The
Millennium – Part 2
“How can a young man cleanse his way by taking heed thereto according to Thy Word,” Psalm 119:9. “Thy Word have I hid in my heart that I might not sin against Thee,” Psalm 119:11. “Thy Word is a lamp unto my feet and a light unto my path,” Psalm 119:105. “Jesus prayed to the Father, to sanctify them in truth, Thy Word is truth,” John 17:17 “For the grass withers and the flower fades, but the Word of our God shall stand forever," Isaiah 40:8.
Before we get started we’ll have a few moments of silent prayer so we can each make sure we are ready to study the Word this evening and focus. Scripture teaches that spiritual progress takes place when we are walking by the Spirit. It’s maintaining that right relationship with God that we refer to as “being in fellowship.” That phrase somehow is so over used that people forget what it means. It is not just a static position. It is maintaining an active relationship with God and that is necessary if we are going to advance spiritually and if we are going to understand His Word. So we will have a few moments of silent prayer and then I will open in prayer. Let’s pray.
Father, we are thankful for the opportunity to come before Your throne of grace this evening. We are very thankful that we have the opportunity to study Your Word this evening, to fellowship around Your Word, to be reminded of Your faithfulness that You always fulfill Your promises; and though it may appear to us that a lot of time goes by; it may appear to us that You’ve forgotten us or You’re distracted with other events in the world; we know that Your omniscience and omnipotence that You are in complete control and that You are working things out according to Your purposes and Your plans and it is our responsibility to relax, to rest in You, and to learn Your Word, to learn of You, and to walk consistently by the Holy Spirit. Father, keep us mindful of the fact that we are not just here to perform our jobs, or to be mothers or fathers, or faithful sons or daughters, but we are here to give evidence of Your grace. We are here to glorify You and we are here to grow and mature spiritually that we might give evidence for all eternity before the angels and humanity that You are a true loving and righteous God; and we pray that tonight as we continue our study of the kingdom that You will help us understand where history is headed and our role in that event. We pray this in Christ’s Name, amen.
We’re in the second part looking at the millennial kingdom and this is the thousand-year rule and reign of Christ. Looking at this particular slide we see that we’ve advanced through the dispensations. We’ve gone through the church age, which ends with the Rapture. There is a brief interlude between the end of the church age and the beginning of the Tribulation, a transition period. We don’t know how long that’s going to be, but the Tribulation actually begins when the Antichrist signs a treaty with Israel. That starts the stopwatch for Israel going again. It will last for seven years, through the Tribulation, and during this time the unsaved of all the previous generations all go to Sheol or Hades. When Christ was raised from the dead He went and proclaimed victory in Hades and Paradise, which was then part of Sheol, whose inhabitants were taken to heaven. So now the only inhabitants of Hades or Sheol are unbelievers and those unbelievers are not resurrected until the great white throne judgment, which is what comes at the end of the millennial kingdom; all of the unbelievers who die in the church age, Tribulation period, and the Millennium go to the lake of fire.
Right now we’re at the end of the Tribulation, the Second Advent of Christ, the campaign of Armageddon; we’ve covered all of that. The judgments that occur there, at the end of the Tribulation period, we’ve covered or will cover; and then, we go into the Millennium itself, which is of its essence a Jewish kingdom. As I pointed out last time the word “millennium” is a word that comes from the Latin word mille meaning a “thousand” and it is based on the fact that the Greek word for “thousand” is used five times in Revelation 20:1-6. In the early church they were called chiliasts from the Greek word chilioi for a “thousand.” We went through Revelation 20:2-5 each time the “thousand years” is mentioned the devil, Satan, is bound for a “thousand years.” He won’t deceive the nations for a “thousand years.” The church age believers will live and reign with Christ for a “thousand years.” That’s us. We will be ruling and reigning with Christ for a “thousand years.”
In Revelation 20:5 we are told that “the rest of the dead did not live again until the thousand years were finished.” The fourth reference; and then Revelation 20:6 “Blessed and holy” are those who take “part in the first resurrection. Over such the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years,” another good verse for the priesthood of the believer. But again it is a thousand years.
