Tag: prophecy

What Is Partial Preterism? Matthew 24, AD 70, and Christ’s Return

Brent Pollard

In a previous article, I argued that the church is Christ’s kingdom, established at Pentecost, ruled by the risen King, and not deferred until a future earthly millennium.

This understanding also shapes how I approach prophecy. I favor a partial-preterist reading: many passages often understood as referring to our future describe events that have already been fulfilled, particularly judgments involving first-century Jerusalem and the enemies who opposed the early church. “Preterist” refers to past fulfillment. “Partial” distinguishes these fulfilled judgments from Christ’s still-future return, bodily resurrection, final judgment, and everlasting consummation.

Matthew 24 and the Destruction of Jerusalem in AD 70

Matthew 24 must first be understood in its original context. Jesus had announced the temple’s destruction, prompting His disciples to ask about it (Matthew 24.1–3). His warning told people in Judea to flee and addressed concerns about rooftops, fields, pregnancy, winter, and travel on the Sabbath (verses 15–20). He also said that “all these things” would be fulfilled within “this generation” (verse 34). These details should guide our interpretation before we connect the passage to modern headlines.

Luke’s parallel makes the historical setting especially clear: Jerusalem’s encirclement by armies would signal its impending desolation (Luke 21.20–24). I understand these warnings to refer to the catastrophe that culminated in Jerusalem’s destruction in AD 70. That destruction vindicated Jesus’ prophetic warning; it did not establish a kingdom that had not existed before. His kingdom already existed.

Understanding “Coming” Language in Bible Prophecy

Prophetic language should also be understood against its Old Testament background. Isaiah describes God’s judgment on Egypt as the Lord riding on a cloud (Isaiah 19.1), a phrase that can refer to God intervening in history without implying a visible bodily descent. Likewise, Daniel 7.13–14 depicts the Son of Man approaching the Ancient of Days to receive dominion and moving toward the heavenly throne. These passages caution against treating every reference to divine “coming” as the same description of the final return.

Revelation’s Message to Its First-Century Readers

Revelation also spoke to real congregations facing real pressures. Its opening and closing affirm that the events it reveals were near (Revelation 1.1–3; 22.6, 10)—a point that mattered to its first readers. Its images must be understood in the context of their world before being applied to ours. Christians may differ over particular symbols, the book’s date, and how much it concerns Jerusalem or Rome, yet still recognize that its message spoke directly to the churches that first received it.

Partial Preterism vs. Full Preterism: What Is Still Future

Partial preterism doesn’t mean every promise has already been fulfilled, nor is it another term for amillennialism. The former concerns how prophecy is fulfilled; the latter concerns the interpretation of the millennium. The two can be compatible, but each conclusion must be established from the relevant passages.

For that reason, the claim that “everything is fulfilled except the second coming” needs qualification. Christ’s return involves events that are still genuinely future: the dead will be raised, everyone will face judgment, and death itself will be abolished (John 5.28–29; Acts 17.31; 1 Corinthians 15.26, 51–54). These promises cannot be reduced to the fall of a city or a change in covenantal circumstances.

Full preterism crosses that boundary by placing the final coming and resurrection in the past—a conclusion I reject. Paul condemned the claim that the resurrection had already taken place (2 Timothy 2.17–18). Our hope includes the redemption of our bodies (Romans 8.23), and Jesus promised to return (Acts 1.9–11). The Christian’s future holds more than the indefinite continuation of present suffering.

Already and Not Yet: Christ’s Kingdom and His Return

The kingdom’s present reality and future fulfillment therefore belong together. Christ already holds all authority (Matthew 28.18), yet we still await the defeat of every enemy. His church already enjoys forgiveness, reconciliation, and citizenship under His rule, yet we still await resurrection life beyond the reach of death.

Paul’s sequence in 1 Corinthians 15.23–28 is decisive for my understanding: Christ’s people are raised at His coming, and then the end comes, when He delivers the kingdom to the Father. His reign continues until every enemy is subdued. The passage points to the completion of His royal work. He returns with a kingdom to deliver, and death is the last enemy to be destroyed.

Living as Citizens of Christ’s Kingdom Today

This conviction gives the church both dignity and responsibility: we already belong to the King. Our worship, obedience, holiness, love, and proclamation of the gospel express an allegiance we already owe. Jesus said His kingdom draws neither its authority nor its methods from this world (John 18.36). Its spiritual character does not make its demands on our lives any less real.

The church is God’s redeemed assembly, the people of His Son’s kingdom. It was part of His eternal purpose, established under the risen Christ, and entrusted with proclaiming His victory. We await the King’s return even as we confess His authority.

The throne is occupied. The kingdom is here, and the King will come again.

Is the Church the Kingdom of God? Why Christ Reigns Now (Part 1 of 2)

Brent Pollard

Jesus succeeded in establishing His kingdom. The church is not just a temporary solution or a substitute for God’s original plan. Christ reigns today, and His church is made up of people redeemed by His blood who live under His authority.

This belief shapes how I see both the church and biblical prophecy. I do not expect a future earthly millennium where Jesus will start the kingdom He spoke about. I also do not think that denying such a millennium means denying the kingdom itself. The kingdom is real. Its King reigns. Its citizens are already here.

Church and Kingdom: Two Descriptions of One Redeemed People

When we say the church is the kingdom, it helps to see what each term highlights. “Church” refers to Christ’s gathered people. The Greek word ekklēsia means “assembly,” and the New Testament describes this as people God has called through the gospel, out of darkness and into His light (2 Thessalonians 2.14; 1 Peter 2.9). “Kingdom” focuses on Christ’s royal authority and those He rules. The church is these redeemed people seen as an assembly, while the kingdom is the same people seen under Christ’s rule.

These words do not always mean the same thing in every Bible passage. God’s rule covers all creation, even those who resist Him. But when we talk about Christ’s redeemed people on earth, we are not talking about two different groups with separate futures. The people Christ saves and adds to His church are the same ones He brings into His kingdom.

Jesus brought these ideas together. In Matthew 16.18–19, He promised to build His church and then promised to give Peter the keys of the kingdom. This shows a clear link between the community He would build and the kingdom that the gospel would welcome people into. If we separate the church from the kingdom by thousands of years, we lose that connection.

When Did the Kingdom Come? From Mark 9.1 to Pentecost

The timing is important. In Mark 9.1, Jesus said that some people standing with Him would live to see God’s kingdom come in power. Even if the transfiguration that follows is a preview of His glory, this promise means the kingdom would arrive during the lives of those listening. It does not make sense to say the kingdom would wait thousands of years to be established.

Acts tells us that the risen Christ promised the Spirit’s power (Acts 1.8), which was fulfilled at Pentecost (Acts 2.1–4). Peter explained Jesus’ resurrection and exaltation by referring to God’s promise about David’s throne and to Psalm 110 (Acts 2.29–36). On that same day, those who accepted the gospel repented, were baptized, and the Lord added them to His people (Acts 2.38–47). These passages together show that Pentecost was when the church was established under the risen King.

New Testament Evidence That Christ’s Kingdom Exists Now

Other New Testament passages clearly show that the kingdom exists now. Paul told Christians that God had already moved them into His Son’s kingdom (Colossians 1.13). John said he shared in the kingdom with his readers, even while they faced hardship (Revelation 1.9). Hebrews says believers are receiving an unshakable kingdom (Hebrews 12.28). These Christians were already citizens of a real kingdom, not just waiting for one to be created.

Amillennialism and Revelation 20: Christ’s Reign and the Thousand Years

This is why I think the term “amillennialism” can be confusing. It might sound like it simply denies the millennium, and maybe even the kingdom. But this view actually affirms that Christ is reigning now. It sees the thousand years in Revelation 20 as a symbol for the full period of Christ’s reign and His people sharing in His victory, not as a literal future period of exactly one thousand years on earth.

