Church is a term that means different things to different people. By strict definition ( from original Greek word ), it refers to a group of people, assembly, congregation, or those "called out" to engage in discussion.
As the "called", and "chosen" members of the Body of Christ ( also referred to as the Church ... composed of those who "believe" and therefore "placed into the Body of Christ" ), we are to encourage and build up one another.
Here are several scriptures that relate to the meaning, purpose, and activities of "the Church".
to the church of God which is in Corinth, to those who are sanctified in Christ Jesus, called out with all those in every place who call on the name of Jesus Christ our Lord, both theirs and ours.
(1 Corinthians 1:2 MKJV)
For as the body is one and has many members, and all the members of that one body, being many, are one body; so also is Christ. For also by one Spirit we are all baptized into one body, whether Jews or Greeks, whether bond or free, even all were made to drink into one Spirit. For the body is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? If all the body were an eye, where would be the hearing? If all hearing, where would be the smelling? But now God has set the members, each one of them, in the body as it has pleased Him. And if they were all one member, where would be the body? But now indeed many are the members, yet only one body. And the eye cannot say to the hand, I have no need of you; nor again the head to the feet, I have no need of you. But much rather the members of the body seeming to be weaker are necessary. And those members of the body which we think to be less honorable, on these we put more abundant honor around them. And our unpresentable members have more abundant propriety. For our presentable members have no need, but God tempered the body together, giving more abundant honor to the member having need; that there not be division in the body, but that the members should have the same care for one another. And if one member suffers, all the members suffer with it; if one member is glorified, all the members rejoice with it.
(1 Corinthians 12:12-26 MKJV)
Then how is it, brothers? When you come together, each one of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be for building up. If one speaks in a language, let it be by two, or at the most three, and in succession. And let one interpret. But if there is no interpreter, let him be silent in a church; and let him speak to himself and to God. And if there are two or three prophets, let them speak, and let the others judge. If a revelation is revealed to another sitting by, let the first be silent. For you may all prophesy one by one, so that all may learn and all may be comforted. And the spirits of the prophets are subject to the prophets.
(1 Corinthians 14:26-32 MKJV)
For indeed regarding the ministry to the saints, it is not necessary for me to write to you. For I know your eagerness, of which I boast to Macedonia on your behalf, that Achaia was ready a year ago; and your zeal has aroused the greater number. Yet I sent the brothers, lest our boasting (which is on your behalf) should not be in vain, that, as I said, you may be ready. I say this lest perhaps Macedonians should come with me and find you unprepared. We (not to say you) would then be put to shame in this confident boasting. Therefore I thought it necessary to exhort the brothers that they would go forward to you, and make up beforehand your blessing, it having been promised that this would be ready, thus as a matter of blessing, and not as of covetousness. But I say this, He who sows sparingly shall also reap sparingly, and he who sows bountifully shall also reap bountifully. Each one, as he purposes in his heart, let him give; not of grief, or of necessity, for God loves a cheerful giver. And God is able to make all grace abound toward you, that in everything, always having all self-sufficiency, you may abound to every good work; As it is written, "He scattered; he has given to the poor; his righteousness remains forever." Now He who supplies seed to the sower, and bread for eating, may He supply and multiply your seed, and increase the fruits of your righteousness you being enriched in everything to all generosity, which works out thanksgiving to God through us. For the ministry of this service not only supplies the things lacking of the saints, but also multiplying through many thanksgivings to God, through the proof of this ministry they glorify God for your freely expressed submission to the gospel of Christ, and the generosity of the fellowship toward them and toward all, and in their prayer for you, who long after you, because of the exceeding grace of God on you. Thanks be to God for His unspeakable free gift.
(2 Corinthians 9:1-15 MKJV)
For it is not that others may have ease, but you trouble; but by equality in the present time; your abundance for their need, that their abundance also may be for your need; so that there may be equality; as it is written, "He gathering much, he had nothing left over; and he gathering little did not have less."
(2 Corinthians 8:13-15 MKJV)
For you are all sons of God through faith in Christ Jesus. For as many as were baptized into Christ, you put on Christ. There cannot be Jew nor Greek, there is neither bond nor free, there is no male nor female; for you are all one in Christ Jesus.
(Galatians 3:26-28 MKJV)
Brothers, if a man is overtaken in a fault, you the spiritual ones restore such a one in the spirit of meekness, considering yourself, lest you also be tempted. Bear one another's burdens, and so you will fulfill the Law of Christ. For if anyone thinks himself to be something, being nothing, he deceives himself. But let each one prove his own work, and then he alone will have a boast in himself, and not in another. For each one will bear his own load. But let him who is taught in the Word share with the one teaching in all good things. Do not be deceived, God is not mocked. For whatever a man sows, that he also will reap. For he sowing to his flesh will reap corruption from the flesh. But he sowing to the Spirit will reap life everlasting from the Spirit. But we should not lose heart in well-doing, for in due season we shall reap, if we do not faint. So then as we have time, let us work good toward all, especially toward those of the household of faith.
(Galatians 6:1-10 MKJV)
I beseech you therefore, brothers, by the mercies of God to present your bodies a living sacrifice, holy, pleasing to God, which is your reasonable service. And do not be conformed to this world, but be transformed by the renewing of your mind, in order to prove by you what is that good and pleasing and perfect will of God. For I say, through the grace given to me, to every one who is among you, not to think of himself more highly than he ought to think. But set your mind to be right-minded, even as God has dealt to every man the measure of faith. For even as we have many members in one body, and all members do not have the same function, so we the many are one body in Christ, and each one members of one another. Then having gifts differing according to the grace that is given to us, if prophecy, according to the proportion of faith; or ministry, in the ministry; or he who teaches, in the teaching; or he who exhorts, in the encouragement; or he who shares, in simplicity; or he who takes the lead, in diligence; or he who shows mercy, in cheerfulness. Let love be without hypocrisy, shrinking from evil, cleaving to good; in brotherly love to one another, loving fervently, having led one another in honor. As to diligence, not slothful, fervent in spirit, serving the Lord; rejoicing in hope, patient in affliction, steadfastly continuing in prayer, distributing to the needs of the saints, pursuing hospitality. Bless those who persecute you; bless, and do not curse. Rejoice with rejoicing ones, and weep with weeping ones; minding the same thing toward one another, not minding high things, but yielding to the lowly. Do not be wise within yourselves.
(Romans 12:1-16 MKJV)
Therefore, as the elect of God, holy and beloved, put on tender feelings of mercy, kindness, humbleness of mind, meekness, long-suffering, forbearing one another and forgiving yourselves, if anyone has a complaint against any. As Christ forgave you, so also you do. And above all these things put on love, which is the bond of perfectness. And let the peace of God rule in your hearts, to which you also are called in one body, and be thankful. Let the Word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.
(Colossians 3:12-16 MKJV)
Let us hold fast the profession of our faith without wavering (for He is faithful who promised), and let us consider one another to provoke to love and to good works, not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another, and so much the more as you see the Day approaching.
(Hebrews 10:23-25 MKJV)
Faithful is the Word: If anyone reaches out to overseership, he desires a good work. Then it behooves the overseer to be without reproach, husband of one wife, temperate, sensible, well-ordered, hospitable, apt at teaching, not a drunkard, not contentious, not greedy of ill gain, but gentle, not quarrelsome, not covetous, ruling his own house well, having children in subjection with all honor. (For if a man does not know to rule his own house, how shall he take care of the church of God?) not a novice, lest being puffed up he may fall into the condemnation of the Devil. But he must also have a good report from those on the outside, lest he fall into reproach and the snare of the Devil. Likewise the deacons are to be reverent, not double-tongued, not given to much wine, not greedy of ill gain, having the mystery of the faith in a pure conscience. And let these also first be tested, then let them minister without reproach. Even so their wives are to be reverent, not slanderers, temperate, faithful in all things. Let the deacons be the husbands of one wife, ruling their children and households well. For they having served well gain a good grade for themselves, and much boldness in the faith, those in Christ Jesus. I write these things to you, hoping to come to you shortly. But if I should delay, that you may know how you ought to behave in the house of God, which is the church of the living God, the pillar and foundation of the truth. And without controversy great is the mystery of godliness: God was manifested in the flesh, justified in the Spirit, seen by angels, preached among nations, believed on in the world, and received up into glory.