In terms of vocabulary, we learn that amillennialists do not believe in a literal millennium. We are living in a spiritual kingdom today. Christ is ruling from heaven. So they have spiritualized the promises of the Old Testament so that the land isn’t the literal land; a thousand doesn’t mean a literal thousand. Israel doesn’t literally mean Israel; a kingdom doesn’t literally mean a literal kingdom on the earth. So they don’t have a literal millennium. This age will end with the second coming of Christ. As far as they’re concerned, the term church age and kingdom are synonymous concepts. Now who believes that? Roman Catholics believe that; most Presbyterians believe that, or they are postmillennialists; Lutherans believe that. Outside of most Baptists who tend to be premillennial, although some are not, but most Baptists are premillennial, Bible churches, people influenced by Dallas Theological Seminary, a lot of evangelicals, a large number of charismatics and Pentecostals are not amillennial. They are premillennial. So this involves a lot of people who are in your mainline denominations. That is why they are working for the “kingdom” today.
One of the things that’s a little pet peeve of mine is that you constantly hear this and those who go to seminary and those who are taking classes need to be aware of this. You’ll hear people talk about we need to do such and such today for the “kingdom.” What are we doing for the “kingdom?” And this concept of the kingdom is used very loosely by a lot of evangelicals today and the question is: “Are we in the kingdom?” And even among premillennialists there are many who believe that we are in some form of the kingdom today and they refer to that position as the “already not yet” view of the kingdom. It is already here, not fully. So it is not yet fully here but it is partially here so we are doing kingdom work. Jesus is never referred to as a “king” until He returns at the end of the Second Coming. He is never viewed as the King of kings and Lord of lords.
We sing certain hymns. I remember there was somebody who was part of this congregation when it first got started, the first two or three months, who took exception to the fact that we sang All Hail the Power of Jesus’ Name because it talks about crowning Jesus. But if you take it literally, in the sense that it is talking about something in the present time, yes, that would be wrong. But you also have the hymn Crown Him with Many Crowns stating the same sort of thing. It is poetic license where the hymn places us in an end-time scenario, at the time when Christ comes to establish His kingdom. Poetry does that and that is what hymns are. They are poetry. And some of the things in Joy to the World, since Christmas is coming up like a freight train. It won’t be long before Thanksgiving will be past us and we’ll be busy trying to buy all the grandkids and kids and everybody else presents. What we see in “Joy to the World” is a couple of lines in there that make it appear that Isaac Watts, the hymn writer, is talking about the kingdom as if it is today. But remember, he is talking in part of the hymn about the birth of the King. When Jesus was born He was born as the King to present Himself as the King to Israel. So when you view those lines within that framework that’s totally legitimate. Isaac Watts was a premillennialist; and then later on in other aspects of that hymn he does the same thing. He puts us in the place of the coming of the kingdom when it finally comes into existence. So he is not amillennial, he is not confused; this is just typical poetic license. If you are a hyper-literalist you have more problems then just that, so relax a little.
Postmillennialism talks about the church age bringing in the kingdom. Jesus doesn’t return until after the kingdom. “Post” after the kingdom. To be fair to them, a lot of premillennialists have misrepresented them. They do not see the church as militantly bringing in the kingdom. That is not their view. They believe that God the Holy Spirit will, toward the end of the church age, expand His influence more and more through the preaching and teaching of the Word of God and more and more people will respond until the kingdom comes in. So he sees this as a product of the work of God the Holy Spirit. Ultimately it is a utopic view. That’s all it is is a utopic view. I think there are many other problems because they, like the amillennialists, do not have a consistent literal interpretation of Scripture. And then we have premillennialism, which is our belief. We believe that Jesus will return to establish the kingdom. He will judge the nations. He will judge the unbelievers who survive the Tribulation. He will judge the Antichrist, the false prophet, and Satan. All those judgments take place at the end of the Tribulation period; and then He will establish His kingdom and that will last for a thousand years.
Now just a couple of other historical quotes for you: Philip Schaff, who is a well known late 19th century author who wrote an eight-volume work on the History of the Christian Church only goes from the beginning up through the Protestant Reformation. He doesn’t even finish, I don’t believe, the Protestant Reformation. He goes into quite a bit of detail on the early church, quite a bit of detail in the millennial period, and he writes that “The most striking point in the eschatology of the ante-Nicene age…” Now that is a good word for you. Ante with an ‘e’ means “before;” “post” means after. Ante means before. Nicene refers to the Council of Nicea, which was held in AD 425. It was the first great ecumenical council of the church when the Emperor Constantine saw the Christian community just falling apart over the issue of the identification of Christ; was He eternal God or was He somehow generated from God? Was He eternal or was He created or generated at some time in eternity past? And so that was resolved at the Council of Nicea. But what Schaff points out is in the eschatology of the ante-Nicean period, in the period from Christ to AD 425, so those first four-hundred years of the church, he says that is dominated by the belief of a visible reign of Christ in glory on earth.
