Eg – El sexto ángel derramó su copa… y vi tres espíritus inmundos como ranas 16: 12-16

El sexto ángel derramó su copa
…y vi tres espíritus inmundos como ranas
16: 12-16

El sexto ángel derramó su copa… y vi tres espíritus inmundos como ranas ESCUDRIÑAR: ¿Qué harán los espíritus inmundos para reunir hombres para la Campaña del Armagedón? ¿Cómo convergerán finalmente los propósitos justos del SEÑOR y los propósitos malvados de Satanás en esta próxima Campaña?

REFLEXIONAR: ¿Cuáles son las ranas que luchan con usted? ¿Cómo va la batalla? ¿Cómo le hace sentir el libro de Apocalipsis? ¿Por qué? ¿Qué le ha sorprendido del Señor o de este libro? ¿Cómo explicaría la necesidad de estas plagas a alguien que no cree en Dios?

El sexto derramó su copa sobre el gran río Éufrates, y se secó su agua, para que se preparara el camino de los reyes que vienen del oriente (16:12). Los juicios de la sexta y séptima copa no están en orden cronológico. Son como dos sujeta libros que describen la primera y última etapa de la Campaña de Armagedón. Para ver un resumen de esta campaña, y donde el río Éufrates es secado y como encaja en este contexto, haga clic en el enlace y vea ExLas ocho etapas de la campaña de Armagedón.

Al igual que los otros apagones mundiales en los últimos tiempos, no sabemos cuánto durarán ellos. Pero eventualmente el cuarto apagón termina y el sexto ángel derramará su copa sobre el gran río Éufrates. El Éufrates ha sido una parte integral de los asuntos mundiales desde su creación. Fue uno de los cuatro ríos que regaron el jardín del Edén (Génesis 2:14). Se suponía que debía proporcionar los límites norte y este de la tierra que Dios prometió a los descendientes de Abraham (Génesis 15:18; Josué 1:4). Los israelitas simplemente lo llamaron el río o el gran río. El nombre griego, Éufrates, significaba agua dulce. Pero cerca del final de la Gran Tribulación, esas aguas, durante mucho tiempo amargadas por el juicio, se secarán.

Querido Abba Padre (Mateo 6:9), ¡Alabamos Tu poder y amor! ¡Eres nuestra Agua Viva que nunca se secará! En el último día, el más grande de la fiesta, Jesús se puso en pie, y alzando la voz, dijo: ¡Si alguno tiene sed, venga a mí y beba! El que cree en mí, como dijo la Escritura, de su vientre fluirán ríos de agua viva. Esto dijo acerca del Espíritu que iban a recibir los que creyeran en Él, porque todavía no había Espíritu, pues Jesús no había sido aún glorificado (Juan 7:37-39). Te alabo porque enviaste al Espíritu Santo (Ruaj HaKodesh) a vivir en Tus hijos. Y por Tu mismo poder que levantó a Yeshua de entre los muertos, también levantarás a todos Tus hijos. Pero si el Mesías está en vosotros, el cuerpo a la verdad está muerto a causa del pecado, pero el espíritu vivo a causa de la justicia (Romanos 8:10). No se turbe vuestro corazón; creed en Dios, creed también en mí. En la casa de mi Padre muchas moradas hay; si no, os lo hubiera dicho; voy, pues, a preparar lugar para vosotros. Y cuando me vaya y os prepare lugar, vengo otra vez y os tomaré a mí mismo, para que donde Yo estoy, vosotros también estéis (Juan 14: 1-3). Te amamos y nos postramos para adorarte. Te alabamos por hacer un hogar en el cielo para Tus hijos. En el nombre de tu santo Hijo y el poder de la resurrección. Amén.

Y se secó su agua, para que se preparara el camino de los reyes que vienen del oriente (16:12b). El gran río Éufrates es uno de los grandes ríos del mundo. Pero debido a que las plagas son acumulativas, el Éufrates seguirá lleno de sangre y peces muertos. La sequía de tres años y medio de la primera mitad de la Gran Tribulación seguramente disminuyó el flujo de agua incluso antes de que los ríos del mundo se convirtieran en sangre por la tercera copa del juicio (16:4). Este proceso de secado tendrá el propósito de facilitar que el anticristo reúna sus fuerzas y comenzará la Campaña de Armagedón. La acción del SEÑOR en el TaNaJ se asocia frecuentemente con el secado de las aguas, como se ve en el Mar Rojo (Éxodo 14:21), el Jordán (Josué 3:16), y varias veces en las profecías (Isaías 11:15-16, 44:27 y 51:10; Jeremías 51:36; Zacarías 10:11).371

Estos no son doscientos millones de chinos, sino demonios (haga clic en el enlace y vea DbLa sexta trompeta: los cuatro ángeles que habían sido preparados, fueron liberados para matar a un tercio de la humanidad). Los doscientos millones (9:16) y los reyes del oriente pertenecen a dos juicios diferentes que deben mantenerse distintos y no pueden combinarse. En todas partes de la Biblia, el oriente (o el este) siempre se refiere a Mesopotamia (Asiria y Babilonia). Debido a que la capital del anticristo estará en Babilonia (17:18), da fe del hecho de que los reyes que vendrán desde el este, son reyes mesopotámicos. Aparentemente habían estado ansiosos por moverse hacia el oeste y unirse a la batalla. Poco sabían, que su afán de reunirse en el Valle de Jezreel con el anticristo no será de su propia elección, sino más bien el resultado del engaño demoníaco. La bestia dará un decreto. Él ordenará a sus aliados que reúnan a sus ejércitos. Esta campaña final contra Jesús y los judíos es ciertamente el trabajo de la trinidad falsa. La convocatoria se verá reforzada por la actividad demoníaca para asegurar que las naciones realmente cooperarán en la formación de sus ejércitos. Estos son los siete reyes que se han mantenido bajo la autoridad del anticristo desde la mitad de la Gran Tribulación (vea Dk Tres reyes son asesinados y siete se someten).

Y vi salir de la boca del dragón, y de la boca de la bestia, y de la boca del falso profeta, tres espíritus inmundos como ranas (16:13). Entonces vinieron tres espíritus malignos, del dragón, la bestia y del falso profeta, que parecían ranas. Las ranas eran animales inmundos (Levítico 11:10 y 41), pero estas no eran ranas literales como en la plaga en Egipto (vea el comentario sobre Éxodo Bl: Estira tu mano y haz que las ranas suban a la tierra de Egipto), sino que salieron de sus bocas. Juan los identificó como espíritus de demonios que hacen señales prodigiosas. No es sorprendente que esos demonios tengan tan grandes poderes de engaño. Jesús predijo se levantarán falsos mesías y falsos profetas, y darán señales y prodigios, a fin de extraviar, si fuera posible, a los escogidos (Marcos 13:22; Segunda Tesalonicenses 2:9-10). Ciertamente, esos demonios tendrán grandes poderes de engaño. Por lo tanto, tendrán pocas dificultades para engañar, pues son espíritus de demonios que hacen señales prodigiosas, los cuales van a los reyes de toda la tierra habitada, a fin de reunirlos para la batalla del gran día del Dios Todopoderoso (16:14). Ese gran día es la Campaña de Armagedón.372 Mientras que el Señor nunca es el autor del mal, Él permitirá que la gente mala se destruya a sí misma por sus propios malos actos (Romanos 1:20-32).

Satanás, sabiendo que la Segunda Venida del Mesías está cerca, reunirá el poderío militar del mundo en el Valle de Jezreel para resistir la venida del Hijo del Hombre que regresará al Monte de los Olivos (Zacarías 14:4). Aunque las naciones pueden ser engañadas al entrar en la guerra con la esperanza de ganar el poder político mundial, el propósito satánico es combatir a los ejércitos del cielo en la Segunda Venida (19:14).373

El tren de pensamiento ahora es interrumpido por un comentario entre paréntesis que contiene un mensaje de consuelo y esperanza. Jesús dirá: He aquí vengo como ladrón. Bienaventurado el que vela y guarda sus ropas, no sea que ande desnudo y vean su vergüenza (16:15). Él vendrá rápida e inesperadamente. A pesar de que los corazones de todos los de la tierra en ese momento serán reprobados por completo como el faraón de Egipto, Su declaración aquí será un último intento para que cualquiera que lo acepte a Él, escape del juicio venidero, no queriendo que ninguno perezca (Segunda Pedro 3:9a). Jesús (Yeshua) dice: Bienaventurado el que vela y guarda sus ropas (16:15a). Esta es la tercera de las siete bendiciones en el libro de Apocalipsis (1:3, 14:13, 16:15, 19:9, 20:6, 22:7, 22:14). Esa persona será completamente irreprensible (Hechos 24:16). Nadie será capaz de estar delante de Cristo en el juicio del Gran Trono Blanco, y cuando es sentenciado a una eternidad en el infierno, agitar un puño hacia Él y decir: “Usted no es justo, nunca he tenido una oportunidad.”

Luego, después de que Jesús (Yeshua) advierte a los incrédulos que acepten Su última oferta de gracia antes de que sea demasiado tarde, Juan regresa a los eventos del juicio de la sexta copa. Y los reunió en el lugar que en hebreo se llama Armagedón (16:16). La palabra Armagedón en hebreo es Har Meguido [monte Meguido]. Meguido era una ciudad estratégica ubicada en el extremo occidental del Valle de Jezreel, protegiendo el famoso Paso de Meguido en el valle más grande de Israel (Jueces 5:19; Segunda Reyes 23:29-30; Segunda Crónicas 35:22; Zacarias 12:11). Guardó un paso importante en la antigua Via Maris o Camino del Mar, conectando Egipto y Siria. Uno puede ver todo el Valle de Jezreel desde la montaña sobre la que se encontraba la ciudad de Meguido. Había visto muchas batallas y mucho luto. Entonces, lo que se conoce como el Valle del Armagedón es en realidad el Valle bíblico de Jezreel. El término Armagedón nunca se aplica al valle en sí, sino solo a la montaña en el extremo occidental. Aquí, en el gran valle de la Baja Galilea, los ejércitos del mundo se reunirán con el propósito de destruir a todos los judíos que aún viven en ese momento.

Cabe señalar que el pasaje no dice nada de una batalla en este valle, ya que allí no se librarán combates. El Valle de Jezreel, custodiado por la Montaña de Meguido, servirá simplemente como lugar de reunión para los ejércitos del anticristo. Armagedón jugará un papel similar al de Inglaterra en las etapas finales de la Segunda Guerra Mundial. Las fuerzas aliadas reunieron sus ejércitos en Inglaterra, pero la batalla tuvo lugar en las playas de Normandía en Francia. Los ejércitos del anticristo se reunirán en el Valle de Armagedón, pero la Campaña de Armagedón en realidad comenzará en Bosra, continuará por el Valle de Josafat y terminará cuando los pies de Jesús se paren en el Monte de los Olivos en Jerusalén; vea Zacarías 14:3-4. Esto hará que la ciudad de Jerusalén se divida en tres partes (vea Ex La Campaña de las Ocho Etapas de Armagedón).

Este pasaje es visto desde la perspectiva del hombre, que es simplemente una reunión militar convocada por el anticristo. Pero en la perspectiva del Señor es bastante diferente. El SEÑOR proclamará entre las naciones: ¡Declarad la guerra santa, Despertad a los valientes! Todos los hombres de guerra: ¡Acérquense y suban! De los arados forjad espadas, Y de vuestras hoces haced lanzas. Diga el débil: ¡Fuerte soy! ¡Apresuraos y venid, Naciones todas de alrededor, reuníos allí! ¡Oh YHVH, haz que bajen tus valientes! ¡Alértense las naciones y vengan al valle de Josafat, Porque allí me sentaré para juzgar a todas las naciones en derredor! (Joel 3:9b-12).

Dios se burla de ellos. Se alienta burlonamente a las naciones a prepararse para la guerra. Para aquellos que son débiles, y que piensan que en realidad son fuertes. Porque mientras Satanás, el anticristo y el falso profeta reúnen a las naciones con el propósito de destruir a los judíos, ADONAI tiene Su propio propósito, muy diferente, de permitir que la reunión tenga lugar.

Esta burla de la reunión de las naciones también se describe en el Salmo 2:1-6: ¿Para qué se sublevan las naciones, Y los pueblos traman cosas vanas? Se alzarán los reyes de la tierra, Y con príncipes consultarán unidos, Contra YHVH y contra su Ungido, diciendo: ¡Rompamos sus ligaduras Y echemos de nosotros sus cuerdas! El que se sienta en los cielos se sonreirá, Adonay se burlará de ellos. Luego les hablará en su ardiente ira, Los aterrorizará en su indignación. Yo mismo he ungido a mi Rey sobre Sión, mi santo monte.

Desde el punto de vista de ADONAI, la reunión de las naciones se presenta como una reunión contra ÉL y Su Mesías ungido. Al tratar de destruir a los judíos, la niña de sus ojos, Satanás también busca romper el control de Dios sobre el mundo. ¡Qué tonto! Entonces ADONAI es representado como sentado en los cielos riéndose, porque Él pronto pondrá a las naciones gentiles en confusión. Es el SEÑOR quien pondrá a su propio rey en Sión, y Satanás, el anticristo y el falso profeta no podrán detenerlo. Aunque las naciones se reunirán para matar a todos los judíos que quedan en el mundo, sin darse cuenta lograrán el propósito de Dios. La reunión de los ejércitos de las naciones gentiles en el Valle de Jezreel será la primera etapa de la Campaña de Armagedón.374

2021-05-15T21:11:41+00:000 Comments

Ef – El quinto ángel derramó su copa sobre el trono de la bestia, y su reino fue entenebrecido 16: 10-11

El quinto ángel derramó su copa
sobre el trono de la bestia,
y su reino fue entenebrecido
16: 10-11

El quinto ángel derramó su copa sobre el trono de la bestia, y su reino fue entenebrecido. ESCUDRIÑAR: ¿Qué le dice este pasaje sobre el juicio? ¿Dónde comienza y dónde termina este apagón? ¿Qué tipo de oscuridad será? ¿Cuándo ha sucedido eso antes? ¿Dónde? ¿Por qué? ¿Qué áreas no serán juzgadas por esta plaga? ¿Por qué?

Salvado de lo peor del sufrimiento experimentado por la mayoría de la gente, el anticristo estará seguro en su capital Babilonia. Con la mejor atención médica, tanto humana como demoníaca, con la mejor comida, con su propio sistema personal de purificación de agua, con habitaciones con aire acondicionado, a salvo detrás de poderosas fuerzas armadas y muros inexpugnables, la bestia y el falso profeta continuarán dirigiendo su campaña mundial de terror.

Al igual que los juicios anteriores de las trompetas, los primeros cuatro juicios de las copas están dirigidos contra el reino natural (la tierra, el mar, los ríos y lagos, y el sol). Podrían llamarse “desastres naturales”, aunque tienen una causa sobrenatural. Sin embargo, cuando llegamos a los juicios de la quinta y sexta copa, como sus contrapartes de las trompetas, son más obviamente sobrenaturales, apuntando al reino de la Bestia y al reino del mundo.

Hay cinco apagones en los últimos tiempos (Joel 2:31; Apocalipsis 6:12, 9:2, 16:10-11; Mateo 24:29-30). Entre los diversos resultados del juicio de la quinta trompeta estaba el tercer apagón; sin embargo, el juicio de la quinta copa resultará en el cuarto apagón mundial de los últimos tiempos. Aquí, Juan no está dando un informe detallado, sino simplemente destacando los puntos importantes.367

El quinto derramó su copa sobre el trono de la bestia, y su reino fue entenebrecido, y se mordían de dolor la lengua (16:10). Ahora el quinto ángel derramará su copa de la ira, esta vez derramando su contenido sobre el trono de la misma bestia, y su reino se oscurecerá. La Biblia es muy clara que este juicio se iniciará en el mismo trono de la bestia. Pero la Escritura también es muy clara acerca de que la hora de la prueba va a venir en sobre el mundo entero (3:10). Por lo tanto, la oscuridad comenzará con el anticristo, pero el resto del mundo, que será su reino, también se verá entenebrecido. El resultado será una espesa oscuridad, que comenzará en la sala del trono de la bestia, luego impregnará el palacio y otros edificios administrativos, y finalmente cubrirá toda Babilonia. Una vez que Babilonia se sumerge en la oscuridad, continúa extendiéndose como una plaga, de país en país, de ciudad en ciudad, de pueblo en pueblo, de casa en casa y de persona a persona.

Los profetas del TaNaJ tenían mucho que decir sobre esta oscuridad que se avecinaba: He aquí, las tinieblas cubren la tierra; Densa oscuridad a los pueblos, Pero YHVH se levanta sobre ti, Y en ti será vista su gloria (Isaías 60:2).

¡Soplad el shofar en Sión! ¡Suene la alarma en mi santo monte! ¡Tiemblen todos los moradores de esta tierra! Porque ya está cerca el día de YHVH. Día de tinieblas y lobreguez, Día de nublado y de densa oscuridad. Como negrura que se extiende sobre los montes, Es un pueblo grande y poderoso, Nunca hubo nada igual, Ni lo habrá en muchas generaciones (Joel 2:1-2). El sol se convertirá en tinieblas y la luna en sangre, Antes que llegue el día de YHVH, grande y terrible (Joel 2:31).

Además de estos dos profetas, Natán, Amós y Sofonías lo menciona. Ahora el apóstol Juan simplemente dice: “Este período de la Gran Tribulación es donde estas profecías encajan en el programa de Dios“. Y Jesús mismo confirmó esto cuando Él dijo: En aquellos días, después de aquella tribulación, el sol se oscurecerá, y la luna no dará su resplandor, y las estrellas caerán del cielo, y las potencias en los cielos serán sacudidas (Marcos 13:24-25).368 Cuando dice: aquella tribulación se refiere a la gran tribulación.

Todo el reino mundial de la bestia se oscurecerá, lo que, en esta etapa, incluirá a todo el mundo con la excepción de tres naciones de Transjordania donde la luz seguirá existiendo. El anticristo invadirá Jerusalén (Ezequiel 38), y muchos países caerán ante él en su conquista del mundo, pero Edom y Moab, y la mayoría de los hijos de Amón escaparán de su mano (Daniel 11:41b). Nadie podrá ver las estrellas o la luna o incluso el sol, excepto las personas en esos tres países. ¿Por qué? Al igual que Gosén, durante las plagas de Egipto: Sólo en la tierra de Gosén, donde estaban los hijos de Israel, no hubo granizo (Éxodo 9:26).

El efecto acumulativo de las llagas dolorosas, el mar de sangre lleno de cadáveres, la falta de agua potable y el calor intenso, todo envuelto en el quinto apagón, traerán una miseria insoportable. La gente del mundo se verá inmersa en ella, desde las grandes olas de calor abrasador hasta el frío de la oscuridad total. Hasta este momento, increíblemente, las malvadas personas incrédulas no se arrepentirán.369 Seguirán masticando sus propias lenguas en agonía (16:10b). Aquellos que actúan según los impulsos de su naturaleza pecaminosa terminan tropezando en la oscuridad total. El mal que hicieron a los demás termina destruyéndolos a ellos mismos.

Esto nos recuerda que las aflicciones sufridas por los enemigos de Cristo son acumulativas. Las llagas provocadas por la primera copa continuarán enconándose mientras la oscuridad se cierra a su alrededor. El agua que habría aliviado sus rostros quemados por el sol se mantendrá en una piscina apestosa y estancada, contaminada con sangre en descomposición. Las primeras cinco plagas fueron la última oportunidad de Dios para el arrepentimiento. No habrá más. Las copas de ira revelarán las mentes, los corazones y las voluntades pecaminosas de aquellos que tomaron la marca de la bestia. Serán como la generación en los días de Noé: Vio entonces YHVH que la maldad del hombre se había multiplicado en la tierra, y que toda forma de pensamiento de su corazón era solamente el mal continuamente (Génesis 6:5; también vea Romanos 1:18-27).

Por lo tanto, no es sorprendente que blasfemaron al Dios del cielo por sus dolores y por sus llagas, y no se arrepintieron de sus obras (16:11). Junto con la oscuridad vendrá un dolor punzante que hará que las personas maldigan aún más al Señor. Esta será una espesa oscuridad que realmente se podrá sentir. Esta es la última referencia a su falta de voluntad para arrepentirse. La Biblia claramente refuta la noción de que las personas malvadas se arrepentirán rápidamente cuando se enfrenten a advertencias de ira catastróficas. Cuando se enfrentan con el justo juicio de ADONAI, su maldición se profundiza y se resalta su malvado propósito. Cuando leemos esta descripción, casi no podemos creerlo. Nos preguntamos: “¿Cómo podrían no arrepentirse?” Amigos, la respuesta es simplemente esto, el pecado endurece nuestros corazones. Nos hace insensibles al llamado de Dios en nuestras vidas. Se negarán a arrepentirse de lo que habían hecho porque, como Faraón, el pecado habrá endurecido sus corazones.

Las circunstancias no serán diferentes de lo que sucedió en Egipto (vea el comentario sobre Éxodo Bs – Moisés extendió su mano hacia el cielo y la oscuridad total cubrió todo Egipto durante tres días). ADONAI humillará al anticristo al igual que Él humilló a los dioses de Egipto, para mostrar que es superior en todos los sentidos. Todas estas plagas tienen el efecto de endurecer a los enemigos del Señor en su rebelión y abrir un camino de escape para el pueblo elegido de Dios.

Nosotros también tenemos una opción clara ante desastres naturales, reversiones imprevistas de fortuna o decepciones aplastantes. Podemos culpar a Dios, cavando más y más en el resentimiento, la ira y el odio; o podemos buscar Su mano en medio de estas circunstancias. Nos invita a confiar más plenamente en Su cuidado amoroso. La elección es nuestra.

Está justificado, Jesús, cuando tú condenas. De ninguna manera merezco Tu perdón, y aun así me lo ofreces una y otra vez. Ayúdame a ver el arco iris a través de la lluvia, aferrándome a Tu promesa y seguir en el camino que ha puesto delante de mí. 370

2021-04-19T23:27:18+00:000 Comments

Gh – Notas finales

Notas finales

Introducción

1 The Bible Knowledge Commentary on the Old Testament, de John Walvoord y Roy Zuck, Victor Books, Wheaton, Illinois, 1986, página 925.