(1 Timothy 3:1-16 MKJV)
Therefore take heed to yourselves, and to all the flock in which the Holy Spirit has made you overseers, to feed the church of God which He has purchased with His own blood. For I know this, that after my departure grievous wolves shall enter in among you, not sparing the flock. Also men shall arise from your own selves, speaking perverse things in order to draw disciples away after them. Therefore watch and remember that for the time of three years I did not cease to warn everyone night and day with tears. And now, brothers, I commend you to God, and to the Word of His grace, which is able to build you up and to give you an inheritance among all those who are sanctified. I have coveted no man's silver or gold or apparel. Yea, you yourselves know that these hands have ministered to my needs, and to those who were with me. I have shown you all things, that working in this way we ought to help the weak, and to remember the words of the Lord Jesus, that He Himself said, It is more blessed to give than to receive. And saying these things, kneeling, he prayed with them all.
(Acts 20:28-36 MKJV)
Let the elders who rule well be counted worthy of double honor, especially those who labor in Word and doctrine. For the Scripture says, "You shall not muzzle the ox treading out grain," and, "The laborer is worthy of his reward." Do not receive an accusation against an elder except before two or three witnesses. Those who sin, rebuke before all, so that the rest also may fear.
(1 Timothy 5:17-20 MKJV)
But you are a chosen generation, a royal priesthood, a holy nation, a people for possession, so that you might speak of the praises of Him who has called you out of darkness into His marvelous light; you who then were not a people, but now the people of God, those not pitied then, but now pitied. Dearly beloved, I exhort you as temporary residents and pilgrims to abstain from fleshly lusts which war against the soul, having your conduct honest among the nations, in that which they speak against you as evildoers, they may glorify God in a day of His visitation, seeing your good works.
(1 Peter 2:9-12 MKJV)
My brothers, do not have the faith of our Lord Christ, the Lord of glory, with respecter of faces. For if there comes a gold-fingered man in fancy clothing into your assembly, and if there also comes in a poor man in shabby clothing, and if you have respect to him who has the fancy clothing and say to him, You sit here in a good place, and say to the poor, You stand there, or sit here under my footstool; Did you not make a difference among yourselves and became judges with evil thoughts? Listen, my beloved brothers, has not God chosen the poor of this world rich in faith and heirs of the kingdom which He has promised to those who love Him? But you dishonored the poor one. Do not rich men oppress you and draw you before the judgment seats? Do they not blaspheme that worthy Name by which you are called? If you fulfill the royal Law according to the Scripture, "You shall love your neighbor as yourself," you do well. But if you have respect to persons, you commit sin and are convicted by the Law as transgressors.
(James 2:1-9 MKJV)
So, you can see who, what, and how we are to "interact" as part of a chosen and called out assembly. The question remains, how successful are we at doing this? What things might we need to do differently ( especially when we meet "together" ) to better fulfill our responsibilities to the other members of Body of Believers?
Are we providing an opportunity for each member to use their gifts? Are we having time to share what the Lord has put on our heart, or taught us through His Spirit? Is our worship from the heart and Spirit lead, or is it "pre-packaged" and "structured" to get us all in and out of our meeting in a pre-set time period.
Do we listen to just one teacher ( who preaches a prepared and closely "timed" speech )? Or is the other members of the Body given free opportunity to participate?
And how much time do we, or should be devoting to the "reading of the scriptures"?
Therefore laying aside all malice and all guile and hypocrisies and envyings, and all evil speakings, desire the sincere milk of the Word, as newborn babes, so that you may grow by it; if truly you have tasted that the Lord is gracious.
(1 Peter 2:1-3 MKJV)
For faithful is the Word, for if we died with Him, we shall also live with Him. If we suffer, we shall also reign with Him. If we deny Him, He also will deny us. If we do not believe Him, yet He remains faithful; He cannot deny Himself. Put them in memory of these things, charging them before the Lord not to dispute about words to no profit, to the subverting of the hearers. Study earnestly to present yourself approved to God, a workman that does not need to be ashamed, rightly dividing the Word of Truth.
(2 Timothy 2:11-15 MKJV)
But the servant of the Lord must not strive, but to be gentle to all, apt to teach, patient, in meekness instructing those who oppose, if perhaps God will give them repentance to the acknowledging of the truth, and that they awake out of the snare of the Devil, having been taken captive by him, so as to do the will of that one.
(2 Timothy 2:24-26 MKJV)
But continue in the things that you have learned and have been assured of, knowing from whom you have learned them, and that from a babe you have known the Holy Scriptures, which are able to make you wise to salvation through faith in Christ Jesus. All Scripture is God-breathed, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfected, thoroughly furnished to every good work.
(2 Timothy 3:14-17 MKJV)
Sunday, January 23, 2011
Sunday, December 12, 2010
Looking and Waiting
But as for me, I will look unto Jehovah; I will wait for the God of my salvation: my God will hear me. Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, Jehovah will be a light unto me.
(Micah 7:7-8 ASV)
Sunday, October 3, 2010
The Gathering and the Great Trumpet
And immediately after the tribulation of those days, the sun shall be darkened and the moon shall not give her light, and the stars shall fall from the heaven, and the powers of the heavens shall be shaken. And then the sign of the Son of Man shall appear in the heavens. And then all the tribes of the earth shall mourn, and they shall see the Son of Man coming in the clouds of the heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather His elect from the four winds, from one end of the heavens to the other.
(Matthew 24:29-31 MKJV)
And it shall be, in that day Jehovah shall thresh from the stream of the river Euphrates to the torrent of Egypt, and you shall be gathered one by one, O sons of Israel. And it shall be, in that day the great ram's horn shall be blown, and those perishing in the land of Assyria shall come, and the outcasts in the land of Egypt shall come and shall worship Jehovah in the holy mountain at Jerusalem.
(Isaiah 27:12-13 MKJV)
Behold, I speak a mystery to you; we shall not all fall asleep, but we shall all be changed; in a moment, in a glance of an eye, at the last trumpet. For a trumpet shall sound, and the dead shall be raised incorruptible, and we shall all be changed.
(1 Corinthians 15:51-52 MKJV)
(Matthew 24:29-31 MKJV)
And it shall be, in that day Jehovah shall thresh from the stream of the river Euphrates to the torrent of Egypt, and you shall be gathered one by one, O sons of Israel. And it shall be, in that day the great ram's horn shall be blown, and those perishing in the land of Assyria shall come, and the outcasts in the land of Egypt shall come and shall worship Jehovah in the holy mountain at Jerusalem.
(Isaiah 27:12-13 MKJV)
Behold, I speak a mystery to you; we shall not all fall asleep, but we shall all be changed; in a moment, in a glance of an eye, at the last trumpet. For a trumpet shall sound, and the dead shall be raised incorruptible, and we shall all be changed.
(1 Corinthians 15:51-52 MKJV)
Saturday, October 2, 2010
Daniel 9:27
(Dan 9:27 KJV) And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
(Barnes)
Dan 9:27
And he shall confirm the covenant - literally, “he shall make strong” - The idea is that of giving strength, or stability; of making firm and sure. The Hebrew word here evidently refers to the “covenant” which God is said to establish with his people - so often referred to in the Scriptures as expressing the relation between Him and them, and hence used, in general, to denote the laws and institutions of the true religion - the laws which God has made for his church; his promises to be their protector, etc., and the institutions which grow out of that relation. The margin reads it, more in accordance with the Hebrew, “a,” meaning that he would confirm or establish “a covenant” with the many. According to this, it is not necessary to suppose that it was any existing covenant that it referred to, but that he would ratify what was understood by the word “covenant;” that is, that he would lead many to enter into a true and real covenant with God. This would be fulfilled if he should perform such a work as would bring the “many” into a relation to God corresponding to what was sustained to him by his ancient people; that is, bring them to be his true friends and worshippers.
The meaning of the expression here cannot be mistaken, that during the time specified, “he” (whoever may be referred to) would, for “one week” - pursue such a course as would tend to establish the true religion; to render it more stable and firm; to give it higher sanctions in the approbation of the “many,” and to bring it to bear more decidedly and powerfully on the heart. Whether this would be by some law enacted in its favor; or by protection extended over the nation; or by present example; or by instruction; or by some work of a new kind, and new influences which he would set forth, is not mentioned, and beforehand perhaps it could not have been well anticipated in what way this would be. There has been a difference of opinion, however, as to the proper nominative to the verb “confirm” - whether it is the Messiah, or the foreign prince, or the “one week.” Hengstenberg prefers the latter, and renders it, “And one week shall confirm the covenant; with many.”
