 Author: John 21:20–24 describes the author of the gospel of John as “the disciple whom Jesus loved,” and for both historical and internal reasons this is understood to be John the Apostle, one of the sons of Zebedee (Luke 5:10).
Date of Writing: Discovery of certain papyrus fragments dated around AD 135 require the gospel of John to have been written, copied, and circulated before then. And, while some think it was written before Jerusalem was destroyed (AD 70), AD 85—90 is a more accepted time for the writing of the gospel of John. Purpose of Writing: The author cites the purpose of the gospel of John as follows: “But these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (John 20:31). Unlike the three Synoptic Gospels, John’s purpose is not to present a chronological narrative of the life of Christ but to display His deity. John sought to strengthen the faith of second-generation believers and bring about faith in others, but he also sought to correct a false teaching that was spreading in the first century. John emphasized Jesus Christ as “the Son of God,” fully God and fully man, contrary to a false doctrine that taught the “Christ-spirit” came upon the human Jesus at His baptism and left Him at the crucifixion. Key Verses: “In the beginning was the Word, and the Word was with God, and the Word was God. . . . And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth” (John 1:1, 14). “The next day John saw Jesus coming toward him, and said, ‘Behold! The Lamb of God who takes away the sin of the world!’” (John 1:29). “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (John 3:16). “Jesus answered and said to them, ‘This is the work of God, that you believe in Him whom He sent’” (John 6:29). “The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly” (John 10:10). “And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand” (John 10:28). “Jesus said to her, ‘I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die. Do you believe this?’”(John 11:25–26). “By this all will know that you are My disciples, if you have love for one another” (John 13:35). “Jesus said to him, ‘I am the way, the truth, and the life. No one comes to the Father except through Me’” (John 14:6). “Jesus said to him, ‘Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; so how can you say, “Show us the Father”?’” (John 14:9). “Sanctify them by Your truth. Your word is truth” (John 17:17). “So when Jesus had received the sour wine, He said, ‘It is finished!’ And bowing His head, He gave up His spirit” (John 19:30). “Jesus said to him, ‘Thomas, because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed’” (John 20:29). Brief Summary: The gospel of John includes only seven miracles—John calls them “signs”—to demonstrate the deity of Christ and illustrate His ministry. Some of these miracles and stories, such as the raising of Lazarus, are found only in John. His is the most theological of the four Gospels, and he often gives the reason behind events mentioned in the other gospels. The gospel of John shares much about the approaching ministry of the Holy Spirit after Jesus’ ascension. There are certain words or phrases that create a recurring theme in the gospel of John: believe, witness, Comforter, life – death, light – darkness, I am, and love. The gospel of John introduces Jesus Christ, not from His birth, but from “the beginning,” before creation. John calls Jesus “the Word” (Logos) who, as God Himself, was involved in every aspect of creation (John 1:1–3) and who later became flesh (verse 14) in order that He might take away our sins as the spotless Lamb of God (verse 29). The gospel of John includes several spiritual conversations, such as Jesus’ talk with the Samaritan woman that shows Him as the Messiah (John 4:26) and Jesus’ meeting with Nicodemus that explains salvation through His vicarious death on the cross (John 3:14–16). In the gospel of John, Jesus repeatedly angers the Jewish leaders by correcting them (John 2:13–16); healing on the Sabbath, and claiming traits belonging only to God (John 5:18; 8:56–59; 9:6, 16; 10:33). The last nine chapters of the gospel of John deal with the final week of Jesus’ life. Jesus prepares His disciples for His coming death and for their ministry after His resurrection and ascension (John 14–17). He then willingly dies on the cross in our place (John 10:15–18), paying our sin debt in full (John 19:30) so that whoever trusts in Him will be saved (John 3:14–16). Jesus then rises from the dead, convincing even the most doubting of His disciples that He is God and Master (John 20:24–29). Connections: The gospel of John’s portrayal of Jesus as the God of the Old Testament is seen most emphatically in the seven “I Am” statements of Jesus. He is the “Bread of life” (John 6:35), provided by God to feed the souls of His people, just as He provided manna from heaven to feed the Israelites in the wilderness (Exodus 16:11–36). Jesus is the “Light of the world” (John 8:12), the same Light that God promised to His people in the Old Testament (Isaiah 30:26; 60:19–22) and which will find its culmination in the New Jerusalem when Christ the Lamb will be its Light (Revelation 21:23). Two of the “I Am” statements refer to Jesus as both the “Good Shepherd” and the “Door of the sheep.” Here are clear references to Jesus as the God of the Old Testament, the Shepherd of Israel (Psalm 23:1; 80:1; Jeremiah 31:10; Ezekiel 34:23) and, as the only Door into the sheepfold, the only way of salvation. The Jews believed in the resurrection and, in fact, used the doctrine to try to trick Jesus into making statements they could use against Him. But His statement at the tomb of Lazarus, “I am the resurrection and the life” (John 11:25), must have astounded them. He was claiming to be the cause of resurrection and in possession of the power of life and death. None other than God Himself could claim such a thing. Similarly, Jesus’ claim to be “the way, the truth and the life” (John 14:6) linked Him unmistakably to the Old Testament. His is the “Way of Holiness” prophesied in Isaiah 35:8; He established the City of Truth of Zechariah 8:3 when He was in Jerusalem and preached the truths of the gospel. As “the Life,” Jesus affirms His deity, the Creator of life, God incarnate (John 1:1–3; Genesis 2:7). Finally, as the “true Vine” (John 15:1, 5), Jesus identifies Himself with the nation of Israel, who are called the vineyard of the Lord in many Old Testament passages. As the true Vine of the vineyard of Israel, He portrays Himself as the Lord of the “true Israel”—all those who would come to Him in faith (cf. Romans 9:6). Practical Application: The gospel of John continues to fulfill its purpose of evangelizing the lost (John 3:16 is likely the best-known Bible verse) and is often used in evangelistic Bible studies. In the recorded encounters between Jesus and Nicodemus and the woman at the well (chapters 3—4), we learn much from Jesus’ model of personal evangelism. His comforting words to His disciples before His death (John 14:1–6, 16; 16:33) are still of great comfort in sorrowful times. Jesus’ “high priestly prayer” for believers in chapter 17 is also a wonderful source of encouragement for believers. John’s teachings concerning the deity of Christ (John 1:1–3, 14; 5:22–23; 8:58; 14:8–9; 20:28) are helpful in apologetics and provide a clear revelation of who Jesus is: fully God and fully man. No other verse in the Bible so succinctly summarizes God’s relationship with humanity and the way of salvation. Some consider John 3:16 as the "theme verse" for the entire Bible. John 3:16 tells us of the love God has for us and the extent of that love—so great that He sacrificed His only Son on our behalf. John 3:16 teaches us that anyone who believes in Jesus Christ, God’s Son, will be saved. John 3:16 gives us the glorious hope of eternal life in heaven through the love of God and death of Jesus Christ. John's Gospel is rather different from the other three. Whether or not he knew them (or any one of them) continues to be debated. In any event, his witness to Jesus goes its own way, highlighting matters that in the other Gospels remain implicit and underdeveloped. The literary style of this witness of Jesus is also unique among the Gospels; here focus is on the "signs" of Jesus' identity and mission and on lengthy, theologically rich discourses. https://www.biblestudytools.com/john/ John begins with the profound announcement that Jesus is the "in the beginning" creative Word of God who had become embodied (incarnated) as a human being to be the light of life for the world. After this comes the proclamation that this Jesus is the Son of God sent from the Father to finish the Father's work in the world (see 4:34 and note). God's own glory is made visible in him ("Anyone who has seen me has seen the Father," 14:9), and what he does glorifies the Father. In him the full grace and truth of God has shown itself. Strikingly, a series of "I am" claims on Jesus' lips echoes God's naming of himself in Ex 3:14, further strengthening the link between the Father and the Son (see 6:35; 8:12; 9:5; 10:7,9,14; 11:25; 14:6; 15:1,5). Jesus' words to Nicodemus nicely summarize this Gospel's central theme: "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life" (3:16). Although a variety of motivations for the composition of John's Gospel have been posited by interpreters (such as to supplement the other Gospels, to combat some form of heresy, to oppose the continuing followers of John the Baptist), the author himself states his main purpose clearly in 20:31: "that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name." For the main emphases of the book see notes on 1:4,7,9,14,19,49; 2:4,11; 3:27; 4:34; 6:35; 13:1 -- 17:26; 13:31; 17:1-2,5; 20:31. Outline
 Conflict in Israel has been a reality whenever Israel has existed as a nation. Whether it was the Egyptians, Amalekites, Midianites, Moabites, Ammonites, Amorites, Philistines, Assyrians, Babylonians, Persians, or Romans, the nation of Israel has always been persecuted by its neighbors. Why is this? According to the Bible, it is because God has a special plan for the nation of Israel, and Satan wants to defeat that plan. Satanically influenced hatred of Israel—and especially Israel’s God—is the reason Israel’s neighbors have always wanted to see Israel destroyed. Whether it is Sennacherib, king of Assyria; Haman, official of Persia; Hitler, leader of Nazi Germany; or Rouhani, President of Iran, attempts to completely destroy Israel will always fail. The persecutors of Israel will come and go, but the persecution will remain until the second coming of Christ. As a result, conflict in Israel is not a reliable indicator of the soon arrival of the end times.