Revelation uses many symbols, like a dragon, beasts, lampstands, a chain, and numbers. Interpreting the thousand years as a symbol fits with this style. The real question is what the symbol means. In this view, John’s vision encourages persecuted Christians that even death cannot take away their life and victory with their King. The martyrs who seem defeated by earthly rulers actually live and reign with Christ.

Satan’s binding has a clear purpose: to limit his ability to deceive the nations (Revelation 20.1–3). This does not mean he is completely inactive. Peter still warned Christians about the devil’s dangerous activity (1 Peter 5.8), which does not go against Christ’s victory over him. Satan’s power is limited, his opposition continues, and his final defeat is certain. The spread of the gospel around the world shows that the enemy cannot keep the earth away from Christ.

For these reasons, I do not believe in a future earthly millennium, but this does not mean I deny the kingdom or Christ’s victory. I also do not accept the postmillennial idea that a golden age must happen before Christ returns. The church’s confidence is based on Christ’s current authority and His promised return, not on the idea that the world must first become mostly Christian.

Was the Kingdom Postponed? Why the Church Is Not Plan B

My main objection is to the idea of a postponed kingdom, especially as taught in classical dispensational premillennialism. This view says that because Israel rejected the kingdom, God delayed its establishment and the church filled the gap in the meantime. Not all premillennialists believe this, and those who do usually affirm God’s sovereignty and foreknowledge. My issue is with the explanation itself: the Bible shows the church as the fulfillment of God’s purpose, not as a backup plan because He could not establish His kingdom.

Ephesians 3.10–11 places God’s work through the church within His eternal purpose, fulfilled in Christ. Acts 2.23 shows that even the crucifixion was part of God’s predetermined plan. The cross was not an emergency response to an unforeseen rejection. Through the very event in which His enemies seemed to triumph, Christ defeated the powers opposing Him (Colossians 2.15; Hebrews 2.14).

I cannot see how Christ’s victory fits with the idea that the church is just a substitute for a kingdom that Satan and human unbelief managed to stop. If opposition could block the promised kingdom once, what would make it succeed the next time? Those who support postponement would say God was not frustrated. Still, I think the New Testament gives a better answer: God fulfilled His purpose through Jesus’ rejection and crucifixion. The King rose, ascended, and now reigns.

To be continued…

Is the Bible Reliable? 

Carl Pollard

That question isn’t new, but it feels more urgent than ever. In a world where truth is constantly shifting, people want to know, Can we actually trust the Bible? Here’s a short list of reasons to save for future use: 

First, consider the Bible’s consistency. It was written over roughly 1,500 years by more than 40 authors, kings, shepherds, prophets, fishermen, across three continents and in multiple languages. Yet it tells one unified story, God’s plan to redeem mankind through Jesus Christ. That kind of harmony over that kind of time isn’t normal. It points to something beyond human effort.

Second, consider its preservation. The Bible is the most well-attested ancient book in history. Thousands of manuscripts exist, far more than any other ancient writing. When scholars compare these manuscripts, they find an incredibly high level of agreement. What we read today accurately reflects what was originally written. You’re not holding a corrupted message, you’re holding something carefully preserved.

Third, consider its historical credibility. The Bible names real people, real places, and real events. Archaeology has repeatedly confirmed details once questioned, cities like Jericho, figures like David, and customs described in Scripture. Luke begins his Gospel by emphasizing careful investigation (Luke 1:1–4), and that’s exactly what you see, a record grounded in history, not myth.

Fourth (what I believe to be the strongest evidence), consider its prophetic accuracy. The Old Testament contains detailed prophecies about the coming Messiah, His lineage, birthplace, manner of death, written hundreds of years before Jesus was born. Those prophecies are fulfilled in Christ with remarkable precision. There is no possible way a human could do that. That’s divine authorship.

And then there’s its power. The Bible doesn’t just inform, it transforms. For centuries, it has changed lives, convicted hearts, and reshaped entire cultures. People from every background have opened its pages and found truth that cuts deep and lifts high at the same time. 

So, is the Bible reliable? If by reliable you mean consistent, preserved, historically grounded, prophetically accurate, and personally transformative, the answer is yes! 

But it’s more than reliable. It’s authoritative. Which means the real question isn’t just, “Can I trust the Bible?” It’s, “Will I listen to it?”

The Silence Of The Lamb

Neal Pollard

What do you contemplate during the Lord’s Supper? Your mind could go in a thousand directions, the cruelty and infliction of pain, the hatred and rejection, the eternal plan of God, His unending love, the ugliness of your sin, and on and on.

There is a curious aspect to the entire frenetic proceedings that Jesus endured. You first read about it in Isaiah’s prophecy concerning the atonement offered by the “Suffering Servant.” The prophet wrote, “He was oppressed and He was afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth” (53:7; cf. Acts 8:32). For emphasis, he says it twice: “He did not open His mouth.”

At the end of the gospel accounts, after Jesus’ arrest, we see two significant periods of time where this applied to Him. Before the Jews in the farce and mockery of a trial, Jesus kept silent (Mat. 26:63; Mark 14:62; Luke 23:9). Then, when handed before the Romans and their governor, Pilate, He did not answer (Mat. 27:12-14) and He gave him no answer (John 19:9). Scholars have scoured the ancient records in an effort to find anything like it in the legal annals of the Jews or Greco-Roman society.

Why did Jesus keep silent through the judgment phase of His crucifixion? He was not totally silent (Mat. 26:64; Luke 22:67-701), but as the charges bombarded and cascaded He gave no rebuttal. It was not that He could not. He had bested them in every debate and silenced them (see Mat. 22:46).

Why the silence?

  • He came to suffer, not to speak.
  • They would not have been convinced by His words any more than His wonderful works.
  • Jesus does not see this as a legal matter, but a spiritual necessity.
  • He placed His fate in the hands of God, as He prayed in Gethsemane (Mat. 26:39; John 6:38).
  • He accepted His situation.
  • The charge brought by two witnesses in Matthew 26:60-61 was technically true, though they twisted His words.
  • It provides a stark and compelling contrast between accusers and accused, which the reader readily sees.

No doubt there are more reasons, some known only to God. But it provides as much tension and drama in the Passion as it does confirmation of prophetic claims. It stands as but one of a thousand pictures of a loving, determined Savior to endure whatever necessary to pay for our sins with His life. The next time you contemplate the various “scenes of fear and woe,” take a moment to reflect on the silence of the Lamb. Through it, He truly speaks volumes!


1The reason for this is explained well by Stuart K. Weber : “When Jesus refused to answer and the attempts of the chief priests failed to convict Jesus, Caiaphas took the lead. I charge you under oath by the living God was the priest’s trump card. According to Jewish law, the priest had the authority to force a person to testify. If Jesus remained silent, he would violate the law. His decision to answer showed his respect for civil law and authority” (Holman NTC, 446-447).

Biblical Prophecy

Carl Pollard

Prophecy is one of the boldest claims any religious text can make: that a transcendent God reveals specific future events, sometimes centuries or millennia in advance, through human spokesmen. The Bible contains roughly 2,500 prophecies, of which most have already been fulfilled with 100 percent accuracy! The remaining prophecy are yet to come with the return of Christ. This track record is unique among world religions and texts. 

Deuteronomy 18:21–22 gives us the standard: “If what a prophet proclaims in the name of the Lord does not take place or come true, that is a message the Lord has not spoken.” A single verifiable failure disqualifies a prophet. By this biblical standard,  Muhammad, Joseph Smith, Nostradamus, and every modern “psychic” are eliminated. No biblical prophet ever fails when the prophecy is testable.