So also Lengerke renders it. Bertholdt renders it “he,” that is, “he shall unite himself firmly with many for one week” - or, a period of seven years, ein Jahrsiebend lang. It seems to me that it is an unnatural construction to make the word “week” the nominative to the verb, and that the more obvious interpretation is to refer it to some person to whom the whole subject relates. It is not usual to represent time as an agent in accomplishing a work. In poetic and metaphorical language, indeed, we personate time as cutting down men, as a destroyer, &e., but this usage would not justify the expression that “time would confirm a covenant with many.” That is, evidently, the work of conscious, intelligent agent; and it is most natural, therefore, to understand this as of one of the two agents who are spoken of in the passage. These two agents are the “Messiah,” and the “prince that should come.”
But it is not reasonable to suppose that the latter is referred to, because it is said Dan_9:26 that the effect and the purpose of his coming would be to “destroy the city and the sanctuary.” He was to come “with a flood,” and the effect of his coming would be only desolation. The more correct interpretation, therefore, is to refer it to the Messiah, who is the principal subject of the prophecy; and the work which, according to this, he was to perform was, during that “one week,” to exert such an influence as would tend to establish a covenant between the people and God. The effect of his work during that one week would be to secure their adhesion to the “true religion;” to confirm to them the Divine promises, and to establish the principles of that religion which would lead them to God. Nothing is said of the mode by which that would be done; and anything, therefore, which would secure this would be a fulfillment of the prophecy. As a matter of fact, if it refers to the Lord Jesus, this was done by his personal instructions, his example, his sufferings and death, and the arrangements which he made to secure the proper effect of his work on the minds of the people - all designed to procure for them the friendship and favor of God, and to unite them to him in the bonds of an enduring covenant.
With many - Or, for many; or, unto many. He would perform a work which would pertain to many, or which would bear on many, leading them to God. There is nothing in the word here which would indicate who they were, whether his own immediate followers, or those who already were in the covenant. The simple idea is, that this would pertain to “many” persons, and it would be fulfilled if the effect of his work were to confirm “many” who were already in the covenant, or if he should bring “many” others into a covenant relation with God. Nothing could be determined from the meaning of the word used here as to which of these things was designed, and consequently a fair fulfillment would be found if either of them occurred. If it refers to the Messiah, it would be fulfilled if in fact the effect of his coming should be either by statute or by instructions to confirm and establish those who already sustained this relation to God, or if he gathered other followers, and confirmed them in their allegiance to God.
For one week - The fair interpretation of this, according to the principles adopted throughout this exposition, is, that this includes the space of seven years. See the notes at Dan_9:24. This is the one week that makes up the seventy - seven of them, or forty-nine years, embracing the period from the command to rebuild the city and temple to its completion under Nehemiah; sixty-two, or four hundred and thirty-four years, to the public appearing of the Messiah, and this one week to complete the whole seventy, or four hundred and ninety years “to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness,” etc., Dan_9:24. It is essential, therefore, to find something done, occupying these seven years, that would go to “confirm the covenant” in the sense above explained. In the consideration of this, the attention is arrested by the announcement of an important event which was to occur “in the midst of the week,” to wit, in causing the sacrifice and the oblation to cease, showing that there was to be an important change occurring during the “week,” or that while he would be, in fact, confirming the covenant through the week in some proper sense, the sacrifice and oblation would cease, and therefore the confirming of the many in the covenant must depend on something else than the continuation of the sacrifice and oblation. In regard to this language, as in respect to all the rest of the prophecy, there are, in fact, just two questions: one is, what is fairly to be understood by the words, or what is the proper interpretation, independent of anything in the result; the other is, whether anything occurred in what is regarded as the fulfillment which corresponds with the language so interpreted.
And in the midst of the week - The word here rendered “in the midst” - means, properly, half, the half part, Exo_24:6; Num_12:12; then the middle, or the midst, Jdg_16:3. The natural and obvious interpretation is what is expressed in our translation, and that will convey the essential idea in the original. It refers to something which was to occur at the middle portion of this time, or when half of this period was elapsed, or to something which it would require half of the “one week,” or seven years, to accomplish. The meaning of the passage is fully met by the supposition that it refers to the Lord Jesus and his work, and that the exact thing that was intended by the prophecy was his death, or his being “cut off,” and thus causing the sacrifice and oblation to cease.
Whatever difficulties there may be about the “precise” time of our Lord’s ministry, and whether he celebrated three passovers or four after he entered on his public work, it is agreed on all hands that it lasted about three years and a half - the time referred to here. On the supposition that this pertains to the death of the Lord Jesus, and that it was the design of the prophecy here to refer to the effects of that death, this is the very language which would have been used. If the period of “a week” were for any purpose mentioned, then it would be indispensable to suppose that there would be an allusion to the important event - in fact, the great event which was to occur in the middle of that period, when the ends of the types and ceremonies of the Hebrew people would be accomplished, and a sacrifice made for the sins of the whole world.
He shall cause the sacrifice and the oblation to cease - The word “he,” in this place, refers to the Messiah, if the interpretation of the former part of the verse is correct, for there can be no doubt that it is the same person who is mentioned in the phrase “he shall confirm the covenant with many.” The words “sacrifice” and “oblation” refer to the offerings made in the temple. The former word more properly denotes “bloody” offerings; the latter “offerings” of any kind - whether of flour, fruits, grain, etc. The word rendered “cease”
- means, properly, to rest (from the word Sabbath), and then in Hiphil, to cause to rest, or to cause to cease. It conveys the idea of “putting an end to” - as, for example, “war,” Psa_46:9; “contention,” Pro_18:18; “exultation,” Isa_16:10. - Gesenius. The literal signification here would be met by the supposition that an end would be made of these sacrifices, and this would occur either by their being made wholly to cease to be offered at that time, or by the fact that the object of their appointment was accomplished, and that henceforward they would be useless and would die away.
As a matter of fact, so far as the Divine intention in the appointment of these sacrifices and offerings was concerned, they “ceased” at the death of Christ - in the middle of the “week.” Then the great sacrifice which they had adumbrated was offered. Then they ceased to have any significancy, no reason existing for their longer continuance. Then, as they never had had any efficacy in themselves, they ceased also to have any propriety as types - for the thing which they had prefigured had been accomplished. Then, too, began a series of events and influences which led to their abolition, for soon they were interrupted by the Romans, and the temple and the altars were swept away to be rebuilt no more. The death of Christ was, in fact, the thing which made them to cease, and the fact that the great atonement has been made, and that there is now no further need of those offerings, is the only philosophical reason which can be given why the Jews have never been able again to rebuild the temple, and why for eighteen hundred years they have found no place where they could again offer a bloody sacrifice. The “sacrifice and the oblation” were made, as the result of the coming of the Messiah, to “cease” for ever, and no power of man will be able to restore them again in Jerusalem. Compare Gibbon’s account of the attempt of Julian to rebuild the temple at Jerusalem: Dec. and Fall, ii. 35-37.
And for the overspreading of abominations he shall make it desolate - The marginal reading here is very different, showing clearly the perplexity of the translators: “Upon the battlements shall be the idols of the desolator.” There is great variety, also, in the ancient versions in rendering this passage. The Latin Vulgate is, “And there shall be in the temple the abomination of desolation.” The Greek, “And upon the temple shall be an abomination of desolations.” The Syriac. “And upon the extremities of the abomination shall rest desolation.” The Arabic, “And over the sanctuary shall there be the abomination of ruin.” Luther renders it, “And upon the wings shall stand the abomination of desolation.” Lengerke and Hengstenberg render it, “And upon the summit of abomination comes the destroyer.” Prof. Stuart, “And the water shall be over a winged fowl of abominations.” These different translations show that there is great obscurity in the original, and perhaps exclude the hope of being able entirely to free the passage from all difficulties. An examination of the words, however, may perhaps enable us to form a judgment of its meaning. The “literal” and “obvious” sense of the original, as I understand it, is, “And upon the wing of the abominations one causing desolation” - The word rendered “overspreading” - means, properly, a “wing;” so called as “covering,” or because it “covers” - from - to cover, to hide. Then it denotes anything having a resemblance to a wing, as an extremity, a corner, as
(a) of a garment, the skirt, or flap, 1Sa_24:4 (5), 11 (12); Num_15:38, and hence, as the outer garment was used by the Orientals to wrap themselves in at night, the word is used for the extremity or border of a bed-covering, Deu_22:30 Deu_23:1; Rth_3:9.
(b) It is applied to land, or to the earth - as the earth is compared with a garment spread out, Isa_24:16; Job_37:3; Job_38:13.
