusion. His goal and His purpose is immutable. Though world powers come and go, they shall never deter God's purpose; that being to effect redemption, and to establish forever His supremacy. It is evident that each event is not a separate entity in itself, but is an integral part of the whole course of events. Prophecy views events in their relation to the total Divine purpose.
Fairbairn in his book Prophecy says, History is the occasion of prophecy, but not its measure; for prophecy rises above history, borne aloft by wings which carry it far beyond the present, and which it derives, not from the past occurrences of which history takes cognizance, but from Him to whom the future and the past are alike known. It is the communication of so much of His own supernatural light as he sees fit to let down upon the dark movements of history, to show whither they are conducting. For the most part, the persons who live in the midst of events are the least capable of understanding aright the character of their age. But God is elevated above it, and, by the word of prophecy, he so informs the minds of his people in respect to the end that they come also to know better than they could otherwise have done the beginning and the middle.
Edward J. Young in his book The Study of Old Testament Theology Today, says, It is necessary today to stress the importance of history. Remove from it its historical basis and there is no true Christianity. For the Christian religion is founded squarely upon certain things which God did in history. Remove from it its historical basis and there can be no true study of Old Testament theology. in the fulness of time, God entered the realm of history in a unique way. He sent forth His Son, and the second person of the Trinity became man. To Him the kings, and priests, and prophets of the Old Testament dispensation pointed. And in Him was the fulfillment, for He was the true Prophet, Priest and King, and it was He who by a definite act in history, namely His atoning death and resurrection healed the breach between man and God and brought salvation to the earth.
Merrill C. Tenney, in his book The Reality of the Resurrection, says, The historical evidence supporting the resurrection, because it is forever engraved in history's archives, is still as valid as it has ever been. Because this divine act is a part of recorded experience, it is proof in understandable terms that God can transcend death by life and that He has opened a new dimension of existence to believers in Christ. The resurrection demands the attention of those who contemplate the basic problems of death and life, for it has thrust into them a new factor which must be included in evaluating the whole of human experience. Any attempt to explain the processes of history will be incomplete without it. the resurrection is permanently relevant to any scheme of thought. THE EVENT IS FIXED IN HISTORY, THE DYNAMIC IS POTENT FOR ETERNITY!

This is what the prophets had to say to the people of their day! In God's own good time He was going to historically fulfill the covenant promise He had made with Abraham. In the meantime, the prophet's whole purpose was to interpret for the people of their day the historic events of the past and the present and predict historic events of the future all in a matrix of a God-controlled and God-purposed philosophy of history. This they did by showing great spans of secular history, as much as 600 years at a time (Daniel), leading to the greatest of all historical events, the coming of the Messiah and His kingdom.

Isaiah prophesies, On this mountain the Lord of hosts will make for all peoples a feast of fat things, a feast of wine on the lees, of fat things full of marrow, of wine on the lees well refined. And he will destroy on this mountain the covering that is cast over all peoples, the veil that is spread over all nations. He will swallow up death for ever, and the Lord God will wipe away tears from all faces, and the reproach of his people he will take away from all the earth for the Lord has spoken. Isaiah 25:6-8. This, my friend, was the climax of all the history toward which the prophets depict God moving relentlessly, immutably, actively, lovingly. It was climaxed when God swallowed up death forever in the resurrection of Jesus Christ the greatest event ever to transpire (excluding, of course, the second Advent).

This is what our world needs today! This is the application of O.T. prophecy we must make today! God-consciousness! Every individual must come to know intellectually and experientially that God's purposes are going to be served; that His purposes are holy, righteous, just, eternal and joyous. The world must surrender to a God-centered philosophy of history, Then it will be able to overcome all the firey darts of the evil one. Then it will stop its headlong plunge into spiritual schizophrenia! It will lose its debilitating pessimism! It will break its bitter bonds of hopelessness! Then men and women will be able to say with Habakkuk:

Though the fig tree do not blossom,

nor fruit be on the vines,

the product of the olive fail

and the fields yield no food,

the flock be cut off from the fold

and there be no herd in the stalls,

yet will I rejoice in the Lord,

I will joy in the God of my

salvation.

God, the Lord, is my strength;

he makes my feet like hinds-'

feet,

he makes me tread upon my
high places.

Habakkuk 3:17-19

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