I saw the Lord standing beside the altar: and he said, Smite the capitals, that the thresholds may shake; and break them in pieces on the head of all of them; and I will slay the last of them with the sword: there shall not one of them flee away, and there shall not one of them escape.
\n2 Though they dig into Sheol, thence shall my hand take them; and though they climb up to heaven, thence will I bring them down.
\n3 And though they hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and it shall bite them.
\n4 And though they go into captivity before their enemies, thence will I command the sword, and it shall slay them: and I will set mine eyes upon them for evil, and not for good.
\n5 For the Lord, Jehovah of hosts, [is he that toucheth the land and it melteth, and all that dwell therein shall mourn; and it shall rise up wholly like the River, and shall sink again, like the River of Egypt;
\n6 [it is he that buildeth his chambers in the heavens, and hath founded his vault upon the earth; he that calleth for the waters of the sea, and poureth them out upon the face of the earth; Jehovah is his name.
\n7 Are ye not as the children of the Ethiopians unto me, O children of Israel? saith Jehovah. Have not I brought up Israel out of the land of Egypt, and the Philistines from Caphtor, and the Syrians from Kir?
\n8 Behold, the eyes of the Lord Jehovah are upon the sinful kingdom, and I will destroy it from off the face of the earth; save that I will not utterly destroy the house of Jacob, saith Jehovah.
\n9 For, lo, I will command, and I will sift the house of Israel among all the nations, like as [grain is sifted in a sieve, yet shall not the least kernel fall upon the earth.
\n10 All the sinners of my people shall die by the sword, who say, The evil shall not overtake nor meet us.
\n11 In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up its ruins, and I will build it as in the days of old;
\n12 that they may possess the remnant of Edom, and all the nations that are called by my name, saith Jehovah that doeth this.
\n13 Behold, the days come, saith Jehovah, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt.
\n14 And I will bring back the captivity of my people Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them.
\n15 And I will plant them upon their land, and they shall no more be plucked up out of their land which I have given them, saith Jehovah thy God.\u201d (Amos 1-15)<\/p><\/blockquote>\nAmos was one of the earliest writing prophets, being probably a contemporary of Joel. Their ministry fell within the first half of the eighth century, B.C., according to the Ussher chronology. Of course the psalmists and others who lived before the eighth century did write, by inspiration, their messages, as we find recorded in the earlier books of the Bible. But we usually speak of the \u201cwriting prophets\u201d as beginning with Isaiah and ending with Malachi.<\/p>\n
In order that we may understand the message of Amos, chapter 9, we must first determine how this prophet used the word Israel.<\/em><\/p>\n
I. The Use of the Word Israel<\/em> in Amos
\n<\/em><\/h2>\nIn Amos 1:1 we have this language: \u201cThe words of Amos, who was among the herdsmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake.\u201d The phrase, \u201cconcerning Israel,\u201d here seems to have its broadest connotation, which includes the twelve tribes. Amos tells us that he saw this vision concerning Israel in the days of Uzziah, king of Judah, and of Jeroboam, the second king of Israel. Israel, in the latter connection, refers to the kingdom in the north consisting of the ten tribes. Thus we see a twofold use in the first verse of our word. But in 2:6 we have this language: \u201cFor three transgressions of Israel, yea, for four, I will not turn away the punishment thereof …\u201d When we note in verse 4 that Judah is the name given to the southern kingdom and then in verse 6 Israel is pointed out, we know that our term here refers to the kingdom of the ten tribes headed up in Samaria.<\/p>\n
The use of Israel in 3:1 includes all the twelve tribes. Listen to the language. \u201cHear this word that Jehovah hath spoken against you, 0 children of Israel, against the whole family which I brought up out of the land of Egypt, saying, You only have I known of all the families of the earth; therefore I will visit upon you all your iniquities\u201d (Amos 3:1,2). Here the prophet speaks of the children of Israel, the whole family which the Lord brought up out of the land of Egypt. Israel in this instance includes all twelve tribes.<\/p>\n
But when we see the expression, \u201c0 ye children of Israel,\u201d in 4:5, we know from the context that in this instance it refers to the northern kingdom. This fact becomes evident when we notice that in verse 1 the elite women of Samaria, the capital of the northern kingdom, are compared to the \u201ckine of Bashan,\u201d mere cattle. In verse 4 the prophet called upon the people to go to Beth-el and to Gilgal and continue their idolatrous worship, because they were delighted in doing so. After our expression we see that the prophet spoke of various calamities which the lord had brought upon the northern kingdom as chastisement for the sins of the people. Since they had passed the judgments of God unheeded and had not recognized in them the stroke of wrath of the Almighty, the prophet called upon the nation, the northern kingdom, to get ready to meet God; for since they had fought against Him thus far, they were urged to get<\/em> ready for a more terrific stroke. When our eye drops down to 5:1, we see that the prophet still had the northern kingdom in mind when he called to the people saying, \u201cHear ye this word which I take up for a lamentation over you, 0 house of Israel.\u201d He then spoke of those whom he addressed as the \u201cvirgin of Israel\u201d saying, \u201cThe virgin of Israel is fallen; she shall no more rise; she is cast down upon her land; there is none to raise her up.\u201d A nation that had not been conquered by another was frequently addressed as a virgin. For example, Babylon was spoken of as the virgin daughter of Babylon (Isaiah 47:1). Positive proof that Amos, in 5:1,2, was speaking of the northern kingdom is seen in the prediction, \u201c… she shall no more rise: she is cast down upon her land; there is none to raise her up.\u201d This forecast shows that those addressed would as a kingdom go down, never to rise again. This fact is positive proof that in this instance the prophet had the northern kingdom in view.<\/p>\n
But the situation is entirely different in Amos 6:1-6. In verse 1 of this chapter the prophet declared, \u201cWoe to them that are at ease in Zion, and to them that are secure in the mountain of Samaria, the notable men of the chief of the nations, to whom the house of Israel come!\u201d Here Amos looked at the leaders of the people in Jerusalem, and then to those in Samaria and spoke of them as the notable men of the chief of the nations, to whom the house of Israel come!\u201d The \u201chouse of Israel,“ according to this verse, went to the leaders both in Zion and also in Samaria. Thus it is very clear that in this passage the word Israel embraces the whole nation.<\/p>\n
In the third vision, found in 7:7-17, Israel refers the ten northern tribes concerning whom the Lord declared, \u201cI will not again pass by them any more.\u201d By this statement Jehovah meant that He would not wink at, or pass by without notice, their sins. On the contrary, He declared that He would utterly, completely destroy this kingdom: \u201cBehold, I will set a plumb line in the midst of my people Israel; I will not again pass by them any more; and the high places of Isaac shall be desolate, and the sanctuaries of Israel shall be laid waste; and I will rise against the house of Jeroboam with the sword.\u201d<\/p>\n
Again, in chapter 8, Israel of verse 2 is the northern kingdom concerning whom God again says: \u201cI will not again pass by them any more.\u201d According to the facts of the context Israel here refers to the ten tribes constituting the northern kingdom.<\/p>\n
II. An Analysis and an Exposition of Chapter Nine<\/h2>\n