The use of the word “wing” here would lead to the supposition that what is said would pertain to something in connection with the temple having a resemblance to the wings of a bird, and the word “upon” - would lead us to suppose that what was to occur would be somehow upon that. The word rendered “abominations” - means “abominable” things, things to be held in detestation, as things unclean, filthy garments, etc., and then idols, as things that are to be held in abhorrence. The word - is rendered abomination in Deu_29:17; 1Ki_11:5, 1Ki_11:7; 2Ki_23:13, 2Ki_23:24; Isa_66:3; Jer_4:1; Jer_7:30; Jer_13:27; Jer_32:34; Eze_5:11; Eze_7:20; Eze_20:7-8, Eze_20:30; Dan_9:27; Dan_11:31; Dan_12:11; Hos_9:10; Zec_9:7; abominable idols in 2Ch_15:8 (in the margin abominations); “detestable” in Jer_16:18; Eze_11:18, Eze_11:21; Eze_37:23; and “abominable filth” in Nah_3:6. It does not occur elsewhere.
In most of these places it is applied to “idols,” and the current usage would lead us so to apply it, if there were nothing in the connection to demand a different interpretation. It might refer to anything that was held in abomination, or that was detestable and offensive. The word is one that might be used of an idol god, or of anything that would pollute or defile, or that was from any cause offensive. It is not used in the Old Testament with reference to a “banner or military standard,” but there can be no doubt that it might be so applied as denoting the standard of a foe - of a pagan - planted on any part of the temple - a thing which would be particularly detestable and abominable in the sight of the Jews. The word rendered “he shall make IT desolate” - is “he making desolate;” that is, “a desolator.” It is a Poel participle from - to be astonished, to be laid waste; and then, in an active sense, to lay waste, to make desolate. - Gesenius. The same word, and the same phrase, occur in Dan_11:31 : “And they shall place the abomination that maketh desolate,” or, as it is in the margin, “astonisheth.”
There, also, the expression is used in connection with “taking away the daily sacrifices.” The word would be more properly rendered in this place “desolator,” referring to some one who would produce desolation. There is great abruptness in the entire expression, and it is evident that it was not the intention to give so clear a prediction in this that it could be fully understood beforehand. The other portions of the prophecy respecting the building of the city, and the coming of the Messiah, and the work that he would accomplish, are much more clear, and their meaning could have been made out with much more certainty. But, in reference to this, it would seem, perhaps, that all that was designed was to throw out suggestions - fragments of thought, that would rather hint at the subject than give any continuous idea. Perhaps a much more “abrupt” method of translation than what attempts to express it in a continuous grammatical construction capable of being parsed easily, would better express the state of the mind of the speaker, and the language which he uses, than the ordinary versions.
The Masoretic pointing, also, may be disregarded, and then the real idea would be better expressed by some such translation as the following: “He shall cause the sacrifice and the offering to cease. And - upon the wing - the porch of the temple - abominations! And a desolator!” That is, after the ceasing of the sacrifice and the oblation, the mind is fixed upon the temple where they had been offered. The first thing that arrests the eye is some portion of the temple, here denoted by the word “wing.” The next is something abominable or detestable - an object to be hated and loathed in the very temple itself. The next is a desolator - one who had come to carry desolation to that very temple. Whether the “abomination” is connected with the “desolator” or not is not intimated by the language. It might or might not be. The angel uses language as these objects strike the eye, and he expresses himself in this abrupt manner as the eye rests on one or the other. The question then arises, What does this mean? Or what is to be regarded as the proper fulfillment? The reasons for this opinion are, summarily, the following:
(a) The “place or order” in which the passage stands in the prophecy. It is “after” the coming of the Messiah; “after” the proper cessation of the sacrifice and oblation, and at the close of the whole series of events - the termination of the whole design about rebuilding the city and the temple.
(b) The “language” is such as would properly represent that. Nothing could be more appropriate, in the common estimation of the Jews, than to speak of such an object as a Roman military standard planted in any part of the temple, as an “abomination,;” and no word would better denote the character of the Roman conqueror than the word “desolator” - for the effect of his coming, was to lay the whole city and temple in ruins.
(c) The language of the Saviour in his reference to this would seem to demand such an interpretation, Mat_24:15 : “When ye, therefore, shall see the abomination of desolation spoken of by Daniel the prophet stand in the holy place,” etc. There can be no reasonable doubt. that the Saviour refers to this passage in Daniel (see the notes at Mat_24:15), or that events occurred in the attack on Jerusalem and the temple that would fully correspond with the language used here. Josephus, for instance, says, that when the city was taken, the Romans brought their ensigns into the temple, and placed them over the eastern gate, and sacrificed to them there. “And now the Romans,” says he, “upon the flight of the seditious into the city, and upon the burning of the holy house itself, and all the buildings round about it, brought their ensigns into the temple, and set them over against its eastern gate; and there they did offer sacrifices to them, and there did they make Titus “Imperator” with the greatest acclamations of joy.” - “Jewish Wars,” b. vi. ch. vi. Section 1. This fact fully accords with the meaning of the language as above explained, and the reference to it was demanded in order that the purpose of the prophecy should be complete. Its proper termination is the destruction of the city and temple - as its beginning is the order to rebuild them.
Even until the consummation - Until the completion - That is, the series of events in the prophecy shall in fact reach to the completion of everything pertaining to the city and temple. The whole purpose in regard to that shall be completed. The design for which it is robe rebuilt shall be consummated; the sacrifices to be offered there shall be finished, and they shall be no longer efficacious or proper; the whole civil and religious polity connected with the city and temple shall pass away.
And that determined - There seems to be an allusion in the word here to its former use, as denoting that this is the fulfillment of the determination in regard to the city and temple. The idea is, that what was determined, or decided on, to wit, with reference to the closing scenes of the city and temple, would be accomplished.
Shall be poured - The word used here means to pour, to pour out, to overflow - as rain, water, curses, anger, etc. It may be properly applied to calamity or desolation, as these things may be represented as “poured down” upon a people, in the manner of a storm. Compare 2Sa_21:10; Exo_9:33; Psa_11:6; Eze_38:22; 2Ch_34:21; 2Ch_12:7; Jer_7:20; Jer_42:18; Jer_44:6.
Upon the desolate - Margin, desolator. The Hebrew word is the same, though in another form which is used in the previous part of the verse, and rendered “he shall make it desolate,” but which is proposed above to be rendered “desolator.” The verb is an intransitive verb, and means, in “Kal,” the form used here, to be astonished or amazed; then “to be laid waste, to be made desolate” (Gesenius); and the meaning in this place, therefore, is that which is desolate or laid waste - the wasted, the perishing, the solitary. The reference is to Jerusalem viewed as desolate or reduced to ruins. The angel perhaps contemplates it, as he is speaking, in ruins or as desolate, and he sees this also as the termination of the entire series of predictions, and, in view of the whole, speaks of Jerusalem appropriately as “the desolate.”
Though it would be rebuilt, yet it would be again reduced to desolation, for the purpose of the rebuilding - the coming of the Messiah - would be accomplished. As the prophecy finds Jerusalem a scene of ruins, so it leaves it, and the last word in the prophecy, therefore, is appropriately the word “desolate.” The intermediate state indeed between the condition of the city as seen at first and at the close is glorious - for it embraces the whole work of the Messiah; but the beginning is a scene of ruins, and so is the close. The sum of the whole in the latter part of the verse may be expressed in a free paraphrase: “He, the Messiah, shall cause the sacrifice and oblation to cease,” by having fulfilled in his own dcath the design of the ancient offerings, thus rendering them now useless, and upon the outspreading - upon the temple regarded as spread out, or some wing or portico, there are seen abominable things - idolatrous ensigns, and the worship of foreigners. A desolator is there, also, come to spread destruction - a foreign army or leader. And this shall continue even to the end of the whole matter - the end of the events contemplated by the prophecy - the end of the city and the temple. And what is determined on - the destruction decreed - shall be poured out like a tempest on the city doomed to desolation - desolate as surveyed at the beginning of the prophecy - desolate at the close, and therefore appropriately called “the desolate.”
(Barnes)
Dan 9:27
And he shall confirm the covenant - literally, “he shall make strong” - The idea is that of giving strength, or stability; of making firm and sure. The Hebrew word here evidently refers to the “covenant” which God is said to establish with his people - so often referred to in the Scriptures as expressing the relation between Him and them, and hence used, in general, to denote the laws and institutions of the true religion - the laws which God has made for his church; his promises to be their protector, etc., and the institutions which grow out of that relation. The margin reads it, more in accordance with the Hebrew, “a,” meaning that he would confirm or establish “a covenant” with the many. According to this, it is not necessary to suppose that it was any existing covenant that it referred to, but that he would ratify what was understood by the word “covenant;” that is, that he would lead many to enter into a true and real covenant with God. This would be fulfilled if he should perform such a work as would bring the “many” into a relation to God corresponding to what was sustained to him by his ancient people; that is, bring them to be his true friends and worshippers.