2 Los pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, páginas 3-7.

3 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, páginas 27-28.

Literatura apocalíptica

4 Cómo leer la Biblia por todo lo que vale, por Gordon Fee y Douglas Stuart, Zondervan Publishing House, Grand Rapids, Michigan, 1982, páginas 206-208.

El uso de símbolos

5 Los pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, CA, 2004, páginas 10-12.

Relación con el libro del Génesis

6 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, páginas 23-24.

El número siete

7 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, páginas 28-31.

Capítulo 1

8 Revelación 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, páginas 13-14.

9 Revelation, por Leon Morris, Eerdmans Publishers, Grand Rapids, Michigan, 1984, página 45.

10 The Bible Knowledge Commentary on the Old Testament, de John Walvoord y Roy Zuck, Victor Books, Wheaton, Illinois, 1986, página 928.

11 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, páginas 35-36.

12 Revelación 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 24.

13 Ibid, páginas 39-40.

14 Las Cartas a las Siete Iglesias de Asia en su entorno local, por Colin Hemer, Sheffield Academic Press, Sheffield, Inglaterra, 1986, página 27.

15 The Bible Knowledge Commentary on the Old Testament, de John Walvoord y Roy Zuck, Victor Books, Wheaton, Illinois, 1986, página 930.

16 Los pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, CA, 2004, página 16.

17 Un comentario sobre la revelación de Juan, de George Ladd, Eerdmans Publishing Company, Grand Rapids, Michigan, 1972, página 31.

18 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 40.

19 Revelación 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 42.

20 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, páginas 37-38.

21 Revelation, por Leon Morris, Eerdmans Publishers, Grand Rapids, Michigan, 1984, página 52.

22 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 41.

23 Los pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, CA, 2004, página 17.

24 The Bible Knowledge Commentary on the Old Testament, de John Walvoord y Roy Zuck, Victor Books, Wheaton, Illinois, 1986, página 930.

25 Los pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, CA, 2004, página 17.

26 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, páginas 41-42.

27 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 44.

28 La revelación de Jesucristo, por John Walvoord, Moody Press, Chicago, Illinois, 1966, página 45.

29 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, página 40.

30 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, páginas 50-51.

31 La revelación de Jesucristo, por John Walvoord, Moody Press, Chicago, Illinois, 1966, página 47.

32 The Bible Knowledge Commentary on the Old Testament, de John Walvoord y Roy Zuck, Victor Books, Wheaton, Illinois, 1986, página 931.

33 Los pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, CA, 2004, página 18.

34 La revelación de Jesucristo, por John Walvoord, Moody Press, Chicago, Illinois, 1966, página 49.

35 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 45.

Los tiempos de los gentiles

36 Un comentario sobre Daniel, Leon Wood, Zondervan Publishing Company, Grand Rapids, Michigan, 1976, página 206.

37 Los pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 33.

38 Ibid, páginas 34-35

39 Comentario del Antiguo Testamento de Tyndale sobre Daniel, por Joyce Baldwin, Inter-Varsity Press, Downers Grove, Illinois, 1978, página 146.

Capitulo 2

40 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, páginas 54-55.

41 Las Cartas a las Iglesias, por William Ramsey, Sheffield Press, Sheffield England, 1986, página 211.

42 The Book of Revelation, de Robert Mounce, Eerdmans Publishing Company, Grand Rapids, Michigan, 1977, página 86.

43 Revelación 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 58.

44 Un comentario sobre la revelación de Juan, de George Ladd, Eerdmans Publishing Company, Grand Rapids, Michigan, 1972, página 37.

45 Revelación 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 58.

46 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, páginas 52-53.

47 Revelation, A Devotional Commentary, por Leo Zanchettin , The Word Among Us Press, Ijamsville, Maryland, 1989, página 36.

48 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 51.

49 Las Cartas a las Siete Iglesias de Asia en su entorno local, por Colin Hemer, Sheffield Academic Press, Sheffield, Inglaterra, 1986, páginas 51-52.

50 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 65.

51 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, página 36.

52 La revelación de Jesucristo, por John Walvoord, Moody Press, Chicago, Illinois, 1966, página 56.

53 Revelación 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 68.

54 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, página 45.

55 Revelation, por Leon Morris, Eerdmans Publishers, Grand Rapids, Michigan, 1984, página 63.

56 Un comentario sobre la revelación de Juan, de George Ladd, Eerdmans Publishing Company, Grand Rapids, Michigan, 1972, página 42.

57 Comentario judío del Nuevo Testamento, por David Stern, Publicaciones judías del Nuevo Testamento, Clarksville, Maryland, 1992, páginas 795-796.

58 The Book of Revelation, de Robert Mounce, Eerdmans Publishing Company, Grand Rapids, Michigan, 1977, página 93.

59 The Book of Revelation, por GK Beale, Eerdmans Publishing Company, Grand Rapids, Michigan, 1999, páginas 241-242.

60 Revelation Illustrated and Made Plain, por Tim LaHaye, Zondervan Publishing House, Grand Rapids, Michigan, 1973, página 30.

61 Mateo 8-15, por John MacArthur, Moody Press, Chicago, Illinois, 1987, página 275.

62 Un comentario sobre la revelación de Juan, por George Ladd, Eerdmans Publishing Company, Grand Rapids, Michigan, 1972, páginas 44-45.

63 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, página 46.

64 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, páginas 52-53.

65 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, página 46.

66 Revelation Illustrated and Made Plain, por Tim LaHaye, Zondervan Publishing House, Grand Rapids, Michigan, 1973, páginas 30-32.

67 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, páginas 81-82.

68 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, página 47.

69 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 84.

70 The Book of Revelation, de Robert Mounce, Eerdmans Publishing Company, Grand Rapids, Michigan, 1977, página 95.

71 Las Cartas a las Siete Iglesias de Asia en su entorno local, por Colin Hemer, Sheffield Academic Press, Sheffield, Inglaterra, 1986, página 78.

72 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 85.

73 Un comentario sobre la revelación de Juan, de George Ladd, Eerdmans Publishing Company, Grand Rapids, Michigan, 1972, página 45.

74 Revelación 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 86.

75 The Book of Revelation, de Robert Mounce, Eerdmans Publishing Company, Grand Rapids, Michigan, 1977, página 96.

76 Los pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, CA, 2004, páginas 55-56.

77 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 58.

78 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, página 48.

79 Las Cartas a las Siete Iglesias de Asia en su entorno local, por Colin Hemer, Sheffield Academic Press, Sheffield, Inglaterra, 1986, página 96.

80 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, página 48.

81 Revelation Illustrated and Made Plain, por Tim LaHaye, Zondervan Publishing House, Grand Rapids, Michigan, 1973, páginas 36-37.

82 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, páginas 95-96.

83 Un comentario sobre la revelación de Juan, de George Ladd, Eerdmans Publishing Company, Grand Rapids, Michigan, 1972, página 50.

84 Revelación 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 100.

85 Un comentario sobre la revelación de Juan, de George Ladd, Eerdmans Publishing Company, Grand Rapids, Michigan, 1972, página 52.

86 Los pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, CA, 2004, página 60.

87 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, páginas 49-50.

88 Un comentario sobre la revelación de Juan, de George Ladd, Eerdmans Publishing Company, Grand Rapids, Michigan, 1972, página 52.

89 Ibid, página 52.

90 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, página 48.

91 Revelation Illustrated and Made Plain, por Tim LaHaye, Zondervan Publishing House, Grand Rapids, Michigan, 1973, páginas 43-44.

Capítulo 3

92 Las cartas a las siete iglesias de Asia en su entorno local, por Colin Hemer, Sheffield Academic Press, Sheffield, Inglaterra, 1986, página 150.

93 Un comentario sobre la revelación de Juan, por George Ladd, Eerdmans Publishing Company, Grand Rapids, Michigan, 1972, página 55.

94 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, páginas 111-112.

95 Who I Am In Christ, Neil Anderson, Regal Books, Ventura, CA, 2001, páginas 96-100.

96 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 68.

97 Perspectivas sobre la revelación del Nuevo Testamento de Swindoll , por Charles Swindoll , Zondervan Publishing House, Grand Rapids, Michigan, 2011, páginas 62-70.

98 Who I Am In Christ, Neil Anderson, Regal Books, Ventura, California, 2001, página 100.

99 Revelation Illustrated and Made Plain, por Tim LaHaye, Zondervan Publishing House, Grand Rapids, Michigan, 1973, página 50.

100 Los pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, CA, 2004, página 62.

101 Revelation Illustrated and Made Plain, por Tim LaHaye, Zondervan Publishing House, Grand Rapids, Michigan, 1973, página 50.

102 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 118.

103 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, páginas 70-71.

104 Revelation Illustrated and Made Plain, por Tim LaHaye, Zondervan Publishing House, Grand Rapids, Michigan, 1973, página 56.

105 Revelation, por Leon Morris, Eerdmans Publishers, Grand Rapids, Michigan, 1984, página 78.

106 The Bible Knowledge Commentary on the Old Testament, de John Walvoord y Roy Zuck , Victor Books, Wheaton, Illinois, 1986, página 939.

107 Las Cartas a las Iglesias, por William Ramsey, Sheffield Press, Sheffield England, 1986, páginas 316-317.

108 The Book of Revelation, de Robert Mounce, Eerdmans Publishing Company, Grand Rapids, Michigan, 1977, página 115.

109 Ibid, página 117.

110 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 72.

111 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 124.

112 The Book of Revelation, de Robert Mounce, Eerdmans Publishing Company, Grand Rapids, Michigan, 1977, página 120.

113 Ibid, página 120.

114 Revelación 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 127.

115 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, página 55.

116 Revelation Illustrated and Made Plain, por Tim LaHaye, Zondervan Publishing House, Grand Rapids, Michigan, 1973, página 55.

117 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, páginas 130-132.

118 Un comentario sobre la revelación de Juan, por George Ladd, Eerdmans Publishing Company, Grand Rapids, Michigan, 1972, página 65.

119 La verdad sobre Jesús y la Trinidad, por Peter Barnes, Equippers, San Diego, California, 1989, páginas 20-24.

120 The Book of Revelation, de Robert Mounce , Eerdmans Publishing Company, Grand Rapids, Michigan, 1977, página 122.

121 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 135.

122 Un comentario sobre la revelación de Juan, de George Ladd, Eerdmans Publishing Company, Grand Rapids, Michigan, 1972, página 64.

123 Los pasos del Mesías, por Arnold Fruchtenbaum , Ariel Ministries, Tustin, CA, 2004, página 66.

124 Un comentario sobre la revelación de Juan, de George Ladd, Eerdmans Publishing Company, Grand Rapids, Michigan, 1972, página 66.

125 The Bible Knowledge Commentary on the Old Testament, de John Walvoord y Roy Zuck , Victor Books, Wheaton, Illinois, 1986, página 940.

126 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 140.

127 Revelation, A Devotional Commentary, por Leo Zanchettin , The Word Among Us Press, Ijamsville, Maryland, 1989, página 57.

128 Cosas por venir , por Dwight Pentecost, Zondervan Publishing House, Grand Rapids, Michigan, 1958, página 213.

La secuencia de eventos de pretribulacionales

129 Los pasos del Mesías, por Arnold Fruchtenbaum , Ariel Ministries, Tustin, CA, 2004, páginas 154-155.

130 Charting the End Times, por Tim LaHaye y Tomas Ice, Harvest House Publishers, Eugene, Oregon, 2001, página 92.

131 La profecía de Ezequiel, por Charles Feinberg, Moody Press, Chicago, Illinois, 1984, páginas 220-221.

132 Ibid, página 222.

133 Ibid, página 223.

134 Ibid, página 224.

135 The Bible Knowledge Commentary on the Old Testament, de John Walvoord y Roy Zuck , Victor Books, Wheaton, Illinois, 1986, página 1301.

136 Ibid, página 1301.

137 La profecía de Ezequiel, por Charles Feinberg, Moody Press, Chicago, Illinois, 1984, página 229.

138 Keil y Delitzsch , Comentario sobre el Antiguo Testamento, Número 9, Ezequiel y Daniel, Eerdmans Publishing Company, Grand Rapids, Michigan, 1984, página 173.

139 La profecía de Ezequiel, por Charles Feinberg, Moody Press, Chicago, Illinois, 1984, página 230.

140 Pasos del Mesías, por Arnold Fruchtenbaum , Ariel Ministries, Tustin, California, 2004, página 117.

141 Ibid, páginas 116-124.

142 Ibid, página 127.

143 Un comentario sobre Daniel, por Leon Wood, Zondervan Publishing House, Grand Rapids, Michigan, 1973, página 161.

144 The Bible Knowledge Commentary on the New Testament, por John Walvoord y Roy Zuck , Victor Books, Wheaton, Illinois, 1983, página 718.

145 Charting the End Times, por Tim LaHaye y Tomas Ice, Harvest House Publishers, Eugene, Oregon, 2001, página 115.

146 Pasos del Mesías, por Arnold Fruchtenbaum , Ariel Ministries, Tustin, California, 2004, página 143.

147 The Bible Knowledge Commentary on the New Testament, por John Walvoord y Roy Zuck , Victor Books, Wheaton, Illinois, 1983, página 704.

148 Wuest’s Word Studies , por Kenneth Wuest , Eerdmans Publishing Company, Grand Rapids, Michigan, 1980, página 60.

149 Charting the End Times, por Tim LaHaye y Tomas Ice, Harvest House Publishers, Eugene, Oregon, 2001, página 114.

150 Pasos del Mesías, por Arnold Fruchtenbaum , Ariel Ministries, Tustin, California, 2004, páginas 157-160.

151 Ibid, página 160.

Las cosas que sucederán más tarde

152 The Bible Knowledge Commentary on the New Testament, por John Walvoord y Roy Zuck , Victor Books, Wheaton, Illinois, 1983, página 942.

153 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 145.

154 Pasos del Mesías, por Arnold Fruchtenbaum , Ariel Ministries, Tustin, California, 2004, página 164.

155 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 86.

156 Revelación: La Palabra de Dios para el inepto bíblico, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 69.

157 La revelación de Jesucristo, por John Walvoord , Moody Bible Institute, Chicago, Illinois, 1966, página 108.

158 Un comentario sobre la revelación de Juan, por George Ladd, Eerdmans Publishing Company, Grand Rapids, Michigan, 1972, página 76.

159 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, páginas 91-92.

160 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, páginas 62-63.

161 Modales y costumbres de la Biblia, por James Freeman, Logos International, Plainfield, Nueva Jersey, 1972, página 295.

162 The Bible Knowledge Commentary on the New Testament, por John Walvoord y Roy Zuck, Victor Books, Wheaton, Illinois, 1983, página 1556.

163 Revelación: La Palabra de Dios para el inepto bíblico, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 76.

164 Ibid, páginas 77-78.

165 Revelation, Capítulos 1-5, por J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, página 145.

166 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, páginas 64-65.

167 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 162.

168 Revelation, Capítulos 1-5, por J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, página 146.

169 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 168.

170 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 169.

171 Un comentario sobre la revelación de Juan, de George Ladd, Eerdmans Publishing Company, Grand Rapids, Michigan, 1972, página 91.

172 El libro de la revelación, por Robert Mounce, Eerdmans Publishing Company, Grand Rapids, Michigan, 1977, página 148.

173 The Bible Knowledge Commentary on the New Testament, por John Walvoord y Roy Zuck, Victor Books, Wheaton, Illinois, 1983, página 946.

174 Noventa minutos en el cielo, por Don Piper, Baker Publishing Company, Grand Rapids, Michigan, 2004, páginas 29-32.

175 Revelación: La Palabra de Dios para el inepto bíblico, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 81.

176 El libro de la revelación, por Robert Mounce, Eerdmans Publishing Company, Grand Rapids, Michigan, 1977, página 150.

177 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, página 67.

178 La revelación de Jesucristo, por John Walvoord, Moody Bible Institute, Chicago, Illinois, 1966, página 121.

179 El día de la expiación, manuscrito número 119, de Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 1986, páginas 7-9.

180 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 177.

181 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 187.

182 Un comentario sobre Daniel, por Leon Wood, Zondervan Publishing House, Grand Rapids, Michigan, 1973, página 248.

183 Ibid, página 249.

184 The Bible Knowledge Commentary on the New Testament, por John Walvoord y Roy Zuck, Victor Books, Wheaton, Illinois, 1983, página 1362.

185 Un comentario sobre Daniel, por Leon Wood, Zondervan Publishing House, Grand Rapids, Michigan, 1973, página 250.

186 Ibid, página 254.

187 The Bible Knowledge Commentary on the New Testament, por John Walvoord y Roy Zuck, Victor Books, Wheaton, Illinois, 1983, página 1363.

188 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, páginas 194-195.

189 Un comentario sobre Daniel, por Leon Wood, Zondervan Publishing House, Grand Rapids, Michigan, 1973, página 258.

190 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 286.

Los acontecimientos de la primera mitad de la gran tribulación

191 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 203.

192 The Bible Knowledge Commentary sobre el Nuevo Testamento, por John Walvoord y Roy Zuck, Victor Books, Wheaton, Illinois, 1983, página 949.

193 Approaching Hoofbeats, por Billy Graham, Avon Books, Nueva York, NY, 1983, páginas 71-72.

194 Revelación: La Palabra de Dios para los ineptos bíblicos, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 91.

195 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois,

1983, página 113.

196 Revelación 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 180.

197 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 114.

198 El libro de la revelación, por Robert Mounce, Eerdmans Publishing Company, Grand Rapids, Michigan, 1977, página 154.

199 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 216.

200 Apocalipsis: la Palabra de Dios para el inepto bíblico, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 91.

201 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 182.

202 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 217.

203 Revelación: La Palabra de Dios para el inepto bíblico, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 93.

204 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 184.

205 Estudios de palabras de Wuest: Luz profética en la oscuridad actual, por Kenneth Wuest, Eerdmans Publishing House, Grand Rapids, Michigan, 1955, páginas 45-46.

206 Approaching Hoofbeats, por Billy Graham, Avon Books, Nueva York, NY, 1983, página 200.

207 Revelación: La Palabra de Dios para el inepto bíblico, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 95.

208 Ibid, páginas 94-95.

209 Approaching Hoofbeats, por Billy Graham, Avon Books, Nueva York, NY, 1983, página 201.

210 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 184.

211 Revelación: La Palabra de Dios para los ineptos bíblicos, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 95.

212 Ibid, página 96.

213 Más que conquistadores, por William Hendriksen, Staples Printers Limited, Rochester, Nueva York, 1940, página 106.

214 Ibíd, página 114.

215 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, página 69.

216 Revelación: La Palabra de Dios para el inepto bíblico, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 98.

217 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 121.

218 Ibíd, página 122.

219 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 206.

220 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 123.

221 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, páginas 70-71.

222 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 216.

223 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 126.

224 Revelación 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 214.

225 Revelación: La Palabra de Dios para el inepto bíblico, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 108.

226 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 220.

227 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 220.

228 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 130.

229 Ibid, página 132.

230 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, páginas 73-74.

231 Revelation, Capítulos 6-13, por J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, páginas 57-58.

232 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 228.

233 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, páginas 75-76.

234 The Book of Revelation, de Robert Mounce, Eerdmans Publishing Company, Grand Rapids, Michigan, 1977, página 151.

235 Apocalipsis: la Palabra de Dios para el inepto bíblico, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 116.

236 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 238.

237 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, páginas 77-78.

238 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 144.

239 Un comentario sobre la revelación de Juan, por George Ladd, Eerdmans Publishing Company, Grand Rapids, Michigan, 1972, páginas 123-124.

240 Revelación: La Palabra de Dios para los ineptos bíblicos, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 115.

241 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 141.

242 Revelation, Capítulos 6-13, por J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, página 86.

243 The Book of Revelation, de Robert Mounce, Eerdmans Publishing Company, Grand Rapids, Michigan, 1977, página 181.

244 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 143.

245 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 223.

246 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, páginas 241-242.

247 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, páginas 82-83.

248 The Bible Knowledge Commentary on the New Testament, por John Walvoord y Roy Zuck, Victor Books, Wheaton, Illinois, 1983, página 951.

249 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, páginas 145-146.

250 Revelation, Capítulos 6-13, por J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, página 90.

251 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 247.

252 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 148.

253 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 224.

254 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 249.

255 Revelación: La Palabra de Dios para los ineptos bíblicos, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 112.

256 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 150.

257 Ibid, página 151.

258 The Book of Revelation, de Robert Mounce, Eerdmans Publishing Company, Grand Rapids, Michigan, 1977, página 188.

259 Ibid, página 189.

260 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 153.

261 The Bible Knowledge Commentary on the New Testament, de John Walvoord y Roy Zuck , Victor Books, Wheaton, Illinois, 1983, página 952.

262 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 226.

263 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 159.

264 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 261.

265 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 226.

266 Revelación: La Palabra de Dios para los ineptos bíblicos, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 128.

267 The Book of Revelation, de Robert Mounce, Eerdmans Publishing Company, Grand Rapids, Michigan, 1977, página 195.

268 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, páginas 84-85.

269 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 228.

270 Revelación: La Palabra de Dios para el inepto bíblico, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 133.

271 Ibid, página 137.

272 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 172.

273 Revelación 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, página 273.

274 Catolicismo romano, por Loraine Boettner , The Presbyterian and Reformed Publishing Company, Phillipsburg, Nueva Jersey, 1962, páginas 279-284.

275 Más que conquistadores, por William Hendriksen , William, Staples Printers Limited, Rochester, Nueva York, 1940, página 123.

276 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, páginas 291-292.

277 Ibid, página 298.

278 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, páginas 196-197.

279 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 234.

280 Revelación: La Palabra de Dios para los ineptos bíblicos, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 250.

281 Ibid, página 252.

282 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 688.

283 Ibid, página 234.

Los eventos en medio de la gran tribulación

284 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 237.