However, the Bible does say there will be terrible conflict in Israel during the end times. That is why the time period is known as the Tribulation, the Great Tribulation, and the “time of Jacob’s trouble” (Jeremiah 30:7). Here is what the Bible says about Israel in the end times: There will be a mass return of Jews to the land of Israel (Deuteronomy 30:3; Isaiah 43:6; Ezekiel 34:11-13; 36:24; 37:1-14). The Antichrist will make a 7-year covenant of "peace" with Israel (Isaiah 28:18; Daniel 9:27). The temple will be rebuilt in Jerusalem (Daniel 9:27; Matthew 24:15; 2 Thessalonians 2:3-4; Revelation 11:1). The Antichrist will break his covenant with Israel, and worldwide persecution of Israel will result (Daniel 9:27; 12:1, 11; Zechariah 11:16; Matthew 24:15, 21; Revelation 12:13). Israel will be invaded (Ezekiel chapters 38-39). Israel will finally recognize Jesus as their Messiah (Zechariah 12:10). Israel will be regenerated, restored, and regathered (Jeremiah 33:8; Ezekiel 11:17; Romans 11:26). There is much turmoil in Israel today. Israel is persecuted, surrounded by enemies—Syria, Lebanon, Jordan, Saudi Arabia, Iran, Hamas, Islamic Jihad, Hezbollah, etc. But this hatred and persecution of Israel is only a hint of what will happen in the end times (Matthew 24:15-21). The latest round of persecution began when Israel was reconstituted as a nation in 1948. Many Bible prophecy scholars believed the six-day Arab-Israeli war in 1967 was the "beginning of the end." Could what is taking place in Israel today indicate that the end is near? Yes. Does it necessarily mean the end is near? No. Jesus Himself said it best, "Watch out that no one deceives you. . . . You will hear of wars and rumors of wars, but see to it that you are not alarmed. Such things must happen, but the end is still to come" (Matthew 24:4-6). Signs of the TimesMost Believers I speak to today firmly believe we are in the Last Days. Many have become almost obsessed with trying to interpret and unravel the Bible’s mysterious End-Time prophecies, and keep a keen eye on politics and world events—especially those that involve Israel or the Middle East. The news is scrupulously analyzed by many watching for specific prophetic signs: a ten-nation confederacy, the Antichrist’s emergence and identity, the mark of the beast, the rebuilding of the Third Temple, the Bear of the North—Russia— and the cataclysmic rise of catastrophes and natural disasters. Although these signs are indeed found in the Scriptures, they are apocalyptic texts—veiled and cryptic. Not even scholars of eschatology can interpret these texts with a great deal of certainty. While all the above signs are certainly important, there are other clear signs taking place today that are to varying degrees overlooked or ignored. Yet they are some of the clearest signs we have pointing to the end of the age and the soon return of Yeshua. Indeed, God has given us clear signposts, and He desires we be wise as the men of Issachar, who understood the times . . . (1 Chronicles 12:32 NIV). The term Last Days actually has a dual application, referring first to the time period following the death and resurrection of Yeshua (Jesus), and second to the days immediately preceding His return. Looking at Luke 21, one can clearly see this principle: “And while some were talking about the Temple, how it was decorated with beautiful stones and offerings, Yeshua said, ‘As for these things you are looking at, the days will come when not one stone will be left upon another. Every one will be torn down!’” (Luke 21:5-6). Herod’s Temple was destroyed and Jerusalem sacked in 70 A.D., fulfilling Yeshua’s words. As you continue reading through the terrible warnings of what is to come, much is applicable to the horrific Roman devastation that occurred at that time. However, verse 24b, “Jerusalem will be trampled on by the Gentiles until the times of the Gentiles are fulfilled,” was not fulfilled until 1967 with the reunification of Jerusalem after the Six-Day War. And verses 25-28 are looking forward to a time yet to come, when Yeshua returns: “There will be signs in the sun and moon and stars. And upon the earth nations will be confused by the roaring of the sea and its waves. People will lose heart from fear and anticipation of what is overtaking the earth, for the powers of the heavens will be shaken. And then they will see the Son of Man coming in a cloud with power and great glory. Now when these things begin to happen, stand straight and lift up your heads, because your salvation is near!” SIGN 1:A RESTORED ISRAEL AND JEWISH JERUSALEMA predominant prophetic sign that we are in the “Time of the End” is the re-establishment of Israel, and Jerusalem returning to Jewish sovereignty. These major, and seemingly implausible, events for nearly 2,000 years have to occur before Yeshua’s return. According to the Bible, Yeshua is returning to Israel, and specifically to Jerusalem.
The time of His return is near! SIGN 2:ISRAEL SURROUNDED BY CONFLICT AND THE RISE OF GLOBAL ANTI-SEMITISMAnti-Semitism has existed since the time that Abraham was set apart by God’s call to be a blessing to the families of the earth. There has never been a time when the Jewish people have not been victimized by Satan’s savage attacks against them. Even today in America, the Anti-Defamation League reports the highest level of anti-Semitism since World War II ADL Global 100- Index of anti-Semitism http://www.adl.org). At its core is Satan fomenting hatred among men against the Children of the God of Israel, generation after generation. He cleverly disguises each campaign with a compelling lie wrapped in a plan designed to rid the world of a perceived ill blamed on the Jews. From the very first attempt to destroy the Jews—Pharaoh’s murder of all the male Hebrew babies—to Herod’s order to kill all male babies under two years old 2,000 years ago, the serpent’s scheme was to defeat God’s plan to bring forth the Messiah of Israel. He failed—miserably! Yet, the campaign of hatred marches on because the great redemption story is not over. Because the Jewish people and Israel play a major role in Last Days prophecy, Satan is still hard at work opposing God’s plan. The impetus he is using to rally hatred against the Jewish people today is a powerful anti-Israel (and pro-Palestinian) deception, wrapped in false humanitarian claims and causes. Understand: Deception is a hallmark of the Last Days (Matthew 24:11). For the minuscule size of the country, the lack of natural resources, or strategic seaport, one has to question why Israel is always at the center of world controversy—her existence continually hanging in the balance. We see Israel at the epicenter of a boiling cauldron of increasingly violent factions rising up within the vast Arab lands surrounding her. The world has been told, and has almost mindlessly accepted, claims that all unrest in the Middle East is Israel’s fault—that if the Jews would give the Land “back to the Palestinians,” there would be peace in the world, and terrorism would end. Nothing could be further from the truth. The stage is set to draw all nations into a final cataclysmic showdown in the Middle East; the nations may think it is against Israel, but they will find out it is against her God! “Moreover, in that day I will make Jerusalem a massive stone for all the people. All who try to lift it will be cut to pieces. Nevertheless, all the nations of the earth will be gathered together against her” (Zechariah 12:3). SIGN 3:THE REGATHERING OF THE JEWISH PEOPLE PHYSICALLY BACK TO THE LAND OF ISRAEL FROM THE FOUR CORNERS OF THE EARTHIsrael should not exist. She should have disappeared hundreds, or even thousands, of years ago with the rest of the “ites” of the Bible: the Amalekites, the Hittites, the Canaanites, etc. These and all the other great nations mentioned in Scripture, including the mighty Philistines, have vanished, yet Israel remains—against all odds. For two millennia the Land has been overrun by foreign aggressors, and her people scattered to the far reaches of the earth, and threatened with expulsions, persecution, and annihilation. Without a homeland until 1948, Israel should have assimilated and ceased to be a recognizable people group. That they did not disappear completely into the cultures in which they settled throughout the world stands as evidence for God’s existence and faithfulness. The Scattered Tribes of Israel are a fascinating mystery to the world, but they are not really lost. The Lord knows where they are. He promised to regather them in the Last Days, and He is doing that in our time! “’Therefore, the days are quickly coming,’ declares ADONAI, ‘when it will no longer be said. “As ADONAI lives, who brought up the children of Israel out of the land of Egypt.” Rather, “As ADONAI lives, who brought up the children of Israel from the land of the north and from all the lands where He had banished them.” So I will bring them back into their land that I gave to their fathers’” (Jeremiah 16:14-15). It will also come about in that day that my Lord will again redeem— a second time with His hand— the remnant of His people who remain from Assyria, from Egypt, from Pathros, from Cush, Elam, Shinar, Hamath, and from the islands of the sea. He will lift up a banner for the nations, and assemble the dispersed of Israel, and gather the scattered of Judah from the four corners of the earth(Isaiah 11:11-12). These are the Children of Abraham scattered to Africa, Asia, India, Europe . . . the remote corners of the earth. God is gathering them today, back to Israel—miraculously restored to receive her returning Children: Ethiopian, Chinese, Sephardim, Asian, Russian, and on and on! Through Jewish Voice you are witnessing this miracle and touching the lives of many of the Remnant of Israel that God is regathering—the Beta Abraham, Beta Israel, and Gefat of Ethiopia; the Yibir Jews of Somaliland; the Lemba Tribe of Zimbabwe; and the Bnei Menashe—the Sons of Manasseh, discovered in far northeastern India! This aliyah, or return of the Jews to their biblical homeland, is yet another important sign that the Messiah’s return is approaching. SIGN 4:THE GOSPEL IS PROCLAIMED TO THE NATIONS“This Good News of the kingdom shall be proclaimed in the whole world as a testimony to all the nations, and then the end will come” (Matthew 24:14). The word used in this passage of Scripture is the Greek term ethnos, which actually means “a race,” “a tribe,” or “a people group.” Modern technology makes it possible for the Gospel to be preached to every ethnos—people in the most remote areas of the planet. This is yet another important sign that the Last Days are upon us. Today the Gospel is being preached to ethnos throughout the world, yet only a handful of ministries are reaching out to the Jews. This is tragic, not only because the Jewish people need to hear the Good News that Messiah has come, but because God has put a high priority on reaching the Children of Israel with the Gospel. Consider Paul’s commitment to this mandate: “After passing through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue. As was his custom, Paul went to the Jewish people; and for three Shabbatot, he debated the Scriptures with them” (Acts 17:1-2). Paul not only wrote, “I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first for the Jew, then to the Gentile” (Romans 1:16 NIV), he lived it out on his journeys around the Mediterranean sharing the Gospel. Unfortunately, over the centuries, this mandate to take the Gospel to the Jew first has been lost. The Gospel is to be preached to the Jew first, and then to the Gentiles. That’s what Paul did, and that’s what we do at Jewish Voice. I believe that every time a Jewish person turns to faith in Yeshua, we move that much closer to Messiah’s return. In fact, Scripture seems to indicate that Jewish people embracing Jesus as Messiah is actually key to His return! “For I tell you, you will not see me again until you [the Jewish leaders in Jerusalem] say, ‘Blessed is He who comes in the name of the Lord’” (Matthew 23:39 NIV). SIGN 5:THE BLINDNESS COMING OFF THE EYES OF THE JEWISH PEOPLE“For I do not want you, brothers and sisters, to be ignorant of this mystery—lest you be wise in your own eyes—that a partial hardening has come upon Israel until the fullness of the Gentiles has come in” (Romans 11:25). Another astonishing indicator is the phenomena of Jewish people coming to faith in Yeshua all over the world—in numbers not seen since the book of Acts. Through the ministry of Jewish Voice alone, we have seen some 55,000 Jewish people respond to the Gospel since 1999! For more than nineteen centuries, the number of Jews openly professing faith in Yeshua was extremely small, and most were assimilated into the Church. All that changed after 1967. The miraculous return of Jerusalem to the Jewish people sparked a great revival. Often called “The Jesus Movement,” this revival was unique from all previous revivals, as Jews started coming to faith—in significant numbers. The Jesus Movement gave birth to the modern Messianic Movement. Before 1967 there was not a single Messianic Jewish congregation in the world. Today more than 350 Messianic Jewish congregations—nearly 100 in Israel alone—proclaim Messiah with a visibly Jewish witness. And from a trickle over the past 2,000 years, today there are tens of thousands of Jews in the United States who express some level of faith in Yeshua! In the same way the miraculously restored State of Israel is a visible declaration of divine fulfillment of physical restoration, the Messianic Jewish community is a visible declaration of divine spiritual restoration to all the world. God always keeps His covenants. Satan would like to eradicate the Jewish people, thereby proving God and the Bible untrustworthy, but it will not happen! God is opening long-blinded eyes and softening thousands of Jewish hearts just as the Scriptures promised. This is an obvious fulfillment of biblical prophecy—and a clear indication that the Last Days are upon us. Through Jeremiah, God promised Israel a new covenant: “’No longer will each teach his neighbor or each his brother, saying: “Know ADONAI,” for they will all know Me, from the least of them to the greatest.’ It is a declaration of ADONAI. ‘For I will forgive their iniquity, their sin I will remember no more’” (Jeremiah 31:33). At the Last Supper, a Jewish Passover Seder, Yeshua lifted the cup of Redemption and, sharing it, announced it was the cup of the New Covenant in His blood. There is a misconception that all the Jews rejected Jesus. In reality, the entire initial community of faith was Jewish. The Jews took the Gospel to the Gentiles, and eventually the Church became almost entirely Gentile and unrecognizable to the Jewish people. However, we are living in a time of Jewish revival! IN CONCLUSIONAll around us, there are signs that the world is being made ready for Messiah’s return. The most important of these, as we have seen, is the restoration of the people of Israel to a right relationship with God. Do you want to know what’s next? God has promised a glorious salvation for the remnant of Israel! Then I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication, when they will look toward Me whom they pierced. They will mourn for him as one mourns for an only son and grieve bitterly for him, as one grieves for a firstborn - Zechariah 12:10“In that day a spring will be opened to the house of David and to the inhabitants of Jerusalem to cleanse them from sin and impurity” (Zechariah 13:1). I’m convinced that we are not very far away from this time. Revelation 16:12 Parallel Verses [⇓ See commentary ⇓]Revelation 16:12, NIV: The sixth angel poured out his bowl on the great river Euphrates, and its water was dried up to prepare the way for the kings from the East. Revelation 16:12, ESV: The sixth angel poured out his bowl on the great river Euphrates, and its water was dried up, to prepare the way for the kings from the east. Revelation 16:12, KJV: And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. Revelation 16:12, NASB: The sixth angel poured out his bowl on the great river, the Euphrates; and its water was dried up, so that the way would be prepared for the kings from the east. Revelation 16:12, NLT: Then the sixth angel poured out his bowl on the great Euphrates River, and it dried up so that the kings from the east could march their armies toward the west without hindrance. Revelation 16:12, CSB: The sixth poured out his bowl on the great river Euphrates, and its water was dried up to prepare the way for the kings from the east. What does Revelation 16:12 mean? [⇑ See verse text ⇑]This verse tells us the sixth angel poured his bowl on the river Euphrates. The contents of the bowl caused the river to dry up. Prior bowl judgments have either corrupted or destroyed most of the water on earth (Revelation 16:1–4). This judgment is not about corrupting or removing the use of this water. Rather, it seems to be about removing a barrier used for defensive purposes: preparing the way for invading kings from the east. The Euphrates is called "the great river" five times in Scripture. It was the eastern boundary of Israel's inheritance (Deuteronomy 1:7; 11:24). To some extent the river provided protection for Israel because it was difficult to cross and a wilderness to the west separated it from Canaan, the Promised Land. It flows almost 2,000 miles toward Palestine before making its way southeast to the Persian Gulf. In the first century, when Revelation was written, the Euphrates divided East from West, and the kingdoms of China and India lay beyond it to the east. Centuries earlier, the armies of Cyrus of Persia conquered Babylon by diverting the Euphrates that flowed through the city. They were able to march into Babylon on the dry river bed and capture the city. In the great tribulation, the eastern invader will cross the Euphrates, march through Babylon, and enter Palestine. Context Summary Revelation 16:8–16 reports what happens when the fourth, fifth, and sixth angels emptied their bowls of God's wrath. It continues the apostle John's description of the bowl judgments which began in Revelation 16:1–7. The fourth and fifth bowl judgments resemble some of the events of the trumpet judgments, but are much more intense. These events occur just prior to the return of Christ to subdue His enemies and establish His kingdom on earth (Revelation 17—19). Chapter Summary This chapter explains the bowl judgments, which are the last and most severe of God's outpouring of wrath on earth. The first three bowls bring sores, seas of blood, and rivers of blood. After a declaration of God's justice come the next three bowl judgments, involving scorching sunlight, darkness, and a drying of the Euphrates to clear the way for an invading army. In the final, seventh bowl judgment, an earthquake tears Jerusalem into three parts, levels cities worldwide, and displaces islands and mountains. Hundred-pound hailstones fall, but unbelievers refuse to repent and instead continue to curse God.  Context Signs of the End of the Age …7Nation will rise against nation, and kingdom against kingdom. There will be famines and earthquakes in various places. 8 All these are the beginning of birth pains. 9Then they will deliver you over to be persecuted and killed, and you will be hated by all nations because of My name.… Berean Study Bible · Download Cross References Hosea 13:13 Labor pains come upon him, but he is an unwise son. When the time arrives, he fails to present himself at the opening of the womb. Mark 13:8 Nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places, as well as famines. These are the beginning of birth pains. Luke 21:12 But before all this, they will seize you and persecute you. On account of My name they will deliver you to the synagogues and prisons, and they will bring you before kings and governors. James 5:1 Come now, you who are rich, weep and wail over the misery to come upon you. Treasury of ScriptureAll these are the beginning of sorrows. Leviticus 26:18-29 And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins… Deuteronomy 28:59 Then the LORD will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance. Isaiah 9:12,17,21 The Syrians before, and the Philistines behind; and they shall devour Israel with open mouth. For all this his anger is not turned away, but his hand isstretched out still… Ellicott's Commentary for English Readers (8) The beginning of sorrows.—The words mean strictly, the beginning of travail pangs. The troubles through which the world passes are thought of as issuing in a “new birth”—the “regeneration” of Matthew 19:28. So St. Paul speaks of the whole creation as “travailing in pain together” (Romans 8:22). So a time of national suffering and perplexity is one in which “the children are come to the birth, and there is not strength to bring forth” (Isaiah 37:3). Matthew Henry's Concise Commentary 24:4-28 The disciples had asked concerning the times, When these things should be? Christ gave them no answer to that; but they had also asked, What shall be the sign? This question he answers fully. The prophecy first respects events near at hand, the destruction of Jerusalem, the end of the Jewish church and state, the calling of the Gentiles, and the setting up of Christ's kingdom in the world; but it also looks to the general judgment; and toward the close, points more particularly to the latter. What Christ here said to his disciples, tended more to promote caution than to satisfy their curiosity; more to prepare them for the events that should happen, than to give a distinct idea of the events. This is that good understanding of the times which all should covet, thence to infer what Israel ought to do. Our Saviour cautions his disciples to stand on their guard against false teachers. And he foretells wars and great commotions among nations. From the time that the Jews rejected Christ, and he left their house desolate, the sword never departed from them. See what comes of refusing the gospel. Those who will not hear the messengers of peace, shall be made to hear the messengers of war. But where the heart is fixed, trusting in God, it is kept in peace, and is not afraid. It is against the mind of Christ, that his people should have troubled hearts, even in troublous times. When we looked forward to the eternity of misery that is before the obstinate refusers of Christ and his gospel, we may truly say, The greatest earthly judgments are but the beginning of sorrows. It is comforting that some shall endure even to the end. Our Lord foretells the preaching of the gospel in all the world. The end of the world shall not be till the gospel has done its work. Christ foretells the ruin coming upon the people of the Jews; and what he said here, would be of use to his disciples, for their conduct and for their comfort. If God opens a door of escape, we ought to make our escape, otherwise we do not trust God, but tempt him. It becomes Christ's disciples, in times of public trouble, to be much in prayer: that is never out of season, but in a special manner seasonable when we are distressed on every side. Though we must take what God sends, yet we may pray against sufferings; and it is very trying to a good man, to be taken by any work of necessity from the solemn service and worship of God on the sabbath day. But here is one word of comfort, that for the elect's sake these days shall be made shorter than their enemies designed, who would have cut all off, if God, who used these foes to serve his own purpose, had not set bounds to their wrath. Christ foretells the rapid spreading of the gospel in the world. It is plainly seen as the lightning. Christ preached his gospel openly. The Romans were like an eagle, and the ensign of their armies was an eagle. When a people, by their sin, make themselves as loathsome carcasses, nothing can be expected but that God should send enemies to destroy them. It is very applicable to the day of judgment, the coming of our Lord Jesus Christ in that day, 2Th 2:1. Let us give diligence to make our calling and election sure; then may we know that no enemy or deceiver shall ever prevail against us. Barnes' Notes on the Bible The beginning of sorrows - Far heavier calamities are yet to come before the end. Jamieson-Fausset-Brown Bible Commentary CHAPTER 24Mt 24:1-51. Christ's Prophecy of the Destruction of Jerusalem, and Warnings Suggested by It to Prepare for His Second Coming. ( = Mr 13:1-37; Lu 21:5-36). For the exposition, see on [1355]Mr 13:1-37. Matthew Poole's Commentary Ver. 6-8. Mark hath the same, Mark 13:7,8. Luke hath also much the same, Luke 21:9-11, only he addeth, fearful sights and great signs shall there be from heaven. Interpreters think this prophecy did chiefly respect the destruction of Jerusalem, for the time from our Saviour’s death to that time was full of seditions and insurrections, both in Judea and elsewhere. The truth of our Saviour’s words as to this is attested by Josephus largely, from the eleventh chapter of his second book of the Wars of the Jews to the end of the fourth book. Besides that there were great wars between Otho, and Vitellius, and Vespasian, the Roman emperor who succeeded Nero, we read of one famine, Acts 11:28, which Agabus there prophesied should be in the time of Claudius Caesar. Of earthquakes in several places mention is made in divers histories. Our Saviour tells them that these things should be, but the end should not be presently, which any one that will read Josephus’s history of the Wars of the Jews, will see abundantly verified upon the taking of Jerusalem by the Roman armies. Gill's Exposition of the Entire Bible All these are the beginning of sorrows,.... They were only a prelude unto them, and forerunners of them; they were only some foretastes of what would be, and were far from being the worst that should be endured. These were but light, in comparison of what befell the Jews, in their dreadful destruction. The word here used, signifies the sorrows and pains of a woman in travail. The Jews expect great sorrows and distresses in the times of the Messiah, and use a word to express them by, which answers to this, and call them, , "the sorrows of the Messiah"; they say (r), signifies the sorrows of a woman in travail; and the Syriac version uses the same word here. These they represent to be very great, and express much concern to be delivered from them. They (s) ask, "what shall a man do, to be delivered from "the sorrows of the Messiah?" He must employ himself in the law, and in liberality.'' And again (t), "he that observes the three meals on the sabbath day, shall be delivered from three punishments; from "the sorrows of the Messiah", from the judgment of hell, and from Gog and Magog.'' But alas there was no other way of escaping them, but by faith in the true Messiah, Jesus; and it was for their disbelief and rejection of him, that these came upon them. (r) Gloss. in T. Bab. Sabbat, fol. 118. 