Biblical prophecy is extremely detailed, not the vague horoscope-style language used by many today. For example: 

  1. Micah 5:2 (700 BC) names Bethlehem Ephrathah as the Messiah’s birthplace, out of hundreds of Judean villages.
  2. Isaiah 44:28–45:1 (700 BC) names Cyrus as the Persian king who would release the Jews to rebuild Jerusalem, 150 years before Cyrus was born.
  3. Psalm 22 (1000 BC) describes crucifixion, nails in hands and feet, garments divided by lots, centuries before Rome invented the practice.
  4. Zechariah 11:12–13 foretells the betrayal price of thirty pieces of silver, cast to the potter in the temple, fulfilled to the letter in Judas Iscariot (Matthew 27:3–10).

Mathematician Peter Stoner calculated the odds of one man fulfilling just eight messianic prophecies at 1 in 10¹⁷ (one followed by seventeen zeros). For forty-eight prophecies, the probability drops to 1 in 10¹⁵⁷ a number so large that if you filled the state of Texas two feet deep with silver dollars, marked one, and asked a blindfolded person to pick it on the first try, those are the odds.

Skeptics dismiss prophecy as “after-the-fact interpretation” or “self-fulfilling.” Yet many predictions (the fall of Tyre in Ezekiel 26; the precise sequence of empires in Daniel 2 and 7; the desolation of Edom in Obadiah, Jeremiah 49) were fulfilled centuries later in ways no human could manipulate.

Biblical prophecy is not fortune-telling; it is history written in advance by the only Being who stands outside time. Its perfect record remains the strongest external evidence that the Bible is exactly what it claims to be: the word of the living God! 

“Son of Man”: Ezekiel, Jesus, and the Pattern of Prophetic Humility

God repeatedly reminds Ezekiel that he is not superhuman. He is a mortal man, chosen to carry the very words of God to a rebellious and hard-hearted people. His identity itself—son of man—becomes a walking testimony to humility.

Brent Pollard

When God called Ezekiel to his prophetic ministry, He chose not to address him by name, but by a title that would echo through the corridors of time: “Son of Man.” Ezekiel heard this title over ninety times from God’s lips throughout the book that bears his name. The Hebrew, ben adam, means “descendant of man” or “human one.” At first glance, it might seem like a poetic flourish. Since the title “son of man” is intentionally repeated and later used by Jesus of Nazareth, we should pause and ask: Why did He choose this title for both figures?

Isaiah may rightly bear the title “Messianic Prophet” for his remarkable prophecies of Christ’s birth, suffering, and coming reign (Isaiah 7.14; 9.6; 53). But Ezekiel’s role as “son of man” unveils something equally profound—it foreshadows the very form the Messiah would take, especially in His humble incarnation and prophetic ministry.

A Title That Humbles and Separates

Adam Clarke observed with penetrating insight that this term serves to humble Ezekiel, preventing him from being exalted in his mind because of the extraordinary revelations granted to him. Here is God’s gentle yet firm reminder of Ezekiel’s frailty and mortality—set against the backdrop of those overwhelming divine visions, particularly that awe-inspiring glimpse of the Almighty’s throne in Ezekiel 1. Matthew Henry echoes this truth, observing that despite the abundance of revelations, Ezekiel remains “a son of man, a mean, weak, mortal creature.”

God repeatedly reminds Ezekiel that he is not superhuman. He is a mortal man, chosen to carry the very words of God to a rebellious and hard-hearted people. His identity itself—son of man—becomes a walking testimony to humility.

John Gill observes deeper significance in this choice, noting that this title connects Ezekiel to the coming Christ. He points out that “this is a name which our Lord frequently took to himself in his state of humiliation” and that “the reason of it is, because he was an eminent type of Christ.” Thus, “son of man” becomes more than humiliation—it points forward to the One who would perfectly embody both human weakness and divine mission.

Prophetic Suffering and True Representation

Beyond its humbling power, the term “son of man” positions Ezekiel as one who truly represents his people. He stands not as an outsider hurling judgment from afar, but as a fellow exile (Ezekiel 1.1-3). God called Ezekiel to speak as one of them—and more, to suffer in symbolic ways that would paint vivid pictures of their coming condition (Ezekiel 4–5).

Burton Coffman observes that Ezekiel’s very actions embodied the message he delivered: lying upon his side for appointed days, shaving his head with a sword, cooking with defiled fuel, refusing to mourn when his beloved wife died—each act a living parable of Israel’s approaching judgment. In this suffering service, Ezekiel points forward to a greater Prophet yet to come, One who would bear not symbolic griefs but actual sorrows, not representative suffering but substitutionary sacrifice.

Daniel’s Vision: The Title Transformed

In Daniel 7.13-14, something remarkable happens. “Son of Man” takes on entirely different colors. Daniel sees in his night visions “one like a son of man” coming with the clouds of heaven, receiving dominion that shall never pass away. What a contrast! Ezekiel’s “son of man” is lowly, suffering, and representative of human weakness. Daniel’s “Son of Man” is exalted, glorious, clothed with eternal authority.

Yet both point toward the same magnificent Person: Jesus Christ. In the Gospels, our Lord refers to Himself as “the Son of Man” more than eighty times—more than any other title He claims. In taking this name, Jesus gathers up both streams—Ezekiel’s humble suffering and Daniel’s eternal glory.

Jesus bears the full weight of human suffering, as Ezekiel did in shadow and type. Yet He also inherits that eternal kingdom promised in Daniel’s soaring vision.

Ezekiel: Pattern of the Incarnate Christ

Here then is the glory of it: if Isaiah introduces us to the person and mission of the coming Messiah, Ezekiel shows us the very form He would take—a suffering servant, fully human, yet burning with divine purpose. The constant repetition of “son of man” in Ezekiel prepares our hearts to recognize the breathtaking paradox of the incarnation itself—God in human flesh, humble yet holy, obedient unto death, acquainted with our griefs (Isaiah 53.3; Philippians 2.5-8).

Jesus, the true and ultimate Son of Man, fulfilled every aspect of Ezekiel’s prophecy, not only through His words but also through His life. He was the ideal representative of all people, carrying God’s final message as well as everyone’s sins.

Conclusion: The Seed of Eternal Purpose

It was not God’s caprice leading him to employ the phrase “son of man” to reference Ezekiel. The expression was a designation of Ezekiel’s humanity, prophetic duty, and role as the people’s representative. Yet, we understand it also served as a divinely planted seed, preparing hearts and minds to understand the Messiah—not only as conquering King and eternal Savior, but as One who would walk among us in perfect humility and carry all our sorrows.

In this “son of man,” we glimpse the wisdom of our God, who chooses frail vessels for eternal purposes—and who, when the fullness of time had come, became one Himself.

“Son of Man” represents grace beyond measure since the God calling a mortal man by that title would Himself take it for Himself, taking our nature and our place—that we might share in His glory forever.

Prophecies At A Glance

Would you like a handy chart of some major Messianic prophecies of the Old Testament?

Dale Pollard

A Few Significant Messianic Prophecies at a Glance 

Amazing Messianic Fulfillments 

ProphecyOld Testament   New Testament
Born of a virginIsaiah 7:14Matthew 1:22–23
Born in BethlehemMicah 5:2Matthew 2:1
Lineage from DavidJeremiah 23:5Luke 3:31, Matthew 1:6
God’s Spirit was on HimIsaiah 61:1-2Luke 4:16-21
Ministry begins in GalileeIsaiah 9:1-2Matthew 4:12-17
Spoke in parablesPsalm 78:2Matthew 13:34-35
A prophet like MosesDeuteronomy 18:15Acts 3:22-23
Entered Jerusalem on a donkeyZechariah 9:9John 12:12-15
Betrayed for 30 pieces of silverZechariah 11:12–13  Matthew 26:15, 27:3–10
Silent before His accusersIsaiah 53:7Matthew 27:12-14
Crucifixion (pierced hands and feet) Psalm 22:16John 20:25
Cast lots for His garmentsPsalm 22:18John 19:23-24
No bones brokenPsalm 34:20John 19:33–36
Buried with the richIsaiah 53:9Matthew 27:57–60
ResurrectionPsalm 16:10Acts 2:31

Numbers range from 60-80 clear prophecies to prophecies and clear allusions numbering over 300. Mathematician Peter Stoner, in “Science Speaks,” calculated the probability of just 48 Messianic prophecies being fulfilled as 1 in 10157 (157 zeroes). Without Divine orchestration? Impossible!