Having seen in the foregoing discussion that Amos used the term Israel with the two connotations, and that one must look at all the facts of the immediate context to determine which meaning was in the prophet’s mind, we must continue this investigation in the ninth chapter in order that we might see the message that the prophet had for us here, an unfolding of the truth of God which is vital to the proper comprehension of the prophetic word.<\/p>\n
An examination of this chapter yields the following analysis:<\/p>\n
\n
- \n
\n
- \n
\n
- The altar and the Temple (vss. 1-4).<\/li>\n
- The Lord of the universe (vss. 5,6).<\/li>\n
- God’s control of the nations (vs. 7).<\/li>\n
- The cessation of the kingdom of Israel (vs. 8).<\/li>\n
- Israel scattered among the nations (vs. 9).<\/li>\n
- The sinners purged from the nation (vs. 10).<\/li>\n
- The restoration\u00a0 of the Davidic house and the attendant blessing (vss. 11-15).<\/li>\n<\/ol>\n<\/li>\n<\/ol>\n<\/li>\n<\/ol>\n
When we look at this chapter, we immediately ask, What altar and what temple is referred to in verse 1? When we realize that the entire chapter is one sermon \u2014 a literary unit \u2014 that Israel of verse 7 refers to the twelve tribes, and that God recognized only the Temple at Jerusalem, we come to the conclusion that this altar and Temple are the ones which Solomon built on Mount Moriah in Jerusalem. (I am thoroughly aware that some scholars take a different view of this verse; but, in my judgment, they do so because they have not studied Amos‘ use of the word Israel throughout the book and do not realize that chapter 9 is a literary unit.) This chapter recounts the fifth and last vision of the series found in chapters 7, 8, and 9. The trend and teaching of the entire chapter is centered upon the twelve tribes as the Chosen People and Jerusalem and the Davidic throne as the place and the rightful rulers, under God, over His people.<\/p>\n
In the first verse we have a prediction that God would utterly destroy the altar and Temple at which He himself was worshipped by His Chosen People. When we glance at Jewish history we see that this prediction was literally fulfilled by the Babylonians under Nebuchadnezzar who destroyed Jerusalem and the Temple. We also know, from Josephus and other historians, that the Temple which Zerubbabel built after the Babylonian captivity was likewise destroyed by the Romans in 70 A. D. It is quite probable that Amos, looking out into the future, saw these two great calamities that would overtake the nation.<\/p>\n
The prophet asserts in verses 2-4 that though there should be those who escaped \u2014 the evil wicked ones of the nation \u2014 and though they should dig down into Sheol or go up into the top of Mount Carmel, or go to the very bottom of the sea, they would not disappear from His sight or from the reach of His judgment. On the contrary, His hand would reach out and would bring just retribution upon such. Though they should go into captivity and escape the destruction that is wrought at the time of the collapse of the nation, the sword should follow them and wreak its vengeance upon them.<\/p>\n
That these predictions would be literally carried out, thus declared the prophet, was guaranteed by the fact that Jehovah of hosts whose dwelling place is in the heavens was still looking on and His hand was still dealing with men and women here upon the earth. He is not an absentee sovereign, but is ever present in the universe and is cognizant of all that men do and say. He is the sovereign in the material sphere as well as in the moral and spiritual realm.<\/p>\n
In verse 7 we see that Jehovah of hosts is the one who is controlling the movements of the nations: \u201cAre ye not as the children of the Ethiopians unto me, 0 children of Israel? saith Jehovah. Have not I brought up Israel out of the land of Egypt, and the Philistines from Caphtor, and the Syrians from Kir?\u201d In order that we might see the biblical teaching concerning God’s allotting to the nations their inheritance, we should note Deuteronomy 32:8,<\/p>\n
When the Most High gave to the nations their inheritance,
\nWhen he separated the children of men,
\nHe set the bounds of the peoples according to the number of the children of Israel.
\nFor Jehovah’s portion is his people; Jacob is the lot of his inheritance.\u201d<\/p><\/blockquote>\nThe invisible guiding hand of the Almighty is overruling and directing the affairs of nations and peoples. He has done that from the beginning and throughout the centuries. Not for one moment has He relinquished His position of authority and control to anyone.<\/p>\n
In the verse which we have just noted, we also see that Jehovah is the one who brought Israel out of the land of Egypt, as well as the Philistines from Caphtor and the Syrians from Kir. Israel in this connection, as we have already noted, embraces the twelve tribes whom God brought out of Egypt. This statement goes back to the time of the Exodus when Moses, the great lawgiver of Israel, brought the people out of Egypt, through the wilderness, and to the Plains of Moab from whence they entered the land under Joshua, his successor.<\/p>\n
From verse 8 we learn that the Lord foretold the destruction and cessation of the sinful kingdom: \u201cBehold, the eyes of the Lord Jehovah are upon the sinful kingdom, and I will destroy it from off the face of the earth; save that I will not utterly destroy the house of Jacob, saith Jehovah.\u201d Since in the preceding verse the prophet is speaking of the twelve tribes of Israel, since he has spoken of them as a nation, and since there is no negative evidence, we must conclude that the sinful kingdom of which he is speaking in verse 8 is none other than that which consisted of the twelve tribes. In the historical portions of the Scriptures we see that the twelve tribes were governed by Saul, David, and Solomon. Upon the death of the last of these the ten tribes revolted and established a kingdom in the north. The tribes of Benjamin and Judah remained loyal to God and to the Davidic house. The two kingdoms, \u2014 Judah and Israel \u2014 ran parallel for 264 years. In the sixth year of King Hezekiah of Judah the northern kingdom collapsed under the sledge-hammer blows of the Assyrian monarch. Thus there disappeared from history the northern kingdom. It has never been revived. Neither shall it ever come back to life \u2014 according to prophetic predictions. Also from the historical portions of the Old Testament we see that there was a general drift on the part of the great masses of the people of the land \u2014 of the northern kingdom \u2014 toward the southern kingdom and to the acknowledgment of Jehovah as their God. The fact is very evident to one who studies carefully the annals of the latter days of the monarchy of Israel. (Only the leaders of the northern kingdom were taken off into Assyrian captivity whereas the great masses of the population remained in the land. When the Babylonians overran the land and finally overthrew the kingdom of Judah, the sinful kingdom ceased for a period of seventy years, according to the prediction of Jeremiah (chapter 25). At the conclusion of the captivity those exiles who wished to return to the land of their fathers were permitted to do so by Cyrus, the king of the Medo-Persian Empire. The kingdom in a limited and circumscribed manner was re-established in Jerusalem with Zerubbabel, a prince of the house of David, as governor. Of course, he owed allegiance to the Persian authorities. When the Greeks under Alexander conquered the country, they still maintained a quasi-independence. At the time of the Maccabean revolt against the Greco-Syrian rulers, Judah gained back her independence for a short while. Finally, the torch of her independence flickered out when the Romans under Pompey got a grip on the land and subjected the Jews to the Roman authorities. The sinful kingdom was brought to a sudden end by the overthrow of Jerusalem in the year 70 A.D. under Titus, the Roman general. By that event the prophecy of verse 8 was completely fulfilled.<\/p>\n