285 Un comentario sobre la revelación de Juan, de George Ladd, Eerdmans Publishing Company, Grand Rapids, Michigan, 1972, página 140.

286 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 693.

287 The Book of Revelation, de Robert Mounce, Eerdmans Publishing Company, Grand Rapids, Michigan, 1977, página 211.

288 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, páginas 287-288.

289 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, páginas 238-239.

290 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, páginas 90-91.

291 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 240.

292 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, páginas 128-129.

293 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 225.

294 Ibid, página 225.

295 Nuestro devocional diario de pan, octubre de 2009.

296 Un comentario sobre la revelación de Juan, por George Ladd, Eerdmans Publishing Company, Grand Rapids, Michigan, 1972, página 143.

297 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 244.

298 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 172.

299 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 246.

300 The Jewish New Testament Commentary, por David Stern, Publicaciones judías del Nuevo Testamento, Clarksville, Maryland, 1992, página 821.

301 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, páginas 202-204.

302 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, página 93.

303 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, páginas 239-240.

304 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, páginas 515-516.

305 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 245.

306 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, páginas 106-107.

307 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, páginas 54-57.

308 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, páginas 249-250.

309 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, páginas 247-248.

310 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 61.

311 Ibid, página 62.

312 Ibid, página 65.

313 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 258.

314 Ibid, páginas 260-261.

315 Ibid, páginas 290-293.

316 Ibid, páginas 264-265.

317 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 75.

318 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 260.

319 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 77.

320 Exploring Revelation, por John Phillips, Kregel Publishing, Grand Rapids, Michigan 2001, páginas 180-181.

321 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, páginas 72-73.

322 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 262.

323 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, página 110.

324 Revelación: La Palabra de Dios para los ineptos bíblicos, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 209.

325 The Book of Revelation, de Robert Mounce, Eerdmans Publishing Company, Grand Rapids, Michigan, 1977, página 273.

326 Revelación: La Palabra de Dios para los ineptos bíblicos, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 209.

327 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 87.

328 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 267.

329 The Book of Revelation, de Robert Mounce, Eerdmans Publishing Company, Grand Rapids, Michigan, 1977, página 276.

330 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 92.

331 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 270.

332 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 96.

333 Catolicismo romano, por Loraine Boettner, The Presbyterian and Reformed Publishing Company, Phillipsburg, Nueva Jersey, 1962, páginas 218-234.

334 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, páginas 112-113.

335 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 113.

336 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 273.

337 Revelación 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 115.

338 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, página 114.

339 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 207.

340 Revelation 1-11, por John MacArthur, Moody Press, Chicago, Illinois, 1999, páginas 308-309.

341 Revelation, Capítulos 6-13, por J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, página 141.

342 Revelación: La Palabra de Dios para los ineptos bíblicamente, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 165.

343 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 211.

344 Ibid, página 212.

Los acontecimientos en la segunda mitad de la gran tribulación

345 Un comentario sobre la revelación de Juan, por George Ladd, Eerdmans Publishing Company, Grand Rapids, Michigan, 1972, página 140.

346 The Book of Revelation, de Robert Mounce, Eerdmans Publishing Company, Grand Rapids, Michigan, 1977, página 211.

347 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 123.

348 Revelación: La Palabra de Dios para los ineptos bíblicos, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 223.

349 Explorando la revelación, por John Phillips, Kregel Publishing, Grand Rapids, Michigan 2001, página 187.

350 Revelación: La Palabra de Dios para el inepto bíblico, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, páginas 225-226.

351 The Jewish New Testament Commentary, por David Stern, Publicaciones judías del Nuevo Testamento, Clarksville, Maryland, 1992, página 833.

352 Nuestro devocional diario de pan, 2009

353 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, páginas 136-137.

354 Ibid, página 139

355 The Jewish New Testament Commentary, por David Stern, Publicaciones judías del Nuevo Testamento, Clarksville, Maryland, 1992, página 833.

356 Revelación: La Palabra de Dios para los ineptos bíblicos, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 230.

357 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 297.

358 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, páginas 140-141.

359 Revelación: La Palabra de Dios para los ineptos bíblicos, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 231.

360 Revelation, capítulos 14-22, por J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, página 73.

361 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 142.

362 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 300.

363 Christian Theology, por Millard Erickson, Baker Book House, Grand Rapids, Michigan, 1985, página 276.

364 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 303.

365 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 144.

366 The Jewish New Testament Commentary, por David Stern, Publicaciones judías del Nuevo Testamento, Clarksville, Maryland, 1992, página 834.

367 Revelation, por Leon Morris, Tyndale New Testament Commentaries, Eerdmans Publishing Company, Grand Rapids, Michigan, 1984, página 196.

368 Revelation, capítulos 14-22, por J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, página 77.

369 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 145.

370 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, páginas 122-123.

371 Revelation, por Leon Morris, Tyndale New Testament Commentaries, Eerdmans Publishing Company, Grand Rapids, Michigan, 1984, página 197.

372 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 147.

373 Perspectivas sobre la revelación, por Charles Swindoll, Zondervan Publishers, Grand Rapids, Michigan, 2011, página 222

374 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, páginas 309-313.

375 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 151.

376 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 320.

377 Ibid, página 318.

378 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 153.

379 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, páginas 40-43.

380 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, página 129.

381 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, páginas 345-346.

382 Revelación: La Palabra de Dios para los ineptos bíblicos, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 258.

383 Apocalipsis 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 172.

384 The Jewish New Testament Commentary, por David Stern, Publicaciones judías del Nuevo Testamento, Clarksville, Maryland, 1992, página 837.

385 La revelación de Jesucristo, por John Walvoord, Moody Bible Institute, Chicago, Illinois, 1966, página 258.

386 Ibid, página 260.

387 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 180.

388 La revelación de Jesucristo, por John Walvoord, Moody Bible Institute, Chicago, Illinois, 1966, página 260.

389 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 357.

390 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 182.

391 Revelation, capítulos 14-22, por J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, página 108.

392 Revelación: La Palabra de Dios para los ineptos bíblicos, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 267.

393 Ibid, página 268.

394 Revelación 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 186.

395 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, páginas 131-132.

396 Apocalipsis 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, páginas 186-187.

397 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 325.

398 Revelation, capítulos 14-22, por J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, página 115.

399 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, páginas 189-190.

400 The Jewish New Testament Commentary, por David Stern, Publicaciones judías del Nuevo Testamento, Clarksville, Maryland, 1992, página 837.

401 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, páginas 135-136.

402 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 376.

403 Revelación: La Palabra de Dios para los ineptos bíblicos, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 277.

404 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 376.

La segunda venida de Jesucristo

405 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, páginas 196-197.

406 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, páginas 138-139.

407 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 307.

408 Ibid, páginas 293-307.

409 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, páginas 216-217.

410 Ibid, página 217.

411 The Book of Revelation, de Robert Mounce, Eerdmans Publishing Company, Grand Rapids, Michigan, 1977, página 346.

412 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 391.

413 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 222.

414 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, páginas 345-347.

415 The Jewish New Testament Commentary, por David Stern, Publicaciones judías del Nuevo Testamento, Clarksville, Maryland, 1992, página 841.

416 Exploring Revelation, por John Phillips, Kregel Publishing, Grand Rapids, Michigan, 2001, página 236.

417 The Bible Knowledge Commentary on the New Testament, por John Walvoord y Roy Zuck, Victor Books, Wheaton, Illinois, 1983, página 977.

418 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, páginas 144-145.

419 Charting the End Times, por Tim LaHaye, Harvest House Publishers, Eugene, Oregon, 2001, página 62.

420 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, páginas 309-357.

El intervalo de setenta y cinco días

421 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, páginas 361-362.

422 Ibid, página 362-363.

423 The Book of Revelation, de Robert Mounce, Eerdmans Publishing Company, Grand Rapids, Michigan, 1977, página 350.

424 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 225.

425 The Jewish New Testament Commentary, por David Stern, Publicaciones judías del Nuevo Testamento, Clarksville, Maryland, 1992, páginas 842-843.

426 The Book of Revelation, de Robert Mounce, Eerdmans Publishing Company, Grand Rapids, Michigan, 1977, página 295.

427 Revelation, capítulos 14-22, por J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, páginas 140, 148-149.

428 Second Peter and Jude, por John MacArthur, Moody Press, Chicago, Illinois, 2005, página 85.

429 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, páginas 364-367.

430 Ibid, páginas 367-368.

431 The Bible Knowledge Commentary on the New Testament, por John Walvoord y Roy Zuck, Victor Books, Wheaton, Illinois, 1983, página 1298.

432 Christian Theology, por Millard Erickson, Baker Book House, Grand Rapids, Michigan, 1985, páginas 1194-1199.

433 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 390.

434 Revelation, capítulos 14-22, por J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, página 130.

El reino mesiánico de mil años

435 The Dispensations of God, Manuscript Number 41, Ariel Ministries, Tustin, California, 1983.

436 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 394.

437 Ibid, página 396.

438 Ibid, página 403.

439 Ibid, páginas 403-436.

440 Ibid, páginas 468-480.

441 Ibid, página 485.

442 Ibid, páginas 489-507.

Cuando hayan pasado los mil años

443 Christian Theology, por Millard Erickson, Baker Book House, Grand Rapids, Michigan, 1985, páginas 1200-1204.

444 The Bible Knowledge Commentary on the New Testament, por John Walvoord y Roy Zuck , Victor Books, Wheaton, Illinois, 1983, página 982.

445 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 240.

446 La revelación de Jesucristo, por John Walvoord, Moody Bible Institute, Chicago, Illinois, 1966, página 302.

447 El libro de la revelación, por Robert Mounce, Eerdmans Publishing Company, Grand Rapids, Michigan, 1977, página 361.

448 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 442.

449 Revelación 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 242.

450 La revelación de Jesucristo, por John Walvoord, Moody Bible Institute, Chicago, Illinois, 1966, página 304.

451 Revelation, capítulos 14-22, por J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, páginas 154-155.

452 Revelation, A Devotional Commentary, por Leo Zanchettin, The Word Among Us Press, Ijamsville, Maryland, 1989, páginas 148-149.

453 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 516.

454 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 252.

455 The Jewish New Testament Commentary, por David Stern, Publicaciones judías del Nuevo Testamento, Clarksville, Maryland, 1992, página 849.

456 La revelación de Jesucristo, por John Walvoord, Moody Bible Institute, Chicago, Illinois, 1966, página 308.

457 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, páginas 245-246.

458 Christian Theology, por Millard Erickson, Baker Book House, Grand Rapids, Michigan, 1985, página 1200.

459 The Jewish New Testament Commentary, por David Stern, Publicaciones judías del Nuevo Testamento, Clarksville, Maryland, 1992, página 847.

460 Christian Theology, por Millard Erickson, Baker Book House, Grand Rapids, Michigan, 1985, página 1202.

461 Un comentario sobre la revelación de Juan, por George Ladd, Eerdmans Publishing Company, Grand Rapids, Michigan, 1972, página 272.

462 Revelación 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 249.

463 Ibid, página 250.

464 Exploring Revelation, por John Phillips, Kregel Publishing, Grand Rapids, Michigan, 2001, páginas 242-243.

465 The Book of Revelation, de Robert Mounce, Eerdmans Publishing Company, Grand Rapids, Michigan, 1977, página 366.

466 Ibid, página 365.

467 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 427.

468 The Book of Revelation, de Robert Mounce, Eerdmans Publishing Company, Grand Rapids, Michigan, 1977, página 367.

469 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, páginas 255-256.

470 Revelation, capítulos 14-22, por J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, páginas 159-160.

471 Revelación: La Palabra de Dios para los ineptos bíblicamente, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 302.

472 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, páginas 517-519.

473 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 256.

El orden eterno

474 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 523.

475 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 435.

476 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 263.

477 Ibid, página 265.

478 Revelation, capítulos 14-22, por J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, páginas 161 y 164.

479 The Book of Revelation, de Robert Mounce, Eerdmans Publishing Company, Grand Rapids, Michigan, 1977, página 371.

480 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 268.

481 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, páginas 442-443.

482 Revelación: La Palabra de Dios para los ineptos bíblicos, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, páginas 310-311.

483 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, páginas 276-277.

484 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 446.

485 The Book of Revelation, de Robert Mounce, Eerdmans Publishing Company, Grand Rapids, Michigan, 1977, página 377.

486 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 278.

487 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 446.

488 Revelación: La Palabra de Dios para los ineptos bíblicos, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 312.

489 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 280.

490 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 447.

491 Ibid, página 448.

492 Revelation, capítulos 14-22, por J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, página 177.

493 Apocalipsis: la Palabra de Dios para el inepto bíblico, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, páginas 313-314.

494 The Bible Knowledge Commentary on the New Testament, por John Walvoord y Roy Zuck, Victor Books, Wheaton, Illinois, 1983, página 986.

495 Revelación: La Palabra de Dios para los ineptos bíblicamente, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 315.

496 Ibid, página 317.

497 The Jewish New Testament Commentary, por David Stern, Publicaciones judías del Nuevo Testamento, Clarksville, Maryland, 1992, página 854.

498 Explorando la revelación, por John Phillips, Kregel Publishing, Grand Rapids, Michigan, 2001, página 254.

499 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 455.

500 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 284.

501 Un comentario sobre la revelación de Juan, por George Ladd, Eerdmans Publishing Company, Grand Rapids, Michigan, 1972, página 284.

502 La revelación de Jesucristo, por John Walvoord, Moody Bible Institute, Chicago, Illinois, 1966, página 328.

503 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 463.

504 Ibid, página 464.

505 The Bible Knowledge Commentary on the New Testament, por John Walvoord y Roy Zuck , Victor Books, Wheaton, Illinois, 1983, página 987.

506 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 523.

507 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 466.

508 Ibid, página 441.

509 The Bible Knowledge Commentary on the New Testament, por John Walvoord y Roy Zuck, Victor Books, Wheaton, Illinois, 1983, página 987.

510 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 287.

511 Revelación: La Palabra de Dios para los ineptos bíblicos, por Daymond Duck, Starburst Publishers, Lancaster, Pennsylvania, 1998, página 323.

512 Un comentario sobre la revelación de Juan, por George Ladd, Eerdmans Publishing Company, Grand Rapids, Michigan, 1972, página 288.

513 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 441.

514 Revelation, capítulos 14-22, por J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, página 194.

515 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 288.

516 Ibid, páginas 289-290.

517 Un comentario sobre la revelación de Juan, de George Ladd, Eerdmans Publishing Company, Grand Rapids, Michigan, 1972, página 289.

518 The Bible Knowledge Commentary on the New Testament, por John Walvoord y Roy Zuck , Victor Books, Wheaton, Illinois, 1983, página 988.

519 Apocalipsis 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 295.

520 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 473.

521 Ibid, página 475.

522 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 537.

523 The Bible Knowledge Commentary on the New Testament, por John Walvoord y Roy Zuck , Victor Books, Wheaton, Illinois, 1983, página 989.

524 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, página 478.

525 Pasos del Mesías, por Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, página 538.

526 La estrella de David, por Barney Kasdan, Boletín de la Sinagoga Mesiánica Kehilat Ariel Vol. 26, número 6, julio / agosto de 2010.

527 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 305.

528 Ibid, página 309.

529 The Revelation Record, por Henry Morris, Tyndale House Publishers, Wheaton, Illinois, 1983, páginas 485-486.

530 Revelation 12-22, por John MacArthur, Moody Press, Chicago, Illinois, 2000, página 310.

531 Ibid, página 302.

 

2021-04-25T15:42:23+00:000 Comments

Ee – El cuarto ángel derramó su copa sobre el sol, quemando a las personas con fuego 16: 8-9

El cuarto ángel derramó su copa sobre el sol,
quemando a las personas con fuego
16: 8-9

El cuarto ángel derramó su copa sobre el sol, quemando a las personas con fuego ESCUDRIÑAR: ¿Qué pasará con el reinado del anticristo y cómo afectará físicamente a las personas? Y más importante aún: ¿cuál es la reacción espiritual de ellos?

REFLEXIONAR: ¿Qué ha hecho Dios en su vida para ayudarle a arrepentirse? ¿Qué tan receptivo es para admitir su culpa y arrepentirse cuando peca? Cuando hace calor, ¿usted es más como la cera o como la arcilla? Como seguidor de Cristo, ¿cómo va a lidiar con su pecado?

Después de la breve defensa de los juicios del SEÑOR por el tercer ángel, el cuarto ángel miró hacia la tierra, donde aquellos que habían tomado la marca de la bestia esperaban expectantes a que la lluvia apagara su sed. Pero, en cambio: El cuarto (ángel) derramó su copa sobre el sol, y le fue dado quemar a los hombres con fuego (16:8). El sol fue creado para sostener la vida (Génesis 1:14-19), y desde el cuarto día de la creación, el sol había sido un buen servidor tanto para la humanidad como para la tierra. Sin embargo, durante la semana 70 de Daniel se convertirá en una fuente de tortura. Mientras que el juicio de la cuarta trompeta afectó al sol al destruir un tercio de la fuente de luz, el juicio de la cuarta copa también afectará al sol al aumentar su temperatura hasta el punto de que la humanidad esté totalmente quemada por el fuego.

Cuando el ángel derrame su copa de ira sobre el sol, sucederá un milagro. Dios calentará sobrenaturalmente su intensidad y la radiación solar emitirá grandes olas de calor abrasador a la tierra. Este juicio ardiente nos recuerda a Isaías 24:4-6, donde el profeta escribe: De duelo está la tierra, se reseca; Languidece el universo, se marchita; Los encumbrados de la tierra desfallecen. La tierra fue contaminada por sus moradores, Porque transgredieron las leyes, falsearon el derecho y quebrantaron el pacto eterno. Y Malaquías 4:1 agrega este comentario sobre la Gran Tribulación: Ciertamente viene el día, ardiente como un horno, donde todos los soberbios y todos los que hacen maldad serán estopa. Aquel día vendrá y los abrasará, y no quedará de ellos rama ni raíz, dice YHVH Sebaot.

Querido Padre Todopoderoso, ¡Eres asombroso en poder y amor! Ningún detalle es desapercibido para Tí. Cada mártir que el anticristo trata de reclamar, Tu lo lleva a casa a una maravillosa eternidad de paz y gozo (2 Corintios 5:8, 1 Corintios 15:54-57). Eres totalmente omnisciente, lo sabes todo y eres omnipotente. ¡Alabado sea Tu asombroso poder y fuerza! ¡Ya ganaste la batalla final de todas las edades (Apocalipsis 19: 11-21)! ¡Reinarás por toda la eternidad! ¡Nos postramos en amor y te adoramos! En el santo nombre de Tu Hijo y Su poder de resurrección. Amén.

Entonces el sol, como Yeshua, quien simboliza a la luz del mundo (Juan 8:12), puede ser un enemigo y también un servidor. Y al sol le fue dado quemar a los hombres con fuego (16:8b). En lugar de atrapar gotas relajantes de lluvia, la gente de la tierra se quemará con los rayos abrasadores del sol. Los últimos cuarenta y dos meses de la Gran Tribulación serán un tiempo de gran juicio para aquellos en quienes la semilla del evangelio no había echado raíces. El Señor mismo había dicho de aquellos que lo habían rechazado a Él: pero salido el sol, se agostaron, y por no tener raíz, se secaron (Mateo 13:6).

Y los hombres se abrasaron con el intenso calor, y blasfemaron el nombre de Dios, que tiene el poder sobre estas plagas, y no se arrepintieron para darle gloria (16:9). Como resultado, la gente de la tierra será quemada por el intenso calor. Desarrollarán grandes ampollas, sufrirán insolaciones y soportarán una sed extrema. Y debido a que los juicios son acumulativos, serán atormentados aún más. Sus llagas dolorosas causadas por el juicio de la primera copa se quemarán con el sol. Habrá poco alivio por la noche porque será difícil descansar o dormir. Algunos podrán retirarse a edificios con aire acondicionado, pero ofrecerá solo un alivio temporal. Los suministros de agua serán prácticamente inexistentes, y deberán usarse con moderación, y luego solo después de tratamientos de purificación debido a la sangre de los juicios de la segunda y tercera copa. La vida será enloquecedora y les será difícil pensar con claridad en ese momento.364

Otra consecuencia sombría del intenso calor del sol será la fusión de los casquetes polares. El aumento resultante en el nivel del agua de los mares inundará las regiones costeras, anegando áreas a kilómetros tierra adentro, con el agua sangrienta y peces muertos y podridos. Y la “Madre Naturaleza”, como los dioses egipcios en los días de Moisés, no podrá ayudarlos en absoluto.

Uno pensaría que los desastres sin precedentes de los juicios anteriores de las copas causarían que la gente se arrepienta. Después de todo, el juicio del Señor está diseñado para ablandar los corazones de los pecadores (Joel 2:12-14; Romanos 2:4), o como Faraón, para endurecer sus corazones (Éxodo 8:32).365 Es cierto que el mismo sol que ablanda la cera, también endurece la arcilla. Entonces vemos aquí la descripción más convincente del Nuevo Pacto sobre el comportamiento normal de los pecadores endurecidos. Cuando ese calor fluya, maldecirán el nombre de Dios. Aunque ADONAI tiene el poder sobre estas plagas (16:9b), estos adoradores incrédulos de Satanás, en su locura, maldecirán al único que podrá rescatarlos. Reconocen que el Mesías controla las plagas; Sin embargo, lo culpan a Él (y no a sí mismos) porque están cegados y no pueden ver ninguna conexión entre su propia naturaleza pecaminosa y la ira del Señor como juicio.366

En esto conoced el Espíritu de Dios: Todo espíritu que confiesa que Jesús el Mesías ha venido en carne, procede de Dios; y todo espíritu que no confiesa a Jesús, no procede de Dios; y éste es el del anticristo, del que habéis oído que viene, y ahora está ya en el mundo (Primera de Juan 4:2-3).

