If most of the events prophesied in the book of Revelation had already taken place, would we live our lives differently? That is the question at the back of the reader’s mind while processing the wealth of data presented by Christine Miller in her book, The Revelation of Jesus Christ Revealed.
Another question one might ask is why the world needs yet another book on prophecy. The answer, like the book, is logical and straightforward: we need an understanding of how the symbols in Revelation correspond to real events and people in the history of the world since the Apostle John wrote Revelation in the year 96 CE. In other words, Miller cuts through the hyper-sensationalized end-of-the-world drama to examine what Revelation really means in a way that readers not only can understand, but can use as a starting point for their own study.
Miller’s premise is that Revelation constitutes the history of the world as it unfolds between the first and second comings of Jesus Christ (Yeshua the Messiah). She bases this premise on the precedent set elsewhere in Scripture, particularly in the book of Daniel, which presents the prophetic history of the world from the end of the Babylonian exile of the Jewish people to the first coming of Messiah. In a lengthy appendix Miller relates the well-known histories of the wars over the Holy Land between the Seleucid (Greco-Syrian) and Ptolemaic (Greco-Egyptian) kingdoms in the centuries following the death of Alexander the Great. Those wars produced the Abomination of Desolation, in which the Seleucid king Antiochus IV desecrated the Temple in Jerusalem and banned the Jews from every aspect of worship of YHVH. As the Jews responded in the War of the Maccabees, YHVH intervened on their behalf to bring the victory memorialized in the festival of Hanukkah. Yet Miller does not stop there; she continues her analysis of Daniel’s prophecies all the way through the ministry of Yeshua and his apostles, making a convincing argument about how they fulfilled the cryptic statement in Daniel 9:27 –
And he shall confirm a covenant with many for one week, and in the midst of the week he shall cause the sacrifice and the offering to cease; and on the wing of abominations shall be one which makes desolate; and even to that full end, which is determined, is poured out on that which makes desolate.
What Miller does with Daniel in an appendix of her book is a microcosm of what she does with Revelation in the body of the work. She begins with this explanation:
The view that all the events of Revelation are future to us is a relatively new view in the history of the church. Traditionally, Revelation was seen as an unfolding prophecy of the things which will take place between the first and second comings of Jesus Christ. This unfolding historical prophecy is in the same manner as Daniel, which set the precedent.
With that introduction, she takes us on a whirlwind tour of two millennia of Roman history.
Recently The Barking Fox looked at the reasons Hebrew Roots believers have opted out of Christmas. Here is an excellent presentation about why we have opted into Hanukkah. As Jane Diffenderfer explains in “Miriam, Did You Know?”, there are many good reasons for all believers in Yeshua to observe this Feast of Dedication, the season when Mary (Miriam) received the news that God had chosen her to bring Messiah into the world.
© Albert J. McCarn and The Barking Fox Blog, 2014. Permission to use and/or duplicate original material on The Barking Fox Blog is granted, provided that full and clear credit is given to Albert J. McCarn and The Barking Fox Blog with appropriate and specific direction to the original content.
The Hanukkah season is upon us, and it is a good time to reflect about the significance of the season in the life of our Messiah Jesus [Yeshua]. We can calculate that the season of Messiah’s birth was during the fall feast of Sukkot (pronounced Sue-coat), also known as the Feast of Tabernacles. The determination of this date is the subject of another article, but the evidence is based on the priestly course of Abijah, the birth of John the Baptist, and the fact that Yeshua began His earthly ministry in His thirtieth year (Luke 3:23). Since theologians have long known that Messiah’s ministry on earth was for three and a half years, concluding during the spring Feasts, with His death and resurrection during the week of Passover, it is easy to conclude that He was born in the fall, most likely the first day of the Feast of Tabernacles…
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More Than Just Sin
At the heart of our misunderstanding of the sacrificial system is the assumption that it is all about sin. Since the blood of the animals foreshadowed the atonement that would come in Messiah’s sacrifice, and since that atonement came to pass through Messiah’s sinless death on the cross, the assumption is that sacrifices are no longer necessary. Sadly, such reasoning betrays incomprehension of the reason God instituted sacrifices. Messiah Yeshua did indeed die as the “Lamb of God Who takes away the sin of the world” (John 1:29-34; see also Isaiah 53 and Revelation 5). His death most certainly provides the only provision for willful, rebellious sin against our Creator (Genesis 22:6-8; Numbers 15:27-31; Hebrews 10:26-31). However, the sacrificial system included many more offerings than those which had connection to sin.