According to the verse under consideration, the Lord declared, \u201cI will destroy it [the sinful kingdom of the Jews from off the face of the earth; save that I will not utterly destroy the house of Jacob, saith Jehovah.\u201d In the last phrase of verse 8 the Lord promised to save the remnant of the nation. When we study this doctrine further in the light of Isaiah’s predictions, we see that the remnant which will yet be saved will come out of Israel that is scattered among the nations.<\/p>\n
This world-wide dispersion of the Jews after the fall of the sinful kingdom is foretold in verse 9, which reads as follows: \u201cFor, lo, I will command, and I will sift the house of Israel among all the nations, like as grain<\/em> is sifted in a sieve, yet shall not the least kernel fall upon the earth.\u201d Here the word Israel refers to the twelve tribes that are scattered among the nations of the world. This was literally begun when Jerusalem fell and when the Jews who survived that national catastrophe of 70 A.D. were shipped to the slave markets of the world and were sold into bondage. From that day until this the Jews have been sifted among the nations of the world. But the Lord guarantees that not one good grain or kernel shall be lost. Here He pledges His word that not a single honest, conscientious Jew throughout the entire Christian Dispensation shall be lost. He sees that the truth of God’s Word and the message of salvation reaches-every truth seeking Jew. They cannot believe on Him of whom they have not heard, and they cannot hear without a preacher, according to Romans, chapter 10. God therefore pledges His honor to the faithful in Israel that He will get His truth to them.<\/p>\n
Thus, in verse 9, we see the entire Christian Dispensation, or the period of time beginning with the destruction of Jerusalem in 70 A.D., and extending to the time of the Tribulation \u2014 this period during which the nation of Israel is scattered among all the nations following the complete over-throw of the Jewish kingdom. That the Christian Dispensation was clearly revealed in the Old Testament is evident to every careful student of prophecy. For instance, in Psalm 110:1,2, we see the first coming of the Messiah, the period of time during which He, being rejected, is seated at the right hand of the throne of God; and at the end of this time, He returns to establish His kingdom upon earth. These facts are shown in these verses, which read as follows:<\/p>\n
Jehovah saith unto my Lord,
\nSit thou at my right hand,
\nUntil I make thine enemies thy footstool.
\nJehovah will send forth the rod of thy strength out of Zion:
\nRule thou in the midst of thine enemies.\u201d (Psalm 110:1,2)<\/p><\/blockquote>\nIsaiah, in 61:1-3, foretold the first coming of Messiah and His proclaiming the \u201cyear of Jehovah’s favor [Christian Dispensation], and the day of vengeance of our God [the Tribulation Period].\u201d Other passages in the Old Testament clearly foretell our present age during which Messiah, after having been rejected at His first coming, is seated at the right hand of God, awaiting the time for Israel to acknowledge her national sin and to accept Him, at which time He will return and establish His kingdom upon the earth.<\/p>\n
In Amos 10 we see the Tribulation. The language is as follows: \u201cAll the sinners of my people [the Jewish people shall die by the sword, who say, The evil shall not overtake nor meet us.\u201d When I read this verse in the light of related passages, I know that in this verse the prophet was speaking about the Tribulation; for in it the Lord will destroy all the sinners from among the Jews, and only the faithful remnant will survive that ordeal. In the light of these facts it is clear that Amos 10 is a prediction of the Tribulation, which follows the Christian Dispensation. But during the present age Israel is scattered among the nations.<\/p>\n
When the Lord destroys all the sinners from among the Jews in the Tribulation, He will then come and raise up the tabernacle of David that is fallen. Hear the prophet. \u201cIn that day [the day when He shall have finished purging all the wicked from Israel will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up its ruins, and I will build it as in the days of old …\u201d When we notice the development of the thought, it is very clear that Amos is chronological in his unfolding of the great truth pertaining to the Jewish people throughout the centuries. He therefore placed the raising up of the tabernacle of David and the re-establishment of the Davidic throne in Jerusalem at the conclusion of the Tribulation.<\/p>\n
From these facts it is clear that the prophet did not promise that God would raise up the throne of David at Messiah’s first coming; but, on the contrary, at His return following the Tribulation.<\/p>\n
When the Lord thus re-establishes the throne of David in Jerusalem, He will lift the curse, and all nature will be vibrant with life. Edenic conditions will prevail from that time on \u2014 so long as sun, moon, and stars endure (Psalm 833-37). When we compare this passage with related ones, we see that at the conclusion of the Millennial Age the present heavens and earth will pass away completely. After that God will create the eternal order \u2014 the eternal heavens, the eternal earth, and the new Jerusalem that comes down out of the eternal heavens upon the eternal earth.<\/p>\n
We see from Amos, chapter 9, the entire history of Israel from the Exodus to the close of the Millennial Age, which consists of Israel’s entering Palestine and the establishment of the kingdom. Finally, on account of her sinful condition, this kingdom ceases. When this occurs, the people are scattered among the nations of the world. This period began, as we have already seen, in 70 A.D., and continues throughout the centuries to the Tribulation. Then, according to 10, Israel is purged of all evil, wicked sinners. When that is done \u2014 \u201cin that day\u201d \u2014 God raises up the tabernacle that has been thrown down and re-establishes the Davidic throne, which will continue through the Millennial Age.<\/p>\n
\nThe Program of Daniel Chapter Nine<\/h3>\n
In the second year of Darius the Mede Daniel the prophet was reading Jeremiah’s prediction concerning the desolations of Jerusalem. This first year of Darius was the sixty-eighth of the Babylonian captivity. There were therefore only two more years until the seventy foretold by Jeremiah would be accomplished. Daniel, being a man of faith, believed God would make good His promise that at the expiration of the seventy years He would return the captives to the land of their fathers. According to the second verse of this chapter Daniel understood by \u201cthe books\u201d the number of years of which Jeremiah spoke. This statement shows that he had been studying the prophecy of Jeremiah in the light of other books. What books could these have been? Without doubt included in them was the Book of Kings \u2014 and possibly Chronicles if it was written at that time.<\/p>\n
The prophecy of Jeremiah is recorded in chapter 25 of that book and is repeated in the letter written by Jeremiah to the captives in Babylon, which constitutes chapter 29 of the Book of Jeremiah.<\/p>\n
Realizing that the seventy years for the desolations of Jerusalem were practically accomplished and believing that God would fulfill His promise of restoring the exiles after the Babylonian captivity, Daniel, upon reading the prophecy and studying it in the light of all the facts, began to pray and to confess both his own sins and those of his people. His heart being right, naturally as he studied prophecy, he began to pray for all concerned.<\/p>\n
While he was still speaking in prayer and confessing his own sins and those of Israel, the angel Gabriel, who had been dispatched from the Lord to him, arrived upon the scene and delivered a special message to him which the Lord had sent.<\/p>\n
Daniel was a man like any of us \u2014 just the same as Elijah of whom James declared that he \u201cwas a man of like passions with us …\u201d (James 5:17).<\/p>\n