The meaning of the expression here cannot be mistaken, that during the time specified, “he” (whoever may be referred to) would, for “one week” - pursue such a course as would tend to establish the true religion; to render it more stable and firm; to give it higher sanctions in the approbation of the “many,” and to bring it to bear more decidedly and powerfully on the heart. Whether this would be by some law enacted in its favor; or by protection extended over the nation; or by present example; or by instruction; or by some work of a new kind, and new influences which he would set forth, is not mentioned, and beforehand perhaps it could not have been well anticipated in what way this would be. There has been a difference of opinion, however, as to the proper nominative to the verb “confirm” - whether it is the Messiah, or the foreign prince, or the “one week.” Hengstenberg prefers the latter, and renders it, “And one week shall confirm the covenant; with many.”
So also Lengerke renders it. Bertholdt renders it “he,” that is, “he shall unite himself firmly with many for one week” - or, a period of seven years, ein Jahrsiebend lang. It seems to me that it is an unnatural construction to make the word “week” the nominative to the verb, and that the more obvious interpretation is to refer it to some person to whom the whole subject relates. It is not usual to represent time as an agent in accomplishing a work. In poetic and metaphorical language, indeed, we personate time as cutting down men, as a destroyer, &e., but this usage would not justify the expression that “time would confirm a covenant with many.” That is, evidently, the work of conscious, intelligent agent; and it is most natural, therefore, to understand this as of one of the two agents who are spoken of in the passage. These two agents are the “Messiah,” and the “prince that should come.”
But it is not reasonable to suppose that the latter is referred to, because it is said Dan_9:26 that the effect and the purpose of his coming would be to “destroy the city and the sanctuary.” He was to come “with a flood,” and the effect of his coming would be only desolation. The more correct interpretation, therefore, is to refer it to the Messiah, who is the principal subject of the prophecy; and the work which, according to this, he was to perform was, during that “one week,” to exert such an influence as would tend to establish a covenant between the people and God. The effect of his work during that one week would be to secure their adhesion to the “true religion;” to confirm to them the Divine promises, and to establish the principles of that religion which would lead them to God. Nothing is said of the mode by which that would be done; and anything, therefore, which would secure this would be a fulfillment of the prophecy. As a matter of fact, if it refers to the Lord Jesus, this was done by his personal instructions, his example, his sufferings and death, and the arrangements which he made to secure the proper effect of his work on the minds of the people - all designed to procure for them the friendship and favor of God, and to unite them to him in the bonds of an enduring covenant.
With many - Or, for many; or, unto many. He would perform a work which would pertain to many, or which would bear on many, leading them to God. There is nothing in the word here which would indicate who they were, whether his own immediate followers, or those who already were in the covenant. The simple idea is, that this would pertain to “many” persons, and it would be fulfilled if the effect of his work were to confirm “many” who were already in the covenant, or if he should bring “many” others into a covenant relation with God. Nothing could be determined from the meaning of the word used here as to which of these things was designed, and consequently a fair fulfillment would be found if either of them occurred. If it refers to the Messiah, it would be fulfilled if in fact the effect of his coming should be either by statute or by instructions to confirm and establish those who already sustained this relation to God, or if he gathered other followers, and confirmed them in their allegiance to God.
For one week - The fair interpretation of this, according to the principles adopted throughout this exposition, is, that this includes the space of seven years. See the notes at Dan_9:24. This is the one week that makes up the seventy - seven of them, or forty-nine years, embracing the period from the command to rebuild the city and temple to its completion under Nehemiah; sixty-two, or four hundred and thirty-four years, to the public appearing of the Messiah, and this one week to complete the whole seventy, or four hundred and ninety years “to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness,” etc., Dan_9:24. It is essential, therefore, to find something done, occupying these seven years, that would go to “confirm the covenant” in the sense above explained. In the consideration of this, the attention is arrested by the announcement of an important event which was to occur “in the midst of the week,” to wit, in causing the sacrifice and the oblation to cease, showing that there was to be an important change occurring during the “week,” or that while he would be, in fact, confirming the covenant through the week in some proper sense, the sacrifice and oblation would cease, and therefore the confirming of the many in the covenant must depend on something else than the continuation of the sacrifice and oblation. In regard to this language, as in respect to all the rest of the prophecy, there are, in fact, just two questions: one is, what is fairly to be understood by the words, or what is the proper interpretation, independent of anything in the result; the other is, whether anything occurred in what is regarded as the fulfillment which corresponds with the language so interpreted.
And in the midst of the week - The word here rendered “in the midst” - means, properly, half, the half part, Exo_24:6; Num_12:12; then the middle, or the midst, Jdg_16:3. The natural and obvious interpretation is what is expressed in our translation, and that will convey the essential idea in the original. It refers to something which was to occur at the middle portion of this time, or when half of this period was elapsed, or to something which it would require half of the “one week,” or seven years, to accomplish. The meaning of the passage is fully met by the supposition that it refers to the Lord Jesus and his work, and that the exact thing that was intended by the prophecy was his death, or his being “cut off,” and thus causing the sacrifice and oblation to cease.
Whatever difficulties there may be about the “precise” time of our Lord’s ministry, and whether he celebrated three passovers or four after he entered on his public work, it is agreed on all hands that it lasted about three years and a half - the time referred to here. On the supposition that this pertains to the death of the Lord Jesus, and that it was the design of the prophecy here to refer to the effects of that death, this is the very language which would have been used. If the period of “a week” were for any purpose mentioned, then it would be indispensable to suppose that there would be an allusion to the important event - in fact, the great event which was to occur in the middle of that period, when the ends of the types and ceremonies of the Hebrew people would be accomplished, and a sacrifice made for the sins of the whole world.
He shall cause the sacrifice and the oblation to cease - The word “he,” in this place, refers to the Messiah, if the interpretation of the former part of the verse is correct, for there can be no doubt that it is the same person who is mentioned in the phrase “he shall confirm the covenant with many.” The words “sacrifice” and “oblation” refer to the offerings made in the temple. The former word more properly denotes “bloody” offerings; the latter “offerings” of any kind - whether of flour, fruits, grain, etc. The word rendered “cease”
- means, properly, to rest (from the word Sabbath), and then in Hiphil, to cause to rest, or to cause to cease. It conveys the idea of “putting an end to” - as, for example, “war,” Psa_46:9; “contention,” Pro_18:18; “exultation,” Isa_16:10. - Gesenius. The literal signification here would be met by the supposition that an end would be made of these sacrifices, and this would occur either by their being made wholly to cease to be offered at that time, or by the fact that the object of their appointment was accomplished, and that henceforward they would be useless and would die away.
As a matter of fact, so far as the Divine intention in the appointment of these sacrifices and offerings was concerned, they “ceased” at the death of Christ - in the middle of the “week.” Then the great sacrifice which they had adumbrated was offered. Then they ceased to have any significancy, no reason existing for their longer continuance. Then, as they never had had any efficacy in themselves, they ceased also to have any propriety as types - for the thing which they had prefigured had been accomplished. Then, too, began a series of events and influences which led to their abolition, for soon they were interrupted by the Romans, and the temple and the altars were swept away to be rebuilt no more. The death of Christ was, in fact, the thing which made them to cease, and the fact that the great atonement has been made, and that there is now no further need of those offerings, is the only philosophical reason which can be given why the Jews have never been able again to rebuild the temple, and why for eighteen hundred years they have found no place where they could again offer a bloody sacrifice. The “sacrifice and the oblation” were made, as the result of the coming of the Messiah, to “cease” for ever, and no power of man will be able to restore them again in Jerusalem. Compare Gibbon’s account of the attempt of Julian to rebuild the temple at Jerusalem: Dec. and Fall, ii. 35-37.
And for the overspreading of abominations he shall make it desolate - The marginal reading here is very different, showing clearly the perplexity of the translators: “Upon the battlements shall be the idols of the desolator.” There is great variety, also, in the ancient versions in rendering this passage. The Latin Vulgate is, “And there shall be in the temple the abomination of desolation.” The Greek, “And upon the temple shall be an abomination of desolations.” The Syriac. “And upon the extremities of the abomination shall rest desolation.” The Arabic, “And over the sanctuary shall there be the abomination of ruin.” Luther renders it, “And upon the wings shall stand the abomination of desolation.” Lengerke and Hengstenberg render it, “And upon the summit of abomination comes the destroyer.” Prof. Stuart, “And the water shall be over a winged fowl of abominations.” These different translations show that there is great obscurity in the original, and perhaps exclude the hope of being able entirely to free the passage from all difficulties. An examination of the words, however, may perhaps enable us to form a judgment of its meaning. The “literal” and “obvious” sense of the original, as I understand it, is, “And upon the wing of the abominations one causing desolation” - The word rendered “overspreading” - means, properly, a “wing;” so called as “covering,” or because it “covers” - from - to cover, to hide. Then it denotes anything having a resemblance to a wing, as an extremity, a corner, as
(a) of a garment, the skirt, or flap, 1Sa_24:4 (5), 11 (12); Num_15:38, and hence, as the outer garment was used by the Orientals to wrap themselves in at night, the word is used for the extremity or border of a bed-covering, Deu_22:30 Deu_23:1; Rth_3:9.