Excuse me, I missed one phrase: “the ante-Nicene age is the prominent chiliasm, or millenarianism, that is the belief of a visible reign of Christ in glory on earth with the risen saints for a thousand years, before the general resurrection and judgment. It was indeed not the doctrine of the church embodied in any creed or form of devotion, but a widely current opinion of distinguished teachers, such as Barnabas...” That is the Epistle to Barnabas, not the biblical Barnabas, probably another Barnabas or a pseudonym. That was written probably around AD 70. “Papias,” who is at the turn of the century into the early AD 100s, Papias was a disciple of John the Apostle, “Justin martyr,” early second century, “Irenaeus,” mid second century, “Tertulian,” takes us into the third century, “Methodius, and Lactanius” are in the third century. All of these held to a premillennial view of the coming of Christ.
Then he goes on to say that “Origen.” Origen is considered one of the great church fathers, but not great because he was orthodox. He did some great things; especially he had a work that he translated called The Hexapla, which was great for textual criticism where he had a column of the Old Testament in Hebrew and the old Greek texts and the Septuagint text and two or three other Greek translations of the Old Testament. There were five parallel Old Testament texts as it were. So it is great for doing textual criticism work. He did some good things, but he was a great heretic because he is the one who introduced allegorical interpretation into the early church. Schaff notes that “Origen opposed chiliasm as a Jewish dream …” See allegory introduces anti-Semitism and that came in and began to lay its roots in the second century. An allegorical interpretation gave it a way of interpreting and twisting the Scriptures to attack the Jewish people.
Schaff says, “chiliasm
as a Jewish dream,” he “spiritualized the symbolic language of the prophets….
The apocalyptic millennium he understood to be the present reign of Christ in
the Catholic Church”. See he’s amillennial. He introduces that. Augustine will
make it absolute. He will make it the orthodox doctrine for Christianity. And
for a thousand years the idea of a premillennial view of the return of Christ
is a great heresy. That is why nobody thinks about a Rapture
or things like that, or talks about it much. There were a few, but it pretty
much disappears because everybody is thinking within the wrong framework. So Schaff says, “the apocalyptic millennium he understood to
be the present reign of Christ in the Catholic Church, and the first
resurrection, the translation of the martyrs and saints to heaven where they
participate in Christ’s reign… From the time of Constantine (c. AD 425) and Augustine chiliasm” that is the
view that we hold, “took its place among the heresies…” So we would have been
great heretics for well over a thousand years in the church.
Now there are three basic biblical reasons why we believe
that there is a future Jewish kingdom
1. First of all is because the eternal covenants that God
made with Abraham, Isaac, and Jacob in the Abrahamic covenant, the Land
covenant, and the Davidic covenant, as well as the New
covenant have not been fulfilled. These unconditional eternal covenants that
God made with Israel have yet to be fulfilled. Therefore, if God is faithful,
He must fulfill those according to the letter of the covenant. So that is the
first reason that we believe in a future Jewish kingdom.
2. There are specific promises related to the Messiah.
There are dozens of these, a hundred or more promises
in the Old Testament, that were not fulfilled by Jesus in the First Advent.
Just sit down with a rabbi someday and ask him why he doesn’t believe that
Jesus is the Messiah and he will go through prophecy after prophecy after
prophecy that Jesus didn’t fulfill and tell you that if He was the Messiah, He
would have fulfilled all of these prophecies. And you are going to sit there
with your mouth open without an answer. Some of you might have one, but you see, they have to understand that there is a difference between
the prophecies related to a suffering Messiah and a glorified Messiah. So the
prophecies related to the glorified Messiah have not been fulfilled yet. So
they must be fulfilled.
3. It is clear from the many, many passages in the Old
Testament text. In the prophets especially, of Isaiah and Jeremiah and Ezekiel,
Zechariah, Daniel, that the central characteristic to the future kingdom is
that it is Jewish. It is in Israel. The capital is Jerusalem. David rules over
the future kingdom in Israel as a subordinate to the Lord Jesus Christ.
Now we have seen this chart back when we were studying the
covenants earlier in the series. There are promises that are made in the Old
Testament and are not yet fulfilled. Some of them are partially fulfilled, but
they will not come to completion until the Second Coming. We’ve looked at these
in terms of the four great covenants: the Abrahamic covenant, the Real Estate
covenant, the Davidic covenant, and the New covenant, and we’ve seen that they
are all fulfilled only when the Millennium begins. There is an application of
the New covenant to today, but only because the sacrifice was laid at the cross
and Christ will come and initiate that covenant at the Second Coming. So we’ve
looked at the Abrahamic covenant, the three basic elements: land, seed, and
blessing that have been developed in the three subsequent eternal covenants:
the Land covenant, the Davidic covenant, and the New covenant. That is what, as
we continue today, to look at these covenants.