Gabriel informed Daniel that he had been sent to give him instruction, to teach him wisdom and understanding. He therefore exhorted the prophet to \u201cconsider the matter and understand the vision\u201d (Daniel 22,23). The fact of the angel’s stating that he had come to bring Daniel wisdom and understanding and that he urged him to open his mind and heart to receive this new information shows that Daniel, though he was a prophet, did not understand the prophecy which he had been studying. How was it that a prophet of God could misunderstand the Scriptures as he read them? The answer is this: Whenever the Spirit of God was upon a prophet, he spoke infallibly, making no mistakes. But the Spirit was not always<\/em> upon the true prophets; for they very frequently tell us that the word of the Lord came to them on a certain day, of a given month, and of a definite year. Thus the dating of certain prophecies show us conclusively that the prophets were not always inspired. When, however, the Spirit was not making new revelations to and through them, they could, as they read the Scriptures, reach wrong conclusions the same as anyone else. That this statement is true is evident from the fact that Nathan, a true prophet of God, encouraged David to build the house of the Lord. Then the word of God came to him that night and instructed him to go to David, informing him that he had made a mistake and that the king would not be permitted to build the house of Jehovah, because he was a man of blood. In view of these facts we see that, when the Spirit of God was not upon a prophet, he could arrive at incorrect conclusions the same as anyone else. Moreover we learn that the prophet had to be of a receptive attitude in order to comprehend the message when it was delivered.<\/p>\n
Can we ascertain the mistake which Daniel made? Yes, since the information which Gabriel brought to him was to give him instruction and to show what was the truth about the matter, we may be certain that there is reflected in his message the mistake which the prophet made. In other words, the message from Gabriel corrected him and enabled him to see the situation as it was and is. We must therefore study carefully the entire message.<\/p>\n
Gabriel told Daniel that seventy sevens were decreed upon his people and upon his holy city (Daniel 24). Our English version translates the Hebrew text here as \u201cseventy weeks are decreed upon thy people and upon thy holy city …\u201d The English word weeks has a definite specific connotation and always suggests to us the idea of a period of seven days. This is not true with reference to the Hebrew text. Rendered literally the passage would read, \u201cSeventy sevens are decreed …\u201d The word rendered weeks simply is the numeral seven. In a given case the facts of the context must determine the article or thing that is thus numbered. If there were seven birds, for instance, and the Hebrew was speaking, he would use this very word; if he were talking of children and noted the fact that there were seven, he would use the same word. In other words, the word translated weeks here is like our English word dozen. You may be thinking of or speaking about any article and declare that there is a dozen of it. Everyone would understand that the one making the statement indicated that there were twelve of the article or thing under consideration.<\/p>\n
When Daniel said that there were seventy weeks, of what was he speaking? We must look at the facts of the context. From verse 2 of this prophecy we see that he was reading about the seventy years of the desolations of Jerusalem. He had therefore read of them, had been thinking about them, was praying in regard to them, and looking forward to the end of that period, at which time he confidently expected God to restore the people to the land of the fathers. As suggested above, Gabriel came to give Daniel the correct interpretation of the original prophecy. He therefore in substance said to Daniel: You have arrived at the wrong conclusion. The things for which you are looking will not come to pass at the end of the seventy years of Babylonian captivity; instead of their being fulfilled within the next two years, there will be seventy times seven years for the bringing in of this ideal condition concerning which you have been reading. Thus Gabriel told Daniel that the thing for which his heart yearned \u2014 as we shall presently see \u2014 would not come to pass until seven times seventy years were accomplished. In other words, 490 years would pass before the materialization of the vision for which he confidently looked.<\/p>\n
What were the things for which the prophet was longing? The answer is, the things mentioned in verse 24; for declared Gabriel:<\/p>\n
Seventy weeks are decreed upon thy people and upon thy holy city, to finish transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy.\u201d<\/p><\/blockquote>\n
From this statement we may confidently expect that at the end of this period of 490 years God will finish transgression \u2014 the transgression of the Jewish nation. There is one transgression of that people that stands out above all others and that is designated the<\/em> transgression. When this passage is studied in the light of related ones, we see that this national sin of Israel is the rejection of her Messiah. Thus at the end of this 490 year period the matter concerning the transgression of the Jewish people will be brought to a final consummation and the books will be closed on that subject \u2014 in accordance with the principles of righteousness and justice to all \u2014 when Israel repents of it, confesses it, and requests her Messiah to return. The next item is \u201cto make an end of sins,\u201d that is, that at the end of the 490 year period there will be no more sin in Israel. The entire nation will be righteous. At that time reconciliation will be made for iniquity \u2014 inborn sin, sin in the flesh. Then will be brought in everlasting righteousness, or the righteousness of the ages \u2014 the righteousness which God sponsors and which is a reflection of His own true character. His system of ethics and morals will be the order of the day from then on. At that time all vision and prophecy will be sealed. There will be no further need of prophecy, for all will be taught of God and will see and know fully even as they are fully known. Finally the most holy place \u2014 the sacred sanctuary of God \u2014 will be anointed.<\/p>\n
When one looks at these statements, one sees that the angel Gabriel was talking about millennial conditions, that is, the conditions which will exist upon earth during the thousand years reign of our Lord. These facts show us that at the end of the 490-year period here mentioned, the Millennium will be established upon the earth and the glory of God will encircle the earth as the waters cover the sea.<\/p>\n
The next question arising is, When does this period of 490 years begin? This is found in verse 25: \u201cKnow therefore and discern, that from the going forth of the commandment to restore and to build Jerusalem unto the anointed ones, the prince, shall be seven weeks, and three score and two weeks …\u201d According to this prophecy the initial date is the year when the commandment goes forth to restore and to build Jerusalem. When was this decree issued and by whom? The answer is clear and specific. Let us turn to Isaiah 44:24 \u2014 45:13. (I urgently request the reader to study this block of Scripture in order to see the force of the subject under consideration.) In 44:24-28 Jehovah, Israel’s Redeemer, is speaking and declares in saying to the deep, \u201cBe dry, and I will dry up thy rivers; that saith of Cyrus, He is<\/em> my shepherd, and shall perform all my pleasure, even saying of Jerusalem, She shall be built; and of the temple, Thy foundation shall be laid\u201d (44:27,28). According to this prophecy Cyrus, the Persian, would issue the decree for the rebuilding of both Jerusalem and the Temple. If words means anything at all, this passage means this \u2014 nothing more, nothing less \u2014 that God unequivocally declared that Cyrus would be the one who would issue such a decree. In chapter 45 the Lord, through Isaiah, declared that Cyrus was His messiah in the sense of His using this heathen monarch to carry out His plans and purposes in liberating Israel from Babylonian captivity. In 45:12 the Lord declared again that He is the creator of man upon the earth and that He is the one who has stretched out the heavens and all their host. Following this statement he asserted, \u201cI have raised him [Cyrus] up in righteousness, and I will make straight all his ways: he shall build my city, and he shall let my exiles go free, not for price nor reward, saith Jehovah of hosts.\u201d It is crystal clear that Cyrus was the one ordained of God to issue the decree for the rebuilding of the city of Jerusalem and for the liberation of the exiles. Since the Lord has said that it was Cyrus whom he would use to issue the decree for the rebuilding of the city and of the Temple, can we doubt this clear, unmistakable prophecy? Did God do what he here foretold? Did Cyrus make the decree concerning which God here spoke? There can be but one answer given by those who believe God infallibly inspired the Word, which is that certainly Cyrus did what God foretold that he would do.<\/p>\n
