Their own characters were to be progressively ennobled and elevated, and to reflect more and more perfectly the attributes of the perfect character of God (Deuteronomy 4:9; 28:1, 13, 14; 30:9, 10). Now it is spiritual Israel, in the past “not a people” but “now the people of God,” that are to “shew forth the praises” of the One who has called them “out of darkness into his marvellous light” (1 Peter 2:9, 10). Upon His final departure from the sacred precincts of the Temple, Jesus said, “Your house is left unto you desolate” (Matthew 23:38). It is certain, however, that he lived and labored in the southern kingdom, and that his main prophecy dealt with Assyria in general and Nineveh in particular. The Temple was apparently rebuilt, and sacrifices were regularly offered at the time of the prophet’s activity (chapter 1:7-10). Daniel himself so understood these promises (Daniel 9:1-8).
If these rules are consistently followed the resulting interpretation can be accepted with confidence. The material advantages that Israel enjoyed were designed to arrest the attention and catch the interest of the heathen, for whom the less obvious spiritual advantages had no natural attraction. **All dates are … It was His purpose to set them “on high above all nations of the earth” (Deuteronomy 28:1), with the result that “all people of the earth” would recognize their superiority and call them “blessed” (Malachi 3:10, 12). Similarly, the ways in which God dealt with men in crises of the past are often cited as examples of the manner in which He will deal with all the world in the last day (see on Deuteronomy 18:15). The late date is taken here, without prejudice toward an early one. Nothing is known concerning the prophet Habakkuk beyond his name. Only when its leaders formally rejected the Messiah and declared before Pilate their allegiance to “no king but Caesar” (John 19:15) did Israel as a nation irrevocably withdraw from the covenant relationship and the theocracy. This call came to him in the 13th year of King Josiah (chapters 1:2; 25:3), about 627. Godliness—godlikeness—is the goal to be reached”. God did not forsake His people, even during the Captivity.
For these reasons his ministry can be dated from about 755 (or earlier) to about 725 B.C.
The completeness and finality of this rejection is evident from chapter 8:19, 20: “As the nations which the Lord destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the Lord your God.” The rejection of Jesus by the leaders of Israel (cf. His word “endureth for ever” (1 Peter 1:25).
“The blessings thus assured to Israel are, on the same conditions and in the same degree, assured to every nation and to every individual under the broad heavens”. The events listed are those which are most useful in building the chronology, not necessarily those which are most spiritually significant.
Scholars differ widely in their views concerning the time of Joel’s ministry.
Hence, the year 603 can be considered as the beginning of Daniel’s ministry as a prophet.
Daniel 2:35). See Deuteronomy 7:13; 28:2-8; Malachi 3:8-11.
THE TRUE BIBLE CHRONOLOGY Dear Brethren, as we all know the purpose of this meeting is to discuss about the establishment of the Kingdom of God; whether the 1000 year reign of Christ has begun or not. The Captivity: Prophets of the Captivity: Daniel: 606-534 BC: 2 Kings 23-25: The Captivity (Reign of Nebuchadnezzar to Cyrus) Obadiah: 587 BC: 2 Kings 25 The kings of Assyria, Babylonia, and Persia, whose dates for this period are well established, are shown in a separate column. It was therefore not alone “unto themselves” and to their contemporaries that the prophets ministered, but also to all sincere men and women of later generations (1 Peter 1:12). Jesus’ own verdict was, “The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof” (Matthew 21:43; cf.
As individuals and as a nation God proposed to furnish the people of Israel “with every facility for becoming the greatest nation on the earth” (see Deuteronomy 4:6-8; 7:6, 14; 28:1; Jeremiah 33:9; Malachi 3:12). This leaves Ezekiel with a ministry of at least 22 years, from 593/92 to 571/70.