Hasta este punto, solo el anticristo ha sido retratado como maldiciendo a ADONAI (13:1, 5-6), pero ahora la gente de la tierra adopta su malvado carácter. Ni la gracia ni la ira moverán sus corazones malvados a invocar el nombre del Señor para el perdón (9:20-21; 16:11). En 11:13 el terremoto mundial trajo algo de arrepentimiento, pero no hay evidencia de que alguien venga al Señor durante los futuros juicios de las copas. Ellos van a continuar en su pecado.

Todo el que es nacido de Dios no practica el pecado, porque la simiente de Dios permanece en él, y no puede pecar, pues es nacido de Dios. En esto son reconocidos los hijos de Dios y los hijos del diablo: Todo aquel que no practica la justicia no es de Dios, tampoco aquel que no ama a su hermano (1 Juan 3:9-10).

Pero los pecadores durante la segunda mitad de la Gran Tribulación no aprenderán esta lección. Creerán la mentira de Satanás (Segunda Tesalonicenses 2:10-11) y amarán tanto su pecado que se negarán obstinadamente y no se arrepentirán para darle gloria (16:9c). No caerán sobre sus rostros quemados por el sol y sus rodillas doloridas para pedir misericordia, sino que se volverán más malvados y maldecirán Su nombre. Siendo amorales y materialistas, no ven ninguna conexión entre su propio comportamiento pecaminoso y estos eventos como juicio. Permanecen impenitentes durante todo el capítulo. Esto revela que engañoso es el corazón más que todas las cosas, Incurable, ¿quién lo conocerá? (Jeremías 17:9), vea Jeremías Cr – Bienaventurado el que confía en el SEÑOR, cuya confianza está en Él. Ninguna cantidad de castigo lo purificará.

Si dijéramos que no tenemos pecado, nos engañamos a nosotros mismos y la verdad no está en nosotros. Si confesamos nuestros pecados, Él es fiel y justo para perdonar nuestros pecados y limpiarnos de toda maldad (Primera de Juan 1:8-9).

2021-05-15T21:07:53+00:000 Comments

Ed – El tercer ángel derramó su copa en los ríos y las fuentes de aguas, y se convirtieron en sangre 16: 4-7

El tercer ángel derramó su copa en los ríos
y las fuentes de aguas, y se convirtieron en sangre
16: 4-7

El tercer ángel derramó su copa en los ríos y las fuentes de aguas, y se convirtieron en sangre. ESCUDRIÑAR: ¿Por qué la gente tendrá que beber sangre durante la Gran Tribulación? ¿Cómo serán las condiciones en ese momento? ¿Quién será bendecido durante la Gran Tribulación?

REFLEXIONAR: ¿Cuándo fue la última vez que habló en defensa de Dios? ¿Cuándo fue la última vez que se burló de Dios? ¿Es omnipotente el Señor de los ejércitos del cielo en su vida? ¿O todavía toma el volante y le quita el control? ¿Qué áreas aún intenta usted controlar? ¿Qué puede hacer para soltarte?

El tercero derramó su copa en los ríos y las fuentes de aguas, y se convirtió en sangre (16:4). Cuando las personas malvadas de la tierra tambalearon al darse cuenta de que sus vidas estaban siendo destrozadas por el mar envenenado, se volvieron hacia el interior con la esperanza de encontrar agua potable en los ríos y lagos. Pero justo cuando estaban a punto de consolarse, el tercer ángel derramó su copa, y el mismo terrible juicio que afectó al mar también cayó a los ríos y las fuentes de aguas y también se convirtieron en sangre (Apocalipsis 16:4; Éxodo 7:17-21; Salmo 78:44). El juicio de la tercera copa será peor que el juicio de la tercera trompeta. Mientras que, en el juicio de la tercera trompeta, un tercio del agua dulce fue afectada, bajo el juicio de la tercera copa, el resto del agua dulce de los ríos y manantiales también se convertirá en sangre.

El mar convertido en sangre eliminará el 96 por ciento de los suministros de agua para humanos, dejando solo el 4 por ciento del suministro de agua dulce de los ríos y lagos. No hace falta decir que el agua dulce será peligrosamente escasa. El juicio de la tercera trompeta resultó en el envenenamiento de un tercio del agua dulce del mundo (8:10-11). Los dos testigos de Dios tendrán la potestad de cerrar el cielo, para que no caiga lluvia en los días de su profecía (los últimos 42 meses de la Gran Tribulación), y también tienen potestad sobre las aguas para convertirlas en sangre (11:6a y 6b). La Biblia no dice como sangre, dice que las aguas se convirtieron en sangre. Los cuatro ángeles también restringieron temporalmente los vientos de la tierra y también causaron sequías (7:1). Sin viento para mover las nubes, el ciclo hidrológico se cerrará y no lloverá. Todo esto tendrá un efecto devastador tanto en la tierra como en la gente.

Porque ellos derramaron sangre de santos y profetas, también Tú les has dado a beber sangre: ¡lo merecen! (16:6). La destrucción de lo que queda del suministro de agua de la tierra hará que la supervivencia humana sea muy difícil. Evidentemente, el agua de los ríos y lagos, incluso aunque cambiado a sangre, no será tan tóxico como el agua en el mar, porque la gente será capaz de beberla. Estoy seguro de que será amargo y repulsivo, pero lo harán para sobrevivir. No habrá agua fresca para beber; sin agua para lavar sus llagas supurantes causadas por la primera copa del juicio; sin agua para saciar su sed del calor abrasador que la cuarta copa traería en breve. Las cosas serán tan malas que la gente se preguntará cómo un Dios de compasión, misericordia y gracia podría enviar tal juicio. Y así, habrá un breve interludio a la serie de juicios de las copas, mientras un ángel habla en defensa del Señor.361

Y oí al ángel de las aguas decir: ¡Justo eres, oh Santo, que eres y has sido, por cuanto juzgaste estas cosas! Porque ellos derramaron sangre de santos y profetas, también Tú les has dado a beber sangre: ¡lo merecen! (16:5-6)

El acto suscita dos declaraciones.

Primero, en 16:5-6, el ángel guardián asignado a contaminar el agua declara la justicia del juicio de ADONAI en este acto. Como las personas han derramado sangre de santos y profetas, les dará sangre para beber.

El ángel a cargo de las aguas de la tierra observará este juicio y declarará que es bien merecido. El ángel dijo: ¡Justo eres, oh Santo, que eres y has sido, por cuanto juzgaste estas cosas! (Apocalipsis 16:5; vea también el Salmo 19:9 y 145:17). Los escritos rabínicos a menudo se refieren a Dios como Hakadosh Baruj Hu, el Santo, bendito sea. Por ejemplo, en la conocida oración Aleinu que se recita cerca del final de cada servicio de la sinagoga: “Doblamos la rodilla, nos inclinamos y reconocemos ante el supremo Rey de reyes, Hakadosh Baruj Hu [el Santo, bendito sea Él]…que Él es nuestro Dios, y no hay nadie más”. Aquí también la referencia es a Dios el Padre, pero según Hechos 2:27 y 13:35, citando el Salmo 16:10, el término también se aplica al Mesías.

Juan escucha este testimonio y se asegura que también lo escuchemos nosotros. De hecho, es un testimonio que todos necesitan no solo escuchar sino también tomar en serio. Dios es justo y santo; Por lo tanto, Él es justo cuando Él juzga el pecado. Puesto que Él es también un Dios misericordioso, Él está dispuesto a perdonar la maldad del hombre, pero sólo porque el terrible castigo por la maldad ya se ha cumplido, cuando Jesús (Yeshua) murió como cordero de sacrificio de Dios el Padre. Pero cuando los hombres pisotean deliberadamente al Hijo de Dios y tratan la sangre del Nuevo Pacto (Brit Hadashah) como algo no Santo, entonces ya no queda más sacrificio por el pecado (Hebreos 10:26b), y la santa ira del Señor debe ser derramada.362 Rechazar la gracia es elegir la maldad, y el Mesías lo permitirá por un tiempo. Pero la humanidad debería recordar las consecuencias de una elección tan tonta, YHVH no será burlado (Gálatas 6:7b).

El ángel proclama que las personas que odian a Cristo rechazando a Dios recibirán los juicios de las copas y llevarán la abrumadora carga de la culpa. Porque ellos derramaron sangre de santos y profetas, también Tú les has dado a beber sangre: ¡lo merecen! (Apocalipsis 16:6), vea también Isaías 49:26. Así como Moisés tomó el becerro que habían hecho y lo quemó en el fuego, y lo molió hasta reducirlo a polvo, el cual esparció sobre la superficie de las aguas, y lo hizo beber a los hijos de Israel (Éxodo 32:20), así los incrédulos en los últimos tiempos se verán obligados a beber sangre. El pecado, por así decirlo, será derramado en sus cuerpos junto con la sangre para simbolizar que tendrán que soportar la carga del mismo, así como una mujer sospechosa de adulterio estaba obligada a beber del agua amarga que traería maldición por su adulterio (Números 5:11-31).

Aunque la mayoría no participará directamente en los asesinatos, estarán de acuerdo con ellos. Al igual que los ciudadanos de Auschwitz, Chelmno y Treblinka, dejarán que pase sin mover un dedo. Los que viven en la tierra se regocijarán cuando los dos testigos finalmente sean asesinados por el anticristo (11:10), y no protestarán en lo más mínimo cuando la bestia comience su sangrienta campaña para aniquilar a todos aquellos que no lo adoren a él o a su imagen.

Siempre ha sido así, los líderes religiosos corruptos judíos no clavaron los clavos en el Mesías, pero llevaron al pueblo a gritar: Y todo el pueblo respondió y dijo: ¡Su sangre sea sobre nosotros y sobre nuestros descendientes! (Mateo 27:25)! Jesús se enfrentó a la gente de su propio tiempo sobre el derramamiento de la sangre de los justos en tiempos anteriores, cuando Él dijo: para que venga sobre vosotros toda la sangre justa que está siendo derramada sobre la tierra, desde la sangre de Abel el justo, hasta la sangre de Zacarías hijo de Baraquías, a quien matasteis entre el santuario y el altar (Mateo 23:35). Aquellos de cualquier edad que rechazan a Jesús (Yeshua) están crucificando otra vez para sí mismos al Hijo de Dios, habiéndolo expuesto a la ignominia pública (Heb 6:6b).

Del mismo modo, aquellos que ceden (incluso por su silencio) cada vez que los creyentes son ridiculizados o silenciados, serán tratados también como sus perseguidores. Para los más educados y los religiosos de Su generación terrenal, Cristo dijo: Pero, ¡ay de vosotros, escribas y fariseos, hipócritas! que cerráis el reino de los cielos delante de los hombres, porque no entráis vosotros, ni dejáis entrar a los que tratan de entrar (Mateo 23:13)… y decís: Si estuviéramos en los días de nuestros padres, no seríamos sus cómplices en la sangre de los profetas. De modo que dais testimonio contra vosotros mismos, de que sois hijos de los que mataron a los profetas. ¡Colmad también vosotros la medida de vuestros padres! ¡Serpientes! ¡Engendros de víboras! ¿Cómo pensáis escapar del juicio del infierno? (Mateo 23:30-33).

Los creyentes han derramado su sangre desde Abel hasta hoy, pero ninguno será asesinado como los justos durante la Gran Tribulación. Por lo tanto, será especialmente apropiado que la última generación de asesinos se vea obligada a beber la sangre de la que se enorgullecen tanto. Ellos lo merecerán especialmente.

Querido Gran Rey y SEÑOR Todopoderoso del universo, ¡Nos postramos en adoración a Ti! Aunque el anticristo y sus seguidores serán elogiados por su habilidad para hacer la guerra (Apocalipsis 13:4), no ganan cuando martirizan a un seguidor de Yeshua. De hecho, acumulan ira para sí mismos (Juan 3:36; Romanos 2:5). ¡Jesús ya ganó la batalla final de todas las edades (Apocalipsis 20:7-9)! ¡reinarás eternamente! ¡Te amamos y te adoramos! En el santo nombre de Tu Hijo y Su poder de resurrección. Amén.

La segunda declaración proviene del altar de oro del incienso, afirmando aún más la evaluación de la justicia de Dios que se revela a través de sus juicios. Y oí al altar que decía: ¡Sí, Señor Dios Todopoderoso: justos y verdaderos son tus juicios! (16:7). Anteriormente en 6:9-11, Juan había descrito a los mártires de la primera parte de la Gran Tribulación como si estuvieran bajo el altar (haga clic en el enlace y vea CpEl quinto sello: vi bajo el altar a los que habían sido asesinados). Entonces Juan dice: y oí una voz de entre los cuatro cuernos del altar de oro delante de Dios (9:13b), el mismo altar de oro de 8:2-5 que simbolizaba las oraciones de los mártires de la tribulación que clamaban a gran voz, diciendo: ¿Hasta cuándo, Soberano Señor, Santo y Verdadero, no juzgas y vengas nuestra sangre de los que moran en la tierra? Y a cada uno le fue dada una túnica blanca, y les fue dicho que descansaran aún un poco de tiempo, hasta que se completara el número de sus consiervos, el de sus hermanos que debían ser asesinados también como ellos (6:10-11).

Aquí su oración es respondida. Desde entonces, su número se habrá completado con más multitudes cediendo su sangre en la primera mitad de la Gran Tribulación. Por lo tanto, desde el comienzo de la segunda mitad de la Gran Tribulación no habría más mártires. Ahora era el momento que los justos debajo del altar habían anhelado. Uno solo puede imaginar su creciente emoción cuando la serie final de juicios de las copas se vierten sobre la tierra. Ellos ven las llagas feas y dolorosas que se infligen a la humanidad. Entonces, de repente, el mar, los ríos y las fuentes comienzan a convertirse en sangre, en todas partes, recordándoles siempre la sangre que habían derramado. Las almas que esperaban debajo del altar ya no podían contenerse. Al unísono, un gran clamor surge de su lugar de descanso debajo del altar celestial: “Los juicios de Dios, aunque demorados por mucho tiempo, son rectos y justos, y finalmente han llegado (Génesis 18:25; Job 8:3, 20; Romanos 2:5 y 3:5-6)! ”

El nombre apropiado para darle a este gran Juez es: ADONAI, Dios de los ejércitos angelicales del cielo (16:7a). Es el mismo nombre que Jesús utiliza para describirse a sí mismo ante Juan (1:8), y el nombre alabado por los veinticuatro ancianos ante el trono en el cielo (11:17). Es el mismo nombre que se atribuyó al Grande y maravilloso Aquel en el mar de cristal (15:3), y también a Aquel que adoraron las cuatro criaturas vivientes (4:8).

Esta capacidad permite que el Dios de los ejércitos angelicales del cielo supere los problemas que parecen imposibles. En Génesis 18:10-14, por ejemplo, leemos sobre la promesa de ADONAI de que Sara tendría un hijo, a pesar de que ya había pasado la edad de engendrar. Esta promesa se había dado veinticinco años antes, y aún no se había cumplido. Cuando Sara volvió a escuchar la promesa, se echó a reír. Entonces dijo YHVH a Abraham: ¿Por qué se ha reído Sara así, diciendo: ¿Es cierto que daré a luz cuando ya soy vieja? ¿Acaso hay algo imposible para YHVH? En el momento señalado volveré a ti, según el tiempo de la vida, y Sara tendrá un hijo (Génesis 18:13-14).363 Amigo, ¿qué problema aparentemente imposible enfrenta usted hoy? Sea lo que sea, no lo enfrente solo. Al hablar con Sus apóstoles, Jesús (Yeshua) les dijo: Estas cosas os he hablado para que en mí tengáis paz. En el mundo tenéis aflicción, pero confiad, Yo he vencido al mundo (Juan 16:33).

2021-04-18T13:57:03+00:000 Comments

Ec – El segundo ángel derramó su copa y el mar se convirtió en sangre 16: 3

El segundo ángel derramó su copa
y el mar se convirtió en sangre
16: 3

El segundo ángel derramó su copa y el mar se convirtió en sangre. ESCUDRIÑAR: ¿En qué será esta plaga diferente al juicio de la Segunda Trompeta? ¿En qué será diferente a la primera plaga en Egipto? ¿Cuál será el efecto de esta plaga en las criaturas del mar? ¿Y sobre los pueblos de la tierra? ¿Por qué persisten en su pecado?

REFLEXIONAR: ¿Qué le dice este pasaje sobre el juicio de Dios? ¿Cómo trata el Señor con usted y su pecado? ¿Es justo? ¿Es arbitrario? ¿Es consistente? ¿Hace mucho que Él lidia con usted?

Una de las razones por la que los juicios de las copas serán tan devastadores es que sus efectos serán acumulativos. Antes de que las llagas de la primera copa pudieran sanar: El segundo derramó su copa sobre el mar, el cual se convirtió en sangre como de muerto, y murió todo ser vivo de los que están en el mar (16:3). Para asombro, horror y desesperación del mundo, los océanos ya no serán fluidos, sino que se volverán gruesos, oscuros y coagulados, como el charco de sangre de alguien que ha sido apuñalado hasta la muerte.358 El juicio de la segunda copa será peor que el juicio de la segunda trompeta. Contaminará el mar convirtiéndolo en sangre y matando todo lo que contiene. Debido a la destrucción de gran parte del ecosistema de la tierra, con la sequía y las hambrunas, el mar se convertirá en una fuente extremadamente importante de alimentos. Entonces, uno puede ver que esto sería un tremendo juicio mundial.359

El océano cubre el 71 por ciento de la superficie de la Tierra y contiene el 96 por ciento del agua del planeta. Cuando Dios convierte el mar en sangre, uno solo puede imaginar lo horrible que huele. Las moscas se multiplicarán debido a la mayor fuente de alimento. Día tras día, semana tras semana, mes tras mes y año tras año, durante tres años y medio, el maravilloso olor del agua salada será reemplazado por el hedor a sangre.

El TaNaJ nos enseña que la sangre es el símbolo de la vida. Porque la vida de la carne está en la sangre (Levítico 17:11a). El mar es un gran reservorio de vida y está lleno de vida. Sin embargo, en esta plaga, la sangre será un símbolo de muerte. Debemos recordar que (químicamente hablando), la composición del agua de mar es casi idéntica a la de la sangre, por lo que solo sería necesaria una modificación relativamente pequeña para convertirla en sangre. No tenemos idea de qué reacciones químicas tendrán lugar, pero cuando el segundo ángel vierta su copa, rebosando con la ira de Dios en el mar, se convertirá de útero de la vida a una tumba de muerte. La brisa fresca del mar se convertirá en un hedor de los cadáveres que flotan en la superficie del fluido sangriento y que bordean la costa. El comercio se paralizará porque el transporte por el mar será imposible. Las moscas transmitirán enfermedades en todo el mundo y millones de personas morirán, pero no se arrepentirán.360

Mientras que, bajo el juicio de la segunda trompeta, un tercio del agua salada se convirtió en sangre, en el juicio de la segunda copa, el resto del agua salada también se convertirá en sangre. La sangre aquí nos remite a la primera plaga de Egipto (vea el comentario sobre Éxodo Bk – Golpea el agua del Nilo y se convertirá en sangre). Y todos los seres vivos en el mar murieron. Todo el suministro de alimentos del mundo estará en peligro. En este océano tóxico, nada podrá sobrevivir. Pronto miles de millones de peces y reptiles marinos y las innumerables variedades de invertebrados marinos morirán, envenenando aún más los océanos y contaminando las costas marinas del mundo. Como ADONAI había creado todos los seres vivos del agua (Génesis 1:21), en algún momento de la segunda mitad de la Gran Tribulación, el mar y todos los seres vivos en el agua morirán.

Pero la buena noticia es que sabemos que el SEÑOR devolverá la vida al mar durante Su reinado mesiánico. En su profecía a sus doce hijos en su lecho de muerte, Jacob dijo: Zabulón morará a la orilla de los mares, Él será puerto de navíos, Y su extremo hasta Sidón (Génesis 49:13) durante los mil años del Reino Milenial. De hecho, las doce tribus tendrán sus fronteras en el Mar Mediterráneo (Ezequiel 48:1-7 y 23-28). No solo eso, sino que el Río milenial fluirá hacia el sur desde el Templo hasta la Jerusalén milenial, donde se dividirá en dos ramas (vea el comentario sobre Isaías Ge – Tus ojos verán al Rey en su belleza). La rama occidental fluirá por la montaña y desembocará en el mar Mediterráneo; la rama oriental fluirá hacia el Mar Muerto que cambiará de muerte a vida (Ezequiel 47:8-10). Por lo tanto, debido a que Dios puede crear algo de la nada (Génesis 1:1), Él creará un nuevo mar vivo que existirá durante el Reino Mesiánico, a partir del viejo moribundo.

Y vi un cielo nuevo y una tierra nueva; porque el primer cielo y la primera tierra habían pasado, y el mar no existía ya más (21:1b). En el futuro escatológico lejano, cuando el primer cielo y la primera tierra hayan pasado, y la Nueva Jerusalén venga desde el cielo, no habrá ningún mar. Habiendo completado su antigua función en la economía de la tierra, dejará de existir. Pero aquí, durante la Gran Tribulación, será una historia bastante diferente.

Cuando los hombres y las mujeres saben la verdad sobre ADONAI todavía se niegan a glorificarlo a Él, ya que cambiaron la verdad de Dios por la mentira, adorando y sirviendo a las criaturas antes que al Creador… (Romanos 1:25) por lo cual también Dios los entregó a la inmundicia, a las concupiscencias de sus corazones (Romanos 1:24), para que incluso la creación misma se vuelva contra ellos. El mar y sus criaturas son ahora una fuente de vida; pero durante la segunda mitad de la Gran Tribulación, se convertirá en un pozo negro de muerte.

Querido Padre Celestial, ¡Tú eres la Vida! Te alabamos porque das el regalo de la salvación por gracia.  Yeshua le dijo: Jesús le dice: Yo soy el Camino, y la Verdad, y la Vida; nadie viene al Padre sino por mí (Juan 14:6). Eres maravilloso y tienes un cielo fantástico de paz eterna y gozo para todos Tus hijos. ¡Te amamos! En el santo nombre de Tu Hijo y el poder de Su resurrección. Amén.