In this connection our attention is often called to the decree which Cyrus issued and which is recorded in Ezra 1:1-4. Then it is pointed out that nothing is said about the rebuilding of Jerusalem in this edict, but that the Temple only is mentioned. That is true. In reply to this position let me call attention to the fact that there are two versions of this decree issued by Cyrus which are recorded in the Word. The first one is as just stated, Ezra 1:1-4. The second is found in 6:3-5. This latter one contains things that are not mentioned in the record of chapter 1. What does this fact show? Simply this: The first account, in chapter 1, does not give the decree in full. It is therefore gratuitous to assert that, because the rebuilding of Jerusalem is not mentioned in the draft of the decree given in chapter 1, therefore Cyrus did not authorize the rebuilding of Jerusalem \u2014 as God through Isaiah foretold he would do.<\/p>\n
There is another fact that we must note in connection with this discussion. The Jews who returned under Zerubbabel to Jerusalem by the decree of Cyrus, armed with this decree, set about rebuilding the city and completed the repairs on the wall; for in Ezra 4:12 we have this record: \u201cBe it known unto the king, that the Jews that came up from thee are come to us unto Jerusalem; they are building the rebellious and the bad city, and have finished the walls, and repaired the foundations.\u201d This is a statement which was made by the enemies of the Jews to the Persian king. The facts that the Jews did rebuild the wall and were restoring the city after they returned under Zerubbabel show that the decree which allowed them to rebuild the Temple also permitted their rebuilding their city and repairing the wall. If it had not given such authority, the Jews would not have dared to rebuild their city. These facts in the historical record show that Cyrus did exactly what God foretold that he would do, namely, issue the decree for the rebuilding and restoring of Jerusalem and the rebuilding of the temple.<\/p>\n
Since Gabriel said that the initial date of the 490-year period was the year for the issuing of the decree to restore Jerusalem, and since Cyrus issued that decree, we may be certain that this 490-year prophetic period began with Cyrus’s issuing the decree, which was proclaimed in the year 536 B.C. according to the Ussher chronology; but, since, as we learn in Daniel 25 and 26, the Messiah would be cut off after 483 years (seven weeks and three score and two weeks), and since the Messiah (the Lord Jesus Christ) was crucified in 30 A.D., there were more than 483 years from 536 B.C. to 30 A.D. The facts are that there are 82 years too many between these two dates of the Ussher chronology. Is there a mistake in Daniel’s prophecy? I answer with a most emphatic denial. God’s word is infallibly inspired and is accurate in every detail. But Daniel’s prediction does not coincide with the chronology which we accept. Obviously there must be a mistake in the received chronology. All who have studied the basis of the current chronology know that it is founded upon the Ptolemaic system of dating. Ptolemy, the heathen astronomer and chronologer, simply made the wrong calculation and devised a system of dating which contradicts the plainly written Word of God. We of the modern world have accepted a chronology that was worked out by a heathen philosopher. Which shall we then take, that which God has infallibly inspired or that which a heathen chronologer has given to us? As for me, I choose God’s infallible Word. I therefore am convinced that this period of 483 years from the issuing of the decree to restore and to build Jerusalem to the execution of the Messiah is an interval of only 483 years. We must therefore discard the current chronology for the biblical record.<\/p>\n
According to Daniel 26 the Messiah is cut off at the end of this period of 483 years. When he is thus executed he has nothing. This prediction was literally fulfilled in the crucifixion of our Lord Jesus Christ (for details concerning his execution as set forth in prophecy see Psalm 22:1-21 and Isaiah 53).<\/p>\n
Did the seventieth week of Daniel follow immediately the sixty-ninth? In other words, did the last seven years of these 490 years follow the crucifixion? My answer is in the negative; for we are told in Daniel 26, \u201c… the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and even unto the end shall be war; desolations are determined.\u201d The prince who is here called \u201cthe prince that shall come\u201d is none other than the prince mentioned in Daniel 7:25, the last world ruler, the Antichrist. In Daniel 26 we are told that the people of that coming prince would destroy the city of Jerusalem and its Temple. What people destroyed Jerusalem? History shows that it was none other than the Romans, who razed it to the ground in 70 A.D. Here Daniel looked beyond the crucifixion of the Messiah out into the future to 70 A.D. \u2014 forty years later \u2014 and spoke of that calamity. Then he declared \u201cand even unto the end shall be war; desolations are determined.\u201d The end of what? There can be but one answer. The end of the 490-year period. This statement puts the last seven years of the 490-year period out beyond 70 A.D. From this passage we do not see how long the interval would be from 70 A.D. to the end of the seventieth week. When this prophecy is laid down by such a one as Isaiah 61:1-3, one sees that this period is a rather long one. However an examination of the Isaiah passage shows that the Messiah at His first coming would \u201cproclaim the year of Jehovah’s favor, and the day of vengeance of our God.\u201d<\/p>\n
Here two periods are mentioned. The first one is compared to a year whereas the latter is thought of as a day. The day of vengeance \u2014 the Tribulation \u2014 is a period of seven years. Preceding this day of vengeance is the year of Jehovah’s favor. We are justified in arriving at the conclusion that an approximation of the ratio existing between the period of grace and that of wrath is the same as that between a year and a day. We may therefore safely conclude that, since Daniel said that he saw that interval existing between the time of Messiah’s being cut off and the end of the seventieth week, he was granted some definite idea of its length. In view of these facts, the careful Bible student can see clearly the era intervening between the close of the sixty-ninth week of Daniel and the seventieth one, which is none other than the Christian Era. Yes, the Prophet Daniel clearly saw the Christian Dispensation, which is followed by the day of vengeance, the Tribulation; in turn the Tribulation is followed by the great Millennial Era of our Lord’s reign.<\/p>\n
The seventieth week is given in Daniel 27. It is a period of apostasy from God. It is a period when the Antichrist makes a covenant with the Jews for seven years, in the middle of which this ruthless dictator abrogates his treaty with the Jews and in a high-handed manner brings in every type of abomination. At the conclusion of the Tribulation the Lord will pour out His wrath upon this one who makes desolate, that is, the Antichrist who ruthlessly destroys all opposition to him and everything that is not in conformity with his ideas.<\/p>\n