We start with Genesis 13. I am building on what we’ve
studied already, in terms of the covenants. I just want to make some different
points of some of these passages and pull all of this together for us. In
Genesis 13 we have a story of Abraham. Those of you going to Israel pay
attention. Abraham entered the land from the north and he traveled to south.
The first place he stopped he built an altar to God at Shkm
or Shechem as we pronounce it in English. Then Abraham proceeded from Shkm to camp out the first night of his travels going
south of Shkm at a hill between Bethel and Ai. We’ll go along a
highway that goes right between that hill that will be on our left and the
location of Ai on our right. Then from there he went south to Beersheba. That
is where we’ll go the first day that we’re in Israel. Abraham made his home
there. In fact Abraham ended up living most of his life there.
But by Genesis 13, when he comes back from his little
vacation in Egypt, where he thought he would find succor from the famine in
Israel and in so doing leaving the land and disobeying God. He comes back to
the land and he moves north from Beersheba up towards Skhm
and he stops again at Bethel and at Bethel, which doesn’t have this name at
this point; it’s named later by Jacob. Abraham stops
there and he goes to the altar that he had built there on his way south and he
calls upon the name of the Lord, and the Lord comes to him
and says you’ve got a problem with Lot and you guys need to separate and this
is where Abraham had told Lot you pick wherever you want to go and you go there
and me and my herdsman will go to the other part of the land, and Lot headed down
toward the beautiful green valley of the Salt Sea, which probably, my guess is
that it wasn’t called the Salt Sea at that point. We have a lot of anachronisms
in Scripture, just as Bethel is not Bethel at this point; it is later called
Bethel and it is still referred to earlier by the name Bethel. I think the Salt
Sea became the Salt Sea after the judgment on Sodom and Gomorrah. So it was
called by that name and that name was read back into history.
After Lot separates “and the LORD said to Abram after Lot had
separated from him, “Now lift up your eyes and look from the place where you
are, north, south, east and west; for all the land.” Notice, “all the land
which you see, I will give it to you and to your descendants forever.” This has
not yet happened. In fact the only piece of land that Abraham owned was a
burial spot down in the cave of Hebron where he and Sarah and later Isaac and
Rebecca and then Jacob and Leah were buried. Genesis 13:16, God goes on to
promise “I will make your descendants as the dust of the earth” and that hasn’t
quite happened yet. There is only about thirteen
million Jews on the face of the earth right now. That is not quite like the
dust of the earth, but if you add them all up over the generations I guess it
might begin to qualify. And he says to Abram in Genesis 13:17, “Arise, walk
about the land through its length and breadth; for I will give it to you.” That
hasn’t happened yet. The so-called Palestinians, the Arabs who are living in
the land, still want to dispute that, so that hasn’t been fulfilled yet.
We skip a couple of chapters and we have the
actual covenant cutting ceremony in Genesis 15:18 and we are told, “On
that day the LORD made a covenant with Abram,
saying, 'To your descendants I have given this land, from the river of Egypt as
far as the great river, the river Euphrates.' ” This is the first place we see
the boundaries laid out. Now what I am getting ready to tell you is about as
thrilling and exciting as reading a title deed; okay,
so wake-up. This is kind of interesting because I’ve read different things and
different people down over the years, in fact I got an e-mail about three or
four months ago from another pastor, a friend of mine, who sent me an e-mail
and I’d happened to read something on this before, and he said, what do you
think the river of Egypt is? And I said, I don’t think it is the Nile. I know a
lot of dispensationalists think it’s the Nile. You probably heard somebody
teach in the past that it was the Nile. If you go read certain books like
Clarence Larkin and some others, they will tell you it was the Nile, but there
are some problems with that. At the time I decided to do a little research on
it and it is really nebulous in the commentaries. They will say it is one place
or the other and then they fudge. So it is really some interesting stuff there.
First of all, the word translated "river of
Egypt" is the same word translated for the great river and the river
Euphrates and that is the word nahar. Nahar
means river. That is your standard word for “river.” There is another word that
comes into play here and that is this word on the right, nachal.
The ch in nachal
is the rougher guttural. That is the ‘hey’ in Hebrew. The ‘h’ you will see the
difference in the transliteration. It is a ‘ch’ here
and an ‘h’ here. This really means
“brook.” It can mean a torrent, a brook; it’s an intermittent stream or a wadi is how it is described in the Middle East. This, like
in Numbers 34:5 and Joshua 15:4, describes the Wadi
el-Arish. I’ll show you a map of that in just a minute, which is in about the
middle of the Sinai.