IS IRAN IN THE CROSSHAIRS OF BIBLICAL PROPHECY? 

There’s a group of people who believe a dark alliance of nations will rise in the last days, and their sights set on one target: Israel. Among them stands Persia — known today as Iran.

For centuries, the prophetic words of Ezekiel lay dormant. But now, as Iran asserts its influence across the Middle East and sculpts its rhetoric against Israel, some Bible readers say we are watching prophecy awaken

Dale Pollard

There’s a group of people who believe a dark alliance of nations will rise in the last days, and their sights set on one target: Israel. Among them stands Persia — known today as Iran.

For centuries, the prophetic words of Ezekiel lay dormant. But now, as Iran asserts its influence across the Middle East and sculpts its rhetoric against Israel, some Bible readers say we are watching prophecy awaken.

Ezekiel 38 describes a future war led by a mysterious figure called Gog from the land of Magog, joined by a coalition including Persia. This alliance will launch a sudden attack on Israel, catching the world off guard. Yet, in a stunning twist, they will be supernaturally defeated — not by Israel’s army, but by divine intervention: earthquakes, hailstorms, and chaos among the invaders themselves.

According to these interpretations, Iran’s fate is sealed not by global politics, but by a divine script written long ago. Though the timeline remains uncertain, the message is clear: Persia, once a mighty empire, will play a pivotal — and ultimately tragic — role in the final act of history.

As tensions rise in the real world, some wonder: Is the stage being set? Let’s see what the Bible says about it.

The Bible does not mention “Iran” by name, but it refers to the ancient region of Persia, which is modern-day Iran. Biblical prophecy includes several references to Persia, both in historical and future contexts. Here’s the straight skinny on how Iran (Persia) is used in prophecy:

1. Persia In Context

  • Daniel 8:20 — “The two-horned ram that you saw represents the kings of Media and Persia.”

Explanation: This vision prophesies the rise of the Medo-Persian Empire, which historically conquered Babylon and ruled a vast territory. This is a fulfilled prophecy, not the future.

  • Ezra 1:1-4 / Isaiah 45:1 — The Persian king Cyrus is prophesied by name as the one who would allow the Jews to return from Babylonian exile and rebuild the temple in Jerusalem.

The God and Magog War 

The most significant passage many refer to when discussing Iran’s prophetic future is Ezekiel 38–39, known as the Gog and Magog War.

Ezekiel 38:5

“Persia, Cush and Put will be with them, all with shields and helmets.”

This passage describes a future invasion of Israel by a coalition of nations led by “Gog of the land of Magog.”

While many view the Gog and Magog prophecy of Ezekiel 38–39 as a future apocalyptic war, several alternative perspectives argue it has already been fulfilled or symbolically represents historical events, check out this brief explanation of the major views.

·  Post-Exilic Threats: Some see Gog as symbolic of foreign powers threatening Israel after their return from Babylon, with God’s protection preventing any major invasion—fulfilling the prophecy through divine preservation, not visible warfare.

·  The Esther Parallel: Others connect Gog’s defeat to the events in the book of Esther, where Haman’s plan to annihilate the Jews was sovereignly overturned. God’s intervention and the enemies’ destruction parallel the reversal described in Ezekiel.

·  Maccabean Revolt: Some scholars associate the prophecy with Antiochus Epiphanes’ attack on Israel in the 2nd century BC. The miraculous Jewish victory under the Maccabees is viewed as a historical outworking of divine deliverance.

·  Symbolic Fulfillment in Christ: A theological reading sees Gog as representing all anti-God forces, with God’s ultimate defeat of them fulfilled in Christ’s victory on the cross and in spiritual judgment, rather than a literal battle. Homer Hailey refers to Gog and Magog as “symbolic names” and interprets Ezekiel 38–39 as a vision representing the ultimate enemies of God’s people, not literal nations (Hailey, Homer. A Commentary on the Book of Ezekiel. Baker Book House, 1972, 379-392). Robert Harkrider interprets the mention of Gog and Magog in Revelation 20 as symbolic of worldwide opposition to God’s people, culminating in their final defeat by God (Harkrider, Robert. Revelation. Truth for Today Commentary Series, edited by Eddie Cloer, Resource Publications, 2003, 377-383).

—————————————————————————

Key Takeaways:

The Bible doesn’t predict the rise and fall of the modern state of Iran specifically.

No prophecy singles them out or specifies its exact fate beyond the involvement with Israel in its post exilic state.

Latter day prophecies like this would have had no value for the original readers.

Zechariah: The Incredible Ways Of God (XIV)

“IN THAT DAY” (PART 2)(13:1-9)

Neal Pollard

There are three beautiful blessings highlighted by Zechariah in this short chapter. Again, he signals these with his repeated phrase, “in that day.” Often, he prefaces that by saying “it will come about.” He is underlining what the Messianic age would look like. When Christ came, what could be expected?

A Fountain Free (1). Jeremiah had used the fountain metaphor in his writings before captivity (2:13; 17:13; So will Joel 3:18). Have you ever wondered why we sing, “There’s a fountain free, ’tis for you and me?” No New Testament uses that imagery and applies it to Christ (the only reference to a fountain is James 3:11). This passage was undoubtedly pivotal. This fountain would be for sin and impurity. Jesus calls Himself living water (John 4:10-11), but Zechariah will deal with that (14:8). John will invoke the fountain imagery in Revelation 7:17. The promise? The Messiah would be the means of cleaning men from their sins (Eph. 5:26; Heb. 9:14; 1 Jn. 1:7,9). 

The End Of Idolatry In Palestine (2). The first half of this verse explicitly promises that the days of idolatry would be over. That does not mean that sin struggles would cease, but this particular sin struggle–which had plagued Israel since before the giving of the Old Law (Ex. 32:4)–would no longer be a struggle. Hosea also shares this promise (2:16ff). Jesus combatted shallow righteousness among the religious leaders of His day (Mat. 5:20), but not idolatry. They learned their lesson once for all by the time Messiah came.

The End Of Prophecy And Unclean Spirits (2-6). I believe Homer Hailey is right in what the second half of verse two means. Brother Hailey wrote, “In the conquest of Christ over Satan and his forces, unclean spirits have ceased to control men as they did in the time of the ministry of Christ and the apostles” (A Commentary On The Minor Prophets, 392). When Jesus comes on the scene, unclean spirits inhabit individuals. This provides Christ an opportunity to demonstrate His power over Satan. The apostles would also demonstrate that power, as we see Luke record multiple times in Acts. This is certain. The ceasing of miracles would have to coincide with the disappearance of unclean spirits or you would have Satan possessing more power in this world than Christ does. Paul wrote that miracles, including prophecy, would cease (1 Cor. 13:8-13). Zechariah said there would be no unclean spirits overtaking people, thus no need to cast them out. Visions and prophecy would be replaced with a complete, written revelation of God’s will “in that day.”