Thus the prophecy of Daniel 9 shows clearly the period of reconstruction under Zerubbabel, a period of forty-nine years; the next era reaching from the restoration to the execution of Messiah; the third epoch extending from the crucifixion of Messiah to the Tribulation Period \u2014 the Christian Era. The last of this 490-year period is the seventieth week, the Tribulation. Here the prophecy concludes; but from related passages we know that the great Millennial Era of our Lord will follow immediately the seventieth week of Daniel.<\/p>\n
\nThe Program of the Jerusalem Conference \u2014 as outlined in Acts, Chapter 15<\/h3>\n
Two months ago we studied Amos, chapter 9, and traced the full course of Jewish history in outline through the centuries \u2014 including the present dispensation \u2014 and into the millennial reign of our Lord. The Christian Era, as we learned, is sandwiched in between the time when God destroyed the \u201csinful kingdom\u201d and the Tribulation when the sinners are purged from Israel. This sinful kingdom was completely destroyed in 70 A.D., when the Romans under Titus overthrew Jerusalem. Since that time the Jews have been scattered among all peoples of earth. At the conclusion of this era God will destroy all the wicked from Israel, but will preserve the faithful remnant. When He does this, He will \u201craise up the tabernacle of David that is fallen,\u201d that is, He will re-establish the Davidic monarchy under the personal rule of the Lord Jesus Christ.<\/p>\n
We also saw in the study of Daniel, chapter 9, that the prophet looked forward and saw the execution of King Messiah at the end of the sixty-ninth week, or the four hundred and eighty-third year of this prophecy. Then he looked beyond that point to the destruction of Jerusalem which was in the year 70 A.D. From that event his penetrating vision surveyed the centuries of the Christian Era to the end of the seventieth week of the prediction. He saw that the last week of years of this period precedes immediately the establishment of the kingdom of God upon earth. We therefore see that Daniel saw clearly this entire Christian Dispensation separating the sixty-ninth week from the seventieth.<\/p>\n
In the present installment of this series we are to examine the fifteenth chapter of the Acts of the Apostles in which we find a quotation from Amos, chapter 9, and which speaks of the restoration of the Davidic throne.<\/p>\n
In order to see the force of this quotation from the Old Testament, we must study Acts, chapter 15, in its entirety. By so doing, we can observe the relation of the various elements entering into this marvelous portion of the Word.<\/p>\n
The Judaizers at Antioch<\/h2>\n
The church of Jesus Christ was established in Jerusalem on the first Pentecost after the resurrection of our Lord, when the Holy Spirit came upon the Apostles and spoke through them in such an effectual manner that about three thousand people were brought together into a spiritual fellowship, that is known as the church of God. Among the Jews there were many who had formerly been Pharisees and who were sticklers for the law of Moses. Having been reared in a legalistic atmosphere and having been taught the necessity of obedience to the law, many converts from this group were unable to see and to appreciate the doctrine of free grace. The gospel was first preached in Jerusalem, then in Judaea, next in Samaria, and finally unto the uttermost part of the earth. The Apostle Peter was, as we shall see, selected by the Lord to be the one through whom the message should be first proclaimed to the Gentiles. When Paul was converted, he went immediately into Arabia, and then, after a brief visit of two weeks at Jerusalem, he went off into Syria and Cilicia where he preached Christ (Galatians 1:22-24). In the meantime certain ones, who had been scattered abroad from Jerusalem over the stoning of Stephen, went as far as Phoenicia, Cyprus, and Antioch, preaching the Word to Hellenistic Jews. The Word of the Lord was received with such great enthusiasm in Antioch of Syria that the church grew very rapidly. Barnabas, who had been sent from Jerusalem to Antioch, went over to Tarsus, found Paul, and brought him to Antioch where he ministered for an indefinite time. Finally, the brethren at Antioch, by the hands of Barnabas and Saul, sent relief to the poor brethren in Jerusalem to help them during the famine which had been foretold by the Prophet Agabus (Acts 11:27-30). Upon their return to Antioch, the Holy Spirit gave instructions that these two should be separated for a definite, specific mission. They were therefore set apart to the gospel ministry among the Gentiles. They set sail from Antioch. This was the beginning of Paul’s famous missionary tour which carried him into the very heart of Asia Minor. Whenever they reached any given place, they preached the gospel to the Jews of that locality \u2014 if there were any \u2014 and then turned to the Gentiles of the same community. The hand of the Lord was with them and great hosts of people accepted the Lord Jesus in the various cities visited by them. They went as far as Derbe where they turned around and retraced their steps, strengthening the hearts of their converts and establishing them in the faith. Finally, they returned to Antioch from which place they had been sent forth to the work which they had accomplished. Upon arrival they rehearsed the great things which God had done through them. Their report caused great rejoicing on the part of the brethren who were sponsoring their missionary program.<\/p>\n
In the meantime the report of this evangelization activity among the Gentiles had reached the ears of the brethren at Jerusalem. Certain ones of the mother church, having been reared in the atmosphere of legalism and being unable to appreciate free grace, undertook a campaign to require that all from among the Gentiles who accepted Christ should submit to the law of Moses and be circumcised. They therefore went as far as Antioch and caused great trouble in the church of that city. The young converts from heathenism were disturbed greatly, and the church seems to have been in an uproar. Prior to the coming of the Judaizers, these young Christians were rejoicing in their newly-found Saviour and in the hope of eternal life upon the basis of free grace offered to all who believe. They were therefore disconcerted by those coming from the mother church at Jerusalem who said that faith in Christ was not sufficient, but that the formula for salvation was faith in Christ plus circumcision and keeping the law.<\/p>\n
Paul and Barnabas Sent to Jerusalem<\/h2>\n
According to Acts 15:2-4 the church at Antioch sent Paul and Barnabas to Jerusalem to take up with the elders of the home church the question as to whether or not the Gentile believers should also observe the law of Moses. This decision to send these two men was indeed wise, for both of them were from Jerusalem. They also had established themselves in the confidence of the Antioch church.<\/p>\n
As they traveled southward toward Jerusalem, going through Phoenicia and then through Samaria, they declared to the brethren the conversion of the Gentiles. This report brought joy to their hearts.<\/p>\n
The First Public Meeting<\/p>\n
Upon reaching Jerusalem, Paul and Barnabas were received by the church, the Apostles, and the elders, to whom they rehearsed all the things that God had done through them. There was a certain section of the church, consisting of the Pharisees who believed, that was not caused to rejoice concerning the conversion of the Gentiles. These brethren were the ones who had been sponsoring the campaign to require all Gentile believers to submit to circumcision and to observe the law of Moses. Doubtless the brethren of the Pharisaic type, who had gone up to Antioch and caused the trouble in the church there, were sent and sponsored by the Pharisaic group in the church at Jerusalem. These men therefore insisted that the Gentiles must accept the doctrines of legalism and conform thereto.<\/p>\n
It seems that there was a deadlock in this first public meeting when the legalists arose en masse and insisted upon the church’s accepting their dogmatic, legalistic policies.<\/p>\n
A Private Conference of the Leaders<\/h2>\n