2.((s) T. Bab. Sanhedrin, fol. 98. 2.((t) T. Bab. Sabbat, fol. 118. 2. Geneva Study Bible All these are the beginning of {c} sorrows.(c) Literally, of great torments, just like women in childbirth. EXEGETICAL (ORIGINAL LANGUAGES) Meyer's NT Commentary Matthew 24:8. But all this will be the beginning of woes (Euthymius Zigabenus: προοίμια τῶν συμφορῶν), will stand in the same relation to what is about to follow, as the beginning of the birth-pangs does to the much severer pains which come after. It is apparent from Matthew 24:7that ἔσται is understood. The figure contained in ὠδίνων is to be traced to the popular way of conceiving of the troubles that were to precede the advent of the Messiah as חבלי המשיח. Comp. on Matthew 24:3. Expositor's Greek Testament Matthew 24:8. πάντα δὲ: yet all these but a beginning of pains. It is not necessary to find here an allusion to the Rabbinical idea of the birth pangs of Messiah, but simply the use of a natural and frequent Biblical emblem for distress of any sort. As to the date of the Rabbinical idea vide Keil. The beginning: such an accumulation of horrors might well appear to the inexperienced the end, hence the remark to prevent panic. Cambridge Bible for Schools and Colleges 8. sorrows] Literally, pains of travail, that preceded the birth of a new order of things, a fresh æon. Bengel's Gnomen Matthew 24:8. Ἀρχὴ, the beginning) sc. with regard to the Jews; contrasted with the end spoken of in Matthew 24:6; Matthew 24:14.--ὠδίνων, of pangs) which precede the regeneration [or new birth of the world]: see ch. Matthew 19:28, and Romans 8:22. A metaphor taken from childbirth. Pulpit Commentary Verse 8. - Beginning of sorrows; ὠδίνων: labour pangs, travailings. The metaphor often occurs (see Isaiah 26:17; Jeremiah 13:21; Hosea 13:13, etc). These great events are called "labour pangs" because they usher in the new creation, "the regeneration" spoken of in Matthew 19:28 (see note there). St. Paul writes (Romans 8:22), "The whole creation groaneth and travaileth in pain together until now." The tribulations and calamities which preceded and accompanied the overthrow of the Jewish polity are a sign and warning of the great and universal woes Which shall herald the day of judgment. Jewish writings speak of "the sorrows of Messiah," distresses, wars, famine, dissension, etc., which should herald his advent, and Christ may have used the popular opinion, true as far as it went, as a vehicle for conveying the further truth, that the coming age would be produced amid terrible agonies of men, peoples, and nature. Matthew 24:8 Context God's Mercy …12The iniquity of Ephraim is bound up; his sin is stored up. 13Labor pains come upon him, but he isan unwise son. When the time arrives, he fails to present himself at the opening of the womb. 14I will ransom them from the power of Sheol; I will redeem them from Death. Where, O Death, are your plagues? Where, O Sheol, is your sting? Compassion is hidden from My eyes.… Berean Study Bible · Download Cross References John 16:21 A woman has pain in childbirth because her time has come; but when she brings forth her child, she forgets her anguish because of her joy that a child has been born into the world. Deuteronomy 32:6 Is this how you repay the LORD, O foolish and senseless people? Is He not your Father and Creator? Has He not made you and established you? Isaiah 13:8 Terror, pain, and anguish will seize them; they will writhe like a woman in labor. They will look at one another, their faces flushed with fear. Isaiah 37:3 to tell him, "This is what Hezekiah says: Today is a day of distress, rebuke, and disgrace; for children have come to the point of birth, but there is no strength to deliver them. Isaiah 66:9 Shall I bring a baby to the point of birth and not deliver it?" says the LORD. "Or will I who deliver close the womb?" says your God. Hosea 5:4 Their deeds do not permit them to return to their God, for a spirit of prostitution is within them, and they do not know the LORD. Micah 4:9 Why do you now cry aloud? Is there no king among you? Has your counselor perished so that anguish grips you like a woman in labor? Treasury of Scripture The sorrows of a travailing woman shall come on him: he is an unwise son; for he should not stay long in the place of the breaking forth of children. sorrows. Psalm 48:6 Fear took hold upon them there, and pain, as of a woman in travail. Isaiah 13:8 And they shall be afraid: pangs and sorrows shall take hold of them; they shall be in pain as a woman that travaileth: they shall be amazed one at another; their faces shall be as flames. Isaiah 21:3 Therefore are my loins filled with pain: pangs have taken hold upon me, as the pangs of a woman that travaileth: I was bowed down at the hearing of it; I was dismayed at the seeing of it. an. Proverbs 22:3 A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished. Acts 24:25 And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee. for he. 2 Kings 19:3 And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and blasphemy: for the children are come to the birth, and there is not strength to bring forth. Isaiah 26:17 Like as a woman with child, that draweth near the time of her delivery, is in pain, and crieth out in her pangs; so have we been in thy sight, O LORD. Isaiah 37:3 And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and of blasphemy: for the children are come to the birth, and there is not strength to bring forth. long. Readers (13) Travailing woman.—Ephraim is first addressed as a travailing woman; but the imagery passes to the condition of the unborn child, which tarries just where it should issue into the light of the world. Lack of seasonable repentance increases the danger at this critical stage of Israel’s destiny. The latter part of the verse is missed in the rendering of the English version. Read, For at the right time he standeth not in the place where children break forth. But the use of the Hebrew word for “at the right time” (‘ēth) is doubtful. Perhaps the word should be read ‘attah (“now”), as Buhl, in Zeitschrift für Kirchliche Wissenschaft, suggests. (Comp. Ezekiel 27:34.) Matthew Henry's Concise Commentary 13:9-16 Israel had destroyed himself by his rebellion; but he could not save himself, his help was from the Lord only. This may well be applied to the case of spiritual redemption, from that lost state into which all have fallen by wilful sins. God often gives in displeasure what we sinfully desire. It is the happiness of the saints, that, whether God gives or takes away, all is in love. But it is the misery of the wicked, that, whether God gives or takes away, it is all in wrath, nothing is comfortable. Except sinners repent and believe the gospel, anguish will soon come upon them. The prophecy of the ruin of Israel as a nation, also showed there would be a merciful and powerful interposition of God, to save a remnant of them. Yet this was but a shadow of the ransom of the true Israel, by the death, burial, and resurrection of Christ. He will destroy death and the grave. The Lord would not repent of his purpose and promise. Yet, in the mean time, Israel would be desolated for her sins. Without fruitfulness in good works, springing from the Holy Spirit, all other fruitfulness will be found as empty as the uncertain riches of the world. The wrath of God will wither its branches, its sprigs shall be dried up, it shall come to nothing. Woes, more terrible than any from the most cruel warfare, shall fall on those who rebel against God. From such miseries, and from sin, the cause of them, may the Lord deliver us. Barnes' Notes on the Bible The sorrows of a travailing woman are come upon him - The travail-pangs are violent, sudden, irresistible. A moment before they come, all is seemingly perfect health; they come, increase in vehemence, and, if they accomplish not that for which they are sent, end in death, both to the mother and the child. Such are God's chastisements. If they end not in the repentance of the sinner, they continue on in his destruction. But never is man more secure, than just before the last and final throe comes upon him. "The false security of Israel, when Samaria was on the point of falling into the hands of its enemies, was a picture of that of the synagogue, when greater evils were coming upon it. Never did the Jews less think that the axe was laid to the root of the trees." This blind presumption is ever found in a people whom God casts off. At the end of the world, amid the awful signs, the fore-runners of the Day of Judgment, people will be able to reassure themselves, and say, "Peace and safety; then sudden destruction cometh upon them as travail upon a woman with child, and they shall not escape" 1 Thessalonians 5:3.The prophet first compares Israel to the mother, in regard to the sufferings which are a picture of the sudden overwhelming visitations of God; then to the child, on whose staying or not staying in the womb, the welfare of both depends. He is an unwise son, for he should not stay long - Senseless would be the child, which, if it had the power, lingered, hesitated, whether to come forth or no. While it lingers, at one time all but coming forth, then returning, the mother's strength is wasted, and both perish. Wonderful picture of the vacillating sinner, acted upon by the grace of God, but resisting it; at one time all but ready to pour out before his God the hidden burden which oppresses him, at the next, withholding it; impelled by his sufferings, yet presenting a passive resistance; almost constrained at times by some mightier pang, yet still with-held; until, at the last, the impulses become weaker, the pangs less felt, and he perishes with his unrepented sin. : "He had said, that the unwise cannot bring forth, that the wise can. He had mentioned 'children,' i. e., such as are not still-born; who come forth perfect into the world. These, God saith, shall by His help be redeemed from everlasting destruction, and, at the same time, having predicted the destruction of that nation, He gives the deepest comfort to those who will to retain firm faith in Him, not allowing them to be utterly cast down." Jamieson-Fausset-Brown Bible Commentary 13. sorrows of a travailing woman—calamities sudden and agonizing (Jer 30:6).unwise—in not foreseeing the impending judgment, and averting it by penitence (Pr 22:3). he should not stay long in the place of the breaking forth of children—When Israel might deliver himself from calamity by the pangs of penitence, he brings ruin on himself by so long deferring a new birth unto repentance, like a child whose mother has not strength to bring it forth, and which therefore remains so long in the passage from the womb as to run the risk of death (2Ki 19:3; Isa 37:3; 66:9). Matthew Poole's Commentary The sorrows of a travailing woman: by this simile, well known in Scripture, the prophet assures Ephraim that the punishment of his sins will overtake him suddenly, with very great anguish, and with as great certainty, Micah 5:3. Shall come upon him; as suddenly, inevitably, and with as much danger too, if he be not the wiser, and return to his God. He, i.e. Ephraim, is an unwise son; a very foolish son, an inconsiderate child, who endangers himself and his mother. For he should not stay long in the place of the breaking forth of children: as a child that sticks in the birth, so Ephraim, just at the birth, hesitateth, one while will, another while will not, return to God; thus dieth under the delay. Gill's Exposition of the Entire Bible The sorrows of a travailing woman shall come upon him,.... Upon Ephraim, or the ten tribes; that is, afflictions, distresses, and calamities, which are often in Scripture compared to the pains and sorrows of a woman in childbirth; and may denote the suddenness and inevitableness of them; see Isaiah 13:8. So the Targum, "distress and trouble shall come upon them, as pains on a woman with child;'' which may respect the invasion of their land, the siege of Samaria, and their captivity; he is an unwise son; taking no warning by his ancestors, by their sins, and what befell them on account of them, but persisting in his sins, and in impenitence and hardness of heart: so the Targum, "he is not wise to know my fear:'' for he should not stay long in the place of the breaking forth of children: that is, in the womb, as Kimchi and Ben Melech interpret it; though the Targum and Jarchi understand it of the stool or seat of women in travail. The sense is, either that he is foolish and unwise, that he does not endeavour to extricate himself from these troubles; or rather to prevent them by repentance, by leaving his idols, and returning to the Lord; or that, should he do so, be would soon be delivered from all his sorrows, and not stay a moment longer in them. Though the words may be better rendered, "for he stays not", or "would not stay, the time for the breaking forth of children" (p); now this time is the time of the Gospel dispensation, the time of the Messiah's birth, the fulness of time appointed for his coming, and the time of the church's ringing forth many children in a spiritual sense; see Isaiah 54:1; for which Ephraim or the ten tribes should have waited, but did not, which was their folly and their ruin; they did not "stand", or continue, in the belief and expectation of the Messiah, and in the true worship of God, but left that, and served idols; and so continued not to the times of the Messiah, when the blessings mentioned in the following verse would be obtained and enjoyed; so Schmidt. (p) "nam tempus non subsistet in partitudine filiorum", Cocceius; "quia tempus non stat in utero puerorum", Schmidt; "quia tempore non stetissent in raptura alvi filiorum", Montanus. Geneva Study Bible The sorrows of a travailing woman shall come upon him: he is an unwise son; for he should not stay long in the place of the {i} breaking forth of children.