A Rejected Shepherd (7). The last two promises are not signaled with Zechariah’s favorite phrase. Instead, what he writes here is quoted by Matthew as the prophecy is fulfilled at Jesus’ arrest in the garden of Gethsemane. Mark records its happening (14:50-52). Matthew records Jesus’ quotation of Zechariah 13:7, foretelling the apostles that later that night they would all scatter when He was arrested (26:31). “Little ones” is a favorite way for Jesus to refer to His trusting disciples (Mat. 10:42; 18:6,10,14; Mark 9:42; etc.). Jesus invoked the Shepherd-sheep imagery in His ministry (John 10:1ff), as do His disciples later (Heb. 13:20; 1 Pet. 5:4; Rev. 7:17). 

A Refined People (8-9). Last of all in this chapter, we have the picture of how verse 7 would effect the followers of the Messiah. There is the immediate effect (8) and the ultimate effect (9). One sees clear parallels between these verses and Ezekiel 5, where the one-third and two-third imagery is employed. Though not in a premillennial sense, undoubtedly the words of Paul regarding “spiritual Israel” can be seen as a fulfillment of the idea here: “and so all Israel will be saved; just as it is written, ‘The Deliverer will come from Zion, He will remove ungodliness from Jacob. This is My covenant with them, When I take away their sins’” (Rom. 11:26-27). Though he quotes Isaiah there, it is synonymous with Zechariah’s overall message at the end of chapter 13. Those who think they want to follow Messiah will be refined in the furnace of persecution or trials or sin or priorities. Though we are 2000 years beyond the coming of the Messiah, we are subject to the same refinement. Jesus would say the majority will not come through with their faith intact (Mat. 7:13-14;22:14). But, for those who do, here is a beautiful promise: “They will call on My name, And I will answer them; I will say, ‘They are My people,’ And they will say, ‘The Lord is my God'” (8b; 2 Cor. 6:16; Heb. 8:10; Rev. 21:3). 

Zechariah: The Incredible Ways Of God (XIII)

IN THAT DAY (PART ONE) (12:1-14)

Neal Pollard

The late David Pharr contends, “With the exception of Isaiah, there are more Messianic prophecies in Zechariah than in any other prophet” (“Repent and Rebuild–Zechariah, Spiritual Sword, 26.4, 40). In the last six chapters of this book, there is perhaps a higher concentration of Messianic prophecies than anywhere else in the Old Testament. This is signaled both by New Testament writers citing passages from here, but also through a repeated phrase: “in that day” (found 18 times from 9:16 to 14:21). Six of those are in chapter 12. With this phrase, the prophet is disclosing what things will be like when Messiah comes. Zechariah 12 is the second of two oracles with which the book ends (the first being ch. 9-11). It begins, as does the first, with the phrase, “The burden of the word of the Lord…” (1). Whereas the first ends on a down note, the second is full of hope and expectation centered around the coming Christ. There will be deliverance and restoration “in that day.”

The power of this prophecy is that it is declared by the same Lord who created everything, including man (1). In chapter 12, He begins His prophetic promises centering on Jerusalem and Judah as the focus of a needy world (2). Following that are six promises about that day.

Important (3). The world could hurl its attack against Christ’s kingdom, but it will not succeed (Heb. 12:22). Christ is the stone the builders rejected, and His church is built upon the rock of His identity. Even the gates of hades shall not prevail against it (Mat. 16:18-19). 

Supported (4-5). It is an unshakable kingdom (Heb. 12:28). Think in terms of spiritual Jerusalem rather than literal Jerusalem, which would no longer be the focal point of God’s special protection (Gal. 4). 

Preserved (6-7). Notice the prophet’s focus on the glory of God’s people in that day. They would be the first saved (Rom. 1:16), then salvation would come to the whole world. 

Defended (8-9). The divine protection of those who will follow the One to come in that day is further noted here. 

Penitent (9-10). In this passage, we have a Messianic prophecy quoted by John (19:37). This is fulfilled at the cross of Calvary, leading people at Jesus’ death to begin to contemplate their own sinfulness and the unjust death of Christ. They will weep over Him. 

Sorrowful (11-14). Great mourning would occur among the descendants of kings, prophets, and priests, at the sacrifice of the One who is all of these in one person. Every family would mourn. A personal understanding of our own guilt and His innocence leads to godly sorrow (2 Cor. 7:9-11). 

Zechariah: The Incredible Ways Of God (VII)

CHARIOTS AND A CROWN (6:1-15)

Neal Pollard

For those who read or listen straight through the book, this eighth vision will seem similar to the first one with which Zechariah begins his prophecy. This is seen in the variegated horses going throughout the earth as well as the prominence of the number four (the number of creation, completion, and stability). Certainly, the scope of the vision is of all the earth rather than just the people of Judah or the city of Jerusalem. What are the elements of this final vision and the symbolic action that follows?

The Chariots (1-3). Chariots represent armies and war as well as judgment. Each chariot is accompanied by horses of different colors, heading in a different direction. They are going to patrol the earth, the “four corners,” though only north and south are mentioned. God is going throughout all the earth, so there is a picture of universal visitation.

The Horses (2-7). They are carrying the chariots, but each is a different color. Those colors have strong associations throughout Scripture. Red is the color of war and the shedding of blood (Rev. 6:4). Black pictures death (Rev. 6:5-6). White represents honor and victory (Rev. 6:2).  The dapple color is associated with pestilence, the grave, and slaughter in Revelation 6:8. As James Smith remarks, “The various color horses, then, represent the various types of disasters with which God will destroy the nations which have opposed his people and his program in this world” (OT Survey Series, 555).

The Bronze Mountains (1). Whether or not the mountains are reminiscent of Jerusalem (Mt. Zion and Mt. Olivet), it is often–as here–seemingly symbolic of the home of God (figurative rather than literal). Bronze represents strength, and the chariots are coming from here. This seems to refer to God sending forth judgment upon the nations from heaven. His reign would spread over these nations who had had their time of earthly dominance (Dan. 2:44). The four spirits have gone to these oppressing nations, and God has spent His wrath and now has appeased it (8). 

The Crown And Coronation (9-15). Zechariah is told to meet with returning exiles about whom we know nothing outside of this passage (Heldai, Tobijah, Jedaiah, and Josiah the son of Zephaniah)(10). We know they have returned from Babylon, and that Zechariah takes an offering of silver and gold from them (cf. Ezra 7:14-16; 8:26-30) with which to make a crown. He takes that crown and puts it on the head of the High Priest (11), not a descendant of David. The symbolism here is that the coming King will also serve as High Priest. He will reign and represent, having authority and bringing atonement (11-13). Not only will this vision encourage the rebuilding of the temple, but more importantly it points ahead to the day in which all nations will flow into Christ’s kingdom (12,15; Isa. 60:10). 

Zechariah: The Incredible Ways Of God (III)

A MEASURING LINE AND A WALL OF FIRE (2:1-13)

Neal Pollard

The third vision is shared, then explained, in chapter two. This vision is meant to inspire confidence in the future. We discern that from what the angel says to Zechariah regarding what “will be” regarding Jerusalem (4,5), what He “will” do (5,9,10,12), and what many nations “will” do (11). Their confidence should rest in the reliability of divine revelation. Notice that this will be because the Lord declares it (5,6,10). “Thus says the Lord of hosts” (8). The central idea of this vision mirrors that of the first two, telling Judah that God would protect them and restore them to their land. It will be a glorious and prosperous time. 

The Vision (1-2). It is short and sweet. A man has a measuring line in his hand, measuring Jerusalem. Ironically, this was a vision shared by another prophet with a starkly different message (Amos 7). John will co-opt this imagery in the book of Revelation (11:1ff). The focus is not on the identity of “the man,” but rather the task he is undertaking. 

The Meaning (3-5). It is explicitly given. The Lord will give provision, prosperity, and protection to His chosen people. Charles Fry, in his 19th Century hymn, “The Lily Of The Valley,” appears to draw his lyrics for the third verse from Zechariah 2:5: “A wall of fire about me, I’ve nothing now to fear, from His manna He my hungry soul shall fill….” 