2021-04-18T13:55:56+00:000 Comments

Eb – El primer ángel derramó su copa y sobrevino una úlcera maligna y pestilente 16: 1-2

El primer ángel derramó su copa
y sobrevino una úlcera maligna y pestilente
16: 1-2

El primer ángel derramó su copa y sobrevino una úlcera maligna y pestilente ESCUDRIÑAR: ¿Quién le ordena al ángel derramar las siete copas de la ira? ¿Por qué estas plagas son peores que las anunciadas por las trompetas? ¿Cómo afectan las llagas malignas y pestilentes a quienes han tomado la marca de la bestia?

REFLEXIONAR: ¿Qué gran lección de vida ha aprendido usted de la adversidad? ¿Cuándo ha sido bendecido por algún evento horrible? ¿Cómo puede ayudar a otros que podrían estar pasando por lo mismo en este momento? ¡No desperdicie sus penas!

Después de escuchar una voz fuerte ordenando a los siete ángeles que viertan sus siete copas de la ira de Dios sobre la tierra, Juan vio que los ángeles obedecían instantáneamente. Sin embargo, no se agolparon al borde del cielo y arrojaron sus copas como una multitud de niños en una pelea de comida. Los vemos actuar, uno a la vez, de manera ordenada y sombría. Claramente, estas copas finales de ira se derramarán en los últimos días de la Gran Tribulación.

Y oí una gran voz procedente del santuario, que decía a los siete ángeles: ¡Id y derramad sobre la tierra las siete copas de la ira de Dios! (16:1). Esta voz debe ser la de Yeshua, ya que todos los demás serán excluidos del santuario: Y el santuario se llenó de humo por la gloria de Dios y por su poder; y nadie podía entrar en el santuario hasta que fueran consumadas las siete plagas de los siete ángeles (15:8). Al igual que las diez plagas en Egipto, las siete plagas serán actos sobrenaturales de ADONAI. No habrá explicaciones naturales o científicas para estas plagas. Ellos llegarán a cualquier otra explicación que no sea Jesús mismo. De hecho, solo hay una breve pausa, el tiempo suficiente para que uno de los santos ángeles afirme que los juicios de las copas son rectos y justos (16:5-7).354 En cuanto el primer ángel deja del templo en el cielo, su gran copa se derrama con la ira de Dios (Salmo 79:6), él vuela con rapidez, vertiendo su contenido, aquí y allá, en este continente y aquel continente, hasta que cada parte de la tierra recibe algo de su amargo brebaje. Finalmente, la copa estará vacía y su terrible mezcla comenzará a surtir efecto.

Salió el primero, y derramó su copa sobre la tierra, y sobrevino una úlcera maligna y pestilente sobre los hombres que tienen la marca de la bestia y que adoran su imagen (16:2). Esto nos recuerda a las plagas en Egipto (ver el comentario sobre Éxodo Bp: Moisés arrojó cenizas al aire y se produjeron forúnculos y úlceras en todo Egipto). Las dos palabras griegas kakos y poneros significan maligna y pestilente. Cuando se usan juntas, enfatizan que las llagas supurarán y serán incurables. Todos los grandes científicos del mundo intentarán frenéticamente encontrar una cura, pero será en vano, el dios de la ciencia fallará. Pero el anticristo al ser un falso hijo en todos los sentidos, se jactará de su capacidad de curar y de ser “el gran médico”. Y por un tiempo, con la ayuda del falso profeta, parecerá cierto, ya que las personas acudirán a él en busca de la cura. Pero su incapacidad para curar a su pueblo de las malignas y pestilentes llagas enviadas por el Señor demostrará sin lugar a dudas que es un mentiroso. A pesar del dolor de las llagas, los corazones de las personas, como los de Faraón, seguirán duros. Ellos no se apartarán de sus pecados para glorificar a Dios (16:9), y lo maldecirán Él hasta el final (16:21).355

Armagedón se acerca. ¿Quién en su sano juicio elegiría ponerse del lado del anticristo en su lucha contra ADONAI? Sin embargo, millones toman esa decisión cada día cuando rechazan una salvación tan grande (Hebreos 2:3) como la que ofrece el Padre a través de Su Hijo, Jesús, nuestro Rey. Porque este es el corazón de lo que se trata Armagedón. Es el mundo que dice: “No doblaremos nuestra rodilla (Filipenses 2:10a) a nadie”. Estamos muy orgullosos, somos muy poderosos y somos demasiado importantes “.356

Esta plaga no solo afectó a un tercio de la humanidad (9:15) como lo había hecho el juicio de la sexta trompeta, sino que afectó a todas las personas que recibieron la marca de la bestia y que adoran su imagen (16:2b). Porque se habían negado a adorar al verdadero Dios y Creador, Jesucristo, y eligieron adorar la imagen de la bestia, la hora de su juicio va a venir sobre ellos (14:6-7). ¿Pondrán la marca de la bestia en sus cuerpos? Entonces el SEÑOR agregará Su propia marca a sus cuerpos. Pero Su marca realmente reflejará el carácter maligno del dios que adoraban. ¿Tendrían ellos miedo de lo que pasaría si se negaban a recibir la marca de la bestia? Entonces ADONAI les enviará a ellos algunas dolorosas llagas que simplemente serán un anticipo de lo que va a estar recibiendo en el lago de fuego (20:15). A partir de ese momento, nadie que haya recibido la marca de la bestia podrá olvidar las consecuencias de la terrible elección que hizo.357

Solo las personas que aceptaron la marca de la bestia y adoraron su imagen se verán afectadas. Aquellos que rechazaron la marca por su devoción al Mesías serán inmunes. Y esto solo los enfurecerá aún más contra Jesucristo, quien infligirá Su juicio sobre ellos. No habrá más escondites. Será obvio quién ha elegido al verdadero Hijo y quién ha elegido al hijo falso. Todos estarán expuestos porque esas llagas serán muy horribles. Moisés habló de esto cuando dijo: YHVH te golpeará con la úlcera de Egipto, con tumores, con sarna y con erupciones, de las que no podrás ser curado (Deuteronomio 28:27) y dice YHVH te golpeará con pústula maligna en las rodillas y en las piernas, desde la planta de tu pie hasta tu coronilla, sin que puedas ser curado (Deuteronomio 28:35).

Y como aquellos que viven en la tierra (6:10, 8:13, 11:10, 13:8, 13:12-14, 17:2 y 8) no podrán atacar directamente a Jesús (Yeshua), trasladarán su ira y gran amargura contra los judíos. En este punto, los judíos se negarán a jurar lealtad a la bestia, no porque son salvos, sino porque él está tratando de matarlos. Serán perseguidos, arrestados, juzgados por no llevar la marca de la bestia y ejecutados. Al final de la Gran Tribulación dos tercios de los judíos son asesinados, y un tercio se salva cuando reconocen al Mesías por quien Él es y le pedirán que regrese, haga clic en el enlace y vea Ev La base para la Segunda Venida de Jesucristo.

Querido Padre y Creador, ¡eres digno de todo nuestro amor! Nos postramos en adoración a Ti. La vida en este mundo parece ser tan real, pero en realidad es solo un anticipo de toda la eternidad, ya sea el cielo o el infierno. El Padre ama al Hijo, y todas las cosas ha entregado en su mano. El que cree en el Hijo tiene vida eterna; pero el que desobedece al Hijo, no verá vida, sino que la ira de Dios permanece sobre él (Juan 3:35-36). La decisión más sabia que cualquiera puede tomar es buscarte de todo su corazón. Cuando vienen los dolores y las pruebas, elegimos enfocarnos en la eternidad y la vida contigo en el cielo. Estamos atribulados en todo, pero no angustiados; en apuros, pero no desesperados; perseguidos, pero no desamparados; derribados, pero no destruidos (2 Corintios 4:8-9).  Pues considero que los sufrimientos del tiempo presente no son dignos de ser comparados con la gloria venidera que va a ser revelada en nosotros (Romanos 8:18). Elegimos enfocarnos en la eternidad y la vida contigo en el cielo. Eres maravilloso y tienes un cielo eterno asombrosamente fantástico para Tus hijos. ¡Te amamos! En el santo nombre de Tu Hijo y el poder de Su resurrección. Amén.

2021-05-15T21:01:20+00:000 Comments

Ea – Las Siete Copas de la ira de Dios 16: 1-21

Las Siete Copas de la ira de Dios
16: 1-21

La Biblia proporciona el único faro verdadero de luz y esperanza en la oscuridad y la desesperación del mundo. La Buena Nueva es reconfortante, alentadora y afirma palabras de paz, bondad, alegría y amor de salvación. Los seguidores justos de ADONAI se tranquilizan al leer sobre el amor de Dios, Sus promesas y Su herencia eterna en Su reino.

Sin embargo, aunque la Biblia es un libro de esperanza, también es un libro de juicio. Porque el Señor ama la justicia y la fe, Él también debe odiar el pecado y la incredulidad. Él no puede recompensar la fidelidad a menos que castigue la maldad. Tanto el TaNaJ como el Brit Hadashah hablan repetidamente del juicio venidero, especialmente aquellos pasajes que describen el Día del SEÑOR (Joel 2:28-32; Zacarías 14:1; Malaquías 4:1; Mateo 3:11-12; Segunda Tesalonicenses 1:7-9). La ira del SEÑOR, mostrada anteriormente en los juicios de los sellos y las trompetas, alcanza su clímax devastador con los juicios de las siete copas. Luego veremos el regreso del Mesías al final de la Campaña de Armagedón.353

Los siete ángeles han sido seleccionados, nombrados y equipados como los mensajeros finales del juicio de Dios. La última mitad de la Gran Tribulación está comenzando y el mundo estará adorando al anticristo después de que él revele su verdadera identidad luego de tener su imagen establecida en el Lugar Santísimo del Templo de la Tribulación. Dos tercios de los judíos serán muertos y asesinados, pero un tercio quedará vivo (Zacarías 13:8). Habrá creyentes judíos tanto en Jerusalén como en Bosra (en la actual Jordania), la larga sequía y el hambre seguirán asolando la tierra y los alimentos serán muy escasos. Esta será la escena mundial cuando comiencen las plagas registradas en Apocalipsis 16.

Es imposible escapar de la realidad del juicio de Dios. Se derramarán dos copas de juicio sobre los que viven en la tierra, luego, durante el juicio de la tercera copa, habrá un breve interludio mientras un ángel habla en defensa del Señor. Los juicios de la sexta y séptima copa se llevarán a cabo como parte de las ocho etapas de la Campaña de Armagedón.

En Éxodo, las diez plagas señalaron a los egipcios que el Faraón era incapaz de cambiar el rumbo de la desastrosa situación en la que se encontraban, por lo tanto, demostró su fracaso como gobernante y como dios. Las siete copas de la ira de ADONAI harán lo mismo, ya que señalan a los que moran en la tierra, que el anticristo es incapaz de revertir la desastrosa situación en la que se encuentran, por lo tanto, demostrarán su fracaso como gobernante y dios.

Querido Dios de toda la creación, ¡eres increíble! ¡Tu amor es fantástico y Tu santidad es perfecta! Los gobernantes a menudo están muy orgullosos de todo lo que han logrado, pero eres más grande que todos los gobernantes juntos Tu eres Rey de reyes y Señor de señores. Ellos gobiernan solo mientras lo permitas, incluido el anticristo. Y observé que este cuerno hacía guerra contra los santos, y los vencía, hasta que vino el Anciano de días, y se dio el juicio a los santos de ’Elyonin, y llegó el tiempo en que los santos poseyeron el reino… y serán entregados en su poder por un tiempo, dos tiempos y medio tiempo. Pero el Juez se sentará, y se le quitará su dominio para que sea destruido y arruinado hasta el fin. Y el reino y el dominio y la majestad de los reinos por debajo de todos los cielos, será dado al pueblo de los santos de ‘Elyonin, cuyo reino es un reino eterno, y todos los dominios le servirán y le obedecerán (Daniel 7:21-22, 25c-27). En el santo nombre de Tu Hijo y en el poder de Su resurrección. Amén.

2021-04-24T13:16:15+00:000 Comments

Dz – Twisted Threads 22: 12

Twisted Threads
22: 12

Twisted threads DIG: What is the purpose of the twisted threads (tassels or tzitzit)? Where are they to be placed? What other physical reminder of a spiritual truth do believers practice? How are they similar? How are they different? Why the blue cord on each tzitzit? Are we obligated to wear a tallit and the twisted threads today? Why? Why not?

REFLECT: In a secular society, what reminders do we have that keep our minds on Messiah? The calendar of seven festivals, Purim, Tisha B’Av, and other holidays are special reminders. But on a more frequent basis, the Lord’s Supper, lighting the Shabbat candles and singing the barukh ata ADONAI over the bread and the wine (grape juice) also have great meaning.

The twisted threads were to serve as a reminder of ADONAI’s mitzvot and Isra’el’s obligation to obey them. Like immersion, they are a physical reminder of a spiritual truth.

While several of the mitzvot grouped in 22:1-12 refer to mankind’s relationships with our neighbors, there are also mitzvot about the care of animals and birds. The impression remains that the Second Address: The Specific Stipulations of the Covenant (12:1 to 26:19), covers a wide range of topics. The present group of eleven mitzvot in 22:1-12 make it clear that the scope of ADONAI’s concern for proper treatment in the covenant community was just as wide. There was to be a wholehearted application of the Torah. In these next twelve verses, much of them are concerned with the love that should be shown to other members of the covenant community (Deuteronomy 15:1-18; Leviticus 19:1-37). While the brief statement: Love your neighbor as yourself (Leviticus 19:18; Matthew 22:39), does not occur in Deuteronomy, it is implied here, and in many parts of the book. The covenant mitzvot was comprehensive in its demand for love. The love of YHVH, and the love for one’s neighbors.485

11. You are to make for yourself twisted threads (Hebrew: g’dilim, meaning tassels (Matthew 9:20 and 23:5) on the four corners of your garment in which you cover yourself (22:12). Numbers provides a fuller account of this mitzvah: ADONAI spoke to Moses saying: Speak to Bnei-Yisrael. Say to them that they are to make for themselves tzitzit on the corners of their garments throughout their generations, and they are to put a blue cord on each tzitzit. It will be your own tzitzit – so whenever you look at them, you will remember all the mitzvot of ADONAI and do them and not go spying out after your own hearts and your own eyes, prostituting yourselves. This way you will remember and obey all My mitzvot and you will be holy to your God.  I am ADONAI your God. I brought you out of the land of Egypt to be your God. I am ADONAI your God” (Numbers 15:37-41).

The rabbis wondered why YHVH commanded the inclusion of one blue cord among the white cords of the tzitzit. Tractate Menahot of the Babylonian Talmud reports Rabbi Meir asking “Why is blue different from all other colors?” and then answering, “Because blue resembles the sea, and the sea resembles the sky, and the sky resembles the throne of sh’khinah glory. As it is written: Above the sky over their heads was something like a throne, resembling a sapphire in appearance (Ezeki’el 1:26).

The object for these twisted threads was to remind the Israelites (by day and night, since the tallit was clothing by day and a blanket by night) of the Torah and to be holy as He is holy (Leviticus 11:44). By attaching the tassels to the tallit, we are reminded of ADONAI’s mitzvot, our blueprint for living (see the commentary on Exodus, to see link click DjThe Ten Commandments). They are a physical reminder of a spiritual truth. Today we don’t have to wear twisted threads, although, because of our freedom in Messiah, if one chooses to do so, we can. But we have a much more significant reminder. We have the Ruach ha-Kodesh living within us, conforming us into the image of Messiah (Romans 8:29b).486

Dear Heavenly Father, How wise You are to remind Your people daily to be holy as You are holy (Leviticus 11:44) by their wearing of the twisted thread. It would be good if people nowadays realized that You are holy and only those who are holy can enter heaven. Praise You that by Yeshua’s death and resurrection You opened the door to holiness for all who chose to love and to follow God (Romans 10:9-10). He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21). The choice of each person’s eternal destiny is decided by who their heart loves. God looks to see if they have repented from their selfish ways and chosen to love and follow Him (Second Peter 3:9). It is a real choice of eternal life of great joy or suffering the wrath of God in eternal punishment. He who trusts in the Son has eternal life. He who does not obey the Son will not see life, but the wrath of God remains on him (John 3:36). Father God, I love You and look forward to praising and worshiping You forever. Please do whatever it takes to open the hearts of my friends and family so they choose eternal life by loving You as first in their lives. In Yeshua’s holy name and power of His resurrection. Amen

2020-12-19T20:52:01+00:000 Comments

Dy – Israelite Distinctiveness 22: 9-11

Israelite Distinctiveness
22: 9-11

Israelite distinctiveness DIG: Why was Isra’el to maintain her distinctiveness? Why do you think the Ruach Ha’Kodesh inspired Moses to write about the same three mitzvot in two different books?

REFLECT: As a believer, how do you demonstrate your distinctiveness to those in your family, in your neighborhood, at work, to those you meet along the way, or to the world?

Isra’el was to maintain her distinctiveness; she was not to imitate worldly practices.

While several of the mitzvot grouped in 22:1-12 refer to mankind’s relationships with our neighbors, there are also mitzvot about the care of animals and birds. The impression remains that the Second Address: The Specific Stipulations of the Covenant (12:1 to 26:19), covers a wide range of topics. The present group of eleven mitzvot in 22:1-12 make it clear that the scope of ADONAI’s concern for proper treatment in the covenant community was just as wide. There was to be a wholehearted application of the Torah. In these next twelve verses, much of them are concerned with the love that should be shown to other members of the covenant community (Deuteronomy 15:1-18; Leviticus 19:1-37). While the brief statement: Love your neighbor as yourself (Leviticus 19:18; Matthew 22:39), does not occur in Deuteronomy, it is implied here, and in many parts of the book. The covenant mitzvot was comprehensive in its demand for love. The love of YHVH, and the love for one’s neighbors.480

Because the Israelites were God’s chosen people (14:12), separated from other nations, practices that were acceptable in pagan cultures were prohibited to the Jews. ADONAI set apart the priests and Levites to teach the people how to know right from wrong and the clean from the unclean, and this helped the people develop discernment. As they obeyed YHVH and sought His blessing, they learned more and more about what was fitting and proper in Jewish society. However, ultimately, the nation decayed spiritually because the priests and Levites failed to do their job, and the Israelites began to imitate their heathen neighbors (Ezeki’el 22:23-29, 44:23).481

These three mitzvot have a counterpart in Leviticus,You must keep my statutes. You are not to crossbreed different kinds of animals. You are not to sow your field with two kinds of seed, nor are you to wear a garment woven of two kinds of material” (Leviticus 19:19). The Leviticus passage is more general, whereas here in Deuteronomy, it is more specific.

8. You are not to plant your vineyard with two kinds of seed, lest (Hebrew: pen, meaning or, otherwise) the whole harvest will be forfeited – both the seed you plant and the produce of the vineyard (22:9). It would have prohibited the Egyptian practice of planting vegetables in a vineyard between rows of vines or perhaps mixing vines with other fruit trees in the same vineyard. There are a number of Egyptian paintings, from the Eighteenth and Nineteenth Dynasty tombs, showing gardens and orchards in which various types of fruit-bearing trees are in vineyards. The sense seems to be that the violation of this mitzvah would have resulted in the whole harvest being forfeited as if it were under the cherem judgment (Joshua 6:18-19).482 The first-fruits would not have been accepted by YHVH, and therefore the entire harvest would have been useless.

9. You are not to plow with an ox and a donkey together (22:10). One is stronger than the other, and one will work harder and tire very fast. The ox was clean, and the donkey unclean. Initially the animals were given to mankind to help, but they could be easily abused. So, this commandment reminds us that they are God’s creation. A righteous man cares for the life of his animal; know the condition of your flocks, pay attention to your herds (Proverbs 12:10a, 27:23). The Sabbath was not only made for mankind. The animals were also to have rest (Exodus 20:10).483

10. You are not to wear a woven mixture, wool and linen together (22:11). Again, this was practiced in Egypt. The word a mixed material, sha’atnez, which is not Hebrew, appears to be a word taken from Egyptian. It may be noted that during the Eighteenth Dynasty, various complicated types of pattern weaves were being introduced in Egypt. As a result, they were to be detestable to the Israelites.484 The rabbis declared that pious Jews would not sew a garment of wool with a linen thread, and that if one saw an Israelite wearing a garment of mixed cloth, it was lawful for him to fall on him and tear the forbidden garment to pieces.

Dear Heavenly Father, Praise You that You are so loving and wise! You created the world with just words and everything You made was perfect the first time (Genesis 1:31). You also understand how all that You made should fit together, or not be put together. You know everything! Messiah. In Him all the treasures of wisdom and knowledge are hidden (Colossians 2:2c-3). We can rest confidently in trusting that as we follow Your guidance, we will be doing what is wisest. Thank You for caring so much for Your creation. In Yeshua’s holy name and His power of resurrection. Amen

2020-12-19T20:39:37+00:000 Comments

Dx – Make a Guardrail on Your Roof 22: 8

Make a Guardrail on Your Roof
22: 8

ADONAI values human life and He expects us to do the same.

While several of the mitzvot grouped in 22:1-12 refer to mankind’s relationships with our neighbors, there are also mitzvot about the care of animals and birds. The impression remains that the Second Address: The Specific Stipulations of the Covenant (12:1 to 26:19), covers a wide range of topics. The present group of eleven mitzvot in 22:1-12 make it clear that the scope of ADONAI’s concern for proper treatment in the covenant community was just as wide. There was to be a wholehearted application of the Torah. In these next twelve verses, much of them are concerned with the love that should be shown to other members of the covenant community (Deuteronomy 15:1-18; Leviticus 19:1-37). While the brief statement: Love your neighbor as yourself (Leviticus 19:18; Matthew 22:39), does not occur in Deuteronomy, it is implied here, and in many parts of the book. The covenant mitzvot was comprehensive in its demand for love. The love of YHVH, and the love for one’s neighbors.478

7. Once again, we see that the Torah teaches concern for others. When you build a new house, you are to make a guardrail for your roof, so that you do not bring the guilt of blood on your house if anyone visiting falls from it (22:8). The flat roof of a house was used for many purposes, such as sleeping in the summertime (First Samuel 9:26), doing household chores, and entertaining. Because of this constant use, a low wall, or a guardrail, needed to be built around the outside edge of the roof for safety purposes. It wasn’t enough to merely put up a sign to warn people of the danger. Failure to build a low wall or guardrail would result in the house owner being responsible for the injury or death of anyone falling off of the roof. The Code of Hammurabi (1700 BC) had a section designed to hold legally and morally responsible those who did not take all necessary steps to prevent accidents.