(i) But would come out of the womb, that is out of these dangers in which he is, and not wait to be suppressed. EXEGETICAL (ORIGINAL LANGUAGES) Cambridge Bible for Schools and Colleges 13, 14. These verses, at least down to the last clause of Hosea 13:14, seem a slight digression. The prophet declares that the troubles which are already closing around Israel, are in reality a last opportunity graciously vouchsafed of repentance. But he in his unwisdom neglects to embrace it, though every moment of delay increases his danger. Notice the two-fold application of the figure of childbirth. Israel is first of all the travailing woman, and then the child whose birth is imperilled by its weak will. Mr Huxtable well compares the abruptness with which St Paul shifts the application of an image; see e.g. 2 Corinthians 3:2-3; 2 Corinthians 3:13-15. The sorrows … shall come] Rather, The pangs … come (are in the process of coming). The divine judgment is compared to the pangs of trouble, as in Micah 4:9; Matthew 24:8; 1 Thessalonians 5:3. he is an unwise son] Comp. Deuteronomy 32:6, ‘Do ye thus requite Jehovah, O foolish people and unwise? is not he thy father’, &c. for he should not, &c.] Or better, ‘for at the (right) time he standeth not’, &c. But as the rendering ‘at the (right) time’ is doubtful, it is better still to alter the points (as in Ezekiel 27:34) and render, for now he standeth not in the place where children break forth. The passage is akin to Isaiah 37:2, where Judah’s utter incapacity to emerge out of its troubles is compared to the inability of a woman to perform the act of bringing forth. Here, however, to suggest a moral lesson to Israel, the weak will of the child is represented as the cause of the failure. It is a new birth which Israel needs; and if calamity only had its right effect on the conscience, the language ascribed to Israel in Hosea 6:2 would be verified, ‘on the third day … we shall live in his sight.’ For the two-fold aspect in which Hosea here views the judgment, comp. Hosea 6:1. Pulpit Commentary Verse 13. - The sorrows of a travailing woman shall come upon him. The threatened punishment that is to overtake them is compared to the throes of a parturient woman, on account of their severity, as 1 Thessalonians 5:3. Their sinfulness, which stands in the way of their success, shall be succeeded by severe sufferings and many sorrows. But eventually these worldly sorrows shall, under Divine grace, issue in the godly sorrows of repentance: then, and not till then, shall a new and happier period of existence be ushered in. The sorrow of travail shall give place to the joy of birth Delay of confession and repentance defers that joy, prolongs the sufferings, and puts the life of both parent and child in peril, so far as their personality is identical. He is an unwise son; for he should not stay long in the place of the breaking forth of children. Here the unwisdom of Israel is accounted for: it is folly, sheer folly that postpones repentance, and delays efforts and aspirations after new spiritual life, The literal rendering of the last clause is - (1) For it is time, he should not tarry at the place of the breaking forth of children; or rather, (2) When it is time, he does not place himself at (literally, stand) or come forward to the opening of the womb; and some translate עֵתִ (3) "at the time," but that would rather require לְעֵת; it might, indeed, be duration of time, and Aben Ezra so renders it: "Therefore at the time he will not stand in the breaking forth of children." Also Wunsche: "He is an unwise son, for at the time he stands not in the breaking forth of children." It might be expressed, as in the Authorized Version, with a slight modification; thus: For otherwise he would not stand long time in the place of the breaking forth of children. The figure is now shifted from the mother to the child; such abrupt and sudden transitions are not infrequent in Scripture, especially in the Pauline Epistles (setup. e.g. 2 Corinthians 3:13-16). The danger is represented as extreme, as may be inferred from the similar expression, "The children are come to the birth, and there is no strength to bring forth." A perilous period in Israel's history is indicated, and to escape the danger he must make no tarrying, but advance at once into the new life of faith and repentance. Kimchi has the following comment: "Because he has compared his pains to the pain of a woman in travail, he says, 'The children are not wise,' as if he said, 'The coming generations, who have seen their fathers in affliction because of their iniquities, are not wise, and do not consider that distress has overtaken their fathers because of their iniquity; and turn not from the evil deeds of their fathers, but have done wickedness like them.'" He adds: "There are children lively by nature in their coming forth out of the womb; so also would these, if they were wise, not stay a single hour in distress, but immediately On returning to the Lord be delivered out of their distress." The LXX. omit the negative and render מי by ἐν συντριβῇ: "This wise son of thine [employed ironically] shall not stand [or, 'endure'] in the destruction of his children or people." Hosea 13:13 Keil and Delitzsch Biblical Commentary on the Old Testament "The guilt of Ephraim is bound together: his sin is preserved. Hosea 13:13. The pains of a travailing woman come upon him: he is an unwise son; that he does not place himself at the time in the breaking forth of children." Hosea 13:12 is a special application of Deuteronomy 32:34 to the ten tribes. Tsârūr, bound up in a bundle, like a thing which you wish to take great care of (compare Job 14:17; 1 Samuel 25:29). The same thing is applied in tsâphūn, hidden, carefully preserved, so as not to be lost (Job 21:19). "All their sins are preserved for punishment" (Chald.). Therefore will pains overtake Ephraim like a woman in labour. The pains of childbirth are not merely a figurative representation of violent agony, but of the sufferings and calamities connected with the refining judgments of God, by which new life was to be born, and a complete transformation of all things effected (cf. Micah 4:9-10; Isaiah 13:8; Isaiah 26:17; Matthew 24:8). He cannot be spared these pains, for he is a foolish son (cf. Deuteronomy 32:6, Deuteronomy 32:28.). But in what respect? This is explained in the words כּי עת וגו, "for at the time," or as עת cannot stand for לעת, more correctly "when it is time," he does not place himself in, i.e., does not enter, the opening of the womb. Mishbar bânı̄m is to be explained as in 2 Kings 19:3 and Isaiah 37:3; and עמד, c. ב as in Ezekiel 22:30. If the child does not come to the opening at the right time, the birth is retarded, and the life of both mother and child endangered. The mother and child are one person here. And this explains the transition from the pains of the mother to the behaviour of the child at the time of birth. Ephraim is an unwise son, inasmuch as even under the chastening judgment he still delays his conversion, and will not let himself be new-born, like a child, that at the time of the labour-pains will not enter the opening of the womb and so come to the birth. Context A Lament for Tyre …33When your wares went out to sea, you satisfied many nations. You enriched the kings of the earth with your abundant wealth and merchandise. 34Nowyou are shattered by the seas in the depths of the waters; your merchandise and the people among you have gone down with you. 35All the people of the coastlands are appalled over you. Their kings shudder with fear; their faces are contorted.… Berean Study Bible · Download Cross References Ezekiel 26:12 They will plunder your wealth and pillage your merchandise. They will demolish your walls, tear down your beautiful homes, and throw your stones and timber and soil into the water. Ezekiel 27:26 Your oarsmen have brought you onto the high seas, but the east wind will shatter you in the heart of the sea. Ezekiel 27:27 Your wealth, wares, and merchandise, your sailors, captains, and shipwrights, your merchants and all the warriors within you, with all the other people on board, will sink into the heart of the sea on the day of your downfall. Zechariah 9:3 Tyre has built herself a fortress; she has heaped up silver like dust, and gold like the dirt of the streets. Zechariah 9:4 Behold, the Lord will impoverish her and cast her wealth into the sea, and she will be consumed by fire. Treasury of Scripture In the time when you shall be broken by the seas in the depths of the waters your merchandise and all your company in the middle of you shall fall. Ezekiel 27:26,27 Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas… Ezekiel 26:12-15,19-21 And they shall make a spoil of thy riches, and make a prey of thy merchandise: and they shall break down thy walls, and destroy thy pleasant houses: and they shall lay thy stones and thy timber and thy dust in the midst of the water… Zechariah 9:3,4 And Tyrus did build herself a strong hold, and heaped up silver as the dust, and fine gold as the mire of the streets… The Day of the LORD (Zephaniah 1:7–18; 1 Thessalonians 5:1–11; 2 Peter 3:8–13) 1“For behold, the day is coming, burning like a furnace, when all the arrogant and every evildoer will be stubble; the day is coming when I will set them ablaze,” says the LORD of Hosts. “Not a root or branch will be left to them.” 2“But for you who fear My name, the sun of righteousness will rise with healing in its wings,a and you will go out and leap like calves from the stall. 3Then you will trample the wicked, for they will be ashes under the soles of your feet on the day I am preparing,” says the LORD of Hosts. 4“Remember the law of My servant Moses, the statutes and ordinances I commanded him for all Israel at Horeb.b 5Behold, I will send you Elijah the prophet before the coming of the great and awesomec Day of the LORD. 6And he will turn the hearts of the fathers to their children, and the hearts of the children to their fathers.d Otherwise, I will come and strike the land with a curse.” Footnotes: 2 a Or the Sun of Righteousness will rise with healing in His wings 4 b That is, Mount Sinai, or possibly a mountain in the range containing Mount Sinai 5 c Or dreadful ; LXX glorious 6 d Cited in Luke 1:17 The Coming Judgment (Genesis 7:1–24; Jude 1:17–23) 1Beloved, this is now my second letter to you. Both of them are reminders to stir you to wholesome thinking 2by recalling what was foretold by the holy prophets and commanded by our Lord and Savior through your apostles. 3Most importantly, you must understand that in the last days scoffers will come, scoffing and following their own evil desires.a 4“Where is the promise of His coming?” they will ask. “Ever since our fathers fell asleep, everything continues as it has from the beginning of creation.” 5But they deliberately overlook the fact that long ago by God’s word the heavens existed and the earth was formed out of water and by water, 6through whichb the world of that time perished in the flood. 7And by that same word, the present heavens and earth are reserved for fire, being kept for the day of judgment and destruction of ungodly men. The Day of the Lord (Zephaniah 1:7–18; Malachi 4:1–6; 1 Thessalonians 5:1–11) 8Beloved, do not let this one thing escape your notice: With the Lord a day is like a thousand years, and a thousand years are like a day.c 9The Lord is not slow in keeping His promise as some understand slowness, but is patient with you, not wanting anyone to perish but everyone to come to repentance. 10But the Day of the Lord will come like a thief. The heavens will disappear with a roar, the elements will be destroyedd by fire, and the earth and its works will be laid bare.e 11Since everything will be destroyed in this way, what kind of people ought you to be? You ought to conduct yourselves in holiness and godliness 12as you anticipate and hasten the coming of the day of God, when the heavens will be destroyed by fire and the elements will melt in the heat. 13But in keeping with God’s promise, we are looking forward to a new heaven and a new earth, where righteousness dwells. Final Exhortations 14Therefore, beloved, as you anticipate these things, make every effort to be found at peace—spotless and blameless in His sight.f 15Consider also that our Lord’s patience brings salvation, just as our beloved brother Paul also wrote you with the wisdom God gave him. 16He writes this way in all his letters,g speaking in them about such matters. Some parts of his letters are hard to understand, which ignorant and unstable people distort,h as they do the rest of the Scriptures, to their own destruction. 