Paul emphasizes the fact that the rejection of literal Israel as God’s chosen instrument for the salvation of the world does not mean that individual Jews can no longer be saved (chapters 9:6; 11:1, 2, 11, 15), for he is a Jew himself (chapters 9:3; 10:1; 11:1, 2). Unfortunately, Nehemiah’s second term as governor cannot be dated, which fact makes it also somewhat difficult to date Malachi. Then Gabriel came to reassure him of the restoration of his people and the eventual coming of the Messiah (verses 24, 25). There is no surer protection against the speculative vagaries of religious visionaries than a clear knowledge of the historical context of Scripture. The prophet Jonah was a Galilean from Gath-hepher. He would be “king over all the earth” verses (3, 8, 9), and His dominion “from sea even to sea,” even to “the ends of the earth” (chapter 9:9, 10).
3:5). (This rule does not apply to those portions of the book of Daniel that the prophet was bidden to “shut up” and “seal,” or to other passages whose application Inspiration may have limited exclusively to our own time.). In spite of Israel’s ultimate failure, a limited knowledge of the true God and of the Messianic hope was widespread when the Saviour was born (see on Matthew 2:1).
Israel - Jeroboam II 2 Kings 14 Amos 760-753 B.C.
A less-well-defined school of interpretation bases its approach to the prophetic portions of the Old Testament on the theory that the prophet, while bearing messages to the people of his day, also took occasional excursions into the distant future, with the result that many of his forecasts did not apply to literal Israel at all, but were intended exclusively for “Israel after the spirit,” that is, for the church today.
One royal visitor to Jerusalem exclaimed, “The half was not told me!” (1 Kings 10:1-9). A Jewish legend claims that he was stoned to death by his people.
During the reign of Jehoiakim he nearly lost his life for his bold messages, and hence went into hiding (chapter 36:26).
When Messiah came, His own people, the Jews, “received him not” (John 1:11). Any idea that the return of the Jews to their ancestral home, that is, to the new state of Israel, may in any way be related to Bible prophecy is without valid scriptural foundation.
But when the Jews rejected Christ there was no such assurance of reinstatement. 1 Peter 2:6-8; 1 Corinthians 1:23) but this need not mean that they are to fall—“God forbid,” he exclaims (Romans 11:1, 22). In one way or another each of these attempts at interpreting the messages of the Old Testament prophets neglects significant teachings of Scripture, evades fundamental principles of exegesis, and provides a distorted picture of the predictive sections of prophecy. When the probationary period of 490 years ended, the nation was still obdurate and impenitent, and as a result forfeited its privileged role as His representative on earth. They eagerly sought the power of His kingdom, but were unwilling to be guided by its principles. Eventually God’s purposes will prevail and the plan of salvation will succeed, irrespective of the failure of any person or group. They were “written for our admonition, upon whom the ends of the world are come” (1 Corinthians 10:11).
Pride obscured their vision [see Luke 19:42]. He purposed to make them an honor to His name and a blessing to the nations about them. 19:21; Isaiah 46:10; Acts 5:39; Hebrews 6:17; etc. This page and its content is copyright © 2012. … In the lives of God’s people the truths of His word are to reveal their glory and excellence. Promises not already fulfilled to literal Israel either would never be fulfilled at all or would be fulfilled to the Christian church as spiritual Israel.
From the visible their minds were to be directed to the invisible, from the seen to the unseen, from the material to the spiritual, from the temporal to the eternal. 1 Kings 8:41-43). Beholding Israel’s “righteousness” (Isaiah 62:1, 2), “the Gentiles” would “acknowledge them, that they are the seed which the Lord hath blessed” (Isaiah 61:9, 10; cf. Earlier commentators attempted to equate the two men, because of the use of similar expressions in their utterances (Micah 1:2; cf. Remember that—generally speaking—it was originally given with respect to the historical circumstances that called it forth. Daniel 5:25-28; Matthew 21:40-43; 22:3-10; Luke 14:24). During the siege, reprobate Israelites would be slain by their foes (Zechariah 13:8; 14:2).
It is possible that he worked much longer, as part of chapters 9-14 may have been given at a much later time.
All men would recognize that Israel stood in a special relationship to the God of heaven (Deuteronomy 7:6-14; 28:10; Jeremiah 16:20, 21). But he will listen also for the further import the prophet’s words may have for later times, particularly, our time. Amos presents himself to his readers as a “herdsman” and a “gatherer of sycomore fruit” (chapters 1:1; 7:14).