A TRANSCENDENT PRESENTATION OF ISRAEL

APPENDIX:PART 2

 

 

AN INTERPRETIVE SYNOPSIS OF THE RESTORATION PROPHECIES, CONT.

 

·        Relating the Restoration Prophecies to the Book of Revelation

That the Old Covenant restoration prophecies are to be fulfilled regeneratively, not reconstructively, is also witnessed by the Book of Revelation. Revelation draws numerous phrases and images from the Old Covenant prophets. Yet it adopts that imagery under New Covenant context to describe earth’s transition to the age of glorified immortal life under a transnational Eternal Israel (Rev. 5:9-10).

By applying Old Covenant prophetic language to saints of all races redeemed without any connection to the original Jewish legal heritage, Revelation in effect instructs us that Israel’s restoration envisioned by the first prophets is truly about a regenerated transnational Eternal Israel. Following are pertinent examples:     

 

o       Harvest time agreement

As already seen, the Old Covenant prophets depict Israel’s restoration in a context of threshing and harvest. John the Immerser proved that this harvest was related to repentance and inward transformation toward transcendent spiritual identity.

The book of Revelation takes this imagery to its zenith however (14:14-20). It shows that this harvest out of world tribulation is a harvest to transnational immortality. Thus the redeemed “gleanings” (Isa. 17:6-7; 65:8 “new wine;” Am. 9:9) of Israel’s remnant in the Old Covenant prophecies are connected to the immortal harvest, tying them to Eternal Israel.  

 

o       Resurrection

Ezekiel’s famous passage about the dry bones of itself shows that Israel’s restoration occurs in context of physical resurrection (37:12-14). In other words, it occurs in consort with the return of the resurrected Old Testament saints! The resurrection described by Ezekiel is also described and amplified by the Book of Revelation.

This comparison shows that the Restoration envisioned by the prophets is a regenerative one into immortal transnational life—a life which, as Yeshua made clear, recognizes no natural race or gender. The Restoration therefore is the revelation of a glorified Eternal Israel that supersedes all human lineage.

 

o       Rulership of the Nations

The prophets tell us that in restoration, Israel will have military supremacy over the nations.⁷² Jeremiah 50:20-23 says that the Lord will use Israel to “shatter the nations;” and Micah 5:6 says Israel will “shepherd the land of Assyria with the sword.”

This imagery transfers to the Book of Revelation, which says, “And he who overcomes—to him I will give power over the nations-- 'He shall rule them with a rod of iron; they shall be dashed to pieces like the potter's vessels'” (2:27). Yet the overcomers are those who under the New Covenant belong to the immortal Eternal Israel. (This passage was specifically addressed to the church at Thyatira.)

The relationship between Revelation’s transnational overcomers and Israel’s military supremacy found in the restoration prophecies provides further evidence that it is the regenerated Eternal Israel which is envisioned by the Old Covenant prophets.

 

o       Babylon

The return from Babylon is a significant topic in the restoration prophecies. They describe both Israel’s deliverance from Babylon and Babylon’s destruction.⁷³ The passages make clear reference to Israel’s original 70-year captivity in Babylon from BC 608 to BC 538.

But these prophecies also insinuate a struggle of higher dimensions in heavenly realms across the ages. Using the same language as the prophets, John’s Revelation confirms this higher-level struggle between the power of Babylon and the end time New Covenant saints.⁷⁴

Compare then Isa. 48:20; Zech. 2:7 ("Go forth from Babylon! Flee from the Chaldeans!”—“Ho, Zion! Escape, you who are living with the daughter of Babylon.") with Rev. 18:4 ("Come out of her, my people, so that you will not participate in her sins and receive of her plagues.” ). Also balance Jer. 51:9 (For her judgment has reached to heaven and towers up to the very skies) with Rev. 14:11; 19:3 (And the smoke of their torment rises for ever and ever—And a second time they said, "Hallelujah! Her smoke rises up forever and ever.").  

The striking similarity of these descriptions of Israel’s escape and Babylon’s fate demonstrates that the Old Covenant prophecies ultimately contemplate the contest between the heavenly power of Babylon and the Lord’s deliverance of transcendent Eternal Israel from across the ages.