Today, we are still reminded that we are our brothers (and sisters) keeper. We have a great responsibility to those who surround us. We cannot be indifferent towards each other. It is against the teachings of the Torah. If each member of society took seriously his or her responsibility for others, we would not need laws protecting us from drunk drivers and other irresponsible and reckless people. ADONAI values human life and He expects us to do the same. That truth is the emphasis of this teaching. Deuteronomy, then and now, reminds us that we are a community. Our behavior affects others.479

Dear Heavenly Father, Praise You for being such a kind and loving Father. Praise You that You are always reaching out in love to everyone and You guide your children to be kind to their neighbors both in action and in words. Let no harmful word come out of your mouth, but only what is beneficial for building others up according to the need, so that it gives grace to those who hear it . . . be kind to one another, compassionate, forgiving each other just as God in Messiah also forgave you (Ephesians 4:29 and 32). We love You and love to obey You. In Yeshua’s holy name and His power of resurrection. Amen

2020-12-19T20:32:13+00:000 Comments

Dw – Sparing the Mother Bird 22: 6-7

Sparing the Mother Bird
22: 6-7

Sparing the mother bird DIG: What was the benefit of distinguishing between a mother hen and her young? Why take the young ones and not the mother hen?

REFLECT: How is your life bound up with how you treat the rest of creation? Do you sometimes exchange the long-term profit for immediate gain? How so? Why?

God provides food for mankind, but the greed of a few can destroy the supply for the many.

While several of the mitzvot grouped in 22:1-12 refer to mankind’s relationships with our neighbors, there are also mitzvot about the care of animals and birds. The impression remains that the Second Address: The Specific Stipulations of the Covenant (12:1 to 26:19), covers a wide range of topics. The present group of eleven mitzvot in 22:1-12 make it clear that the scope of ADONAI’s concern for proper treatment in the covenant community was just as wide. There was to be a wholehearted application of the Torah. In these next twelve verses, much of them are concerned with the love that should be shown to other members of the covenant community (Deuteronomy 15:1-18; Leviticus 19:1-37). While the brief statement: Love your neighbor as yourself (Leviticus 19:18; Matthew 22:39), does not occur in Deuteronomy, it is implied here, and in many parts of the book. The covenant mitzvot was comprehensive in its demand for love. The love of YHVH, and the love for one’s neighbors.476

6. If there happens to be a bird’s nest in front of you along the road, in any tree or on the ground, with young ones or eggs and the hen sitting on the young or on the eggs, you are not to take the hen with the young. You must certainly let the hen go, but the young you may take for yourself so that it may go well with you and you may prolong your days (22:6-7). This statement is cited several times in Deuteronomy as a consequence of a wholehearted obedience to the Torah. Our own life is bound up with how we treat the rest of creation.

This mitzvah, which appears only in Deuteronomy, is briefly stated, so that the meaning is no longer clear to the modern reader. Many have suggested some kind of humanitarian concern. However, it is not clear how taking the young birds, but releasing the mother can be considered as a humanitarian act. It is more likely that the mitzvah has to do with the conservation of food supply. The Israelites were permitted to eat certain birds (14:11). The obvious reason for taking the young birds would be in order to provide food for the family. Since the birds in this scenario would be found in the wild, along the road, in any tree or on the ground, this source of food would be accidental in nature. Given this context, the provisions for the mitzvah may become clearer. If the nest was found with a mother bird and eggs or young birds in it, the natural tendency would be to take all of them, thereby acquiring more food. However, in reality, the effect would be to exchange a long-term profit for an immediate gain. To take and kill the mother hen would be to diminish a potential future supply of food. To take the hen and leave the babies would only result in their death because they couldn’t survive without the mother. As a result, by taking the young birds, or the eggs, but letting the mother go, food was acquired without the source of the food being destroyed.477

God loves animals, and so should we!

Dear Heavenly Father, Praise You that Your loving kindness extends even to animals. You care for everything that You created and You want people to be kind to animals also. From the roots of the shepherd David, Isra’el’s Godly king, comes the Messiah (Isaiah 11:1). You are the Good Shepherd: “I am the Good Shepherd. The Good Shepherd lays down His life for the sheep (John 10:11)You so graciously lay down your life for all to choose to love and to follow you as their Shepherd. “I am the Good Shepherd. I know My own and My own know Me, just as the Father knows Me and I know the Father. And I lay down My life for the sheep.  I have other sheep that are not from this fold; those also I must lead, and they will listen to My voice. So, there shall be one flock, one Shepherd (John 11:14-16). Thank You for being such a fantastically wonderful Shepherd! In Yeshua’s holy name and His power of resurrection. Amen

2020-12-19T20:58:24+00:000 Comments

Dv – No Crossdressing 22: 5

No Crossdressing
22: 5

A reversal of the natural order, and the distinction between men and women, is viewed as detestable to ADONAI. Therefore, there should be no crossdressing.

While several of the mitzvot grouped in 22:1-12 refer to mankind’s relationships with our neighbors, there are also mitzvot about the care of animals and birds. The impression remains that the Second Address: The Specific Stipulations of the Covenant (12:1 to 26:19), covers a wide range of topics. The present group of eleven mitzvot in 22:1-12 make it clear that the scope of ADONAI’s concern for proper treatment in the covenant community was just as wide. There was to be a wholehearted application of the Torah. In these next twelve verses, much of them are concerned with the love that should be shown to other members of the covenant community (Deuteronomy 15:1-18; Leviticus 19:1-37). While the brief statement: Love your neighbor as yourself (Leviticus 19:18; Matthew 22:39), does not occur in Deuteronomy, it is implied here, and in many parts of the book. The covenant mitzvot was comprehensive in its demand for love. The love of YHVH, and the love for one’s neighbors.

We live in a sex-saturated society today. Sins that used to be kept in the dark are now flaunted in public. Our sense of shame has been replaced with brazen defiance. Norms that used to be accepted are now being challenged; people living abnormal lifestyles now want to be accepted as normal. Sex sells everything today. It is in every industry, all the time, year after year, day after day, every minute, every second. We cannot escape it. Like Lot in Sodom and Gomorrah, we are swimming in an ocean of sexual excess and perversion while trying to stay clean. Sex crimes are at all-time highs, while infidelity, divorce, and perversion are now commonplace. We are obsessed with sex to a degree perhaps never seen before in the world.

5. Moses, however, was way ahead of his time when, under the inspiration of the Ruach ha’Kodesh, he declared: A woman must not wear men’s clothing, and a man is not to put on women’s clothing, for whoever does these things is detestable to ADONAI your God (22:5). There is reason to believe that the commandment was made not merely to preserve decency, but because the pagans were in the habit of following homosexual practices (see the commentary on Leviticus, to see link click Ae – The Bible and Homosexual Practice) in their idol worship. Maimonides, or Rambam (the most prolific and influential Torah scholar in the Middle Ages) said that “in the books of the idolaters it is commanded that when a man presents himself before the Star of Venus, he shall wear the colored dress of a woman; and when a woman adores the Stars of Mars, she shall appear in the armor of a man.” Pagan idols were frequently represented with the features of one sex and the dress of the other, and their worshipers endeavored to be like them. Consequently, it seems that this practice of crossdressing was as old as the Torah itself.474

The adoption of clothing of the opposite sex was forbidden because it obscured the distinction of the sexes and therefore violated an essential part of the created order. So God created mankind in His own image, in the image of God He created them; male and female He created them (Genesis 1:27). It was also subtly warned against anything that promoted homosexuality. The word translated detestable (Hebrew: toebah meaning something disgusting morally) is used to describe Ha’Shem’s view of homosexuality in Leviticus 18:22, “Do not have sexual relations with a man as one does with a woman; that is detestable (toebah),” and in Leviticus 20:13, “If a man has sexual relations with a man as one does with a woman, both of them have done what is detestable (toebah).” And to show how serious this offense is, the Ruach Ha’Kodesh adds, “They are to be put to death; their blood will be on their own heads.” Also, some evidence exists that transvestism may have been connected with the worship of pagan deities.475

These commandments were given in the Dispensation of Torah (see the commentary on Exodus DaThe Dispensation of Torah), and we are now living in the Dispensation of Grace (see the commentary on Hebrews BpThe Dispensation of Grace) and therefore no longer live under the yoke of the Torah. However, like the Ten Words (see BkThe Ten Words), this mitzvah reveals the heart of God and can be thought of as a “blueprint for living.” Since the mitzvah was related to the divine order of Creation and since whoever does these things is detestable to God, believers today should also obey this command.

But does this forbid women from wearing pants? No, it doesn’t. In fact, clothing “that pertains to a man” at the time the verse was written would not have been understood to mean pants. Men in the Middle East through the history of the TaNaKh and the B’rit Chadashah did not ordinarily wear pants, trousers or slacks; they wore robe-like garments. And in many cultures such as in China, women have commonly worn pants. The scripture more specifically addresses and forbids transvestism and cross-dressing.

The underlying principle certainly applies to today. Men should dress in an appropriately masculine manner and women should dress in an appropriately feminine manner. Clothing manufacturers make pants designed for men, and pants, slacks and pants suits designed for women. The Bible emphasizes modesty, and for women, slacks are often more modest than a short skirt. God does not intend for this scripture to be understood in an extreme or unreasonable way. For example, it’s perfectly fine for a woman to wear her husband’s old shirt when she’s painting or to put on her male friend’s jacket when she’s cold.

But there should be no crossdressing.

Dear Heavenly Father, Praise You for being so very loving and wise that you keep us from things that will hurt us. Just as a young child may not understand why he is told not to play with fire, even though it seems fun – so you keep us from hurting ourselves when we obey you. For ADONAI Elohim is a sun and a shield. ADONAI gives grace and glory. No good thing will He withhold from those who walk uprightly (Psalms 84:12). Thank You for being such a wonderful, loving Father when you say, “Yes,” and when you say, “No.” In Yeshua’s holy name and His power of resurrection. Amen

2023-12-06T23:06:59+00:000 Comments

Du – Restoration of Lost Property 22: 1-4

Restoration of Lost Property
22: 1-4

Restoration of lost property DIG: What underlying principle and attitude lies behind this mitzvah? Why not “finders keepers, losers weepers?” Who actually owned all the property of the Israelites? How did this help in the understanding of these mitzvot?

REFLECT: When was the last time you helped a stranded motorist change a tire? When was the last time you baby-sat for a neighbor in distress? Have you ever been cared for in the way these verses encourage? What happened? Who is your brother? Who is your sister?

A neighbor wasn’t only someone who lived next to you; he was anyone whom you could help.

While several of the mitzvot grouped in 22:1-12 refer to mankind’s relationships with our neighbors, there are also mitzvot about the care of animals and birds. The impression remains that the Second Address: The Specific Stipulations of the Covenant (12:1 to 26:19), covers a wide range of topics. The present group of eleven mitzvot in 22:1-12 make it clear that the scope of ADONAI’s concern for proper treatment in the covenant community was just as wide. There was to be a wholehearted application of the Torah. In these next twelve verses, much of them are concerned with the love that should be shown to other members of the covenant community (Deuteronomy 15:1-18; Leviticus 19:1-37). While the brief statement: Love your neighbor as yourself (Leviticus 19:18; Matthew 22:39), and do to others what you would want them to do to you (Matthew 7:12), does not occur in Deuteronomy, however, it is implied here, and in many parts of the book. The covenant mitzvot was comprehensive in its demand for love. The love of YHVH, and the love for one’s neighbors.469

The Torah has much to say about our relationship with our neighbors. Are we concerned, or indifferent neighbors? Do we turn the other way when someone is in trouble? Or do we reflect the love of God to others? This is the “lost-and-found” section of the Torah. If an item is ever found it is to be returned to the rightful owner. It never really belongs to you. By observing this simple principle, we will not violate the eighth (to see link click BsYou Shall Not Steal), and tenth (see BuYou Shall Not Covet) commandments. We need to be content with what the Lord has given us. But there is a beautiful twist within this commandment, when a person who found something could keep it.

1. This warmhearted mitzvah builds on Exodus 23:4-5, where it occurs in a list of mitzvot for those taking part in court cases. That is why the animals there are said to belong to your enemy or one who hates you, in-other-words, adversaries in a court case. The point is that animals should not have to suffer because of human disputes. Here, Moses lifts the mitzvah from the judicial context of Exodus and changes your enemies’ ox, to your brother’s ox, thus widening its relevance to all Israelites at any time.470 There were few fences and walls on Jewish farmland, so it would be easy for livestock to wander away. If you found such an animal, you were to return it to the rightful owner. You are not to watch your brother’s ox or sheep going astray and ignore them – you must certainly bring them back to your brother (22:1). Such a response could only come from an attitude of the heart.

2. If your brother is not near you or if you do not know him, then you should bring it into your house and it will remain with you until your brother comes searching for it and you return it to him (22:2). Animals should not have to suffer because of human neglect either. Deuteronomy adds some additional details to the original mitzvah. If the owner lived too far away, you were to “board” the animal until the owner came to get it. The Temple scroll specified that the distance of not near you, was set at a three days journey from the Temple (11QTemple 52:14). Farm animals were both expensive and essential; neither the farm family nor the nation could survive without them.

3. But Moses didn’t limit these mitzvot to restoring strayed animals; he said that anything a Jewish person found was to be guarded and returned to the rightful owner. He was not to ignore it because of the extra time and labor involved. You are to do the same with his donkey or his coat or anything lost by your brother, that may be lost by him and you find – you may not ignore them (22:3). This mitzvah is not warning God’s people against theft, but is requiring that they go out of their way to restore any found property to its rightful owner.471

4. Then there was the direct help of a neighbor in crisis. If a beast of burden was lying on the road, a man was to help his neighbor get the animal back on its feet. The animal would be loaded down with baggage, and therefore it would not be able to get up by itself and would be too heavy for one man. In that case, Moshe demanded: You must not watch your brother’s donkey or ox fall down on the road and ignore it – you must certainly help him lift it up again (22:4). All members of the covenantal nation must show genuine interest in the welfare and success of their fellow Israelites. For the animals’ sake, and for the owner’s sake, the men would get together and turn this emergency into an opportunity to practice brotherly love. Emergencies don’t make people; they show what people are made of.472

The significant phrase in these verses is do not ignore it in verses 1, 3, and 4. Literally, it means do not hide yourself from it, which contrasts the natural human tendency to pretend not to see in matters that do not relate directly to us. Moshe exhorts God’s people to take the initiative in assisting their fellow Israelites as they walked through life’s journeys. This was supremely illustrated by the priest and the Levite who passed the injured man on the Jericho road (see the commentary on The Life of Christ Gw The Parable of the Good Samaritan).473 At the end of the parable Messiah asked the expert in the Torah: Which one of these seems to you a neighbor to the one attacked by robbers? And he answered and said: The one who showed mercy to him. Then Yeshua said to him: Go and you do the same (Luke 10:36-37). Who, then, was his neighbor? The Samaritan. Therefore, our neighbor is not only those whom we love, but also those that we count as our enemies.

Dear Heavenly Father, Praise Your wonderful kindness! Though Isra’el is Your firstborn (Exodus 4:22), You have opened the door of relationship with You to Gentiles. “I, ADONAI, called You in righteousness, I will take hold of Your hand, I will keep You and give You as a covenant to the people, as a light to the nations (Isaiah 46:9). Praise You for making all who choose to love and follow You, to be Your children. But whoever did receive Him, those trusting in His name, to these He gave the right to become children of God (John 1:12). How awesome that though the Gentiles were once far from God, You have brought us near thru Messiah’s blood. Therefore, keep in mind that once you – Gentiles in the flesh – were called “uncircumcision” by those called “circumcision” (which is performed on flesh by hand). At that time, you were separate from Messiah, excluded from the commonwealth of Isra’el and strangers to the covenants of promise, having no hope and without God in the world.  But now in Messiah Yeshua, you who once were far off have been brought near by the blood of the Messiah (Ephesians 2:11-13). You are wonderful and I delight in loving and serving You. In Yeshua’s holy name and His power of resurrection. Amen

2020-12-19T20:57:10+00:000 Comments

Dt – The Corpse of an Executed Criminal 21: 22-23

The Corpse of an Executed Criminal
21: 22-23

The corpse of an executed criminal DIG: What positive and negative imagery did God use to teach His people to respect and obey His Torah? What do you think was the original purpose of declaring God’s curse on criminals hung on a tree? How does this apply to Yeshua’s death on a tree?

REFLECT: Do you think that criminals being executed for heinous crimes is a deterrent to others in your society from committing similar crimes? Why? Why not? What reminders or imagery help you to obey and follow the Lord?

A criminal’s lifeless body would be hung publicly to call attention to breaking God’s mitzvot, and to be removed before sunset so as not to defile the Land.

ADONAI used both positive and negative imagery to teach His people to respect and obey His Torah. On the positive side, the men wore blue tassels on the corners of their clothing to remind them that they belonged to YHVH and were privileged to have the Torah to obey (Numbers 15:37-41). The weekly Shabbat and the annual feasts were reminders of all that the LORD had done for Isra’el, and the presence of God’s sanctuary kept His presence before their eyes. The Levites scattered throughout Isra’el were living reminders of the Torah of God and the importance of knowing it.

On the negative side, the offering of blood sacrifices was a vivid reminder that the basis of forgiveness and fellowship was the surrendering up of a life: For the life of the creature is in the blood, and I have given it to you on the altar to make atonement for your lives – for it is the blood that makes atonement because of the life (Leviticus 17:11). Whenever the community stoned someone to death who violated the covenant, it would cause the people to “hear and fear.” Isolating lepers outside the camp, burning leprous clothes, and tearing down leprosy-infested houses reminded the people that sin is like leprosy and must be dealt with. But the public exposure of an executed criminal’s corpse would be an object lesson that few would forget.

A criminal found guilty of committing a capital crime was stoned to death in Isra’el. But if the elders wanted to make the judgment even more grim, they would order the body hanged (or impaled) from a tree (pole) until sundown. It was customary in Semitic societies to expose corpses of men condemned to death by attaching them to a pole or even impaling them. There are several examples of this in the TaNaKh (Numbers 25:4; Joshua 8:29, 10:26-27; Second Samuel 4:12, 21:5-9; Esther 7:9). If someone has committed a capital crime and is put to death, then hung on a tree (21:22). What an object lesson that would be! Besides the shame and degradation of this manner of death, the one so executed would be unable to fall to their knees as a final act of repentance before God, thereby implying that they were under the irrevocable curse of Ha’Shem.

The corpse of the executed criminal’s body was not to remain all night on the tree. This was to be observed at all costs. The Hebrew syntax is very emphatic on this point. The reason was that a person who had been hung on a tree had been cursed by God. He needed to be buried before sundown so that the body would not decay any further and defile the Land, which ADONAI had given to the Israelites to inherit (21:23). The presence of the corpse hanging up to public gaze, with crime, as it were, clinging to it, and God’s curse resting upon it, might result in untold disasters for Isra’el if it left a dead body hanging for an extended period of time. Therefore, as soon as the necessary amount of publicity had been achieved, and other likely offenders had been warned (see the commentary on the Life of David, to see link click BwSha’ul Takes His Own Life: The Desecration of the Bodies), the corpse was buried before sunset. This rather gruesome symbolic act reminded the people that God cursed people that committed capital crimes.

In his day, Paul drew upon this brief section of scripture to make an analogy. Just as the corpse of a condemned criminal carried the curse of God, so Yeshua, hanging on a tree as a condemned and executed criminal was publicly exhibited as one who bore the judgment of God. Messiah bore the same shame as every executed criminal and was publicly exhibited as one who was cursed of God.468 He was Talui, or ha’Talui, which literally means the Hanged One, or contextually, the Crucified One (see the commentary on Galatians BkCursed is Everyone Who Hangs on a Tree). To free us from the curse of God, Yeshua, Himself, had to be cursed of God. As Paul tells us: He (God the Father) made the One who knew no sin (God the Son) to become a sin offering on [our] behalf, so that in Him (God the Son) we might become the righteousness of God (the Trinity) (Second Corinthians 5:21).

Dear Holy Heavenly Father, Praise Your great love that was willing to be our sacrificial sin offering as the lamb or God (John 1:29). You endured awful pain and suffering that all who love You may have Your righteousness. He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21). Our pains and trials are not worth comparing to all You went through as our Creator God being willing to be made in the form of man and to endure shame, betrayal, awful beatings and then crucifixion (Philippians 2:6-11). I take my eyes off my pains and problems and look to heaven’s joys. For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18). In Yeshua’s holy name and His power of resurrection. Amen

2021-08-20T15:17:05+00:000 Comments

Ds – The Tale of Two Sons 21: 15-21

The Tale of Two Sons
21: 15-21

The tale of two sons DIG: What were the rights of the firstborn son? What was to be the father’s attitude? How does this reflect God’s justice and love? Why the severe penalty of rebellious children? What mitzvah lies behind this regulation (see 5:16)? How does this mitzvah help us to understand the parable of the prodigal son and his jealous brother?

REFLECT: What specific passion for God’s justice do you get from this passage? Do you know of anyone suffering from injustice? How could you help him or her this week? Have you ever felt “disinherited” by family, friends, or employers? How can the Lord help you? Why doesn’t ADONAI accept our first birth? How does this mitzvah point to Golgotha?

These two mitzvot balance each other. The first protects a son from an unfair father; the second protects parents from an unruly son. Together, they illustrate the balance of rights and responsibilities that exist in a family, and even more so, in the wider society.