When Galatians 2:1-10 is studied carefully in the light of all the facts presented by Luke in Acts, one comes to the conclusion that the meeting and conference which Paul had with those who were reputed to be pillars in the church at Jerusalem, namely, Peter, James, and John was a private interview which Paul held with these leaders. Thus when we blend the two accounts together, it seems most highly probable that, when the Judaizers arose in such a determined stand against the Apostles, Paul and Barnabas, the meeting was adjourned. Then there was this private meeting between Paul, Peter, James, and John, in which they discussed the issues involved. We may be certain that those who were the pillars of the mother church concurred with the Apostle Paul in his position regarding free grace and the acceptance of the Gentile believers. This was indeed a wise and statesmanlike manner of handling a most difficult situation. Thus unanimity was reached on the vital issues between these outstanding leaders. This done, everything was ready for the second public meeting.<\/p>\n
Second Public Meeting<\/h2>\n
By a close study of Acts 15:1-16 one comes to the conclusion that between verses 5 and 6 there is a break in the narrative. We must locate the private meeting referred to in Galatians 2:1-10 in this interval. Then we read in verses 6-29 of a second public meeting and what occurred in it. Verse 6 demands this interpretation; for we are told, \u201cAnd the apostles and the elders were gathered together to consider of this matter.\u201d When we glance back at verse 4,<\/em> we see that the Apostles, together with the church and the elders, were all gathered together and received Paul who rehearsed what God had done through him and Barnabas. This gathering of the Apostles and elders, therefore, mentioned in verse 6, evidently is a second convocation of the church to discuss the matter in hand more thoroughly.<\/p>\n
When the meeting was called to order, there seems to have been quite a bit of debate on the subject in hand; for we are told: \u201cWhen there had been much questioning, Peter rose up, and said unto them …\u201d Evidently, then, there was quite a discussion about whether or not the Gentile converts should be required to submit to circumcision and to observe the law of Moses.<\/p>\n
Peter made a short speech; but every word counted. Hear him:<\/p>\n
Brethren, ye know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe. 8 And God, who knoweth the heart, bare them witness, giving them the Holy Spirit, even as he did unto us; 9 and he made no distinction between us and them, cleansing their hearts by faith. 10 Now therefore why make ye trial of God, that ye should put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear? 11 But we believe that we shall be saved through the grace of the Lord Jesus, in like manner as they.\u201d (Acts 15:7b-11)<\/p><\/blockquote>\n
From the above speech we see that Peter called attention to the fact that God had chosen him to be the first to speak the message of salvation to the Gentiles. This was done at the household of Cornelius (Acts, chapter 10). He then called attention to the fact that God, who knows the hearts of all, had borne witness, \u201cgiving them [the Gentiles the Holy Spirit, even as he did unto us; and he made no distinction between us and them, cleansing their hearts by faith.\u201d There is no other formula for salvation except faith in the Lord Jesus Christ. Works are excluded. Salvation is of pure grace, which is appropriated by an unswerving faith.<\/p>\n
Very incisively Peter asked those brethren (the Judaizers) why they should make trial of God by putting the yoke of circumcision and of the law of Moses upon the Gentiles, which burden the Jews had been unable to bear. He concluded his speech by declaring, \u201cWe believe that we shall be saved through the grace of the Lord Jesus, in like manner as they.\u201d According to Peter’s speech all ceremonialism was excluded. Both Jews and Gentiles are saved by the grace of the Lord Jesus. They are saved in the same way \u2014 without submitting to ceremony. Since Peter referred to his use of the keys of the kingdom of heaven in his preaching at the household of Cornelius, a glance at the tenth chapter of Actswill throw light upon this speech. When one looks at it, one sees that Peter preached salvation through Christ and Christ alone, which is appropriated by faith \u2014 and not by submitting to any ceremonialism, not even to baptism. According to Acts 10:43 Peter declared to the Gentiles: \u201cTo him [that is, Jesus bear all the prophets witness, that through his name every one that believeth on him shall receive remission of sins.\u201d While he was speaking those words, the Holy Spirit fell upon all who heard them. The coming of the Spirit was for the purpose of regenerating and saving them. His coming was also conclusive evidence that God had accepted the Gentile believers. After the Spirit had already come upon them, Peter commanded them to be baptized in the name of Jesus Christ (Acts 10:48).<\/p>\n
Thus the record of Acts, chapter 10, shows us exactly what Peter meant in his notable address when he spoke concerning how men are saved and how they accept the grace of the Lord Jesus.<\/p>\n
When Peter concluded his speech, both Barnabas and Paul took the floor and rehearsed \u201cwhat signs and wonders God had wrought among the Gentiles through them.\u201d Thus at this second meeting they practically gave the same report, or a similar one, to the one which they had given in the first session and which is mentioned in verse 4.<\/p>\n
After their report James, the Lord’s brother, who seemed, according to church history, to have been the leading spirit of the Jerusalem church subsequent to the time when the Apostles were scattered abroad, took the floor and made the speech which is found in Acts 15:13-21:<\/p>\n
And after they had held their peace, James answered, saying, Brethren, hearken unto me: 14 Symeon hath rehearsed how first God visited the Gentiles, to take out of them a people for his name. 15 And to this agree the words of the prophets: as it is written, 16 After these things I will return, And I will build again the tabernacle of David, which is fallen; And I will build again the ruins thereof, And I will set it up: 17 That the residue of men may seek after the Lord, And all the Gentiles, upon whom my name is called, 18 Saith the Lord, who maketh these things known from of old. 19 Wherefore my judgment is, that we trouble not them that from among the Gentiles turn to God; 20 but that we write unto them, that they abstain from the pollutions of idols, and from fornication, and from what is strangled, and from blood. 21 For Moses from generations of old hath in every city them that preach him, being read in the synagogues every sabbath.\u201d<\/p><\/blockquote>\n
Humanly speaking, James leaned more toward the position of the Judaizers than toward that of free grace. At least it appears that the Judaizers felt that in him they had a champion of their position. In reality, when all of the facts are weighed thoroughly, it becomes apparent that he was not legalistic in his attitude. In his Epistle he spoke in terms of law in order that he might be understood by his brethren who thought only in such categories. When all due allowances are made for this consideration, it becomes apparent that James was not espousing a position that was contrary to that of Paul and Barnabas, in their emphasis upon free grace.<\/p>\n
He began his speech by referring to what Symeon had said regarding God’s having first visited the Gentiles to take out of them a people for His name (vs. 14). The adverb first<\/em> in this verse is an echo of the expression, a good while ago,<\/em> in the first statement that Peter made and it goes back to his receiving the Gentiles into the fellowship of the church at the household of Cornelius. Thus in this verse James sums up all of Peter’s speech which, as we have already seen, states that God at the present time is making no distinction between Jews and Gentiles, but is cleansing their hearts by faith \u2014 in the Lord Jesus Christ. The Apostles were charged by the Lord to wait in Jerusalem for the promise of the Spirit. Upon His coming to them, they were to preach the gospel first in Jerusalem, then in Judaea, next in Samaria, and then unto the uttermost part of the earth. They were also to proclaim the glad news unto the consummation of the age (Matthew 28:19,20). In their doing this, God is through their ministry visiting the nations of earth to take out from them a people for His name.<\/p>\n