The Exhortation (6-9). God calls to Judah to flee and escape the land of captivity. He calls the Jews from Babylon to return to their homeland. The tables will turn on the plunderers of His people, and they will prosper while the enemies will plummet. God calls Judah the apple of His eye, a reassurance of a description first given by God through Moses (Deut. 32:10). So, this appears to be an appeal to those Jews who have yet to make the journey back to their home.

The Announcement (10-13). There appears to be a shift in audience from the Jews still living in exile to the remnant who have already returned. They are to sing and rejoice since the Lord is in their midst. What appears to be a Messianic reference looks ahead to when many nations will become part of God’s chosen (11) and He will reign. While God draws on the imagery of Judah and Jerusalem, it is because of the One about whom He is about to speak who will arise from there and draw all nations to Himself (3:1ff). 

The people had been down and oppressed. They should anticipate and hope in a brighter future. The Lord was about to do wonders among them, and He would be a wall of fire about them. They would be the apple of His eye. Isn’t it remarkable to consider that we bask in the glory of the fulfillment of such promises? 

Zechariah: The Incredible Ways Of God (I)

George Klein wrote, “One of the great ironies concerning the book of Zechariah is its relative obscurity to the modern church contrasted with its profound significance to the early church” (New American Commentary, Vol. 21b, p. 61). Let’s study together about this Messianic prophet extraordinaire.

Background And Introduction

Neal Pollard

Zechariah: The Incredible Ways Of God

BACKGROUND AND INTRODUCTION

Neal Pollard

(This is from an article originally published in The Christian Worker, 10/24)

The author of the longest book in the library of the Minor Prophets is identified in the first book of his prophecy as “the son of Berechiah, son of Iddo” (1:1). Only Zephaniah’s lineage is more exhaustively traced than Zechariah’s. His name means “God remembers,” and this takes on significance when the message of the book is considered. Studying Ezra and Nehemiah, one can deduce that Zechariah is of a priestly lineage (Ezra 5:1; 6:14; Neh. 12:4,16). Matthew 23:35 reveals that the prophet was martyred, though the Zechariah in 2 Chronicles 24:20-21 is undoubtedly a different Zechariah. Jesus is revealing a fact supported by rabbinic literature (Blank, Sheldon H. “The Death of Zechariah in Rabbinic Literature.” Hebrew Union College Annual 12–13 (1937–1938): 327–346. Print).

The consensus view of the date of Zechariah is 520-470 B.C. Zechariah, along with Haggai, are commissioned by God to stir up the people in order to finish the work of rebuilding the temple. The reflexive command in Zechariah 1:3 is key to the book, that if they return to God He will always return to them. Of the three major periods of the Minor Prophets (the Assyrian Period of the 8th-7th Century, the Babylonian Period of the 7th Century, and the Persian Period of the 6th-5th Century), Zechariah belongs to the latter. It is often called the Post-Exilic Period, following 70 years in Babylon being freed and repatriated by Cyrus the Great.

The theme of Zechariah’s writing is the need of the people to rebuild their lives through obeying His Law. He accomplishes this primarily through the use of visions, of which there are nine in the first six chapters. Following these, the prophet engages in didactic discourse (or sermons) on the matter of spiritual renewal in chapters seven and eight. The final section focuses on two major Messianic events, His coming and judgment followed by an overview of what would be in His earthly ministry (note the phrase, “that day,” found 17 times in the final three chapters)(ch. 9-14). 

The Original Shadow-Caster

Dale Pollard

Plato’s “Allegory of the Cave” is a metaphor that uses the image of prisoners in a dark cavern to illustrate the relationship between reality and our interpretation of it. The allegory is a dialogue between Socrates and Glaucon, and it’s arguably a key passage in his work, The Republic. It’s been used as a metaphor by philosophers for thousands of years in order to explain a truth that’s been known in the subconscious human mind since the inception of man.

Cultures with different backgrounds perceive reality and their own histories in a variety of ways but they seem to only have fragments of the truth. Hundreds of ancient mythologies have been preserved on mediums like clay, stone, papyrus, and oral tradition and they perfectly illustrate the shadows on the wall in Plato’s allegory. 

The question is, what’s casting the shadow that many myths exemplify? A thoughtful study will produce an undeniable reality which the hardened skeptic shouldn’t ignore. The truth is that the Bible is the original shadow-caster. 

By piecing together the myths and the legends of floods, serpents, and heavenly battles one further elucidates a singular, supernatural, and immortal narrative. God’s Word is the only book written through His direct influence— what other work commands that level of Authority? 

“Knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.”

   2 Peter 1.20-21 

Isaiah: Trusting The Holy One Who Rules The World (LIV)

Basking In The Glory Of The Lord (60:1-22)

Neal Pollard

At the end of the book of Revelation (21:25; 22:5), John borrows the imagery we see in Isaiah 59 and 60, that of an everlasting light and the end of darkness and night. In both places, it is the Lord who provides the inextinguishable light and the endless reign. Here in Isaiah 60, the prophet points to a future glory which would be seen in Zion. While Christ is not specific mentioned in this chapter, Isaiah anticipates the divine work that would usher in the glory. Indeed, Isaiah speaks of a coming Redeemer (16). God’s faithful would bask in the glory of the Lord, which would be seen in the coming of God the Son into the world.

The appearance of glory (1-2). The prophet anticipates the defeat of darkness over all the earth, dispelled by the glory of the Lord upon His chosen people. All who saw them would glorify God. 

The restoration of glory (3-4). Isaiah mentions other nations, without calling any names. Certainly, Babylon would come to mind. Perhaps the Medes and Persians are part of this. Isaiah calls his lowly brethren to anticipate kings and nations being amazed at God’s ability to bring His sons and daughters back from afar. Ultimately, this glory would be seen as Jesus appears (cf. John 12:41). 

The measuring of glory (5-9). Isaiah uses monetary imagery to depict this glory. Notice the financial terms–“abundance” (5), “wealth” (5), “multitude of camels” (6), “gold and frankincense” (6; cf. Matt. 2:11), “flocks” (7), and “silver and gold” (9). The prophet depicts a glory which was apparent to all who look on. While this appears to be figurative, it reveals glory in a way men appreciate. The idea is that they would see the glory of the Lord, appreciate the spiritual riches He brought, and they would serve and worship Him (cf. Acts 13:46-48; Paul quotes Isaiah 42:6; 49:6). 

The recognition of glory (10-14). What Isaiah saw was a turning of the tables. Judah was presently a weak and vulnerable nation. They would, for centuries to come, be subjugated to world powers. Isaiah foresaw a spiritual kingdom that would transcend earthly power. It would be embodied in the Kingdom of Christ. The prophet depicts this as foreigners aiding God’s people, bringing their treasures to them, rebuilding the sanctuary and repenting of their abuse of them. While that may have a more immediate reference to Judah’s return from exile, Isaiah appears to point to something grander and more enduring. The nations would have a part in helping to build the spiritual kingdom. 

The resilience of glory (15-18). Isaiah depicts something “everlasting” (15,19). He says that violence, devastation or destruction would “not be heard again in your land” (18). Instead, there would be salvation and praise. Such a transformation of fortune! To what end? “Then you will know that I, the Lord, am your Savior And your Redeemer, the Mighty One of Jacob” (16). 

The reason for glory (19-22). All of this was designed to help the people of God finally and forever recognize the glory (19), light (20), transformation (21), and ability (22) of God. Ending with the light and glory imagery he began with, Isaiah sets the table for the righteous to anticipate the Messianic age to come. 

How faith-affirming it is to look at Isaiah from this side of the cross. We appreciate how what Isaiah so clearly foresaw, Jesus came and fulfilled. We are among those of the nations who glorify God and serve in the kingdom of Christ. Truly, we bask in the glory of the Lord!