(b) It is applied to land, or to the earth - as the earth is compared with a garment spread out, Isa_24:16; Job_37:3; Job_38:13.
The use of the word “wing” here would lead to the supposition that what is said would pertain to something in connection with the temple having a resemblance to the wings of a bird, and the word “upon” - would lead us to suppose that what was to occur would be somehow upon that. The word rendered “abominations” - means “abominable” things, things to be held in detestation, as things unclean, filthy garments, etc., and then idols, as things that are to be held in abhorrence. The word - is rendered abomination in Deu_29:17; 1Ki_11:5, 1Ki_11:7; 2Ki_23:13, 2Ki_23:24; Isa_66:3; Jer_4:1; Jer_7:30; Jer_13:27; Jer_32:34; Eze_5:11; Eze_7:20; Eze_20:7-8, Eze_20:30; Dan_9:27; Dan_11:31; Dan_12:11; Hos_9:10; Zec_9:7; abominable idols in 2Ch_15:8 (in the margin abominations); “detestable” in Jer_16:18; Eze_11:18, Eze_11:21; Eze_37:23; and “abominable filth” in Nah_3:6. It does not occur elsewhere.
In most of these places it is applied to “idols,” and the current usage would lead us so to apply it, if there were nothing in the connection to demand a different interpretation. It might refer to anything that was held in abomination, or that was detestable and offensive. The word is one that might be used of an idol god, or of anything that would pollute or defile, or that was from any cause offensive. It is not used in the Old Testament with reference to a “banner or military standard,” but there can be no doubt that it might be so applied as denoting the standard of a foe - of a pagan - planted on any part of the temple - a thing which would be particularly detestable and abominable in the sight of the Jews. The word rendered “he shall make IT desolate” - is “he making desolate;” that is, “a desolator.” It is a Poel participle from - to be astonished, to be laid waste; and then, in an active sense, to lay waste, to make desolate. - Gesenius. The same word, and the same phrase, occur in Dan_11:31 : “And they shall place the abomination that maketh desolate,” or, as it is in the margin, “astonisheth.”
There, also, the expression is used in connection with “taking away the daily sacrifices.” The word would be more properly rendered in this place “desolator,” referring to some one who would produce desolation. There is great abruptness in the entire expression, and it is evident that it was not the intention to give so clear a prediction in this that it could be fully understood beforehand. The other portions of the prophecy respecting the building of the city, and the coming of the Messiah, and the work that he would accomplish, are much more clear, and their meaning could have been made out with much more certainty. But, in reference to this, it would seem, perhaps, that all that was designed was to throw out suggestions - fragments of thought, that would rather hint at the subject than give any continuous idea. Perhaps a much more “abrupt” method of translation than what attempts to express it in a continuous grammatical construction capable of being parsed easily, would better express the state of the mind of the speaker, and the language which he uses, than the ordinary versions.
The Masoretic pointing, also, may be disregarded, and then the real idea would be better expressed by some such translation as the following: “He shall cause the sacrifice and the offering to cease. And - upon the wing - the porch of the temple - abominations! And a desolator!” That is, after the ceasing of the sacrifice and the oblation, the mind is fixed upon the temple where they had been offered. The first thing that arrests the eye is some portion of the temple, here denoted by the word “wing.” The next is something abominable or detestable - an object to be hated and loathed in the very temple itself. The next is a desolator - one who had come to carry desolation to that very temple. Whether the “abomination” is connected with the “desolator” or not is not intimated by the language. It might or might not be. The angel uses language as these objects strike the eye, and he expresses himself in this abrupt manner as the eye rests on one or the other. The question then arises, What does this mean? Or what is to be regarded as the proper fulfillment? The reasons for this opinion are, summarily, the following:
(a) The “place or order” in which the passage stands in the prophecy. It is “after” the coming of the Messiah; “after” the proper cessation of the sacrifice and oblation, and at the close of the whole series of events - the termination of the whole design about rebuilding the city and the temple.
(b) The “language” is such as would properly represent that. Nothing could be more appropriate, in the common estimation of the Jews, than to speak of such an object as a Roman military standard planted in any part of the temple, as an “abomination,;” and no word would better denote the character of the Roman conqueror than the word “desolator” - for the effect of his coming, was to lay the whole city and temple in ruins.
(c) The language of the Saviour in his reference to this would seem to demand such an interpretation, Mat_24:15 : “When ye, therefore, shall see the abomination of desolation spoken of by Daniel the prophet stand in the holy place,” etc. There can be no reasonable doubt. that the Saviour refers to this passage in Daniel (see the notes at Mat_24:15), or that events occurred in the attack on Jerusalem and the temple that would fully correspond with the language used here. Josephus, for instance, says, that when the city was taken, the Romans brought their ensigns into the temple, and placed them over the eastern gate, and sacrificed to them there. “And now the Romans,” says he, “upon the flight of the seditious into the city, and upon the burning of the holy house itself, and all the buildings round about it, brought their ensigns into the temple, and set them over against its eastern gate; and there they did offer sacrifices to them, and there did they make Titus “Imperator” with the greatest acclamations of joy.” - “Jewish Wars,” b. vi. ch. vi. Section 1. This fact fully accords with the meaning of the language as above explained, and the reference to it was demanded in order that the purpose of the prophecy should be complete. Its proper termination is the destruction of the city and temple - as its beginning is the order to rebuild them.
Even until the consummation - Until the completion - That is, the series of events in the prophecy shall in fact reach to the completion of everything pertaining to the city and temple. The whole purpose in regard to that shall be completed. The design for which it is robe rebuilt shall be consummated; the sacrifices to be offered there shall be finished, and they shall be no longer efficacious or proper; the whole civil and religious polity connected with the city and temple shall pass away.
And that determined - There seems to be an allusion in the word here to its former use, as denoting that this is the fulfillment of the determination in regard to the city and temple. The idea is, that what was determined, or decided on, to wit, with reference to the closing scenes of the city and temple, would be accomplished.
Shall be poured - The word used here means to pour, to pour out, to overflow - as rain, water, curses, anger, etc. It may be properly applied to calamity or desolation, as these things may be represented as “poured down” upon a people, in the manner of a storm. Compare 2Sa_21:10; Exo_9:33; Psa_11:6; Eze_38:22; 2Ch_34:21; 2Ch_12:7; Jer_7:20; Jer_42:18; Jer_44:6.
Upon the desolate - Margin, desolator. The Hebrew word is the same, though in another form which is used in the previous part of the verse, and rendered “he shall make it desolate,” but which is proposed above to be rendered “desolator.” The verb is an intransitive verb, and means, in “Kal,” the form used here, to be astonished or amazed; then “to be laid waste, to be made desolate” (Gesenius); and the meaning in this place, therefore, is that which is desolate or laid waste - the wasted, the perishing, the solitary. The reference is to Jerusalem viewed as desolate or reduced to ruins. The angel perhaps contemplates it, as he is speaking, in ruins or as desolate, and he sees this also as the termination of the entire series of predictions, and, in view of the whole, speaks of Jerusalem appropriately as “the desolate.”
Though it would be rebuilt, yet it would be again reduced to desolation, for the purpose of the rebuilding - the coming of the Messiah - would be accomplished. As the prophecy finds Jerusalem a scene of ruins, so it leaves it, and the last word in the prophecy, therefore, is appropriately the word “desolate.” The intermediate state indeed between the condition of the city as seen at first and at the close is glorious - for it embraces the whole work of the Messiah; but the beginning is a scene of ruins, and so is the close. The sum of the whole in the latter part of the verse may be expressed in a free paraphrase: “He, the Messiah, shall cause the sacrifice and oblation to cease,” by having fulfilled in his own dcath the design of the ancient offerings, thus rendering them now useless, and upon the outspreading - upon the temple regarded as spread out, or some wing or portico, there are seen abominable things - idolatrous ensigns, and the worship of foreigners. A desolator is there, also, come to spread destruction - a foreign army or leader. And this shall continue even to the end of the whole matter - the end of the events contemplated by the prophecy - the end of the city and the temple. And what is determined on - the destruction decreed - shall be poured out like a tempest on the city doomed to desolation - desolate as surveyed at the beginning of the prophecy - desolate at the close, and therefore appropriately called “the desolate.”
