Blood Atonement and the Last Days – #5- Final Installment

Blood Atonement and the Last Days – #5– Final Installment

Be sure to read the previous installments:  #1   #2   #3   #4

Look now at how Revelation incorporates the key Old Testament prophecies of the Last Days and Blood Atonement that we’ve examined.

Deuteronomy 32:32, says that in Israel’s last days, she would become the vine of Sodom. In describing the city that killed the two witnesses, i.e., the prophets of God, she is spiritually called Sodom.

Likewise, at her destruction and demise, in Revelation 19, the paean of victory is sung and that victory is what? It is a direct echo of Deuteronomy 32: 43 that said He will avenge the blood of his saints. But in Revelation 19:2 we find, He has avenged the blood of his saints. Here is the Law of Blood Atonement fulfilled, as it was poured out on the city that had slain the prophets, Jesus and his apostles and prophets. They were unrepentant and hostile. There was no city of refuge for them.

Isaiah 2-4 predicted the last days vindication of the martyrs at the coming of the Lord. Yet, men would flee to the hills. Well, Revelation 6:12f, as we have seen, is a direct citation of Isaiah 2:19.

Isaiah 27 foretold the destruction of Leviathan at the time of the vindication of the martyrs. In Revelation 20:8f, we find the destruction of Satan at the end of the millennium.

Isaiah 59, the salvation of the remnant. Revelation 7 and 14, the salvation of the 144,000, the righteous remnant.

Daniel chapter 12 foretold the resurrection and the rewarding of the prophets. Revelation 11:15f, has the time of the dead that they should be judged, and the time to reward the prophets – once again a direct echo of Daniel 12. When would it be? At the fall of that city where the Lord was slain.

This raises another hermeneutical question. Each of these Old Testament prophecies posited martyr vindication – The doctrine of Blood Atonement – in Israel’s last days, at the end of the millennium and the destruction of Satan at the judgment of Old Covenant Israel. Revelation incorporates these Old Testament prophecies of the vindication of martyrs to promise imminent vindication at the judgment of Babylon. Revelation likewise incorporates Jesus’ promise of imminent vindication of the martyrs, the Old Testament prophets and Jesus’ apostles and prophets.

Remember Blaising’s quote that Revelation 20 is about the fulfillment of Jesus’ promises. If Revelation 20, the end of the millennium judgment, is about the fulfillment of Jesus’ promise of the vindication of the martyrs, then the end-of-the-millennium resurrection had to be in Jesus’ generation. All of these things would come upon this generation. Once again, Jesus undeniably posited vindication of the martyrs, all the blood shed on the earth, all the way back to creation, in AD70.

So a great hermeneutical question is raised: What is the justification for rejecting the Old Testament prophecies, Jesus’ emphatic promise, and Paul’s perfectly corresponding theology, and applying Revelation to a different persecuting power, a different set of martyrs, a different judgment, at the end of a different age, in fulfillment of a different set of promises, i.e., promises made to the church divorced from Israel? I suggest that there is no justification.

So I would ask you, and I would encourage you, yes, I would challenge you, to listen very carefully today. Listen very carefully to how the speakers who will follow — you know, well, I’ve got a target on my chest; I know I’m the first speaker, so here it is, you know, take a shot. But, listen very carefully to how the speakers deal with the undeniable fact that the consummative, not typological, but the consummative avenging of the martyrs is inextricably tied to Israel and her blood guilt in her last days, not the church divorced from Israel. Lamentably, far too few commentators honor this reality.

The Thessalonian Christians who were being persecuted by the Jews at that time would be given a relief “when the Lord Jesus is revealed,” and how they incorporate that with Jesus’ promise of vindication in that generation, thus delimiting the end of the millennium to that time.

I suggest that any interpretation of Revelation 20 that excludes Old Covenant Israel, her covenant promises and her blood guilt, thus her judgment, at the end of her covenant age, and ignores Jesus’ and Paul’s emphatic teaching on martyr vindication is prima facie false.

I think you can see that the vindication of the martyrs – and the application of the Law of Blood Atonement – is inextricably tied to the end of the millennium and to Israel, not the end of the church age.