So here we have a map, you can’t read it too well here.
Logos just jumped from Logos 5 to Logos 6 and I got stuck this afternoon trying
to find the maps and they redid the whole thing. So you have here a faint blue
line you might be able to see running down this way. That’s the Wadi el-Arish. And so that’s what I believe is the actual
southern border of the land. I believe that for a couple of different reasons.
Now you see right here, this is the eastern delta of the Nile River. There are
some (Arnold Fruchtenbaum takes this view) who say
that it is not the Nile per say, it is just this eastern tributary or this
eastern part of the delta, and it is not the Wadi
el-Arish that is located here. Others take the view that it is the Wadi el-Arish. The problem that you have in most maps and
granted I think the issue here is that a lot of people aren’t sure where Goshen
was. Remember, Goshen was the territory that the Pharaoh set aside for the Hebrews
to live.
Now most maps that I’ve consulted and most of the atlases
that I have that I have consulted have put Goshen in this area where Goshen is
either west of that eastern most river that comes into the Nile delta or
straddles it. Now if you are a Jew and you are in Goshen and Goshen is to the
east of that tributary and God says I want you to leave and go to the Promised
Land and the borders of the Promised Land are from that river here all the way
up here or if it is from the Nile all the way up there, the problem is Goshen
is in the Promised Land! Did y’all get that? That is just the blinding flash of
the obvious. If Goshen is located here then that means that the Nile River or
this river to the right that has two or three different names. If it is either
one Goshen is to the east of it, which means everything from here roughly
across is in the Promised Land. So Goshen would already be in the Promised
Land, so the Jews just say: why do I need to go to the Promised Land? I’m
there. So it can’t be that far west.
The Wadi el-Arish has
historically been identified by many people in a number of passages in
Scripture as the southern border of the Promised Land. Furthermore, when Israel
goes to Kadesh Barnea,
which is located here (pointer on map) roughly, just somewhere in this general
area. Here is the bottom of the Dead Sea. It is located right in there, right
at that junction point right there. That is where Kadesh
Barnea is located. So that is just inside the
southern border of Israel if it borders the Wadi
el-Arish that would make sense because from Kadesh Barnea God told Moses to send out the twelve tribes to
recon the land. Now why would they need to recon the land from here if they
have already left all of this area, the Sinai Peninsula behind them as part of
the land? Again, that doesn’t quite make sense.
[Question] The Red Sea that they had to cross … that’s a
good question … The Red Sea is down somewhere along in here. People identify
these different bodies of water here, and there is a lot of debate as to where
they crossed, but the Sinai Peninsula and the traditional site of Mt. Sinai is
down at the base of this peninsula just off the map, just off the screen. I
don’t think it is the traditional site. There are a couple of other places that
fit the biblical narrative better, probably the historic. The actual Mt. Sinai
was probably in the middle of the peninsula and then they would’ve headed up
this way (pointer on map). The Wadi el-Arish was
historically the border between Israel and Egypt.
Here is the Wadi el-Arish right
here in this area (pointer on map). Here is Kadesh Barnea right here, and this is where they would have sent
the spies from. This area here is the Negev. Here is
Beersheba. Here is the Wilderness of Zin; and right
about here at the end of the pointer there, probably a little further south,
right about in this area, just about 15 miles from where they think Kadesh Barnea is, is where we’re
going to spend the first night when we’re in Israel. That just gives you a
clue. We are going to be doing the wilderness wanderings the first two or three
days.
Now the point that I’m making here is that God hasn’t
fulfilled those promises to the covenant. In Leviticus 26, which is part of the
five cycles of discipline, God says that He is going to eventually take them
out of the land. In Leviticus 26:44 He says, “when they are in the land
of their enemies, I won’t reject them, nor will I so abhor them as to destroy
them, breaking My covenant with them.” He is
predicting, even though they disobey Me I am not going
to break My covenant with them.” Leviticus 26:45 “But I will remember for them
the covenant with their ancestors.” So God says again and again He is going to
be true to what He promised their ancestors.