 

o       Return of the Holy Ones and the New King-Priest Order

Regarding the day of battle that climaxes the mortal ages, Zechariah 14:5 instinctively notes: “Then the LORD, my God, will come, {and} all the holy ones with Him!”  These holy ones answer to the Lord’s immortal army seen in Revelation 19:14, “And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses.”⁷⁵

There generally is no dispute about this, but the regenerative implications need to be explored. This immortal (hence transnational) army is not only executionary but also governmental. It is the army into which is given permanent authority for the Promised Land—the same Eternal body ruling the nations discussed above.  It includes all the regenerated saints from many races as immortal sons of Abraham—including Abraham himself.

But not only are the Holy Ones governmental, they are also priestly. They in fact constitute the “king-priest” government of which Zechariah and Revelation again co-witness. Where Zechariah (6:13-14) declares “Thus, [Messiah] will be a priest on His throne, and the counsel of peace will be between the two offices…The crown will become a reminder in the temple of the LORD,” the Lord’s immortal transnational elders exclaim, “ [You] have made us kings and priests to our God; and we shall reign on the earth…[They will be priests of God and of Christ and will reign with Him for a thousand years.] " (Rev. 5:10 NKJ; [20:6]).⁷⁶

The importance of Revelation’s witness to the regenerative nature of Zechariah’s governmental restoration is that it necessarily proceeds to dictate regenerative meaning to the restored temple and sacrifices further detailed by Zechariah and Ezekiel. (This requires deeper discussion, which will be reserved for the second treatise.)

 

o       Inheriting of All Things

Several of the restoration prophecies refer in various ways to Israel’s inheritance.⁷⁷ Zech 8:2 specifically says, “and I will cause the remnant of this people to inherit all these {things.}”  Meanwhile, Jer. 3:19 declares, “How I would set you among My sons and give you… the most beautiful inheritance of the nations…You shall call Me, My Father, and not turn away from following Me.”

Once again, Revelation confirms that the prophets are speaking of a regenerative restoration. Combining Zechariah and Jeremiah’s very language, the Holy Spirit through John—referring to the glorified age—says, "He who overcomes will inherit these things, and I will be his God and he will be My son” (Rev. 21:7). These are the glorified overcomers of Eternal Israel from every tongue, tribe and nation.

 

o       The Lamb’s Wife

Both the Old Covenant prophets and John’s Revelation envision the Lord’s marriage to His people. This may prove to be the most outstanding evidence of the regenerative nature of the restoration prophecies.

The prophets use extensive language to describe Israel’s restoration in bridal terms.⁷⁸ Of these passages, Hos. 2:19-20 especially stands out: "I will betroth you to Me forever; Yes, I will betroth you to Me in righteousness and in justice, in lovingkindness and in compassion, and I will betroth you to Me in faithfulness. Then you will know the LORD.”  

Revelation uses the same bridal imagery, describing the permanent union of the Lord to His people. ⁷⁹ Yet without contest, the bride of Revelation embraces the purified saints from every tongue, tribe and nation of the various ages—the transnational Eternal Israel. She also answers to the transnational church Paul describes as the Lord’s wife in Ephesians 5, an image he specifically applies in his appeal to the Gentile-origined Corinthian church (II Cor. 11:2).

The reason this particular comparison is important is because, if the restored forever-betrothed Israel in Hosea encompasses only the regathered human nation of Israel, hence not the regenerated transnational Israel of Revelation, then the only other conclusion maintainable—which is not an option—is that the Lord has two wives! (So much for the spiritually “bigamist” dual covenant theory.)⁸⁰

 

&&&&&&&&&&

Together, the nature of repentance across the covenants with the striking comparisons between the prophecies and John’s Revelation powerfully demonstrate the essential regenerative—not reconstructive—meaning of the bold, clear picture of Israel’s restoration offered by the Old Testament prophets.⁸¹

 

NEXT – APPENDIX:PART 3: DIFFUSED IMAGE OF SUB-GLORIOUS RETURN

[BACK TO TREATISE INDEX]

[PROCEED TO THE PROBLEM OF MESSIANIC JUDAISM]

[BACK TO TOP]



[HOME]