Once again, Jesus emphatically posited vindication of all the martyrs, all the way back to creation, not just a small, isolated group, but all the martyrs all the way back to creation for his generation at the judgment of Jerusalem in AD70.

This agrees perfectly with all of the Old Testament prophecies, with what we have seen in Thessalonians and in Revelation. This definitively establishes my view. Does it raise all sorts of other questions? Indeed! But, all of the evidence points to the fact that the end-of-the-millennium resurrection was, “when the power of the holy people was completely shattered.” And no other time, and no other event better matches the Biblical datum than the end of the Old Covenant age of Israel that arrived with the destruction of Jerusalem in AD70.

Look now at how Revelation incorporates the key Old Testament prophecies that we’ve examined.

Deuteronomy 32:32, says that in Israel’s last days, she would become the vine of Sodom. In describing the city that killed the two witnesses, i.e., the prophets of God, she is spiritually called Sodom.

Likewise, at her destruction and demise, in Revelation 19, the paean of victory is sung and that victory is what? It is a direct echo of Deuteronomy 32: 43 that said He will avenge the blood of his saints. But in Revelation 19:2 we find, He has avenged the blood of his saints. Here is the Law of Blood Atonement fulfilled, as it was poured out on the city that had slain the prophets, Jesus and his apostles and prophets. They were unrepentant and hostile. There was no city of refuge for them.

Isaiah 2-4 predicted the last days vindication of the martyrs at the coming of the Lord. Yet, men would flee to the hills. Well, Revelation 6:12f, as we have seen, is a direct citation of Isaiah 2:19.

Isaiah 27 foretold the destruction of Leviathan at the time of the vindication of the martyrs. In Revelation 20:8f, we find the destruction of Satan at the end of the millennium.

Isaiah 59, the salvation of the remnant. Revelation 7 and 14, the salvation of the 144,000, the righteous remnant.

Daniel chapter 12 foretold the resurrection and the rewarding of the prophets. Revelation 11:15f, has the time of the dead that they should be judged, and the time to reward the prophets – once again a direct echo of Daniel 12. When would it be? At the fall of that city where the Lord was slain.

This raises another hermeneutical question. Each of these Old Testament prophecies posited martyr vindication in Israel’s last days, at the end of the millennium and the destruction of Satan at the judgment of Old Covenant Israel. Revelation incorporates these Old Testament prophecies of the vindication of martyrs to promise imminent vindication at the judgment of Babylon. Revelation likewise incorporates Jesus’ promise of imminent vindication of the martyrs, the Old Testament prophets and Jesus’ apostles and prophets.

Remember Blaising’s quote that Revelation 20 is about the fulfillment of Jesus’ promises. If Revelation 20, the end of the millennium judgment, is about the fulfillment of Jesus’ promise of the vindication of the martyrs, then the end-of-the-millennium resurrection had to be in Jesus’ generation. All of these things would come upon this generation. Once again, Jesus undeniably posited vindication of the martyrs, all the blood shed on the earth, all the way back to creation, in AD70.

So a great hermeneutical question is raised: What is the justification for rejecting the Old Testament prophecies, Jesus’ emphatic promise, and Paul’s perfectly corresponding theology, and applying Revelation to a different persecuting power, a different set of martyrs, a different judgment, at the end of a different age, in fulfillment of a different set of promises, i.e., promises made to the church divorced from Israel? I suggest that there is no justification.

So I would ask you, and I would encourage you, yes, I would challenge you, to listen very carefully today. Listen very carefully to how the speakers who will follow — you know, well, I’ve got a target on my chest; I know I’m the first speaker, so here it is, you know, take a shot. But, listen very carefully to how the speakers deal with the undeniable fact that the consummative, not typological, but the consummative avenging of the martyrs is inextricably tied to Israel and her blood guilt in her last days, not the church divorced from Israel. Lamentably, far too few commentators honor this reality.

The Thessalonian Christians who were being persecuted by the Jews at that time would be given a relief “when the Lord Jesus is revealed,” and how they incorporate that with Jesus’ promise of vindication in that generation, thus delimiting the end of the millennium to that time.