17Therefore, beloved, since you already know these things, be on your guard so that you will not be carried away by the error of the lawless and fall from your secure standing. 18But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory both now and to the day of eternity. Amen.i Footnotes: 3 a See Jude 1:18. 6 b NA through whom 8 c See Psalm 90:4. 10 d Or dissolved ; also in verses 11 and 12. 10 e Or will not be found . BYZ and TR will be burned up ; SBL, NE, and WH will be found , i.e., will be unable to hide . 14 f Or to be found by Him in peace, without spot and without blemish. 16 g Or in all the letters 16 h NA will distort 18 i NE, WH, and NA do not include Amen. The Day of the Lord …2For you are fully aware that the Day of the Lord will come like a thief in the night. 3While people are saying, “Peace and security,” destruction will comeupon them suddenly, like labor pains on a pregnant woman, and they will not escape. 4But you, brothers, are not in the darkness so that this day should overtake you like a thief.… Berean Study Bible · Download Cross References Job 15:21 Sounds of terror fill his ears; in his prosperity the destroyer attacks him. Psalm 35:8 May ruin befall them by surprise; may the net they hid ensnare them; may they fall into the hazard they created. Psalm 55:15 Let death seize them by surprise; let them go down to Sheol alive, for evil is with them in their homes. Psalm 69:22 May their table become a snare; may it be a retribution and a trap. Isaiah 20:6 And on that day the dwellers of this coastland will say, 'See what has happened to our source of hope, those to whom we fled for help and deliverance from the king of Assyria! How then can we escape?'" Isaiah 21:3 Therefore my body is filled with anguish. Pain grips me, like the pains of a woman in labor. I am bewildered to hear, I am dismayed to see. Isaiah 29:5 But your many foes will be like fine dust, the multitude of the ruthless like blowing chaff. Then suddenly, in an instant, Treasury of Scripture For when they shall say, Peace and safety; then sudden destruction comes on them, as travail on a woman with child; and they shall not escape. Peace. Deuteronomy 29:19 And it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst: Judges 18:27,28 And they took the things which Micah had made, and the priest which he had, and came unto Laish, unto a people that were at quiet and secure: and they smote them with the edge of the sword, and burnt the city with fire… Psalm 10:11-13 He hath said in his heart, God hath forgotten: he hideth his face; he will never see it… then. Exodus 15:9,10 The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them… Joshua 8:20-22 And when the men of Ai looked behind them, they saw, and, behold, the smoke of the city ascended up to heaven, and they had no power to flee this way or that way: and the people that fled to the wilderness turned back upon the pursuers… Judges 20:41,42 And when the men of Israel turned again, the men of Benjamin were amazed: for they saw that evil was come upon them… as. Psalm 48:6 Fear took hold upon them there, and pain, as of a woman in travail. Isaiah 43:6-9 I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth; … Isaiah 21:3 Therefore are my loins filled with pain: pangs have taken hold upon me, as the pangs of a woman that travaileth: I was bowed down at the hearing of it; I was dismayed at the seeing of it. and they. Matthew 23:33 Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? Hebrews 2:3 How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; Hebrews 12:23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, 3) They.--Quite vague and general, like the French on. The plural is so used frequently in St. Luke (Luke 12:11; Luke 12:20, margin; Luke 16:9, probably; Luke 23:29-31). Of course, however, no Christian could say so, for they are ever on the watch, so that "they" will mean "the world." The word "for" at the beginning of the verse should (according to the best MSS.) be struck out--the abruptness helps to enforce the lesson. Peace and safety.--Carrying on the thought suggested by the word "night; they are taking their repose in security, without dreaming of any interruption to their slumbers. Is it possible that there may here be a faint recollection of the parable related in Matthew 25:1-13? . . . Pulpit Commentary Verse 3. - For; the best manuscripts omit this conjunction; the description is continuous. When they shall say; namely, the unbelieving world. Peace and safety; peace denoting internal rest, and safety external security. Sudden destruction cometh upon them. When they thought themselves most secure, they were then in the greatest danger; when they were most off their guard, then the crisis came. As travail upon a woman with child. The primary point of resemblance is certainly the suddenness and unexpectedness of the event; as labor comes upon a woman suddenly, so sudden destruction cometh upon the ungodly world. Still, however, the unavoidableness of the judgment may also be here intimated; there is no possibility of escape: this is implied in the last clause, and they shall not escape. Verse 21. - A dreadful sound is in his ears; literally, a sound of terrors. Fears of all kinds beset him, lest he should lose his prosperity. Sometimes they seem actually to sound in his ears. Prosper as he may, he feels that in prosperity the destroyer shall one day come upon him. "The destroyer" may be either the destroying angel, or the avenger of blood, or a robber-chief at the head of a band of marauders. Parallel Commentaries ... Hebrew Sounds קוֹל־ (qō·wl-) Noun - masculine singular construct Strong's 6963: A voice, sound of terror פְּחָדִ֥ים (pə·ḥā·ḏîm) Noun - masculine plural Strong's 6343: A, alarm fill his ears; בְּאָזְנָ֑יו (bə·’ā·zə·nāw) Preposition-b | Noun - fdc | third person masculine singular Strong's 241: Broadness, the ear in his prosperity בַּ֝שָּׁל֗וֹם (baš·šā·lō·wm) Preposition-b, Article | Noun - masculine singular Strong's 7965: Safe, well, happy, friendly, welfare, health, prosperity, peace the destroyer שׁוֹדֵ֥ד (šō·w·ḏêḏ) Verb - Qal - Participle - masculine singular Strong's 7703: To deal violently with, despoil, devastate, ruin attacks him. יְבוֹאֶֽנּוּ׃ (yə·ḇō·w·’en·nū) Verb - Qal - Imperfect - third person masculine singular | third person masculine singular Strong's 935: To come in, come, go in, go Links Hosea 13:13 Interlinear Hosea 13:13 Parallel Texts Hosea 13:13 NIV Hosea 13:13 NLT Hosea 13:13 ESV Hosea 13:13 NASB Hosea 13:13 KJV Hosea 13:13 Bible Apps Hosea 13:13 Parallel Hosea 13:13 Biblia Paralela Hosea 13:13 Chinese Bible Hosea 13:13 French Bible Hosea 13:13 German Bible Bible Hub Hebrew Labor יֽוֹלֵדָ֖ה (yō·w·lê·ḏāh) Verb - Qal - Participle - feminine singular Strong's 3205: To bear young, to beget, medically, to act as midwife, to show lineage pains חֶבְלֵ֥י (ḥeḇ·lê) Noun - masculine plural construct Strong's 2256: A rope, a measuring line, a district, inheritance, a noose, a company, a throe, ruin come יָבֹ֣אוּ (yā·ḇō·’ū) Verb - Qal - Imperfect - third person masculine plural Strong's 935: To come in, come, go in, go upon him, ל֑וֹ (lōw) Preposition | third person masculine singular Strong's Hebrew but he is הוּא־ (hū-) Pronoun - third person masculine singular Strong's 1931: He, self, the same, this, that, as, are an unwise חָכָ֔ם (ḥā·ḵām) Adjective - masculine singular Strong's 2450: Wise son. בֵן֙ (ḇên) Noun - masculine singular Strong's 1121: A son When כִּֽי־ (kî-) Conjunction Strong's 3588: A relative conjunction the time has arrived, עֵ֥ת (‘êṯ) Noun - common singular Strong's 6256: Time, now, when he בָּנִֽים׃ (bā·nîm) Noun - masculine plural Strong's 1121: A son does not לֹֽא־ (lō-) Adverb - Negative particle Strong's 3808: Not, no present himself יַעֲמֹ֖ד (ya·‘ă·mōḏ) Verb - Qal - Imperfect - third person masculine singular Strong's 5975: To stand, in various relations at the opening of the womb. בְּמִשְׁבַּ֥ר (bə·miš·bar) Preposition-b | Noun - masculine singular construct Strong's 4866: The orifice of the womb Hebrew Now עֵ֛ת (‘êṯ) Noun - common singular Strong's 6256: Time, now, when you are shattered נִשְׁבֶּ֥רֶת (niš·be·reṯ) Verb - Nifal - Participle - feminine singular Strong's 7665: To break, break in pieces by the seas מִיַּמִּ֖ים (mî·yam·mîm) Preposition-m | Noun - masculine plural Strong's 3220: A sea, the Mediterranean Sea, large river, an artifical basin in the depths בְּמַֽעֲמַקֵּי־ (bə·ma·‘ă·maq·qê-) Preposition-b | Noun - masculine plural construct Strong's 4615: A deep of the waters; מָ֑יִם (mā·yim) Noun - masculine plural Strong's 4325: Water, juice, urine, semen your goods מַעֲרָבֵ֥ךְ (ma·‘ă·rā·ḇêḵ) Noun - masculine singular construct | second person feminine singular Strong's 4627: Articles of exchange, merchandise and the people קְהָלֵ֖ךְ (qə·hā·lêḵ) Noun - masculine singular construct | second person feminine singular Strong's 6951: Assembly, convocation, congregation among you בְּתוֹכֵ֥ךְ (bə·ṯō·w·ḵêḵ) Preposition-b | Noun - masculine singular construct | second person feminine singular Strong's 8432: A bisection, the centre have gone down with you. נָפָֽלוּ׃ (nā·p̄ā·lū) Verb - Qal - Perfect - third person common plural Strong's 5307: To fall, lie Readers (36, 37) And upon them that are left alive of you.—Better, And as to those that remain of you, as the Authorised Version generally renders this expression. This obviates the insertion of the expression “alive,” which is not in the original, and is not put in the Authorised Version in Leviticus 26:39, where the same phrase occurs. Where these will remain is explained in the next clause. I will send a faintness into their hearts.—That is, He will implant in them such timidity and cowardice that they will be frightened at the faintest sound. He will make life a misery to them. (Comp. Deuteronomy 28:65-67.) Benson Commentary Leviticus 26:36. The sound of a shaken leaf shall chase them — A very significant phrase, importing that they should sink into a state of the most slavish fear and despicable cowardice. Matthew Henry's Concise Commentary 26:14-39 After God has set the blessing before them which would make them a happy people if they would be obedient, he here sets the curse before them, the evils which would make them miserable, if they were disobedient. Two things would bring ruin. 1. A contempt of God's commandments. They that reject the precept, will come at last to renounce the covenant. 2. A contempt of his corrections. If they will not learn obedience by the things they suffer, God himself would be against them; and this is the root and cause of all their misery. And also, The whole creation would be at war with them. All God's sore judgments would be sent against them. The threatenings here are very particular, they were prophecies, and He that foresaw all their rebellions, knew they would prove so. TEMPORAL judgments are threatened. Those who will not be parted from their sins by the commands of God, shall be parted from them by judgments. Those wedded to their lusts, will have enough of them. SPIRITUAL judgments are threatened, which should seize the mind. They should find no acceptance with God. A guilty conscience would be their continual terror. It is righteous with God to leave those to despair of pardon, who presume to sin; and it is owing to free grace, if we are not left to pine away in the iniquity we were born in, and have lived in. Barnes' Notes on the Bible More literally: All the days of its desolation shall it rest that time which it rested not in your Sabbaths while ye dwelt upon it. That is, the periods of rest of which the land had been deprived would be made up to it. Compare 2 Chronicles 36:20-21. Jamieson-Fausset-Brown Bible Commentary 34. Then shall the land enjoy her sabbaths, as long as it lieth desolate, &c.—A long arrear of sabbatic years had accumulated through the avarice and apostasy of the Israelites, who had deprived their land of its appointed season of rest. The number of those sabbatic years seems to have been seventy, as determined by the duration of the captivity. This early prediction is very remarkable, considering that the usual policy of the Assyrian conquerors was to send colonies to cultivate and inhabit their newly acquired provinces. Matthew Poole's Commentary Faintness: the word notes a tenderness and softness of mind, whereby they are disenabled from bearing the present miseries, and are in continual dread of further and sorer miseries. Gill's Exposition of the Entire Bible And upon them that are left alive of you,.... In the land of Judea, or rather scattered about among the nations, suggesting that these would be comparatively few: I will send a faintness into their hearts in the lands of their enemies; or "a softness" (y); so that they should be effeminate, pusillanimous, and cowardly, have nothing of a manly spirit and courage in them; but be mean spirited and faint hearted, as the Jews are noted to be at this day, as Bishop Patrick observes; who also adds,"it being scarce ever heard, that a Jew listed himself for a soldier, or engaged in the defence of his country where he lives:" and the sound of a shaken leaf shall chase them; either the sound of a leaf that falls from the tree, as the Targum of Jonathan, or which the wind beats one against another, as Jarchi, which makes some little noise; even this should terrify them, taking it to be the noise of some enemy near at hand, just ready to fall on them; such poor faint hearted creatures should they be: and they shall flee as fleeing from the sword; as if there were an army of soldiers with their swords drawn pursuing them: and they shall fall when none pursueth; fall upon the ground, and into a fit, and drop down as if dead, as if they had been really wounded with a sword and slain, see Proverbs 28:1. (y) "mollitiem", Montanus, Vatablus, Junius & Tremellius, Piscator, Drusius. Geneva Study Bible And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall {s} flee, as fleeing from a sword; and they shall fall when none pursueth.