If we are to understand the full nature of the Temple sacrifices, we should start with the meaning of the words used for the items offered on the Altar. “Sacrifice” and “offering” are the usual English translations, and quite often the meanings are not entirely distinct in the minds of English-speaking readers. The English definition of “sacrifice” refers to something valuable offered, often to a deity, in exchange for something or someone else. A sacrifice also means something that is “written off”, or lost for good. In that sense, the olah would be considered a sacrifice because it is a burnt offering intended to be entirely consumed on the Altar. Yet that is not the intent for everything presented to God, which is why the term “offering” is important. The Hebrew word in this case is korban (קָרְבָּן; Strongs H7133), a term usually translated as “offering”, but occasionally rendered as “sacrifice”. Christians should recognize the term from one of Yeshua’s key confrontations with the Pharisees:
He was also saying to them, “You are experts at setting aside the commandment of God in order to keep your tradition. For Moses said, ‘Honor your father and your mother’; and, ‘He who speaks evil of father or mother, is to be put to death’; but you say, ‘If a man says to his father or his mother, whatever I have that would help you is Corban (that is to say, given to God),’ you no longer permit him to do anything for his father or his mother; thus invalidating the word of God by your tradition which you have handed down; and you do many things such as that.” (Mark 7:9-13 NASB, emphasis added)
Doing Business With God
Messiah Yeshua said something very peculiar when His disciples asked for the sign of His return at the end of the age. He mentioned one unambiguous event that would signal the beginning of what is generally called the Tribulation:
Therefore when you see the abomination of desolation which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand), then those who are in Judea must flee to the mountains. (Matthew 24:15-16 NASB)
What makes Yeshua’s statement peculiar is not that this Abomination of Desolation first occurred nearly two centuries before He spoke these words, nor that something like it happened again a generation later. The peculiarity is that this unambiguous sign of Messiah’s return concerns the Temple in Jerusalem and the sacrificial system of worship codified by God through Moses in the Torah. A consistent theme in Christian doctrine is that the death and resurrection of Yeshua made the sacrificial system obsolete. Why, then, does Yeshua ratify Daniel’s description of this interruption of the sacrifices as the “Abomination of Desolation”? Why is it an abomination if the sacrifices no longer matter to God? Why is it a desolation? Who or what is made desolate, and why? These questions direct us to look closer at the sacrificial system of worship so we can understand more clearly how our God does business with humanity.
It is a peculiar thing that the book of Esther does not mention God, particularly since the hand of God is evident throughout the story. In brief, the story is that Haman, the Grand Vizier of Persia in the reign of King Xerxes, became consumed with hatred at the Jews because Esther’s kinsman Mordechai refused to bow down to him. Haman determined to gain revenge not only against Mordechai, but against all the Jews. His plan was to manipulate the king into issuing a decree that on the thirteenth day of the month of Adar all the enemies of the Jews throughout the Persian Empire could rise up and kill them. God’s plan of salvation was already in motion for He had brought Esther in to the palace as Xerxes’ new queen. He worked through Esther to reveal Haman’s plot to the king. At the king’s order, Haman and his sons were executed, and Mordechai and Esther had authority to issue another decree in the king’s name for the Jews to rise up against their enemies on the very day that they were to have been slaughtered. Since that time, Jews have celebrated the feast of Purim every year on the fourteenth day of Adar. Please click here to continue reading