I suggest that any interpretation of Revelation 20 that excludes Old Covenant Israel, her covenant promises and her blood guilt, thus her judgment, at the end of her covenant age, and ignores Jesus’ and Paul’s emphatic teaching on martyr vindication is prima facie false.

I think you can see that the vindication of the martyrs – and the application of the Law of Blood Atonement – is inextricably tied to the end of the millennium and to Israel, not the end of the church age.

Once again, Jesus emphatically posited vindication of all the martyrs, all the way back to creation, not just a small, isolated group, but all the martyrs all the way back to creation for his generation at the judgment of Jerusalem in AD70.

This agrees perfectly with all of the Old Testament prophecies, with what we have seen in Thessalonians and in Revelation. This definitively establishes my view. Does it raise all sorts of other questions? Indeed! But, all of the evidence points to the fact that the end-of-the-millennium resurrection was, “when the power of the holy people was completely shattered.” And no other time, and no other event better matches the Biblical datum than the end of the Old Covenant age of Israel that arrived with the destruction of Jerusalem in AD70.

Be sure to get a copy of Sam Dawson’s excellent book, Revelation Revealed, for an in-depth study of the doctrine of Blood Atonement.

 

Blood Atonement and the Last Days – #4

Blood Atonement and the Last Days #4

Be sure to read the previous three installments in this series to grasp the full meaning of the subject of Blood Atonement

The fifth passage I want to examine is Daniel 12. Daniel 12, compared to 1 Corinthians 15 and Revelation 20 very clearly contains the following constituent elements:

Number one is about the salvation hope of Israel, as we have demonstrated. It’s the time of the end. Daniel foretold the Great Tribulation. Where does Revelation 20 posit the tribulation? At the end of the millennium. Again we’re dealing with the resurrection to eternal life (Daniel 12:2) just as 1 Corinthians 15 is talking about the resurrection for eternal life, and Revelation 21 as well.

Notice that Daniel12 is about the vindication of martyrs, the time of the rewarding of the prophets. Likewise, Revelation 11 is the time of the dead that they should be judged and the time of the rewarding of the prophets. This is a direct allusion back to Daniel 12. Daniel 12 explicitly tells us that the resurrection would be fulfilled, “when the power of the holy people is completely shattered” (v. 7). Likewise, Paul said the resurrection of 1 Corinthians 15 would be when the law that is the strength of the sin would be fulfilled.

Here is a significant fact. The only law in scripture that is ever labeled as, described as, the “strength of sin” was Torah. Patently, the gospel is not the strength of the sin. Thus Paul agrees with Daniel in positing the end-of-the-millennium resurrection at the end of Torah, the strength of sin, when Daniel posits the end-of-the-millennium resurrection as a time when Israel’s power would be completely shattered.

My argument here is really quite simple.

Daniel 12 is the resurrection of 1 Corinthians 15, the end-of-the-millennium resurrection of Revelation 20. (Now to my knowledge, every man on the dais today agrees with that except Kenneth Gentry. He once applied Daniel 12:2 to the “end of the world” (Kenneth Gentry, The Greatness of the Great Commission, (Tyler, Tx.; Institute for Christian Economics, 1993), 142). He now says, “Daniel appears to be presenting Israel as a grave site under God’s curse; Israel as a corporate body is in the dust (Daniel 12:2; cp. Ge. 3:14, 19). In this he follows Ezekiel’s pattern in his vision of the dry bones, which represents Israel’s ‘death’ in the Babylonian dispersion (Ezekiel 37). In Daniel’s prophecy many will awaken, as it were, during the great tribulation to suffer the full fury of divine wrath, while others will enjoy God’s grace in receiving everlasting life” (He Shall Have Dominion, (Draper, VA.; Apologetics Group, 2009), 538).

But the resurrection of Daniel 12 would be accomplished, “when the power of the holy people was completely shattered.”

Therefore, the end-of-the-millennium resurrection of 1 Corinthians and Revelation 20, was, or will be, accomplished when the power of the holy people is completely shattered. It is critical to realize that Daniel emphatically tells us that the kingdom of Messiah would never be destroyed (2:44; 7:13f). Similarly, Jesus said his word will never pass away. It cannot therefore, be suggested that the resurrection of Daniel 12 anticipates the resurrection at the end of the Christian age. Only one age was to come to an end, and that is the age represented by the Jerusalem Temple (Matthew 24:1-3).