Deuteronomy 19:1 to 26:15 (to see link click DlThe Social and Family Mitzvot) deals with individual mitzvot, and to today’s readers they might appear irrelevant at first, but the very principles behind these commandments were the ones that have brought dignity to mankind. We need to examine these mitzvot in depth to discover the spirit in which they were given, so that we can still live in obedience to God’s Word today. For example, in Numbers 18, the Israelites were to bring their tithes to the Tabernacle because the priests and Levites had no inheritance. But today we have no Temple and no priesthood; however, we bring our tithes to our place of worship. That is the spirit of the mitzvah.

The firstborn son (21:15-17): Suppose a man has two wives. Polygamy, although contrary to ADONAI’s original design of one woman for one man (see the commentary on Genesis AxThen the LORD God Made a Woman from the Rib He had Taken Out of the Man), was certainly practiced in the biblical period. But it was never a positive experience. The Bible never describes a happy polygamous marriage. Abraham took Hagar in addition to Sarah and Jacob married two sisters (How did that turn out? Oy Vey). However, this passage in Deuteronomy is one of several texts that seem to support polygamy (Exodus 21:7-11; Leviticus 18:18; Second Samuel 12:7-8). Here we find a mitzvah that protects the inheritance rights of the firstborn son of an unloved wife. The man in question has taken a second wife, whom he loves, and has had a son by her. Could he rightfully deny his firstborn the inheritance rights in favor of his son through his loved wife?461

A more careful study of the text indicates that Moshe is legislating for a man who has two wives in succession, the second after the first one had died. The Septuagint, Latin Vulgate, Samaritan Version, and Jewish Targum all follow this opinion. It is informative to note that to insist that both wives were living, would be asking the imperfect verb form to bear a load it was not meant to carry. This mitzvah envisions a situation in which a man has a son by his first wife. After her death, he remarried and had another son. Since he loves his second wife more, he wants to give her son the inheritance rights. Ha’Shem, however, prohibits this. The mitzvah protects the inheritance rights of the firstborn.462

Suppose a man has two wives – the one loved and the other unloved – and both the loved and the unloved bear him sons. But it happens that the firstborn son belongs to the unloved wife.  Now on the day he lets his sons inherit what he has, he must not treat the loved one’s son as firstborn, in place of the unloved one’s son, who is the firstborn (21:15-16). This is exactly what Jacob did. He gave a double inheritance to Joseph, Rachael’s firstborn, whom he loved more, instead of to Issachar the unloved Leah’s firstborn son (of course the Torah had not been written yet). This teaches us that we should not show any partiality to our children, or anyone else in the family of God.

As Peter says: I truly understand that God is not one to show favoritism (Acts 10:34). And there are other verses in the B’rit Chadashah that reflect the same sentiment. Let love be without hypocrisy – detesting what is evil, holding fast to the good (Romans 12:9), and I solemnly charge you – before God and Messiah Yeshua and the chosen angels – to observe these things (the choosing of elders) without taking sides, doing nothing out of favoritism (First Timothy 5:21).463

Rather, he must acknowledge the firstborn, the son of the hated one, by giving him a double portion of all that he has. For he is the first of his vigor – the right of the firstborn is his (21:17). The strong preference for the firstborn was an ancient custom in Isra’el. However, in salvation history, it should be noted that YHVH occasionally bypassed the firstborn son and chose the second son. Abraham’s firstborn son was Ishmael, but God chose Isaac, and Esau was Isaac’s firstborn son, but God chose Jacob (Romans 9:6-13). Jacob gave his special blessing to Ephraim, Joseph’s second son, and not to Manasseh, the firstborn (Genesis 48:20-22). ADONAI doesn’t accept our first birth, which is of the flesh, but offers us a second birth, a spiritual birth, that makes us His firstborn children (John 3:1-18; Hebrews 12:23).

The rebellious son (21:18-21): If a son should not suffer because of his father’s whims, then neither should parents (indeed the whole family) suffer because of one son’s incorrigible behavior. First, an example of the situation is given: Suppose a man has a stubborn and rebellious son who does not listen to the voice of his father or mother. They discipline him, but he does not listen to them. Then, the responsibility would fall upon the parents. His father and mother are to grab hold of him and bring him out to the impartial elders of his city – to the gate of his place (21:18-19). The judicial and economic decisions customarily took place in the area of the city gate. This case of a rebellious son represented more than a family matter because the family unit was, and is, an essential part of the fabric of the covenantal nation. Therefore, the rejection of parental authority is the same as violating the covenant in Isra’el.464

The parents would then state their case before the elders of his city, “This son of ours is stubborn and rebellious – he does not listen to our voice. He is a glutton and a drunkard” (21:20). The son, however, was not judged for being a glutton and a drunkard, but for being rebellious. His self-indulgent living and drunkenness were simply examples of his rebellion against parental authority.465 Here, the responsibility of the community is made clear. The parents had the responsibility to give the facts to the elders, but could not take the law into their own hands. If the rebellious son refused to change his ways, then the only verdict was death by stoning. Then all the men of his city are to stone him with stones to death (21:21a). This is another mitzvah that at first seems barbaric. In our modern society, which frowns upon even the simplest forms of corporal punishment, the idea of executing a son for disobedience seems to be horrific. Once again, however, a closer look uncovers important features that put the mitzvah in its proper context and indicates contemporary relevance.

This mitzvah is not talking about naughty young children, but about seriously delinquent young adults. If this mitzvah intentionally balances the preceding one above, then it may picture a firstborn son who is proving totally unworthy of his inheritance. More than that, his conduct could affect the family’s economic capability for generations to come. If this is how he behaves now, what would he do with the family’s wealth when he inherits it?

In addition, this mitzvah recognizes a valid role for civil authorities, representing the interests of the whole community, when domestic issues become a threat to the well-being of a family and thereby the welfare of the whole community. In other words, the family is not loaded down with the total burden of delinquent behavior on its own since the offense also involves the blatant and persistent violation of the Ten Words (see BpHonor Your Parents). So, you will purge the evil from your midst. There is a phrase that we hear many times in the study of the Torah. One that is repeated seven times from Chapters 13 to 24, “You will purge the evil from your midst” (13:6, 17:7, 19:19, 21:21, 22:21, 22:24, 24:7).

Again, mention is made of the deterrent effects of capital punishment: And all Isra’el will hear and be afraid (21:21b). No record in the Bible or extra biblical literature has come to light which indicates that this punishment was ever carried out. It was obviously a very last resort. The fear of death apparently deterred Jewish sons from being rebellious.466 And the matter of the rebellion in young adults is just as relevant today as it was then. No one is suggesting that the rebels of today should be stoned; however, it is important to note that the fear of ADONAI is the beginning of wisdom and knowledge of the Holy One is understanding (Proverbs 9:10).

The “mitzvah of the prodigal” helps us to understand one aspect of our Lord’s parable (see the commentary on The Life of Christ HuThe Parable of the Lost Son and His Jealous Brother), and the fact that the father ran to meet his son, threw his arms around him and kissed him (Luke 15:20 NIV). In the Near East, it isn’t customary for older men to run. Of course, the father’s love for his son compelled him to rush to meet him, but there was something else involved. News of the rebellious young man’s wicked life in the far away country had certainly drifted back to his hometown, and the elders at the gate knew that he had disgraced their city. Seeing him approach, they might have been tempted to refuse to let him in, or, in their anger, picked up stones to stone him to death. But with the father holding his son in his arms, kissing him, and welcoming him, the elders could do nothing. Had anyone thrown stones, they would have hit the father. This speaks of Golgotha (see the commentary on The Life of Christ LsThen They Brought Jesus to Golgotha, the Place of the Skull), where God took our punishment for us that He might be able to welcome us home.467

Dear Heavenly Father, Praise You for Your great love, patience and wisdom. Praise You for accepting our repentance. The Lord is not slow in keeping His promise, as some consider slowness. Rather, He is being patient toward you – not wanting anyone to perish, but for all to come to repentance (Second Peter 3:9). Thank You for teaching through stories that true repentance is not merely a flippant “yes,” but it is a change of heart to love and believe in the Messiah that works itself out in loving obedience.

“Now what do you think? A man had two sons, and he went to the first and said, ‘Son, go work in the vineyard today.’ The son answered, ‘I won’t,’ but afterward he had a change of heart and went. The man went to the second son and said the same thing. But he answered, ‘I will, sir,’ and didn’t go. Which of the two did the will of the father?” “The first,” they said. Yeshua said to them, “Amen, I tell you, the tax collectors and prostitutes are going ahead of you into the kingdom of God.  For John came to you in the way of righteousness, and you did not believe him. But the tax collectors and prostitutes did believe him; and even after you saw this, you had no change of heart to believe him” (Matthew 21:28-32). You are worthy of all our love, even in hard times.  For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18). In the holy name of Yeshua and His power of resurrection. Amen

2020-12-19T17:20:33+00:000 Comments

Dr – When You Go Out to War 21: 10-14

When You Go Out to War
21: 10-14

When you go out to war DIG: What were the rights of a woman prisoner of war? Of the Israelite soldier? Why were they only allowed to take wives from cities at a distance from the Promised Land? What attitude on the part of God toward women lies behind the instructions of these verses?

REFLECT: What did it mean for a foreign wife to shave her head? Why the month long wait to get married? What could a newly converted person do today to signal a new beginning? What are the dangers today of two people getting married that are unequally yoked?

Parashah 48: Ki Tetze (When you go out) 21:10-25:19
(to see link click Af – Parashah)

The Key People: Moshe, speaking to all Isra’el.

The Scene: In the wilderness east of the Promised Land, ready to cross over the Jordan.

The Main Events: this parashah begins and ends with the imagery of going out to war (21:10 and 25:19). In between, seventy-four mitzvot address marrying women prisoners of war, rights of the firstborn, consequences for a rebellious son, miscellaneous mitzvot, tzitzit, sexual purity, restrictions on joining the assembly, avoiding impurities, more mitzvot about loans, vows, divorce, newlyweds, skin diseases, poor people, business practices, and removal of Amalekites.453 Most of the Torah doesn’t deal with super-spiritual religious issues. The Torah deals with life! It describes building a healthy and godly society that has righteous and just and equitable life for all of its members even for the stranger that is passing by. The religions have taken this fountain of fresh and good water and sealed it under the heavy burden of religion and dogmatism that has snuffed the life out of both Judaism and Christianity. I know, from Isaiah 1 and Jeremiah 7 and Hosea 6, that it makes God ill when His people become so heavenly minded that they are no earthly good.

While Jewish men were not allowed to take wives from the Canaanite nations, they were permitted to marry women from the conquered cities at a distance from the Promised Land.

We might like to live in a world without wars, and thus, without prisoners of war. However, the mitzvot in the TaNaKh recognizes such realities and seeks to mitigate their worst effects by protecting the victims as far as possible. The degradation and mistreatment of women during wartime was common. If we ask whose interests this mitzvah serves, the answer is clearly the female captive. If we ask whose power is being restricted, the answer, equally clearly, is the victorious soldier. This mitzvah is thus an example of the TaNaKh’s concern to defend the weak against the strong, war being one of its most tragic expressions.454

Envisioning a situation where Isra’el engages a people in battle and YHVH gives His people victory, this mitzvah provides guidance for the man who notices an attractive woman among the captives whom he desires to marry. The fact that Isra’el takes captives in this scenario demonstrates that the battle has been against non-Canaanite people. Jewish men were not allowed to take wives from the Canaanite nations (7:3); however, they were permitted to marry women at a distance from the Promised Land (see DpRegulations for a Holy War: Distant cities outside the Land). In this scenario depicted, the Israelite man is permitted to take this captured woman as his wife, but with certain requirements.455

When you go out to war against your enemies, and ADONAI your God hands them over to you and you take them captive, suppose you see among the captives a beautiful woman, and you genuinely desire her and would take her as a wife for yourself (21:10-11). This commandment told the Israeli soldier how to act if he wanted to take her home and marry her. This helped protect the dignity of the women captives and the purity of the Israelite soldiers. The Israelites were not to rape, plunder, or otherwise mistreat captives as other armies of the ancient Near East did.456 Of course, it was expected that these women would accept the faith of Isra’el and enter into the religious life of the nation.

1. A soldier’s marriage to a foreign captive would not take place immediately. The prospective wife first needed to be prepared psychologically for her new life as an Israelite. Then you are to bring her into your house, and she must shave her head, trim her nails, and remove her captive’s clothing (21:12-13a). If the soldier’s attraction was merely physical? Was she merely looked at as part of the spoils of the battle? If that were true, then they shouldn’t get married because their marriage would not last very long.

2. Then the woman was to sit in your house and weep for her father and mother a full month (21:13b). During this waiting period, the man could give serious consideration to what he was doing, and the woman could grieve her dead husband if he had died in the battle, and leave her parents if they were still alive. In short, the experiences of this month of waiting, painful as they might be, were designed to help the woman make the transition from the old life into the new. As for the Jewish man, he needed to ask himself would this woman fit into Jewish society. Would she be like the wives of Solomon who brought their gods along with them, or would she be like Ruth who adopted the God of Isra’el? The danger of being unequally yoked in marriage (Second Corinthians 6:14), was just as real then as it is today: What agreement does Messiah have with Ba’al? Or what part does a believer have in common with an unbeliever? What agreement does God’s Temple have with idols? For we are the temple of the living God (First Corinthians 6:14-16a). Hence, the woman was observed for one full month. Was she fit to live among the priestly nation?457

3. After a full month the marriage could be consummated, you may go to her and become her husband and she will be your wife (21:13c). In the Jewish world, that means that you give her all the rights and privileges committed to in writing; including a document of divorcement, called a Ketubah, which was a contract of obligation including a price that you would have to pay her if you divorce her at a later time.

4. Then, after the full month of observation and testing, if you are not pleased with her, then you may send her off wherever she wishes. The phrase: if you are not pleased with her probably didn’t refer to some trivial problem in their relationship, but to the new wife’s refusal to accept her husband’s spiritual values. In that case, the husband could dissolve the marriage by giving up all rights over her. He couldn’t merely throw her or sell her as though she were a slave.458 But you must certainly not sell her for silver – you may not treat her as merchandise, since you have humiliated her (21:14). Therefore, even though she was dishonored through the divorce, the woman still retained a measure of dignity. It was assumed that another man would marry her or she could go wherever she wished. It is a wonderful way that God protected the woman. This mitzvah may seem unacceptable to the modern mind, but it protected the value of human life and is contrasted with the brutal treatment of women, common throughout the ancient Near East.459

Although this passage raises legitimate concerns about the potential religious or spiritual influences this foreign wife might have on her husband, it focuses on a different issue, namely the humane treatment of a captive woman. Regardless of whether or not the passage envisions an “official divorce” (Deuteronomy 22:19 and 29, 24:1-3; Jeremiah 3:1; Malachi 2:16), it does not give divine approval for divorce. Nevertheless, here, in these scriptures, YHVH addresses a real-life situation without mandating, or even recommending, divorce.460

Dear Heavenly Father, Praise You for being the best spouse that ever could be. Though there is great joy in human relationships, spending time with you brings an even deeper peace and contentment. We seek to live in relationships with others that please You.  For I am jealous over you with a godly jealousy. For I betrothed you to one husband, to present you to Messiah as a pure virgin (Second Corinthians 11:2). You are whom our hearts long to please and we look forward to spending all eternity worshipping and praising You. In Yeshua’s holy name and His power of resurrection. Amen

2021-08-20T15:02:05+00:000 Comments

Dq – Purge Innocent Blood 21: 1-9

Purge Innocent Blood
21: 1-9

Purge innocent blood DIG: In what different ways did the offering of the red heifer speak of the death of Yeshua Messiah and the grace of God? Why the instructions in verses 3-9 (see Deuteronomy 19:6)? What were the elders and priests acknowledging in verse 7? How is God described in the very next verse? What did the death of the heifer signify? Why the prayer? For what might you have expected them to pray? What would be the ultimate result of Isra’el failing to purge the Land of murderers?

REFLECT: In what sense, if any, are you partly responsible for the shedding of innocent blood in today’s society? Do you think the money spent on cold case files could better be spent elsewhere? What rituals does our society reenact today in the murders of innocent victims? How have you become desensitized to the shedding of innocent blood today? How much does the death of one innocent person mean to you? What would anarchy look like for you or your loved ones if it came about? What can you do to prevent that? Who this week has heard Good News from your lips, and seen in your life, that “God reigns”?

The nation was called to purge the Land from the shedding of innocent blood, which would in turn, fill the Land with the Sh’khinah glory of God.

Deuteronomy 19:1 to 26:15 (to see link click DlThe Social and Family Mitzvot) deals with individual mitzvot, and to today’s readers they might appear irrelevant at first, but the very principles behind these commandments were the ones that have brought dignity to mankind. We need to examine these mitzvot in depth to discover the spirit in which they were given, so that we can still live in obedience to God’s Word today. For example, in Numbers 18, the Israelites were to bring their tithes to the Tabernacle because the priests and Levites had no inheritance. But today we have no Temple and no priesthood; however, we bring our tithes to our place of worship. That is the spirit of the mitzvah.

Chapter 19 dealt with the procedures where the killer (intentional or accidental) is known to the community. But if the killer is not known, it was not enough just to “leave the case open.” Bloodshed defiled the Land, and brought guilt on the entire nation of Isra’el, thus exposing them to Ha’Shem’s anger. So, this mitzvah provides a ritual to deal with that guilt and to exonerate the nation.445

Dear Holy Heavenly Father, Praise You that You are all seeing. There is nothing that can be hidden from You. Behold, you sin against Adonai! Be assured! Your sin will find you out! (Numbers 32:23B and C). You see it all. He will bring to light the things hidden in darkness and also make clear the motives of the hearts (First Corinthians 4:5b). In Yeshua’s holy name and power of His resurrection. Amen

The ritual (21:1-4): Suppose a slain person is found fallen in a field, on the Land ADONAI your God is giving you to possess – who struck him is unknown. The body is presumably found by accident, perhaps by a farmer or a passer-by. Since the person responsible for the crime would be unknown, a specific legal process would be followed. Then your elders and judges must come out and measure the distance to the cities that are around the slain one (21:1-2). The elders and judges referred to here are the representatives of the central legal authority, rather than the local authority as in the next verse. The city nearest to the slain one would be responsible to follow the legal process.

The elders of that city are to take from the herd a one-year-old heifer who had produced no offspring, and that has not been used for work or pulled a yoke. Then the elders of that city are to bring the heifer outside the city, down a valley with a running stream, and a field that had not been plowed or sown. There they would break the heifer’s neck in the running stream to atone the murdered person (21:3-4). This was not a sacrifice in the normal sense, for the text does not say that blood would be shed.The heifer was simply to be killed by breaking its neck.446 The ritual was a symbolic reenactment of the murder in an uninhabitable place, which, by first transferring the guilt away from the city by “washing away” the guilt by the running stream, symbolically removed its threat from the community and the nation.447

The entire ritual speaks of the grace of God, for the works of mankind could never earn ADONAI’s forgiveness. The heifer had never been worked, the ground of the valley had never been plowed or sown, and the elders, judges, and priests had done nothing special to earn God’s forgiveness for His people. The sacrifice wasn’t even done in the Sanctuary or offered on the bronze altar. For by grace you have been saved through faith. And this is not from yourselves – it is the gift of God. It is not based on deeds, so that no one can boast (Ephesians 2:8-9). The offering of the innocent heifer pointed to the offering of the innocent Son of God, whose death brought cleansing, forgiveness, and the cancelation of God’s judgment.448

The priests (21:5): At this point the priests entered the picture because they were the best fitted to make atonement for the shedding of innocent blood. In a criminal (capital) case, where there was a person charged with an offense, the priests would have been involved in the passing of judgment. In matters of bloodshed, the city responsible for the legal process would call the Levitical cohanim and they would render the sentence of judgment (17:8-9). Even though the guilty party was not known at that time, their presence would be required. Then the cohanim, the sons of Levi, would come forward – for ADONAI your God has chosen them to serve Him and pronounce blessings in His Name, and by their mouth every dispute and assault is to be settled (21:5).

The atonement (21:6-9): The elders of that city nearest to the slain one who accepted the responsibility for the dead person washed their hands in the running stream, over the heifer whose neck was broken. Then the symbolism of the various actions becomes clear. The crime deserved to be punished, as the broken neck of the heifer indicated; but the hand-washing of the elders showed that although they accepted the responsibility for what happened, they were, nevertheless, free from the guilt attached to the crime. They will answer and say, “Our hands did not shed this blood, nor did our eyes see. Grant atonement (Hebrew: kaphar, meaning to forgive, or make a covering or wipe away) for Your people Isra’el whom You have redeemed, ADONAI” (21:6-8a). First, the elders declared that they were not in any way guilty of the crime: Our hands did not shed this blood. Nor did they see anything which might lead to the conviction of the guilty party: Nor did our eyes see. In speaking those words, the elders spoke not only for themselves, but also for the city of which they were representatives.

That this ritual relates to Yeshua Messiah and His atoning work on the tree (see the commentary on Galatians Bk Cursed is Everyone Who Hangs on a Tree) is clear from the elders’ words, “Do not put innocent blood on Your people Isra’el.” Then atonement will be granted to them for the blood (21:8b). They prayed for forgiveness, indicating that in spite of their innocence, the community must still shoulder the responsibility for the crime. The forgiveness was sought for the whole nation, not merely for the city nearest the crime.449

On that dreadful day, Pontius Pilate washed his hands and said: I am innocent of this man’s blood, and all the people in the small courtyard answered, including the religious leaders, saying: His blood is on us and on our children (Mattityahu 27:24-25)! Like that innocent heifer, Yeshua died for the nation and even prayed from the tree: Father, forgive them, for they do not know what they are doing (Luke 23:34a). The Lord fulfilled God’s holy will and upheld His holy mitzvot, and withheld His judgment from Isra’el for about forty years (see the commentary on The Life of Christ Mt The Destruction of Jerusalem and the Temple on Tisha B’Av in 70 AD). Yeshua died for the sins of the world (John 1:29; First John 4:14), He died for the Church made up of Jews and Gentiles (Ephesians 2:14), and He died for the nation of Isra’el, “His life was taken away because of the sinful things My people have done” (Isaiah 53:8 CEV).450

This ritual demonstrated how extremely valuable YHVH considers human life. For even though no murderer was found at that time, the Land and the people both incurred the guilt of shedding innocent blood. The animal sacrifice, along with the prayer of the priests, made atonement, that is, turned the wrath of Ha’Shem away from the people.451 So, you will purge the guilt of innocent blood from your midst, when you do what is right in God’s sight (21:9).