In Isaiah 27:12 he says, “And it will come about in that
day” he is talking about the future kingdom “that the LORD will start His threshing
from the flowing stream of the Euphrates to the brook of Egypt.” I hadn’t
thought about this verse, but we went through those eight stages of the
campaign of Armageddon, if you remember. Stage one was the Antichrist moves
into the Middle East, sets up his staging area in the Valley of Esdraelon or
the Valley of Jezreel, the Valley of the mountain of
Megiddo, the Valley of Har Megiddo, which is where we
get the name for the Campaign of Armageddon. I said the second stage is that
Babylon is destroyed. Where is Babylon located? It’s on the Euphrates River. So
here we see God predicting that He will start His threshing, the judgment that
occurs at that time, from the flowing stream of the Euphrates and then he moves
west and south to the brook of Egypt, the nachal of Egypt, not
the river of Egypt. The only place in all of the Old Testament that you have
the phrase “river of Egypt” is in Genesis 15 in the dimensions God is giving to
Abraham. That is the only place where you have the word nahar.
In fact I left something out on that slide. Nahar
is a word that is used in Genesis 15:18. Nahar is the word used there. Nahar is never used with Egypt again in the Old Testament;
it is always nachal, which refers to the brook of
Egypt, the Wadi el-Arish. Everywhere else that you
have the Nile River mentioned it is ye’or. It is never called
anywhere else in Scripture a nahar. There is a distinct word
used for the Nile, the ye’or; and what is interesting is that
in many of these passages in Exodus, where it will translate it the Nile, the
word that is there is ye’or. And in other passages it is just
translated “the river” because you already know in context that it is talking
about the Nile. So if that southern border of Israel is suppose to be the Nile
it doesn’t work because:
a. That puts Goshen over in the Promised Land to begin
with, so why leave?
b. The term that is used to describe the Nile throughout
Scripture is a different word. It is ye’or, not nahar,
and most of the time you have the use of the word nachal.
Isaiah 27:12 talks about the brook of Egypt and in Ezekiel
48:28 this is a passage talking about Ezekiel 38-39 talking about the battle
between Gog and Magog that comes sometime in relation
to the Tribulation, and you have a great difference of opinion on that, as to
whether it is before the Tribulation, in the beginning of the Tribulation, in
the middle of the Tribulation, toward the end of the Tribulation, and nobody is
exactly certain, although some people are more dogmatic than others; trust me,
nobody is absolutely certain. But in Ezekiel 48:28, from Ezekiel 40-48, you
have the description of the millennial temple and in Ezekiel 48 it describes
the borders of Israel during the millennial kingdom. The borders are stated in
Ezekiel 48:28 “by the border of Gad, on the south side toward the South, the
border shall be from Tamar to the waters of Meribah….”
Remember the waters of bitterness the second time coming out near Kadesh, “and along the brook to the Great Sea.” There’s
that word nachal, the brook, the Wadi
el-Arish. So the boundary that’s clearly stated in Ezekiel 48:28 is that brook
the Wadi el-Arish. It goes across the Sinai.
Isaiah 30:23-26 describes the wonderful nature of the
fecundity, the productivity of the land of Israel. God “will give them rain for
the seed which you will sow in the ground,” no famines, no drought, the yield will
be rich and plenteous. Isaiah 24 says the ox and donkeys will work the ground,
“will eat salted fodder, which has been winnowed with shovel and fork.” And all
the description that goes on in Isaiah 30 just talks about how wonderful the
environment will be during the time of the kingdom. Later on in Isaiah it talks
about how they will build cities, houses, inhabit them, plant vineyards, eat
their fruit, they shall not build their house and have somebody take it away
from them, somebody else inhabit it. Isaiah 65:23, they won’t labor in vain or
bear children for calamity. They will have great productivity and peace in the
land.
Jeremiah 31:1 says, “At that time… I will be the God of all
the families of Israel, and they shall be My people.”
This is talking about that restoration in the land. He will be true to His
promises. He says in Jeremiah 31:4 “Again I will build you, and you shall be
rebuilt.” So He’s going to rebuild the nation. That has not yet happened yet.
All of this shows us that there is yet a future kingdom.
Ezekiel 20:42 says, “And you will
know that I am the LORD, when I bring you into the
land of Israel into the land which I swore to give to our forefathers.” This
hasn’t been fulfilled yet. He said that to Ezekiel who is outside of the land.
He is in Babylon when he is writing as a writing prophet. He is not in the land
and yet God is promising restoration. This hasn’t taken place yet. In fact I am
always looking for something a little more precise than I’ve even gotten at
this point. I was reading one source this last week that said that only about
20% of the Jews in the world in the 1st century had returned to the
land of Israel. I’ve seen as high as maybe 35%. But today we have, I think it
is close to 49% of all the Jews in the world live in the land of Israel. More
Jews live in Israel than live in anywhere else in the world and that is the
highest percentage of Jews living in the land since 586 BC or 722 BC We can take it all the way
back to 722 BC, because you had the
Assyrian dispersion. That just tells us this is something unique and distinct
today that yes, indeed, the nation has been rebuilt and this is significant.