(s) As if their enemies chased them. EXEGETICAL (ORIGINAL LANGUAGES) Cambridge Bible for Schools and Colleges 36. the sound of driven leaf] Cp. Leviticus 26:17; Proverbs 28:1. Pulpit Commentary Verses 36-39. - The final punishment. Upon them that are left, that is, the surviving captives and exiles, I will send a faintness into their hearts, - so Ezekiel 21:7, "And every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water" -... and the sound of a shaken (or driven) leaf shall chase them;... and they shall fall,... and ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies' lands. This is the concluding threat. It is conditional in its nature, and the condition having been fulfilled, we may say with reverence that it has been accomplished. Those of the ten tribes who did not find their way to Babylon, and so became absorbed in the body which returned to Jerusalem, have been eaten up by the land of their enemies, and have pined away in their enemies' lands. Neither they nor their descendants are to be found in any part of the globe, however much investigation may employ itself in searching for them. They have been absorbed by the populations among which they were scattered. Leviticus 26:36 Keil and Delitzsch Biblical Commentary on the Old Testament So far as the nation was concerned, those who were left when the kingdom was overthrown would find no rest in the land of their enemies, but would perish among the heathen for their own and their fathers' iniquities, till they confessed their sins and bent their uncircumcised hearts under the righteousness of the divine punishments. בּכם הנּשׁארים (nominative abs.): "as for those who are left in (as in Leviticus 5:9), i.e., of, you," who have not perished in the destruction of the kingdom and dispersion of the people, God will bring despair into their heart in the lands of your enemies, that the sound ("voice") of a moving leaf will hunt them to flee as before the sword, so that they will fall in their anxious flight, and stumble one over another, though no one is pursuing. The ἁπ. λεγ. מרך from מרך, related to מרח and מרק to rub, rub to pieces, signifies that inward anguish, fear, and despair, which rend the heart and destroy the life, δειλία, pavor (lxx, Vulg.), what is described in Deuteronomy 28:65 in even stronger terms as "a trembling heart, and failing of eyes, and sorrow of mind." There should not be to them תּקוּמה, standi et resistendi facultas (Rosenmller), standing before the enemy; but they should perish among the nations. "The land of their enemies will eat them up," sc., by their falling under the pressure of the circumstances in which they were placed (cf. Numbers 13:32; Ezekiel 36:13). Leviticus 26:36 Interlinear Leviticus 26:36 Parallel Texts Leviticus 26:36 NIV Leviticus 26:36 NLT Leviticus 26:36 ESV Leviticus 26:36 NASB Leviticus 26:36 KJV Leviticus 26:36 Bible Apps Leviticus 26:36 Parallel Leviticus 26:36 Biblia Paralela Leviticus 26:36 Chinese Bible Leviticus 26:36 French Bible Leviticus 26:36 German Bible Bible Hub The Day of the LORD (Malachi 4:1–6; 1 Thessalonians 5:1–11; 2 Peter 3:8–13) 7Be silent in the presence of the Lord GOD, for the Day of the LORD is near. Indeed, the LORD has prepared a sacrifice; He has consecrated His guests. 8“On the Day of the LORD’s sacrifice I will punish the princes, the sons of the king, and all who are dressed in foreign apparel. 9On that day I will punish all who leap over the threshold,c who fill the house of their masterd with violence and deceit. 10On that day,” declares the LORD, “a cry will go up from the Fish Gate, a wail from the Second District,e and a loud crashing from the hills. 11Wail, O dwellers of the Hollow,f for all your merchantsg will be silenced; all who weigh out silver will be cut off. 12And at that time I will search Jerusalem with lamps and punish the men settled in complacency,h who say to themselves, ‘The LORD will do nothing, either good or bad.’ 13Their wealth will be plundered and their houses laid waste. They will build houses but not inhabit them, and plant vineyards but never drink their wine. 14The great Day of the LORD is near-- near and coming quickly. Listen, the Day of the LORD! Then the cry of the mighty will be bitter. 15That day will be a day of wrath, a day of trouble and distress, a day of destruction and desolation, a day of darkness and gloom, a day of clouds and blackness, 16a day of horn blast and battle cry against the fortified cities, and against the high corner towers. 17I will bring such distress on mankind that they will walk like the blind, because they have sinned against the LORD. Their blood will be poured out like dust and their flesh like dung. 18Neither their silver nor their gold will be able to deliver them on the Day of the LORD’s wrath. The whole earth will be consumed by the fire of His jealousy.” For indeed, He will make a sudden end of all who dwell on the earth.i Footnotes: 3 a Or and the idols that cause the wicked to stumble 5 b Or by their king ; Milcom is a variant of Molech ; see Leviticus 18:21 and 1 Kings 11:7. 9 c See 1 Samuel 5:5. 9 d Or the temple of their gods 10 e Or the Second Quarter , a newer section of Jerusalem; Hebrew the Mishneh 11 f Or the market district or the Mortar 11 g Or all the people of Canaan 12 h Or thickening on the dregs 18 i Or of all the people living in the land The Great Flood (2 Peter 3:1–7) 1Then the LORD said to Noah, “Go into the ark, you and all your family, because I have found you righteous in this generation. 2You are to take with you seven pairs ofa every kind of clean animal, a male and its mate; a pair of every kind of unclean animal, a male and its mate; 3and seven pairs of every kind of bird of the air, male and female, to preserve their offspring on the face of all the earth. 4For seven days from now I will send rain on the earth for forty days and forty nights, and I will wipe from the face of the earth every living thing I have made.” 5And Noah did all that the LORD had commanded him. 6Now Noah was 600 years old when the floodwaters came upon the earth. 7And Noah and his wife, with his sons and their wives, entered the ark to escape the waters of the flood. 8The clean and unclean animals, the birds, and everything that crawls along the ground 9came to Noah to enter the ark, two by two, male and female, as God had commanded Noah. 10And after seven days the floodwaters came upon the earth. 11In the six hundredth year of Noah’s life, on the seventeenth day of the second month, all the fountains of the great deep burst forth, and the floodgates of the heavens were opened. 12And the rain fell upon the earth for forty days and forty nights. 13On that very day Noah entered the ark, along with his sons Shem, Ham, and Japheth, and his wife, and the three wives of his sons— 14they and every kind of wild animal, livestock, crawling creature, bird, and winged creature. 15They came to Noah to enter the ark, two by two of every creatureb with the breath of life. 16And they entered, the male and female of every living thing, as God had commanded Noah. Then the LORD shut him in. 17For forty days the flood kept coming on the earth, and the waters rose and lifted the ark high above the earth.18So the waters continued to surge and rise greatly on the earth, and the ark floated on the surface of the waters. 19Finally, the waters completely inundated the earth, so that all the high mountains under all the heavens were covered. 20The waters rose and covered the mountaintops to a depth of fifteen cubits.c 21And every living thing that moved upon the earth perished—birds, livestock, animals, every creature that swarms upon the earth, and all mankind. 22Of all that was on dry land, everything that had the breath of life in its nostrils died. 23And every living thing on the face of the earth was destroyed—man and livestock, crawling creatures and birds of the air; they were blotted out from the earth, and only Noah and those with him in the ark remained. 24And the waters prevailed upon the earth for 150 days. Footnotes: 2 a Or by sevens ; also in verse 3 15 b Literally of all flesh ; similarly in verses 16 and 21 20 c 15 cubits is approximately 22.5 feet or 6.9 meters. A Call to Persevere (Hebrews 10:19–39; 2 Peter 3:1–7) 17But you, beloved, remember what was foretold by the apostles of our Lord Jesus Christ 18when they said to you, “In the last times there will be scoffers who will follow after their own ungodly desires.”e 19These are the ones who cause divisions, who are worldly and devoid of the Spirit. 20But you, beloved, by building yourselves up in your most holy faith and praying in the Holy Spirit, 21keep yourselves in the love of God as you await the mercy of our Lord Jesus Christ to bring you eternal life. 22And indeed, have mercy on those who doubt; 23save others by snatching them from the fire; and to still others show mercy tempered with fear, hating even the clothing stained by the flesh. Doxology (Romans 16:25–27) 24Now to Him who is able to keep you from stumbling and to present you unblemished in His glorious presence, with great joy— 25to the only God our Savior be glory, majesty, dominion, and authority through Jesus Christ our Lord before all time, and now, and for all eternity. Amen. Footnotes: 5 a NE, WH, BYZ, and TR the Lord 9 b This account is attributed by Origen to the Testament of Moses, also called the Assumption of Moses. 12 c Or are blemishes 15 d See the First Book of Enoch (1 Enoch 1:9). 18 e See 2 Peter 3:3. A Call to Persevere (Jude 1:17–23) 19Therefore, brothers, since we have confidence to enter the Most Holy Placed by the blood of Jesus, 20by the new and living way opened for us through the curtain of His body,e 21and since we have a great priest over the house of God, 22let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and our bodies washed with pure water. 23Let us hold resolutely to the hope we profess, for He who promised is faithful. 24And let us consider how to spur one another on to love and good deeds. 25Let us not neglect meeting together, as some have made a habit, but let us encourage one another, and all the more as you see the Day approaching. 26If we deliberately go on sinning after we have received the knowledge of the truth, no further sacrifice for sins remains, 27but only a fearful expectation of judgment and of raging fire that will consume all adversaries.28Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses.29How much more severely do you think one deserves to be punished who has trampled on the Son of God, profaned the blood of the covenant that sanctified him, and insulted the Spirit of grace? 30For we know Him who said, “Vengeance is Mine; I will repay,”f and again, “The Lord will judge His people.”g31It is a fearful thing to fall into the hands of the living God. 32Remember the early days that you were in the light.h In those days, you endured a great conflict in the face of suffering. 33Sometimes you were publicly exposed to ridicule and persecution; at other times you were partners with those who were so treated. 34You sympathized with those in prison and joyfully accepted the confiscation of your property, knowing that you yourselves had a better and permanent possession. 35So do not throw away your confidence; it holds a great reward. 36You need to persevere, so that after you have done the will of God, you will receive what He has promised. 37For, “In just a little while, He who is coming will come and will not delay. 38But My righteous one will live by faith;i and if he shrinks back, I will take no pleasure in him.”j 39But we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls. Footnotes: 7 a Psalm 40:6–8 (see also LXX) 16 b Jeremiah 31:33 17 c Jeremiah 31:34 19 d Or the Holy Place 20 e Literally through the veil that is His flesh 30 f Deuteronomy 32:35 (see also LXX) 30 g Deuteronomy 32:36; Psalm 135:14 32 h Or Remember when you were first enlightened. 