For an exhaustive study of Daniel 12 and the Resurrection, including how it relates to the doctrine of Blood Atonement, be sure to get a copy of my book, The Resurrection of Daniel 12:2: Future or Fulfilled?

Blood Atonement and Resurrection are inter related!
This book is a major study not only of the resurrection, but of Blood Atonement as well.

Stay tuned for more on Blood Atonement!

 

Blood Atonement and the Last Days – #3

Blood Atonement and the Last Days – #3

Be sure to go back and read the first two installments in this series of articles on Blood Atonement. Number 1 hereNumber 2 Here.

The third text I want to look at is Isaiah, chapters 24-27, known as the Little Apocalypse. Beginning with verse 7 in chapter 25, the Lord said, “He will destroy on this mountain” – that’s Zion. I would like to have a lot to say about that, but I can’t – “the veil that is spread over all nations. He will swallow up death forever, and the Lord God will wipe away tears from all of the faces…and it will be said in that day, behold this is our God; we have waited for Him; He will save us…. We will be glad and rejoice in His salvation.” This is very clearly the end-of-the-millennium resurrection. It’s the very verse that Paul quotes in 1 Corinthians 15:55 when he said “this mortal has put on immortality… the corruptible has put on incorruption, then shall be brought to pass the saying, death is swallowed up in victory.” That’s Isaiah. Therefore, Isaiah is the end-of-the-millennium resurrection.

This is patently the salvation hope of Israel. But let’s look a little closer at the Little Apocalypse, let’s move into chapter 26. Now by the way, most of these men agree that the Little Apocalypse is speaking of the eschatological consummation, not a typological consummation. Isaiah predicted the end-of-the-millennium resurrection (Isaiah 25:8). Likewise chapter 26:19f, the earth shall give up its dead. But notice, it would be in the day in which the Lord shall descend out of the heavens and tread on the tops of the mountains (26:20).

But notice this. It is also the time of the vindication of the martyrs – the earth shall disclose its blood. Meredith Kline wrote a great article demonstrating this not too long ago. (Meredith G. Kline, “Death, Leviathan and Martyrs: Isaiah 24:1-27:1″ A Tribute to Gleason Archer, ed. by Walter C. Kaiser Jr. And Ronald Youngblood, Chicago; Moody Press, 1986), 229-249). But notice this. “In that day”; in what day? The day of the vindication of the martyrs, the day of the coming of the Lord, the day of the end-of-the-millennium resurrection. In that day, Leviathan shall be destroyed (27:1).

Note that in 27:10-11, it is at the time of the salvation of Israel which Isaiah 25:8-9 told us the resurrection is the salvation of Israel. Significantly, it is likewise, the time of the destruction of Old Covenant Israel, because in that day would be the time when He turns the stones of the altar into chalk stone, He destroys the fortified city, and, “the one who made them will no longer have mercy on them.” And why? Well, it tells us. Because, “this is a people of no understanding,” a direct citation or allusion to Deuteronomy 32:28. Deuteronomy 32:28 that said in Israel’s last days, here is what will happen: They will become like Sodom; I will destroy them. So, in Isaiah 24-27, we have Israel’s last days, the vindication of the martyrs at the destruction of Old Covenant Israel.

Passage number 4 – Isaiah 59. As universally acknowledged, Isaiah 27 and Isaiah 59 serve as Paul’s source for his prediction of the salvation hope of Israel in Romans 11:25-27. Just like Deuteronomy 32, just like Isaiah 2-4, just like Isaiah 26-27, Isaiah 59 predicted the vindication of the martyrs at the Day of the Lord and also at the judgment of Old Covenant Israel. Isaiah 59 breaks itself down easily into three headings:

Number one – Accusation – four times in verses 3-7 God accuses Israel of shedding innocent blood, of being quick to violence, and that leads to point #2.

Point #2 – Israel Acknowledges her guilt. Notice what she says, “our transgressions are multiplied before you.” This is Deuteronomy 31:29: You will fill up the measure of your sin. So Israel even admits her transgression, “our transgressions are multiplied before you.”