The word that is translated \u201cvisited\u201d in the original is in the aorist verb-stem, a timeless tense. This form of the verb, as all Greek grammarians know, expresses point or punctiliar action. James‘ employment of this form shows that he thought of this entire period of grace, the Christian Dispensation, as a whole, a single unit of time, during which God is gathering out believers from all nations to constitute the people of God. The words of James can bear no other interpretation \u2014 when studied in the light of all the facts.<\/p>\n
The speaker then declared that this present calling out of believers from among the nations to be the people of God, \u201can elect race, a royal priesthood, a holy nation,\u201d is not contrary to the program outlined by the prophets, but rather is in perfect agreement with their messages. Hear him: \u201cAnd to this agree the words of the prophets …\u201d There are no contradictions in the Word of God. What often seem to be discrepancies disappear in the light of all the facts when they are studied properly.<\/p>\n
James declared that the Lord’s program for the present dispensation, as stated above, is in perfect agreement with the words of the prophets. As proof of this position he quotes from Amos 11,12 and introduces this prophecy with the words, \u201cAs it is written.\u201d Amos spoke the prophecy which is quoted here. Nevertheless, James said that the program outlined by Peter for the present age was in agreement with the words of the prophets.<\/em> This teaching, asserted James, is in accord with the various messages of the different prophets. As proof of this position, he quoted from only one of the prophets.<\/p>\n
The prediction as quoted by him begins as follows: \u201cAfter these things I will return …\u201d In the original Hebrew and also in the Septuagint (Greek translation) of Amos 11 we have the phrase, \u201cIn that day.\u201d There is a difference between the expression, \u201cAfter these things,\u201d and the phrase, \u201cIn that day.\u201d Did James misquote Amos? No one who believes the Bible to be the inspired Word of God will entertain for a moment such a thought. Has James misconstrued Amos? Such a thought is preposterous. Why, then, one may ask, did he not give the quotation exactly as it is found in the Hebrew original and the Greek translation, which was current in the first century?<\/p>\n
In order to answer these questions properly, we must recall the facts which I presented in my discussion of Amos, chapter 9. (I earnestly urge the reader to re-study the article in question in the April issue to get the matter more clearly in mind.) Briefly, the facts are these: In Amos 8 we see the destruction of the sinful kingdom of Israel. Then in the next verse appears a prediction of Israel’s world-wide dispersion and of God’s preserving every faithful Hebrew \u2014 every grain of wheat. Then in the next verse (10) God declares that He will destroy all the sinners from among His people. The destruction of the sinful kingdom was completed in the collapse of the Jewish commonwealth in 70 A.D. Then the Jews, the house of Israel, were scattered among the nations and have remained in this condition throughout the present dispensation. This era will be followed, according to Amos 10, by the Tribulation during which God will destroy all the sinners from among the Jews. When this is done \u2014 in that day \u2014 at the time of the destruction of all the sinners, at the end of the Tribulation, the Lord promises to \u201craise up the tabernacle of David that is fallen, and close up the breaches thereof.\u201d When these facts are grasped, which the Hebrew text presents, one can see that Amos foretold the complete collapse of the Jewish nation, the Christian Dispensation, the Tribulation Period, and the great era of restoration, when the Lord will rebuild the house of David and restore the Kingdom to Israel.<\/p>\n
When we view the program that was outlined by Peter at the Jerusalem conference in the light of the program that was fore-announced by Amos, one sees that the period during which Israel is scattered among the nations is the same as our present Era of Grace, during which God is taking out from among the nations of earth a people for His name. After God has accomplished this task, completed the body of Christ, He will, according to Amos 10, destroy the sinners out of Israel. Then \u2014 after these things \u2014 He will return and rebuild the house (tabernacle) of David. The parallel is perfect and plain enough for all to see.<\/p>\n
If one will examine Acts 15:16-18 and compare it with Amos 11,12, one will see that James, by the Spirit, is not quoting the prophet literally \u2014 word for word. On the contrary, he is paraphrasing the passage but giving its exact meaning and weaving the prophecy into his line of thought (of course we all know that he was speaking by the Spirit of God when he did this and what he said was correct).<\/p>\n
According to this prediction the Lord will return at the end of the Tribulation and will re-establish the throne of David and extend His kingdom throughout the whole world. He will raise up the throne of David that is fallen down,<\/p>\n
That the residue of men may seek after the Lord
\nAnd all the Gentiles, upon whom my name is called,
\nSaith the Lord, who maketh these things known from of old.\u201d<\/p><\/blockquote>\nThe Lord is waiting for the time to come when the faithful remnant in Israel will acknowledge the national sin of rejecting her Messiah and repudiate it, calling upon Him to return and fulfill this prophecy. When thus the truth has been given to the remnant in this manner and it prays for His return, He will providentially, by the judgments of the Tribulation, have purged all the sinners from Israel and will come back, restore the remnant to its land and to His favor. Converted Israel, the new Israel, will then go forth and proclaim the truth to the rest of the Gentiles and lead them to a saving knowledge of Jesus Christ our Lord. This program, according to verse 18, has been made known by the Lord from of old. Let us conform our activities to those of God, and let us cooperate with Him in an intelligent manner.<\/p>\n
James, after explaining the prophetic program, advised the Jerusalem conference to write a letter, instructing those among the Gentiles who had turned to God, to observe scrupulously the things mentioned in verse 20.<\/p>\n
After James‘ speech the conference, led by the Holy Spirit, wrote the letter that constitutes verses 23-29 of Acts, chapter 15, which is the first portion of the New Testament to be written.<\/p>\n
When the conference was dismissed, Paul and Barnabas returned to Antioch with the letter, which caused great joy among the brethren.<\/p>\n
After some days Paul proposed to Barnabas that they should then return to visit the brethren where they had established churches. Barnabas wanted to take John Mark, a nephew of his, along with them. Paul dissented, knowing how Mark had acted on the former occasion on which they had taken him with them. These two great men, Paul and Barnabas, agreed to disagree. They parted, Barnabas taking Mark and Paul taking Silas. They thus went their separate ways to further missionary activity. We do not know the success with which Barnabas and Mark served, for Luke dropped them from his narrative; we do know that Mark later merited Paul’s approval, for toward the close of his ministry he wrote Timothy:<\/p>\n
Take Mark, and bring him with thee;
\nfor he is useful to me for ministering.\u201d (II Timothy 4:11)<\/p><\/blockquote>\nOn the other hand Luke continues to tell us about the labors of Paul and Silas, whose ministry the Lord did bless.<\/p>\n
Let us pray that the Lord may open our eyes, to see His program and enable us to fit our plans into His.<\/p>\n
![\"Return\"](\"https:\/\/web.archive.org\/web\/20170530053028im_\/http:\/\/www.ariel.org:80\/dlc\/dlc-return.jpg\")
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