Isaiah: The Holy One Who Rules The World (XLVII)

“Our God Reigns” (52:1-15)

Neal Pollard

Chapter 52 is a dramatic call for the southern kingdom (and Jerusalem specifically) to awaken themselves at the deliverance and assurance of a God who is on their side. As we see this brief chapter, which leads in the better known 53rd chapter, there are a few significant details which build hope. Why? Because it centers around the God we serve.

God, The King, Values Us (1-5). Protectively, God calls to His people to be clothed in strength and beauty (1). It is a call to arise from captivity, having been bound by Egypt and Assyria (4). God arises like an advocate, pleading the case of His people (5). He does so from the standpoint of the personal cost He feels and the blasphemy it brings on His name (5). He does not want to see His people enslaved or humbled another moment.

God, The King, Redeems Us (6-10). This section is by far the most familiar to not only Bible readers, but those who recognize its words in a song we sing in worship. Especially note verse seven: “How lovely on the mountains Are the feet of him who brings good news, Who announces peace And brings good news of happiness, Who announces salvation, And says to Zion, ‘Your God reigns!’” God anticipates the day when His people would know His name and recognize His voice (6). That would be possible through the heralding of His messengers (7-8). The result would be celebration–shouts of joy (8-9), comfort (9), redemption (9), and salvation (10). But, by God’s might (10), it would be a salvation accessible to all nations (cf. Mat. 28:19; Acts 1:8). 

God, The King, Challenges Us (11-12). The call is for separation and purification. As they left captivity, they were not to take its spiritual influence with them. Despite the terror they faced going into bondage, they would come out with peace and security. God not only calls for righteousness, He pledges His help as they pursue it. 

God, The King, Visits Us (13-15). These verses actually seem to begin the fourth and final “Servant Song” that continues through the next chapter. Each song begins, “Behold, my Servant” or a similar phrase (42:1; 49:1; 50:4). While chapter 53 will focus on His suffering, the Messiah is introduced with His being “high and lifted up and greatly exalted” (13). Philippians 2:9-11 says that glory would follow suffering. Here, we are reminded of how glorious this one who came to be the Servant is. These verses are a prelude to the awful picture of suffering that follows, especially verses 14-15. Notice that this Servant will astonish many with what He suffers, just as the Jewish nation suffered in the captivity. He would be marred and disfigured beyond human likeness (14). Oh, how the gospels will portray that on the day of His crucifixion. This servant will also atone for many by His sacrifice, implying His blood by the mention of “sprinkling” (15). This servant will disclose the truth of His identity to those in high places (15). Paul quotes Isaiah 52:15 and applies it to Jesus, when he reveals in Romans 15:21 that he shared Jesus in places where he had not been. This verse is cited as biblical defense for such. The Jews rejected or minimized Old Testament passages that portrayed the Servant as sufferer rather than sovereign. But, the message of Scripture is that we must Christ, all of Him, as the one exalted but first executed, as the one triumphant but only after He was threatened, tortured, and terminated. 

Isaiah: The Holy One Who Rules The World (XLIV)

Introducing “The Servant” (49:1-26)

Neal Pollard

When our boys were small, our family devotions included their matching a Bible book with a fact about it. Our clue for Isaiah was, “Who was the prophet who talked about the Messiah?” While he is far from the only prophet who talked about Christ, Isaiah by far says the most about Him among the prophets. Starting in Isaiah 49, the prophet introduces and has speak the One who calls Himself “the servant” (5,6,7). 

The Servant Reveals His Mission (1-6). He starts with an allusion to His incarnation and the virgin birth (1), where He is named before He’s born. While this might have some limited connection to a prophet like Jeremiah (Jer. 1:5), it seems ultimately to point to Jesus. There are so many New Testament references to ideas found in these six verses that it must refer to Him. John takes the imagery of the sword in His mouth, applying it to Jesus in Revelation (1:16; 2:12,16). Verse six is discerned in the words of Paul (Acts 26:23) and Simeon (Luke 2:30-32). His mission was restoration (5-6), revelation (6), and salvation (6). 

The Servant Exposes His Rejection (7-13). That this Servant is Jesus is also deduced from the things said in this paragraph. The language and phrases here are repeated again in the Servant Poem of Isaiah 52:13-53:12, several phrases and verses of which are cited in the New Testament and applied to Jesus (Rom. 10:16; Mat. 8:17; Acts 8:32,33; etc.). Ultimately, rulers would acknowledge Him (7; Phil. 2:9-11), but He would be despised and abhorred (7). Isaiah speaks of a future, favorable time (8) which Paul applies to the Christian Age (2 Cor. 6:2). Reign required rejection, and acceptance would follow abuse and abasement. His covenant, forged by His suffering and rejection, would mean multiplied blessings for His followers (9-13). 

The Servant Addresses His People (14-26). The Servant shares the people’s complaints, providing heaven’s answers to them. They say the Lord has forsaken and forgotten them (14), but He says it would be easier for a mother to forget her infant or unborn child (15). They are inscribed on His hand (16). Other saviors would fail them (17-19), but He would not! They would bemoan their captivity (20), but He vows to deliver (22). He would vanquish their oppressors and be their protector (23-26).

To a people marching toward captivity, Isaiah paints a much bigger picture and invites them to look further down the road to the time when Messiah comes. Jews would take passages like Isaiah 49, using them to anticipate His appearance for centuries to follow. That they missed Him when He came only strengthened the truth and divine source of Isaiah’s words here. 

Swords Into Plowshares 

Friday’s Column: Brent’s Bent

Brent Pollard

“And He will judge between the nations, And will render decisions for many peoples; And they will hammer their swords into plowshares and their spears into pruning hooks. Nation will not lift up sword against nation, And never again will they learn war.” (Isaiah 2.4 NASB1995) 

Once upon a time, my family and I shared a condo in Hinesville, Georgia. It was 1989. Life in a condominium was…interesting. Aside from the paper-thin walls, strangers were coming and going at all hours. Unfortunately, some of those strangers were individuals proselytizing for their religious beliefs. One lazy Saturday, a couple knocked on my door and started talking to me, eventually directing my attention to Isaiah 2.4 and asking what I thought of it. 

I was only 14 then, and my knowledge of the Scriptures was still immature. However, a glance revealed it seemed too idyllic to be related to earth, so I responded with “heaven.” My visitors agreed that I was on the right track with my interpretation and explained how it referred to the Millennial Kingdom that Christ would establish on Earth one day. I politely listened but knew that their explanation, at the very least, did not match what my parents and teachers had shown me in the Bible. 

I’m an adult “of a certain age” in 2022, and I’ve had more time to study the Scriptures. Nonetheless, I wish I had known what I know now in 1989 so that I could have tried to persuade my solicitors where they went wrong in their understanding. My initial response had been partially incorrect. What God revealed to Isaiah was heavenly in origin but established on earth in the first century AD. Verse two gives an obvious hint by stating that the events of verse four will happen in the “last days.” 

The Holy Spirit descended on Peter and the other apostles on Pentecost, around 33 AD. They started preaching the first Gospel message. People wondered if Peter and his companions were inebriated, but Peter assured them that they had witnessed the fulfillment of Joel’s prophecy about the end times (Acts 2.17-21; Joel 2.28-32). God was pouring out His Spirit on men, heralding the arrival of the end times, the final dispensation governed by Christ’s Covenant. 

On Pentecost, Peter used the keys entrusted to him by the Lord to unlock the kingdom God promised (Matthew 16.18-19; Daniel 2.44-45). The fact that it was the promised kingdom is also evident in Jesus’ statement in Mark 9.1. He stated that those to whom He spoke would be alive to witness the kingdom’s arrival with power (i.e., the Holy Spirit). Unless 2,000-year-olds are walking around, the kingdom has already arrived. 