And so, Point #3 – Yahweh decides to take Action in verses 16f: “He put on the garments of vengeance for clothing, he was clad with zeal as a cloak, according to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies…so shall they fear the name of the Lord…the redeemer will come to Zion and to those who turn from transgression in Jacob, says the Lord. As for me, says the Lord, this is my covenant with them.”

Now, Romans 11:25-27 anticipated the parousia for the salvation of Israel in fulfillment of Isaiah 27 and Isaiah 59; that is more abundantly clear.

However, Isaiah 27 and Isaiah 59 foretold the coming of the Lord, and to be sure, for the salvation of Israel, i.e., the salvation of the remnant. And, that would be at the end-of-the-millennium resurrection (Isaiah 25-26).

Remember it would be at the destruction of Leviathan, Satan. When does the destruction of Leviathan take place? All you have to do is read Revelation 20:10-12 – at the end of the millennium. When would that be, however? According to Isaiah 26:21 and Isaiah 59:16, it would be at the coming of the Lord for the vindication of the martyrs. But that is not all. It would be when the fortified city would be destroyed, the altar crushed and the people whom Yahweh had created would be forsaken. That is not the church.

Thus, Romans 11, being the anticipation of the fulfillment of Isaiah 27 and 59 would be fulfilled at the end of the millennium, at the avenging of the blood of the martyrs, at the time of the destruction of Old Covenant Israel. But, we want to look a little closer.

I suggest that there is no futurist eschatology that properly honors what Isaiah 27 and Isaiah 59 actually says.

Amillennialists redefine Israel in Romans 11, as somehow the church, or they posit the salvation of ethnic Jews throughout the entire span of the Christian age. Greg Beale does this. (Greg Beale, A New Testament Biblical Theology, (Grand Rapids; Baker, 2011), 706+). But these positions ignore the vindication of the martyr motif and the judgment of Israel motif explicitly found in Isaiah 27 and 59.

Post-millennialists likewise ignore the judgment of Israel and the martyr vindication (The law of Blood Atonement) specifically and explicitly found in Isaiah 27 and Isaiah 59, as does Kenneth Gentry. While Gentry spends time discussing Romans 11 in his massive He Shall Have Dominion, (Draper, VA, Apologetics Group, 2009)254) he ignores the prophetic background and does not so much as mention the themes found in Isaiah 27 / 59. He posits the traditional Postmillennial view that Romans 11:25f speaks of a yet future “massive, world-wide conversion.”

Pre-millennialists posit unbelieving Israel as the victim of a foreign persecuting power, not the persecutor as Isaiah clearly says. I would suggest, therefore, that none of these truly honors what Isaiah says. I have not found a single Dispensational author who honors the prophetic source of Romans 11:25f and the proper identification of Israel as the persecutor. Invariably, Premillennialists posit Romans 11 as predictive of a future time when Israel, being persecuted by the anti-christ, cries out to the Lord and is saved at the parousia.

This raises a very serious hermeneutical question. Isaiah 26 and 27 predicted the end-of-the-millennium resurrection, the Day of the Lord, the destruction of Satan, the vindication of the martyrs at the time of the salvation of the righteous remnant, as well as the judgment on Old Covenant Israel, not the church.

Isaiah 59 likewise foretold the Day of Lord, the vindication of martyrs, the salvation of the remnant, the judgment on Old Covenant Israel as the persecuting power. Now Romans 11 anticipated the fulfillment of Isaiah 27 and Isaiah 59. What then, is the hermeneutical principle for saying Romans 11 anticipates a future salvation of the church or deliverance of Israel from a foreign persecuting power divorced from the context of judgment on Old Covenant Israel for her blood guilt for shedding innocent blood? More on Blood Atonement and the Last Days in our next installment.

For an extensive discussion of the doctrine of Blood Atonement and its relationship to eschatology, see my book The Resurrection of Daniel 12:2: Future or Fulfilled?

Blood Atonement and the Resurrection are inter-related subjects!
For a rich, persuasive look at the relationship between eschatology and Blood Atonement, get a copy of this major work.