38 i BYZ and TR But the righteous will live by faith 38 j Habakkuk 2:3–4 (see also LXX) Isaiah 9:6 is a prophecy about a future child who would bear the government on his shoulders and be called by titles that could only rightfully be attributed to God: “For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.” The historical context of Isaiah 9; Isaiah speaks to people living in three time periods: before the Babylonian exile, during the Babylonian exile, and after the Babylonian exile. In chapter 9, Isaiah is speaking to the southern kingdom of Israel (Judah) before the Babylonian exile. Israel and Syria are pressuring Judah to form a coalition against Assyria. Ahaz, the king of Judah, is afraid to go against Assyria, so he sends a king's ransom to Assyria asking for their help. Isaiah spoke into a situation where Judah felt powerless, and they were afraid of the rulers to their north. As their enemies only seemed to grow in strength and tighten their grasp, they didn’t know if God was for them or against them or if he had simply abandoned them. And among Isaiah’s prophecies about their future defeat, exile, and return, he included two prophetic visions of a child who would represent God’s presence, embody his characteristics, and bear the responsibility of governing his people. Immanuel: God with usTwo chapters before Isaiah says “For unto us a child is born,” he prophesied the birth child whose name would signify the presence of God: “Therefore the Lord himself will give you a sign: The virgin will conceive and give birth to a son, and will call him Immanuel. He will be eating curds and honey when he knows enough to reject the wrong and choose the right, for before the boy knows enough to reject the wrong and choose the right, the land of the two kings you dread will be laid waste.” —Isaiah 7:14–16 Immanuel means “God with us.” Like Isaiah 9:6, this verse is believed to be a prophecy about Jesus. In fact, the Gospel of Matthew quotes this passage in 1:23 as it recounts the story of Jesus’ birth. This prophecy is an encouragement that God is indeed on Judah’s side, and an assurance that by the time this child is grown, Assyria and Syria will be defeated. “For to us a child is born”Isaiah 9:6 speaks of a child, too. And while it’s somewhat ambiguous whether or not this is the same child mentioned in Isaiah 7, both passages describe Jesus’ birth and character. “The government will be on his shoulders” means he will bear the responsibility of governing the people. Verse 7 clarifies: he will do this forever. “Of the greatness of his government and peace there will be no end. He will reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the Lord Almighty will accomplish this.” Two of the titles this child will bear—Wonderful Counselor and Prince of Peace--could apply to a mortal human. And in a time when Judah desperately needed wisdom and peace, these would have been traits they greatly desired in a leader. But the other two—Mighty God and Everlasting Father—are names that would seem to clearly apply to God. But the Israelites weren’t expecting God to be born and live among them. They had no concept of the incarnation, and names and titles always carried symbolic weight to remind the Israelites about who their God was. So they would have seen this prophecy differently. Was it a prophecy about Hezekiah?It’s easy for modern Christians to read passages like Isaiah 7:14 and Isaiah 9:6 and to think: “A name like ‘God with us’ is clearly referring to the incarnation in Jesus Christ. And the empires Israel was afraid of were defeated before Jesus’ time. And titles like ‘Mighty God’ and ‘Everlasting Father’ could only apply to a child who was also divine, like Jesus.” But the Judeans believed they were in immediate need of a physical savior. The kings they were afraid of were knocking on their door. They probably thought this prophecy was about Ahaz's son—their future king—Hezekiah. But as we see later on in the book (chapters 38 and 39), Hezekiah died as a grown man, while the Israelites were still in captivity. And he could hardly be nicknamed “God with us” when he only turned to prayer on his deathbed. The Word became fleshIn the Gospel of John, we read about the fulfillment of Isaiah’s prophecy. The child who bore these qualities was born centuries later, not a single generation later. And he would not be merely human, but the incarnation of the living God. “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.” —John 1:14 In the Gospel of Luke, the angel Gabriel directly alludes to this famous prophecy when he tells Mary about Jesus: “He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, and he will reign over Jacob’s descendants forever; his kingdom will never end.” —Luke 1:32–33 The only king who could reign forever is one who would live forever. And the only one who could rightfully hold God’s titles was God himself. Israel was looking for an immediate remedy to their physical and political problems. God’s solution wouldn’t come for centuries, but it would last forever. Jesus reigns to this day.   May 7th, 2022
'On the evening of May 7, residents of China's port city Zhoushan pressed the panic button as the city skies suddenly turned blood red, confusing locals and causing people on social media to declare an apocalypse. The videos – taken on May 7 and spread on Chinese social media platforms show confused onlookers gazing at the unusual sky. According to the Zhoushan Meteorological Bureau, the glow was caused by the lights from fishing boats in the local port.' "When weather conditions are good, more water in the atmosphere forms aerosols which refract and scatter the light of fishing boats and create the red sky seen by the public," the bureau told Global Times.' The phrase “sign of Jonah” was used by Jesus as a typological metaphor for His future crucifixion, burial, and resurrection. Jesus answered with this expression when asked by the Pharisees for miraculous proof that He was indeed the Messiah. The Pharisees remained unconvinced of Jesus’ claims about Himself, despite His having just cured a demon-possessed man who was both blind and mute. Shortly after the Pharisees accused Jesus of driving out demons by the power of Satan, they said to Him, “Teacher, we want to see a sign from you.” He answered, “A wicked and adulterous generation asks for a sign! But none will be given it except the sign of the prophet Jonah. For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth. The men of Nineveh will stand up at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now something greater than Jonah is here” (Matthew 12:38–41). To fully appreciate the answer that Jesus gave, we must go to the Old Testament book of Jonah. In its first chapter, we read that God commanded the prophet Jonah to go to the city of Nineveh and warn its people that He was going to destroy it for its wickedness. Jonah disobediently ran from the Lord and headed for the city of Tarshish by boat. The Lord then sent a severe storm that caused the crew of the ship to fear for their lives. Jonah was soon thrown overboard and swallowed by a great fish where he remained for “three days and three nights” (Jonah 1:15–17). After the three-day period, the Lord caused the great fish to vomit Jonah out onto dry land (Jonah 2:10). It is this three days that Jesus was referring to when He spoke of the sign of Jonah. Jesus had already been producing miracles that were witnessed by many. Jesus had just performed a great sign in the Pharisees’ presence by healing a deaf man who was possessed of a demon. Rather than believe, they accused Jesus of doing this by the power of Satan. Jesus recognized their hardness of heart and refused to give them further proof of His identity. However, He did say that there would be one further sign forthcoming, His resurrection from the dead. This would be their final opportunity to be convinced. Jesus’ paralleling of the Pharisees with the people of Nineveh is telling. The people of Nineveh repented of their evil ways (Jonah 3:4–10) after hearing Jonah’s call for repentance, while the Pharisees continued in their unbelief despite being eyewitnesses to the miracles of Jesus. Jesus was telling the Pharisees that they were culpable for their unbelief, given the conversion of the people of Nineveh, sinners who had received far less evidence than the Pharisees themselves had witnessed. But what are we to make of the phrase “three days and three nights”? Was Jesus saying that He would be dead for three full 24-hour periods before He would rise from the dead? It does not appear so. The phrase “three days and three nights” need not refer to a literal 72-hour period. Rather, according to the Hebrew reckoning of time, the days could refer to three days in part or in whole. Jesus was probably crucified on a Friday (Mark 15:42). According to the standard reckoning, Jesus died at about 3:00 PM (Matthew 27:46) on Friday (day 1). He remained dead for all of Saturday (day 2) and rose from the dead early on Sunday morning (day 3). Attempts to place Jesus’ death on Wednesday to accommodate a literal 72-hour period are probably unnecessary once we take into account the Hebrew method of reckoning of each day as beginning at sundown. So it seems that the expression “three days and three nights” was used as a figure of speech meant to signify any part of three days. God would often use signs (or miracles) in the Bible to authenticate His chosen messenger. The Lord provided Moses with several miraculous signs in order to prove to others that he was appointed by God (Exodus 4:5–9; 7:8–10;19-20). God sent down fire on Elijah’s altar during Elijah’s contest with the prophets of Baal (1 Kings 18:36–39). He performed this miracle to prove that the God of Israel was the one true God. Jesus Himself would perform many miracles (or “signs”) to demonstrate His power over nature (Matthew 4:23; Mark 6:30–44; Luke 8:22–24; John 6:16–24). The “sign of Jonah” would turn out to be Jesus’ greatest miracle of all. Jesus’ resurrection from the dead would be God’s chief sign that Jesus was Israel’s long-awaited Messiah (Acts 2:23–32) and establish Christ’s claims to deity (Romans 1:3–4). Matthew 16 The Demand for a Sign(A)16 The Pharisees and Sadducees(B) came to Jesus and tested him by asking him to show them a sign from heaven.(C) 2 He replied, “When evening comes, you say, ‘It will be fair weather, for the sky is red,’ 3 and in the morning, ‘Today it will be stormy, for the sky is red and overcast.’ You know how to interpret the appearance of the sky, but you cannot interpret the signs of the times.[a](D) 4 A wicked and adulterous generation looks for a sign, but none will be given it except the sign of Jonah.”(E) Jesus then left them and went away. The Yeast of the Pharisees and Sadducees5 When they went across the lake, the disciples forgot to take bread. 6 “Be careful,” Jesus said to them. “Be on your guard against the yeast of the Pharisees and Sadducees.”(F) 7 They discussed this among themselves and said, “It is because we didn’t bring any bread.” 8 Aware of their discussion, Jesus asked, “You of little faith,(G) why are you talking among yourselves about having no bread? 9 Do you still not understand? Don’t you remember the five loaves for the five thousand, and how many basketfuls you gathered?(H) 10 Or the seven loaves for the four thousand, and how many basketfuls you gathered?(I) 11 How is it you don’t understand that I was not talking to you about bread? But be on your guard against the yeast of the Pharisees and Sadducees.”12 Then they understood that he was not telling them to guard against the yeast used in bread, but against the teaching of the Pharisees and Sadducees.(J) Peter Declares That Jesus Is the Messiah(K)13 When Jesus came to the region of Caesarea Philippi, he asked his disciples, “Who do people say the Son of Man is?” 14 They replied, “Some say John the Baptist;(L)others say Elijah; and still others, Jeremiah or one of the prophets.”(M) 15 “But what about you?” he asked. “Who do you say I am?” 16 Simon Peter answered, “You are the Messiah, the Son of the living God.”(N) 17 Jesus replied, “Blessed are you, Simon son of Jonah, for this was not revealed to you by flesh and blood,(O) but by my Father in heaven.(P) 18 And I tell you that you are Peter,[b](Q) and on this rock I will build my church,(R) and the gates of Hades[c] will not overcome it. 19 I will give you the keys(S) of the kingdom of heaven; whatever you bind on earth will be[d] bound in heaven, and whatever you loose on earth will be[e] loosed in heaven.”(T) 20 Then he ordered his disciples not to tell anyone(U) that he was the Messiah. Jesus Predicts His Death(V)21 From that time on Jesus began to explain to his disciples that he must go to Jerusalem(W) and suffer many things(X) at the hands of the elders, the chief priests and the teachers of the law,(Y) and that he must be killed(Z) and on the third day(AA) be raised to life.(AB) 22 Peter took him aside and began to rebuke him. “Never, Lord!” he said. “This shall never happen to you!” 23 Jesus turned and said to Peter, “Get behind me, Satan!(AC) You are a stumbling block to me; you do not have in mind the concerns of God, but merely human concerns.” 24 Then Jesus said to his disciples, “Whoever wants to be my disciple must deny themselves and take up their cross and follow me.(AD) 25 For whoever wants to save their life[f] will lose it, but whoever loses their life for me will find it.(AE)26 What good will it be for someone to gain the whole world, yet forfeit their soul? Or what can anyone give in exchange for their soul? 27 For the Son of Man(AF) is going to come(AG) in his Father’s glory with his angels, and then he will reward each person according to what they have done.(AH) 28 “Truly I tell you, some who are standing here will not taste death before they see the Son of Man coming in his kingdom.” Jesus uses the phrase “LIVING water” in two instances in the Bible. The first instance is FOUND in John chapter 4. Jesus was tired and sat at a well while His disciples went into town to buy food. A Samaritan woman came to draw water, and Jesus asked her for a drink. The Samaritan woman was quite shocked because Jesus was a Jew, and Jews simply hated the Samaritans. Of course, she had no idea who Jesus was and asked Him how He could ask her for water since He was a Jew. ❤️☺️
|
|
RSS Feed