Never since before the destruction of the northern kingdom has such a high
percentage of Jews lived in the land, of course at that point it was close to
100%.
Now the second covenant is the Land covenant. And in the
Land covenant we see the promise of a regathering of
Israel to the land that God promised to Abraham, Isaac, and Jacob. This is
grounded in the Land covenant, which is articulated in Deuteronomy 29:1. Now we
believe that Deuteronomy 29:1 is talking about a distinct covenant. There are
many today you might read or hear about who just think this is a
re-articulation of the land promise. It is not a distinct covenant, but it
clearly says, “These are the words of the covenant which the LORD commanded Moses to make
with the sons of Israel in the land of Moab.” The land of Moab, for those going
to Israel … When we cross over into Petra after we leave Petra; and we head
north, we will drive about 3½ hours north of Petra. Some of you’ve been there
with me before and we went to Mt. Nebo. Mt. Nebo, as you are looking kind of to
the north and east is overlooking the plains of Moab; right near where Joshua
crossed over the Jordon. We’ll cross close to that point at the General Allenby
Bridge. This is where Moses gives his sermon of Deuteronomy and then he went up
on Mt. Nebo and died. So Moses makes this reiteration or he makes this new
covenant, a distinct covenant, from the one God had made with them at Horeb; and I believe that that means this is a different
promise related to the land.
What this covenant promises is that Israel will turn away
from the LORD in Deuteronomy 29:24-38.
God will then disperse them from the land as judgment for their disobedience in
Deuteronomy 29:2-29; and then God promises in
Deuteronomy 30:1-10 that He will restore them. He will return them to the land.
That hasn’t been fulfilled yet. That has to be fulfilled in the future. That is
what takes place at the beginning of the millennial kingdom. This covenant
promises that they will turn away from the LORD and that they will be
dispersed out of the land; and eventually they will come back.
This second regathering is
confirmed numerous times by the prophets. A key passage is Isaiah 11:11. We
talked about this before but I will remind you where God says, and I believe it
is that regathering to establish to the kingdom. He
says, “I will regather you from all the nations where I have scattered
you.” Not some of them, not one of them, but all of them, a second time. So if that regathering that occurs at the end of the Tribulation, the
beginning of the millennial kingdom is the second regathering
from all the nations where I’ve scattered you, when was the first regathering? Was that when they came back from Babylon? Now
wait a minute, they just came back from Babylon. Remember, I just said, even at
the time of Christ at the most even a third of all the Jews in the world has
returned to the land. So you still had probably 25-30% at most living in the
land. So that wasn’t a regathering and they did not
come from all the nations. They just primarily came back from Babylon. There
were a few that dribbled in from Egypt and from Turkey, Bithynia, Pontus,
Cappadocia, those areas. But most of them had come back from Babylon in the
return under Zerrubabel and Ezra and Nehemiah.
So when else did they come back? Well there really weren’t
any. Until the first aliyah that started in about 1881 after
the assassination of Czar Alexander II, it was blamed on the Jews because there
was one Jewish woman in the group of conspirators; and he was succeeded by a
virulent anti-Semite who sought to blame the Jews and kill all of the Jews. So
a lot of Jews started returning to Israel. That is the first aliyah.
There was a second aliyah in the late 1890s and then
a third aliyah in the early part of the 1900s and so on. That was
just a ground swell until now you have over the last 130 years you’ve seen
almost half of the Jews in the world return to the land. That is significant, I
think. That is the first return. They are still returning. In fact, if you read
the papers you’ll see because of the increased Arabic anti-Semitism and
European anti-Semitism, in France, and I think Sweden was declared Judenfrei, which is a horrid term meaning “Jew
free.” Sweden was declared Judenfrei a couple of years ago.
There’s a wave of Jews leaving France and heading back to the land right now.
It’s a constant pouring of Jews into Israel. So this is the first gathering. I
believe it is a gathering of unbelief prior to the Tribulation.
And then the regathering will be
from all over the world, which it hasn’t been prior. So they are coming from
everywhere. They are coming from Australia, coming from China, and India, and
all over Iraq and Iran, and all through North Africa, all over Europe, South
America, Mexico, the United States, they are coming from all over to return to
the land, but it is a time now in unbelief. In Isaiah 43:5-7 God said, “Do not
fear, for I am with you; I will bring your offspring from the east, and gather
you from the west. I will say to the north, ‘Give them up!’ And to the south,
‘Do not hold them back’… Everyone who is called by My
name, and whom I have created for My glory, whom I have formed, even whom I
have made.” So this tells us this is going to be this massive regathering.