Saturday, September 18, 2010
Sunday, December 13, 2009
How can 3 = 1 : Understanding the Triune Nature of Elohim
Is "God" one or three? The scriptures will tell you both are true.
The very name for "God" in the Hebrew is a plural noun ( Elohim ), but is used with singular adjectives and verb forms.
How can 3 = 1 ?
"How" is difficult to comprehend, but the "reality" of 3 = 1 is everywhere.
All matter exists in 3 "forms".
Solid, Liquid, and Gas.
This is basic chemistry and physics.
The 3 "states" of Water is how I best "understand" the triune nature of Elohim.
We have solid water that is ICE.
We have liquid water that is FLUID WATER.
We have gaseous water that is STEAM or CLOUDS ( or even invisible "humidity" in the air ).
All 3 are "water" ( H2O, two molecules of Hydrogen bonded to one molecule of Oxygen ).
And the 3 forms are known to change and transform into the other depending on the situation ( mainly the temperature of the environment it is in ).
So, if you want to "experience" the fullness of "Water", you will find that you can "Stand On It", or you can "Submerge Yourself In It", or you can "Breath It In".
It is always water.
And God is always God, whether you are experiencing the Father, Son, or Holy Spirit. The 3 are 1.
Three difference "manifestations" of the one and same entity. Not three different entities.
*** No analogy is perfect to describe Elohim, but I hope this helps you get your "mind around" the concept.
And if you have one that works better for you, please share it with us ( Comment on this Blog entry ).
And if you have one that works better for you, please share it with us ( Comment on this Blog entry ).
Doctrine of the Trinity Explained by Michael Bradley
The Doctrine of the Trinity - One God in Three Persons
ne of the main fundamental key truths in Christianity is the belief in the doctrine of the Trinity. Simply put, the doctrine of the Trinity states that there is: One God in three Persons It is not three Gods in one God - it is one God in three Persons.
The Bible specifically states over and over again that there is only one God. This is why you technically can't say that there are three Gods in one God.
However, as you will see in the Scripture verses I will list below, all three Persons of the Godhead are God and Lord Themselves. God the Father is the first Person of the Trinity, His Son Jesus Christ is the second Person of the Trinity and the Holy Spirit is the third Person of the Trinity.
So if all Three of Them are really God and Lord Themselves - then why doesn't God the Father tell us in His Word that we are dealing with three Gods? Why does He keep saying that there is only one God - when in actuality there really are three Gods, since both Jesus and the Holy Spirit are God and Lord Themselves?
There is no question that God, Jesus and the Holy Spirit are three separate, complete and individual Persons with their own individual unique identities. So why does God the Father keep stating that there is only one God in Scripture? This is one of the mysteries of the Trinity that many people have a hard time with.
Here is what I believe may be a possible answer to this question. From Scripture, we know that there are only three classes of beings. God, Jesus and the Holy Spirit are one class in that the Three of Them are all God and Lord Themselves. As such, all Three of Them are absolutely perfect in Their actual natures and personalities. As you will see in one of the Scripture verses I will list below, the Bible tells us that there is no darkness in God. In other words, He has no dark side - no flesh.
This means that God is totally incapable of doing anything evil or bad. He is totally and completely perfectly good in His actual nature and personality. However, the same thing cannot be said of the other two classes of beings that God has created.
The second class of beings that God has created are the angels. The fact that Satan and one third of the angels rebelled against God and were thus thrown out of heaven - all show that angels have the capacity and the ability to malfunction to the dark side.
If they did not have this ability and capacity, then Satan and one third of the angels would have never rebelled against God the Father in the first place. This one fact alone tells us that angels are not perfect like God, Jesus and the Holy Spirit are. They thus cannot be considered gods in any way, shape or form.
The third class of beings God has created is the human race. The Bible specifically states that all men and all women have sinned and have fallen way short of the glory of God. This is why Jesus had to come down to die for all of our sins, flaws and imperfections. The Bible says that all men have sinned and fallen short of the glory of God and makes no exceptions. In other words - all humans are imperfect just like all of the angels are.
This now leads us to one simple conclusion. Since all humans and all angels are imperfect - this now means that no angels and no humans can ever be considered to be gods themselves - no matter how much Satan would still like to believe that, and no matter how many New Age gurus would like to try and tell you otherwise with their false teachings that we are all little gods ourselves.
Now here is why I believe that God the Father has the Trinity set up under the statement of "One God in three Persons."
Since God, Jesus and the Holy Spirit are all God and Lord Themselves - this means that all Three of Them are totally perfect in Their actual personalities and natures. And if They are totally perfect in Their personalities - then this now means They are totally capable of being perfectly one with one another.
As you will in several of the Scripture verses below - Jesus keeps repeating the statement that He and His Father "are one." In other words, They are perfectly one with one another, They are in perfect harmony with one another, They are in perfect agreement with one another, They are in perfect unison with one another.
Since the Two of Them are both God and Lord Themselves - then this now means this union between the Two of them is a perfect divine union. This perfect divine union of oneness between the Two of Them is so perfect, that God the Father can now say that there is only one God - not 3 separate Gods.
The same thing goes for the Holy Spirit. As you will see in a Scripture verse I will list below, this verse also says that the Holy Spirit is perfectly "one" with both God and Jesus. And since the Bible specifically tells us that the Holy Spirit is God and Lord Himself - then this now means His personal union with both God and Jesus is a perfect divine union - and as such - He too can be included as being part of the Godhead - where God the Father can now state that there is only one God, but one God in three separate perfect Persons within the actual Godhead itself.
Since all angels and all humans are imperfect, then that means we are all incapable of establishing any type of perfect divine God-union with either God Himself or with any other human. Only God, Jesus and the Holy Spirit have the ability to establish a perfect divine union with either Themselves or with one of us or one of Their angels.
I believe that this "perfect divine oneness," this "perfect divine union" between God, Jesus and the Holy Spirit is so "God-perfect" - that God the Father can now state that there is only one true God - but one God in three separate, unique and individual Persons.
1. One God in Three Persons
There is one big, whopper mammoth verse that you can literally base the entire doctrine of the Trinity on. Here it is:
"For there are three who bear witness in heaven: the Father, the Word, and the Holy Spirit; and these three are one." (1 John 5:7)
As you will see in a verse I will list below, the Word is Jesus. This verse is now telling us that God the Father, His Son Jesus Christ and the Holy Spirit are "one." This verse is telling us that we are specifically dealing with a God Trinity involving three separate Persons - but with all Three of these Persons being "perfectly one" with one another!
In the 3 captions I will list below, I will give you some of the main verses from Scripture that will specifically tell us that God the Father, His Son Jesus Christ and the Holy Spirit are all God and Lord Themselves.
And if They are all God and Lord Themselves, and above verse is telling us that They are perfectly one with one another - then the Bible has just given us perfect proof that we are now dealing with a Holy Divine Trinity of one God in three Persons.
It's like putting together a jigsaw puzzle. Once you have all of the puzzle pieces put together and put right next to one another - it then becomes quite easy to see what God is trying to tell us with some of this deeper revelation!
I believe that the above verse is one of the major foundational verses in which to base the doctrine of the Trinity on since it is specifically telling us that all three Persons of the Godhead are "perfectly one" with one another.
2. God the Father is God and Lord Himself
In order to complete the above verse, we now have to show that both God, Jesus and the Holy Spirit are all God and Lord Themselves. In this caption, I will give you 10 major power verses all showing that not only is God the Father God and Lord Himself - but that there are no other gods in the entire scheme of things than can even begin to sit next to Him.
The actual wording in some of these verses are very intense in the way they are stating that there is only one God and that there are no other gods anywhere else that can compete with Him for this title. Here are 10 major power verses all showing us that God the Father is God and Lord Himself and that there are no other beings or entities that can even begin compete with Him for this title.