However, take note of the end of Isaiah 2.2: “…all the nations will stream to it.” This statement refers to Abraham’s Messianic promise (Genesis 22.18). Through Abraham’s seed, God would bless the nations of the earth. So, we have Jacob or Israel through Abraham’s seed, and through Israel, we have Judah. David was born of Judah’s lineage, to whom God promised an heir to establish His kingdom, build a house for God’s name, and establish His throne forever (2 Samuel 7.12-13). 

God’s promise to Jehoiakim, a descendant of David, that none of his descendants would sit on David’s throne in perpetuity shows that this cannot refer to the same earthly throne on which David sat (Jeremiah 36.30-31). Indeed, no son of David would reign over Israel after their return from captivity. Descendants of Levi ruled the Hasmonean kingdom until the Romans conquered it about six decades before Christ’s birth. The Romans made Herod the Great, an Idumean who had married into the Hasmoneans, a vassal king over Judah. 

When Jesus stood before Pontius Pilate, the Roman governor, Pilate asked Jesus if He was a king. Jesus informed Pilate that He was, but that His kingdom was not of this world (John 18.36-37). Instead, Jesus declared Himself to be the ruler of a spiritual kingdom whose subjects heeded His voice of truth. Jesus’ answer prompted Pilate to ask the age-old question, “What is truth?” (John 18.38) Before ascending to the Father, Jesus told His apostles to preach the forgiveness of sins to all nations, beginning in Jerusalem, where they would wait until clothed with power from on high (Luke 24.44-49). Take note of the word “power” (24.49) and Jesus’ statement in Mark 9.1. 

So, the church is the kingdom. We could have determined this without reading these Scriptures by looking at Matthew 16.18-19, where Jesus uses the terms “church” and “kingdom” interchangeably. However, false beliefs about Christ’s kingdom and premillennialism seriously threaten generic Christendom. As we’ve seen, Jesus intended His followers to preach the Gospel to all nations, so He would also save Gentiles. In Acts 10, Peter converted a Gentile and his family. From that point forward, God’s kingdom included non-Jews.  

Previously, a barrier separated Jews and Gentiles. That wall was the Mosaic Law. In the second chapter of the epistle bearing their name, Paul explains to the Ephesian brethren that enmity existed while the wall stood. Jesus tore down that barrier, making Jews and Gentiles one in the body of Christ (Ephesians 2.11ff). Jesus brought peace through this act. Let us return to Isaiah 2.4. The prophecy’s poetic language points to a time when warring parties living under the auspices of one Judge would transform their weapons of war into peacetime tools. Despite being on Earth, it sounds like heaven because the church is a heavenly place (Ephesians 1.3). 

So, the church is this wondrous place where we turn swords into plowshares. The church has “neither Jew nor Greek, slave nor free man, male nor female” because we are all one in Christ (Galatians 3.28). As a result, rather than fighting one another, we must focus our efforts on our common foe, the devil (Ephesians 6.10ff). 

Secrets And Symbolism In Scripture

Tuesday’s Column: Dale Mail

Dale Pollard

The Bible’s use of symbolic numbers carry with them a mystical tone. While some numerical usage is familiar to us such as the seven days of creation, other passages can leave one perplexed. A portion of Bible readers will choose to simply glaze over what they don’t understand– others will become frustrated toward an unfamiliar abstraction. The sixth-century philosopher Pythagoras believed that numbers carried a deeper meaning and could be used for more than mathematics. It’s interesting to note that the Greeks assigned a number to their alphabet in such a way that one could turn each word into a number and each number into a letter. Alpha was equal to one, beta would be two— and so on. With the intimidating mountain of confusion that’s associated with Biblical numerology, it would be helpful to create a list (though an incomplete one) of the most popular numbers found in scripture. 

COMMON BIBLICAL NUMBERS AND THEIR MEANING 

  666: The number of the beast in Revelation 13.18 could be the most widely feared  by the superstitious. It’s possible that much of the symbolism within Revelation is due to the ongoing persecution of the church since the masking of names  and places would add a layer of protection from a vicious government. In other words, it might have been written in a coded language in the same way that military intelligence would code their sensitive messages. 

12: It’s the number that represents power and authority. Jacob has twelve sons, who then fathered seven nations. The seed of Abraham will bring about the Messiah and His twelve followers. When the number twelve is used, we can be sure of an underlying importance. It’s likely to be in a section which is only part of a prominent Biblical thread. As the holy timeline unfolds, the number twelve is then understood and fully appreciated. 

7: Used many times in both the Old and New Testaments (over 600 times), the number seven is prominently found in the book of Revelation. There are seven churches, seven seals, seven angels, seven stars.,etc. It’s a representation of perfection or completeness and is regarded by the Hebrews and Greeks alike to be a number attributed to God. God is perfect and makes all things complete just as He completed all things in a seven day period, including His day of rest. 

40: Noah and his family endure forty days and nights of rain while on the ark, Jesus would fast for the same period of time, and for forty days Moses would stay on Sinai  to receive the holy law from God. There are other examples, but the number itself symbolizes a period of trial and testing. It’s interesting to note that several ancient cultures outside of Mesopotamia believed that it took twenty days to break a habit, and twenty days to form new ones. A total of forty days. Some psychologists even believe that in order to change a negative personality trait, you’ll need to supplement the negative with a positive for forty days, if the results are to be lasting. While the use of the number outside of scripture is speculative, God is clear in how He utilizes it. 

 1: A fascinating number that’s independent, yet it makes up all other numbers after it. It represents unity and is also attributed to God along with three and seven. 

 Though God is made up of three personalities, they are all unified. The significance of both three and one can be found in Ephesians 4.5-6 where Paul would say that there is only one Lord, one faith, and one baptism. John 14.6 declares that Jesus is the way, the truth, and the life. There’s power in the verified and absolute singularity of each use of one, especially when they appear in sets of three. This number brings a heavy humility. Our minds must come to focus on the finality of the Judgment. There will only be one Great Day, and it’s on that Day where each person will be responsible for how they lived their lives here. Every nation and tribe will be there but it will come to a head in a critical moment. A time will come where each one will stand before The One to receive our perfect and just sentence. 


2 Peter (Part 2)

Wednesday’s Column: Third’s Words

Gary Pollard

I’ll be repeating the book of II Peter in present-day terminology. It’s not a true translation of the book, as I am not qualified to do so. It will be based on an exegetical study of the book and will lean heavily on the SBL and UBS Greek New Testaments, as well as comparisons with other translations (ESV, NASB, NIV, ERV, NLT). My goal is to reflect the text accurately, and to highlight the intent of the author using concepts and vocabulary in common use today. 

This is not an essentially literal translation, and should be read as something of a commentary. 

Message is Credible

Family, you have to make sure you’re in a good place when it comes to your relationship with Jesus. If you’re practicing all those qualities we just talked about, you’ll be ok. You’ll make it to eternal life. You know this stuff already, but it’s always a good idea to remind you. You’re already in a good place, but as long as I’m alive, I’ll keep reminding you. I’m going to die soon. Jesus made that clear to me. Because of this, I want to make sure you’ll remember everything I taught you. What we taught you originally is still valid. Jesus is powerful and he’s coming back to us. We weren’t duped into believing an intricate lie. We were firsthand witnesses to his superior nature! One time, the ultimate power – God – validated this by saying, “This is my son. I love him and I think very highly of him.” He said that right in front of us while we were with Jesus on a mountain. His voice came from the sky. This made us confident that we have the right message. Since we’re confident in this message, you should be, too! Focus on what we’ve told you like you’d focus on a light source in a dark room. Hang onto this until the end, when everything will be light and darkness won’t exist. It’s very important that you understand something: we don’t get to decide what a prophecy means. No human has ever produced a legitimate prophecy. Those came from men who were influenced by God’s spirit.