It is often the case when the TaNaKh seems most culturally remote to us, that we need to pay the closest attention. What ought to be most striking to us from this mitzvah is not the oddity of the heifer with a broken neck in an uninhibited wadi, but the expected response of a whole community through its civic, judicial, and religious leaders to a single human death! In our society, a violent death has to be particularly gruesome or shocking to become even newsworthy, let alone a matter for public penitence. We have lost not only the concept of corporate responsibility for blood guilt, but we have increasingly lost any sense of the sanctity of life itself. We (or at least our emergency services) can cope with hundreds of thousands of deaths on the highway. We can tolerate millions of abortions. What need have we for ritual cleansing that would acknowledge our responsibility even where a perpetrator cannot be found? Shedding of innocent blood has become a fact of life, silently sanitized by statistics. Thus, the symbolic reenactment is left to the commercialized purging of the movies.452

Haftorah Shof’tim: Yesha’yahu (Isaiah) 51:12-52:12 (Messianic adaptation: conclude the reading at 53:12)
(see Af Parashah)

This Haftarah portion is the fourth of seven Haftarah of Consolation following Tisha B’Av (see the commentary on The Life of Christ MtThe Destruction of Jerusalem and the Temple on Tisha B’Av in 70 AD). Though Isra’el is in a covenant relationship with God, Isaiah is speaking to a nation who have not held up their end of the deal. They had turned away from trusting ADONAI and had not followed Him alone. As a result, Ha’Shem disciplines them by the hand of Assyria in the fulfillment of the covenant curses for disobedience. Isaiah saw past this temporary judgment, however, and gazed on Isra’el’s future when YHVH fulfills all His promises sending the ultimate Judge, King, Priest, and Prophet all wrapped up on the One referred to in the following verses as the Suffering Servant (see the commentary on Isaiah Is Everlasting Salvation for Zion). In Him, Yeshua our Messiah, God comforts His people.

Who this week has heard Good News from your lips, and seen in your life, that God reigns?

B’rit Chadashah suggested readings for Parashah Shof’tim: Mattityahu (Matthew) 5:38-42, 18:15-20; Acts 3:13-26, 7:35-53; First Corinthians 5:9-13; First Timothy 5:17-22; Messianic Jews (Hebrews) 10:28-31

While at the Temple (Acts 3:13-26), Peter’s healing the crippled man caught the attention of those around him. His response to their questioning was to point them to God’s Word and His work in history. Do you know His Word well enough to point others to it? Do you comprehend what He’s done, is doing, and is going to do in history so as to help others recognize that YHVH is at the center of everything? Ask God for growth in this area and step out in faith! We all need to grow in this area – so don’t waste your time judging yourself in terms of what you “ought” to know and step out in faith because of “Who” you know.

2020-12-19T16:10:33+00:000 Comments

Dp – Regulations for a Holy War 20: 1-20

Regulations for a Holy War
20: 1-20

Regulations for a Holy War DIG: When going to war, what were the Israelites to trust? What memory was to strengthen them? Why do you think the LORD enters into their world of war? When most armies build up, why did Isra’el scale down? How was Isra’el to approach her enemies? What lesson do we learn from the four exemptions given in the Israelites’ military service? What do we learn about ADONAI from this?

REFLECT: Does verse 4 apply to military wars today? Is it ever correct to say God takes sides? Why? Why not? Are the exemptions of verses 5-8 more important than going to war? Why? Why not? How might they apply today? How does verse 4 apply to situations outside the military setting? How does it apply to you? What competes for your allegiance in the busy stretches of your life? How do you follow through with ADONAI?

There was no need for God’s chosen people to fear a more numerous and better equipped army because YHVH, the One who delivered them from Egypt, would give them the victory.

Deuteronomy 19:1 to 26:15 (to see link click DlThe Social and Family MItzvot) deals with individual mitzvot, and to today’s readers they might appear irrelevant at first, but the very principles behind these commandments were the ones that have brought dignity to mankind. We need to examine these mitzvot in depth to discover the spirit in which they were given, so that we can still live in obedience to God’s Word today. For example, in Numbers 18, the Israelites were to bring their tithes to the Tabernacle because the priests and Levites had no inheritance. But today we have no Temple and no priesthood; however, we bring our tithes to our place of worship. That is the spirit of the mitzvah.

Moses didn’t minimize either the size or the strength of the enemy, for he knew that the nation living in Canaan had horses, chariots, large armies, and fortified cities. The spies who had investigated the Land forty years before had seen all these obstacles and dangers (Numbers 13), but had failed to see how small those matters were when compared with the greatness of their God. Moshe reminded the people that the LORD had successfully brought them from the land of Egypt to the plains of Mo’ab and defeated every enemy that had attacked them. In fact, the territory Isra’el inhabited at that time belonged to the Jews and not to the enemy, because ADONAI had given His people a great victory over the nations east of the Jordan (see AtIsra’el’s Conquest of the Transjordan). Just as Ha’Shem had defeated Pharaoh and his army in Egypt, so He would also defeat the nations in Canaan.432

Dear Great and Mighty Father, Praise You that You are all powerful! Even when all the kings of the world with their armies come against You, You mightily defeat them. Coming out of his mouth is a sharp sword with which to strike down the nations. “He will rule them with an iron scepter.” He treads the winepress of the fury of the wrath of God Almighty (Revelation 19:15).

Praise You that “The Battle belongs to the Lord.” Whenever we get into a problem/battle that we do not know how to solve, we can call on You. You hear us and will answer us: Call to Me, and I will answer you (Jeremiah 33:3a). No problem/battle is too hard for You for You are all wise and all powerful. As Jahaziel the prophet said about the vast armies that were against Your people: Listen all Judah and inhabitants of Jerusalem and King Jehoshaphat. Thus, Adonai says to you: Do not be afraid or be dismayed because of this great multitude, for the battle is not yours, but God’s’ (Second Chronicles 20:15). Praise You Father for Your mighty power which You delight in using to protect Your child when we call to You. We love You always! In Yeshua’s holy name and power of His resurrection. Amen

Do not be afraid (20:1-4): Moses introduces some broad principles (rather than detailed instructions) to govern Isra’el’s conduct whenever the nation engaged another army. The hypothetical future battle that Moshe delineates involved Isra’el facing an army not only larger than their own, but also having numerous horses and chariots. But they were not to be afraid of them. When you go out to battle against your enemies and see horse and chariot – a people more numerous than you – do not be afraid of them. For ADONAI your God, the One who brought you up from the land of Egypt, is with you (20:1).

The role of the priest in battle was not only to care for the ark, which symbolized the LORD’s presence with Isra’el’s army, but also by God’s Word to encourage the soldiers to be strong. This was not the high priest, but one of the other priests who was assigned to address the army. We shouldn’t be surprised to hear a priest encouraging the army, because the wars with the Canaanites were holy wars (see AgThe problem of Holy War in the TaNaKh). ADONAI had given them ample time to repent and turn to Him. But they refused to obey.433

When you draw near to the battle, the cohen will come forward and speak to the people (20:2). He will say to them, “Hear, O Isra’el.” This cry is heard four times in Deuteronomy (5:1, 6:4, 9:1, and here), and each time these words called the people to consider something very serious, something that would challenge the very survival of their nation. It would remind them of His repeated call for obedience and faith in Him. You are drawing near today to the battle against your enemies. Don’t be fainthearted! Don’t fear or panic or tremble because of them. For ADONAI your God is the One who goes with you, to fight for you against your enemies to save you (20:3-4). YHVH Himself was the basis for this lack of fear. He would be with them; He would fight for them, and He would give them the victory.434

ADONAI’s “Don’t be afraid” is what every believer needs to hear when confronting the enemies of faith. It’s the message the LORD gave to Abraham after helping him rescue Lot (see the commentary on Genesis EfAbraham Believed the LORD and He Credited It to Him as Righteousness); and to Jacob when he left home to go to Egypt (see the commentary on Genesis KlSo Isra’el Took All His Offspring with Him to Egypt). Moses gave that message to the Israelites as they stood at the Sea of Reeds (see the commentary on Exodus ChThe LORD Will Fight for You, You Need Only To Be Still), and the prophet Isaiah repeated it several times to encourage the Jewish remnant (Isaiah 41:10 and 13-14, 43:1 and 5, 44:2 and 8). You will find the phrase seven times in the gospel of Luke (1:13 and 30, 2:10, 5:10, 8:50, 12:7 and 32). When we walk by faith and keep our eyes on the Lord (see the commentary on Hebrews CyWe Are Surrounded by a Great Cloud of Witnesses), He will give us the peace we need to go forward (Philippians 4:4-9).435

Following these encouraging words, four military exemptions are given (20:5-9): To build a new house but not live in it (20:5), to plant a vineyard but not enjoy its fruit (20:6), or to become engaged to a woman but not marry her (20:7), were all elements in “futility curses,” widely known throughout the ancient Near East (28:30). Therefore, part of the reason for military exemption for these categories would be that a man should not be slain in battle, in circumstances that made him seem under a curse, and how that would affect his surviving dependents. Another possible reason, however, was that the wars envisioned here were wars connected with possession or defense of the Promised Land. Enjoyment of the blessing of the Land was thus their end purpose. It would be tragic if Israelites should be killed without experiencing the very gifts and blessings for which the war was being fought.436 The first three exemptions rest on humanitarian grounds, while the last one would help maintain better morale among those who remained. These four examples demanded total commitment from every soldier.

First, the officers are to speak to the troops saying: What man has built a new house but has not lived in it? The officers were responsible for making sure that the army was composed of qualified men. However, the most qualified were not necessarily those most gifted for battle. They were, rather, men most committed to Ha’Shem and free from any distractions that might dampen their spirits for battle. Therefore, for humanitarian reasons, as well as for the morale of the army, anyone who had built a new house but not lived in it was granted an exception: Let him go back to his house – otherwise he might die in the battle and another man would dedicate it (20:5).

Secondly, the same exemption was granted to anyone who had planted a vineyard but had not begun to enjoy it. Let him go back to his house – otherwise he might die in the battle and another man would begin to use it (20:6). This particular exemption would last for up to five years (Leviticus 19:23-25).

Thirdly, a man engaged to be married was also exempt from military service. What man has become engaged to a woman but has not married her? The length of the exemption for a newly married man was one year (Leviticus 24:5). Let him go back to his house – otherwise he might die in the battle and another man would marry her (20:7).437

Fourthly, the officers will speak further to the troops and say, “What man is afraid and faint hearted? Let him go back to his house – so he does not weaken his brothers’ heart like his own.” Whereas the previous exemptions had been granted on humanitarian reasons, the exemption for a fainthearted soldier was granted for reasons of army morale. Since the best army was the most committed to ADONAI, anything or anyone who might affect the faith and confidence of the Israelite troops was granted an exemption. These men were not to be bullied into battle, scorned for their fear, or court-martialed; they were to be sent home along with the others who qualified for exemption. The reason is clear, for fear in an army is like an infectious plague, which can quickly cripple the ranks with debilitating effect. Gideon lost 22,000 men when he issued this challenge (Judges 7:1-3). Fear and faith cannot coexist successfully in the same heart (see the commentary on The Life of Christ Ff – Jesus Calms the Storm). Then when the officers have finished speaking to the troops, they should appoint army commanders (20:8-9). Only after those granted exemption had left, would it be clear who was available for military service. And from those remaining, army commanders at the head of the troops would be appointed, who would be responsible for their men in the approaching conflict.438 It may seem that these procedures would reduce the army to too small a size. But YHVH would be victorious with many or few. The size of the army was less important than the faith of those who composed it.439

Distant cities outside the Land (20:10-15): This section shifts from military personal to military strategy. Then Moses gave instructions for Isra’el’s foreign policy. The people very distant from them included the nations outside Canaan but within the extensive territory promised to Abraham and his descendants (Genesis 15:18-21). When you go near a city to fight against it, call out shalom to it (20:10). The command to make a city’s people an offer of peace meant to offer them a vassal treaty. In this way the city acknowledged the sovereignty of Isra’el’s God and of Isra’el. Now if it answers you shalom and opens up to you, then all the people found in it will serve you as forced laborers. If it does not make peace with you but makes war against you, then lay siege against that city. When ADONAI your God hands it over to you, you are to strike all its males with the sword. Only the women, children, livestock and all that is in the city – all its spoil – may you take as plunder for yourself. Then the women and the children had the opportunity to become proselytes (see the commentary on Acts BbAn Ethiopian Asks about Isaiah 53: There were three levels of Gentile relationship to Judaism). So, you may consume (Hebrew: veachalta, meaning to eat, devourer, enjoy) your enemies’ spoil, which ADONAI your God has given you. Thus, you will do to all the cities that are very distant from you, which are not among the towns of these nations nearby (20:10-15). This relatively humane approach to military conquest was only to apply to the cities who were very distant from the Land.

Canaanite cities within the Land (20:16-18): However, the cities within the boundary of the Promised Land were a greater danger both to Isra’el’s political freedom and to her religious independence, so that there was all the more reason to be obedient to Ha’Shem’s command and set them apart for destruction as part of their Holy War. Only from the cities of these peoples, which ADONAI your God is giving you as an inheritance, you must not let anything that breathes live (this phrase refers to the human population. As with the distant nations, they were allowed to keep the livestock for their own personal use). You must utterly destroy them, even children. Little Canaanites would grow up to be big Canaanites (see AgThe Problem of Holy War in the TaNaKh). The Hittites, the Amorites, the Canaanites, the Perizzites, the Hivites and the Jebusites were to be utterly destroyed. The verb utterly destroy is related to the noun ban, or cherem. There are examples in the books of Joshua, Judges and First Samuel to show that the cherem judgment of God was carried out (Joshua 7:21-26, 11:10-15; Judges 7:25; First Samuel 15),
in at least a number of cases.440

There were two reasons for this total destruction, only one of which is stated in this context. The unstated reason the Israelites were instruments of YHVH’s judgment was that the conquest was not only the means by which Ha’Shem granted His people the Promised Land, but it was also the means by which He executed His cherem judgment on the Hittites, the Amorites, the Canaanites, the Perizzites, the Hivites and the Jebusites for their sinfulness. The second reason was that if those nations survived, they would surely entice Isra’el to worship false gods, and turn the Israelites aside from serving their LORD wholeheartedly. You are to do this so they will not teach you to do all the abominations as they have done for their gods, and so you would sin against ADONAI your God (20:16-18).441

The treatment of trees (20:19-20): In the ancient Near East military powers punished their enemies by indiscriminately destroying the land. However, this practice made no sense in relation to the land of Canaan for it was to become Isra’el’s own possession. Why should Isra’el cut down trees whose fruit she could eat?442 When you lay siege to a city for a long time, making war against it to capture it, you are not to destroy its trees by swinging an axe at them. For from them you may eat, so you shall not chop them down. And why should trees, that were not the enemy, be treated with vindictive wrath as if they were persons? For is the tree of the field human, that it should enter the siege before you? You may destroy and chop down only the trees that you know are not trees for food, so that you may build siege equipment against the city that is making war with you until its downfall (20:19-20). The spared fruit trees would give the Israelite soldiers an available source of food during their siege of the enemy city, and provide necessary economic benefits for the ongoing life of anyone who lived in the city once it was in Israelite hands.443

In Deuteronomy 20, Holy War was an instrument of divine policy; Isra’el could not have survived without it. But war does not always have the stamp of divine approval. Even in the TaNaKh, David was denied the privilege of building the Temple because he had shed too much blood and had fought many wars (see the commentary on the Life of David Ep David Makes Preparations for the Temple). One of the coming features of the coming Messianic Kingdom is the abolition of war (Isaiah 2:4). That our society today still resorts to war proves nothing except that mankind is terribly resistant to the grace of God.444

2024-06-12T10:56:23+00:000 Comments

Do – Life for Life, Eye for Eye 19: 15-21

Life for Life, Eye for Eye
19: 15-21

Life for life, eye for eye DIG: How many witnesses would it normally take to make a case against someone in Isra’el? Then why the need for this mitzvah? What did the accuser and the accused have to do? Why would that be a deterrent? What was the principle behind this mitzvah?

REFLECT: What impact does bearing false witness have on your life with God, self, and others? Do you think that the adoption of a remotely comparable law in relation to perjury would have a beneficial effect on the truthfulness of witnesses in modern courts?

The principle of a life for a life, an eye for an eye, a tooth for a tooth, a hand for a hand, and a foot for a foot, was to limit violence and vengeance, and to guarantee justice.

Deuteronomy 19:1 to 26:15 (to see link click DlThe Social and Mitzvot) deals with individual mitzvot, and to today’s readers they might appear irrelevant at first, but the very principles behind these commandments were the ones that have brought dignity to mankind. We need to examine these mitzvot in depth to discover the spirit in which they were given, so that we can still live in obedience to God’s Word today. For example, in Numbers 18, the Israelites were to bring their tithes to the Tabernacle because the priests and Levites had no inheritance. But today we have no Temple and no priesthood; however, we bring our tithes to our place of worship. That is the spirit of the mitzvah.

Every system of justice depends on people knowing the truth and speaking the truth. To bear false witness is to break God’s mitzvah (see Bt Do Not Give False Testimony) and to undermine the foundation of the legal system. The person who swears to tell the truth and then tells lies is committing perjury, which itself is a serious crime. The Jewish mitzvah required two or three witnesses to establish the guilt of an accused person: By the word of two or three witnesses is a case to be established (Deuteronomy 19:15 and 17:6; Numbers 35:30). And both Yeshua (Matthew 18:16), and Paul (Second Corinthians 13:1; First Timothy 5:19) applied this principle to discipline in the local congregation.

But inevitably, however, some cases would have only one witness, even though the Torah said that a single witness shall not rise up against a person for any offense or sin that he commits. But suppose a hostile witness rises up against someone to accuse him of wrongdoing (19:16). What then? At that point the accused and the single witness would have to go to Jerusalem, to the Sanctuary and present their cases to the priests and judges there (see DgJudges). Then investigation became extremely important. Having to go to the priestly court would be deterrent enough, for ADONAI could convey His truth to the priests and judges and expose the wickedness of the accuser. But knowing that they might receive the punishment they wanted for the accused would also make them hesitate, especially if it was a capital crime. Then both people who have the dispute will stand before ADONAI, before the cohanim and judges in charge at that time (19:17). Notice that this case was not heard at the gate of the city anymore, but was heard in Jerusalem (see the commentary on The Life of Christ Lg The Great Sanhedrin). It was a difficult case . . . it was one witness.427

The judges are to investigate thoroughly, and if indeed the witness is a false witness and has testified falsely against his brother, then you are to do to him just as he had plotted to do to his brother. The false witness would be punished with the same penalty the accused would have borne. The equitable punishment of the lying witness was necessary for God’s covenantal nation to purge the evil from your midst (19:18-19). This phrase is heard many times in the study of the Torah, one that is repeated seven times from Chapters 13 to 24, “You will purge the evil from your midst” (13:6, 17:7, 19:19, 21:21, 22:21, 22:24, 24:7).

It was essential that the adjudicating priests and judges obeyed this mitzvah for the sake of the covenantal nation. Those who remain will hear and be afraid, and they will no longer do such an evil thing as this in your midst (19:20). The appropriate punishment of the lying witness would have a deterrent effect that would prevent widespread bearing false testimony. Rather than succumb to feelings of compassion for the false witness caught up in a web of destructive lies, the priests and judges must show the liar no pity whatsoever. Instead, their judgment must agree with the principle of lex talionis.428

Moses closed this section by reminding the people that in every case, the punishment must fit the crime. This is known as the lex talionis, which is Latin for the law of retaliation. Some people today call this principle barbaric, probably because they don’t understand what it means: the sentence must be neither too strict nor too easy but must be suited to what the law demands and what the convicted criminal deserves. Honest judges don’t give a murderer the same sentence they give the man who poisoned his neighbor’s cat, nor is shoplifting given the same punishment as a kidnapper. The judicial principle spoken of here emphasized fairness and humane treatment at a time in history when punishments were terribly brutal.429

Your eye must not show pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot (19:21). At first reading, some might think this was ancient and unfair. But the spirit of this commandment is completely the opposite. You see at that time if one man from a tribe would fight with a man from another tribe, the guy who got beaten up would bring in his brothers. Then that guy would retaliate and it would become a tribal war. God said: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot. So, the retribution would be limited to one person. And the person taking revenge was not carried out by anyone involved in the dispute, but Jewish officials in Jerusalem after a thorough investigation. Far from encouraging vengeance, this mitzvah limited vengeance and helped the judge to come to a fair judgment about the crime.430

ADONAI says: Vengeance is Mine (Deuteronomy 32:35a; Romans 12:19; Hebrews 10:30). One was not allowed to take the law into his own hands, otherwise anarchy would follow. This is the principle behind this verse. At that time, you had the code of Hammurabi, and others, where the punishment far exceeded the crime. The eye for eye concept was meant to have the punishment fit the crime. No more, no less. The Torah highlighted the idea that mankind was created in the image of God. All of this was to discourage false witnesses.431

Dear holy and just Heavenly Father, all praise to You for being such a pure and holy God. You are not a god who closes His eyes to wrong. Nor do you ignore wrong. You make just and fair rules for stopping wrongs, by fairly punishing the wicked person.

Yet to Your glory, You are also full of love, mercy and grace. In love he predestined us for adoption to sonship through Jesus Christ, in accordance with his pleasure and will – to the praise of his glorious grace, which he has freely given us in the One he loves.  In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace that he lavished on us. With all wisdom and understanding (Ephesians 1:4c-8 NIV). Praise You for being so wonderful! I look forward to adoring and praising You for all eternity in heaven! In Yeshua’s holy name and power of His resurrection. Amen  

2021-02-28T14:54:52+00:000 Comments
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