Jeremiah 16:14-15 God says, “… behold, days are coming …
when it will no longer be said, ‘As the LORD lives, who brought up the
sons of Israel out of the land of Egypt,’ but ‘As the LORD lives, who brought up the
sons of Israel from the land of the north and from all the countries where He
has banished them.’ ” So it is no longer going to refer back to the exodus and
the return then, but to this return.
By the way, the other day I went to see a movie and they
showed the previews to “Exodus: Gods and Kings.” This is a fun thing for you to
do between now and Christmas. It’s going to open up on Christmas Day. So
between now and Christmas read through the book of Exodus, probably just the
first twenty chapters, and read it through about ten times; make notes, write
down the order of events, and then go with your whole family. Make it a family
day. Go see “Exodus: Gods and Kings” and see who in your family can come up
with the most contradictions with the Bible. That will teach you to look at the
film, not only enjoy it for all its special effects and everything; it looks
like it is going to be tremendous, but there will inevitably be the contradictions
with Scripture. So you can make a little game of it and see how many you can
pick out.
Jeremiah 23:3-4
“Then… I shall gather the remnant of My flock
out of all the countries where I have driven them… I’ll raise up shepherds over
them.” We talked about that in our passage just the other day in Matthew. That
they are right now without those spiritual leaders, so this is an important
passage. Jeremiah 23:5-6 “Behold, the days are coming,” says the LORD, “that I will raise to
David a Branch of righteousness.” So this is talking about the messianic
prophecy. “A King who will reign and prosper and he will be called: THE LORD OUR RIGHTEOUSNESS.” And so all these
passages, (Jeremiah 23:7-8 and going on into Ezekiel 11:14-16, are talking
about the fact that the land is going to be given to Israel. All of this
section (Ezekiel 11:17-18) emphasizes that not only is God going to fulfill His
promises to Abraham, but, Ezekiel 36:24, He is going to fulfill His promise
specifically in terms of the land.
Amos 9:14-15 “Also I will restore the captivity of My
people Israel, and they will rebuild the ruined cities and live in them, they
will also plant vineyards and drink their wine and make gardens and eat their
fruit. I will plant them on their land, and they will not again be rooted out
from their land which I have given them.” God fulfills His covenant promises.
If we take anything away from this in terms of an application for us, it is the
faithfulness of God; that when He makes a promise He keeps it; and no matter
what the circumstances may be God is always going to be true to His word.
Now the last part of this that we’ll look at, but we will
look at it after I return from Israel, is going to be the reestablishment of
the throne of David. Then we will work through that last part and the
millennial kingdom. I thought we might finish the Dispensation series before I
went to Israel, but we’ll finish it up probably in the early part of December
before we move on into some other areas. We’ll finish Romans very soon, maybe
this week, maybe after I get back. But then the next two books we are going to
study are going to be 1 and 2 Samuel, which is just a tremendous book. It is a
continuation of Judges. If you haven’t listened to the old Judges series I
taught in Preston, which is just an audio, you really need to listen to that.
It is a continuation. No books are more germane to what is going on in our
country today then those books in the Old Testament. They really address what
it is like to live in a paganized culture; and they
remind us of the grace of God and that He’s the only
One who has a solution. Because we’re not as screwed up as Israel was in the
period of the Judges. The period of the Judges extends all the way up through
the first seven or eight chapters in the book of 1 Samuel. So by the end of 1
Samuel you have David on the throne and things are tremendous. Things can turn
around by the grace of God. We need to keep that in mind, but we are going to
do 1 Samuel and also 1 Peter. We will be doing some firsts when I get back.
Father, thank You for this time that we’ve had to study
these things, to be reminded of Your faithfulness, to be reminded of what You
are doing with Israel; that what we see today may be argued whether or not it
is fulfillment of prophecy or not it is clearly setting the stage for the
fulfillment of prophecy in the events that will take place following the
Rapture, following the Tribulation. And Father, we pray that this will give us
great pause to think about the fact that at any moment the Lord Jesus Christ
could come back for us. Nothing needs to happen for that to take place. But the
Lord could return for us at any moment. We need to be ready; we need to
anticipate the fact that we are looking forward and preparing for our future
time to rule and reign with Him when He comes to establish that kingdom; and we
pray this in Christ’s Name, amen.