- "... yet for us there is only one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and through whom we live." (1 Corinthians 8:6)
- "But the Lord is the true God; He is the living God and the everlasting King ... thus you shall say to them: "The gods that have not made the heavens and the earth shall perish from the earth and from under these heavens." He has made the earth by His power, He has established the world by His wisdom, and has stretched out the heavens at His discretion ... For He is the maker of all things." (Jeremiah 10:10-16)
- "Thus says the Lord, the King of Israel, and his redeemer, the Lord of hosts: 'I am the First and I am the Last; besides Me there is no God ... Indeed there is no other Rock; I know not one.' " (Isaiah 44: 6,8)
- "To you it was shown, that you might know that the Lord Himself is God; there is none other besides Him ... that the Lord Himself is God in heaven above and on the earth beneath; there is no other." (Deuteronomy 4:35-39)
- "Before Me there was no God formed, nor shall there be after Me. I, even I, am the Lord, and besides Me there is no savior ... Indeed before the day was, I am He; and there is no one who can deliver out of My hand; I work, and who will reverse it?" (Isaiah 43:10-13)
- "For I am God, and there is no other; I am God, and there is none like Me, declaring the end from the beginning, and from ancient times things that are not yet done, saying 'My counsel shall stand, and I will do all My pleasure,' ... (Isaiah 46:9)
- "Look to Me, and be saved, all you ends of the earth! For I am God, and there is no other." (Isaiah 45:22)
- "I am the Lord, and there is no other; there is no God besides Me. I will gird you, though you have not known Me, that they may know from the rising of the sun to its setting that there is none besides Me. I am the Lord, and there is no other; I form the light and create darkness, I make peace and create calamity; I, the Lord, do all these things ... I have made the earth, and created man on it." (Isaiah 45:5-12)
- "For the Lord is great and greatly to be praised; He is to be feared above all gods. For all the gods of the people are idols." (Psalm 96:4)
- "This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all." (1 John 1:5)
All of the above verses are very profound and powerful verses all showing us, without any other possible interpretation, that there is only one God - God the Father - and that there are no other gods that can compete or sit beside Him as His equal.
All other false gods being worshipped by all of the other false religions of this earth are nothing more than false idols according to Psalm 96:4 - and they will all eventually be completely taken out from this earth when Jesus comes back to us in His second coming to set up His Millennium Kingdom from the city of Jerusalem.
Also notice in the very last verse where it specifically says that there is no darkness in God - that He is all light and all goodness!
3. Jesus Christ is God and Lord Himself
All of the above verses are definitely establishing that God the Father is God and Lord Himself. Now here are 18 major power verses all showing that Jesus Christ is also God and Lord Himself.
Notice in the very first verse that it says that the Word - which is Jesus - was with God from the very beginning of all things and that He too is God Almighty Himself! The third verse says that a virgin will bring Jesus into our world and His name shall be called Immanuel - which means that "God is with us."
- "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God." (John 1:1)
- "And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth." (John 1:14)
- "Therefore the Lord Himself will give you a sign: behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel." (Isaiah 7:14)
- "For unto us a Child is born, unto us a Son is given; and the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace." (Isaiah 9:6)
- "... looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ ..." (Titus 2:13)
- "To those who have obtained like precious faith with us by the righteousness of our God and Savior Jesus Christ." (2 Peter 1:1)
- "And we know that the Son of God has come and has given us an understanding, that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life." (1 John 5:20)
- "... no one can say that Jesus is Lord except by the Holy Spirit." (1 Corinthians 12:3)
- "Therefore God also has highly exalted Him and given Him the name which is above every name, and that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." (Philippians 2:9-11)
- Then He said to Thomas, "Reach your finger here, and look at My hands; and reach your hand here, and put it into My side. Do not be unbelieving, but believing." And Thomas answered and said to Him, "My Lord and my God!" (John 20:27)
- "... Christ Jesus, who being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a servant, and coming in the likeness of men." (Philippians 2:6)
- "For in Him dwells all the fullness of the Godhead bodily; and you are complete in Him, who is the head of all principality and power." (Colossians 2:9)
- "Do you not believe that I am in the Father, and the Father in Me? The words that I speak to you I do not speak on My own authority; but the Father dwells in Me does the works. Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves." (John 14:10)
- "I and My Father are one." (John 10:30)
- "I am the Alpha and the Omega, the Beginning and the End, the First and the Last." (Revelation 22:13)
- "I am the Alpha and the Omega, the Beginning and the End," says the Lord, "who is and who was and who is to come, the Almighty." (Revelation 1:8)
- "Jesus Christ is the same yesterday, today, and forever." (Hebrews 13:8)
- Jesus said to them, "Most assuredly, I say to you, before Abraham was, I AM." (John 8:58)
All of the above verses are definitely telling us, without any other possible interpretation or spin that you can put on them - that Jesus Christ is God and Lord Almighty Himself and that He is truly the second Person of the triune Godhead!
The last verse, where Jesus says before Abraham was, He says "I AM." The words "I AM" are present tense - which means that Jesus has always been - He was never created or had any type of origination point like all humans and all angels have. Only God can be eternal and that one statement, all by itself, shows that Jesus Christ is eternal just like His Father is. This makes both Him and God the Father co-eternal in the Godhead itself.
The two verses from Revelation 1:8 and 22:13 are stating that Jesus is the First and the Last, just like the one verse above on God the Father. They are both the First and the Last, which makes both of Them God and Lord.
When the apostle Thomas says to Jesus in the above verse - "My Lord and my God" - Jesus does not correct him, but accepts the statement that he is making to Him, once again proving that Jesus is God and Lord Himself.
All of the above verses are major key power verses all showing us that Jesus Christ is truly God and Lord Himself - and as such - is truly the second Person of the triune Godhead.
4. The Holy Spirit is God and Lord Himself
To complete the doctrine of the Trinity, we now have to show and prove from Scripture that the Holy Spirit is also God and Lord Himself. The following verses will do this for you. Here they are:
- "Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty." (2 Corinthians 3:17)
- But Peter said, "Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back part of the price of the land for yourself? ... You have not lied to men but to God." (Acts 5:3-4)
- "Where can I go from Your Spirit? Or where can I flee from Your presence? If I ascend into heaven, You are there; if I make my bed in hell, behold, You are there." (Psalm 139:7)
- "... how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God ..." (Hebrews 9:14)
- "... no one know the things of God except the Spirit of God." (1 Corinthians 2:11)
The very first verse specifically tells us that the Holy Spirit is Lord Himself. The next verse then tells us that the Holy Spirit is God Himself when Peter is telling Ananias that he has lied to God when he had just lied to the Holy Spirit!
These two verses, when you put them right next to one another, are literally telling us that the Holy Spirit is both God and Lord Himself - just like God the Father and Jesus Christ are both God and Lord Themselves. This now perfectly completes the Trinity - showing that we are now dealing with one God, but one God in three separate and distinct Persons - God the Father, God the Son and God the Holy Spirit.
The third verse above on the Holy Spirit is showing that the Holy Spirit is omnipresent, which means that He is everywhere at all times. Only God has this kind of ability. This is just one more piece of Scriptural evidence that the Holy Spirit has the attributes and abilities of God Himself and as such, has to be God and Lord Himself.
The verse from Hebrews 9:14 says that the Holy Spirit is eternal, which means that He is just like God and Jesus on this issue. He has never been created and has always been and always was. Again, only God can be eternal with no creation or origination point like all humans and all angels have.
The last verse, where it says that no one knows the things of God except the Spirit of God, is giving us another major clue that the Holy Spirit has to be God Himself in order to have this ability to be able know the things of God the Father.
No human and no angel has the perfect ability to know all of the things of God. Only Jesus and the Holy Spirit have this capability within the Godhead itself. The Bible says that all humans will only "know in part" with what knowledge we can acquire from God.
The above 5 verses on the Holy Spirit are definitely showing us that He is also God and Lord Himself, and that He has all of the God-attributes and God-abilities of God and Jesus in the Godhead itself.
Conclusion
If you truly believe that all of the Bible has come to us from God the Father through the Holy Spirit, then all of the above verses, especially when you group all of them together, are all showing us that our God is one God in three Persons - with God the Father, His Son Jesus Christ and the Holy Spirit being the three distinct Persons of this triune Godhead - and with all three Persons of this Godhead being co-equal and co-eternal.
The first set of verses about God the Father are also telling us that there are no other gods anywhere else - either in heaven above or on this earth - and that all of the other so called gods being worshiped by the other false religious systems of this world are nothing but false idols before God the Father and will eventually be completely done away with.
Once again, God the Father has given us some incredible revelation about Himself, His Son Jesus Christ and His Holy Spirit with the knowledge that is contained in these specific verses from Scripture.
**********************************************
Michael Bradley
Bible Teaching, Knowledge, Commentary and Over 150 Free Articles
Copyright © 2005-2008 by Michael Bradley.
Bible Teaching, Knowledge, Commentary and Over 150 Free Articles
Copyright © 2005-2008 by Michael Bradley.
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