Last Updated on : November 23, 2014 | |||
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The Coming of Elijah
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"Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of Yahweh" (Mal. 4:5). These words of the prophet can only mean what Yahweh there says He will do: send Elijah to Israel before the coming of the day of national judgment upon the Gentiles. The statement of Christ that Elijah appeared in John the Baptist is not inconsistent with these things. That statement is explained in the announcement of the angel at the birth of John the Baptist: "He shall go before the Lord in the spirit and power of Elias" (Luke 1:17). This both identifies John with Elijah and distinguishes him from him. Since the Lord has two comings, there is something appropriate in his having two forerunners: John his precursor in the day of his weakness; Elijah, his precursor in the day of his power - not that John is excluded from the "day of his power," for John will have his high place among the accepted in the day of glory; or that Elijah has no connection with the day of his weakness, for Elijah appeared on the Mount of Transfiguration and spoke with Christ on the subject of his approaching crucifixion (Luke 9:31). Elijah will bear tidings of Messiah's presence to Israel scattered abroad. There is a fitness in this. In the days of their fathers, when they forsook Yahweh and His law, Elijah was the person whose ministerial life was occupied in trying to "restore all things". Though he did much to vindicate Yahweh's name and law, he was taken away in the midst of his labours. For what purpose? That he might, at a future period, resume his work and perfect it by restoring all things among the Ten Tribes according to the Law of Moses, preparatory to their being planted in their land under a new covenant to be made with them there (Mal. 4:4-6; Jer. 31:31).
Elijah's Mission John Baptist, in the spirit and power of Elijah, was sent to the people of the land with a message of preparation, warning them that the Messiah was already in their midst. That will also be the mission of Elijah at the Lord's second coming. It would seem, however, that whereas John's mission was limited to the people of Judea and surrounding districts, Elijah's will be to the Jewish people of the dispersion. He will thus have opportunity to complete the mission he commenced so long ago. On Mount Carmel he had prayed for the redemption of Israel, and that prayer yet awaits its answer; he was taken away in the midst of his labours, and will return to consummate them. In the final restoration of the nation, we constantly come upon the terms "Judah" and "Israel". These are treated in Scripture in both a tribal and a political sense. The former usage treats of Judah as the tribe, and Israel as the twelve tribes. When treated politically, however, Judah relates to those Jews in the land (whatever tribe they may belong to), whilst Israel relates to those who are not of Judah and remain in dispersion. For example, those Jews who returned with Zerubbabel, Ezra and Nehemiah, are treated politically as Judah, irrespective as to what tribe they may have related to originally. That also is the manner in which they are treated by the Word in relation to the latter-day prophecies, for those in the land, at Christ's coming, are classed under the general title of It Judah". Thus:
He shall first save those Jews who are in the land, and afterwards, those who remain outside of it. He shall save the former by intervening at Armageddon, which period of national judgment is described as "the day of Yahweh" (Zech. 14:1). But though the "tents of Judah" will be first saved, the initial preparations for the redemption of Israel scattered abroad will already have been commenced. Before the day of national judgment (Armageddon) dawns, Elijah will be sent to the Jews scattered abroad to make them ready for an inheritance in the land which they will occupy after Gog is destroyed and the Kingdom set up. We plan to try and trace the steps that Elijah will take to accomplish his mission. Elijah's Associates The statement of Malachi that Yahweh "will send Elijah the prophet before the great and dreadful day of Yahweh" (Mal. 4:5), does not necessarily mean that Elijah will go forth on that mission unaccompanied by others. In fact, the very opposite is implied. In his Olivet prophecy, the Lord declared:
This statement is frequently applied to the judgment of the household, but a careful consideration of the context will reveal that the Lord is alluding to the prophecy of Deuteronomy 30:4, and that the statement relates to the complete restoration of the tribes of Israel. In the previous verse, the Lord declared that they (the nations) shall "see the Son of man coming in the clouds of heaven with power and great glory". The word "coming" is "erchomai" and signifies to move from one place to the other. The previous verse states that: 1. The sign of the Son of man shall appear in heaven; 2. The nations shall be caused to mourn; 3. They shall see the Son of man coming in the clouds of heaven with power and great glory. What is meant by those terms? It is obvious, from other parts of the Word, that there will not be any great "sign" in the literal heavens to herald the coming of the Lord. for he shall appear "as a thief" (Rev. 16:15), taking the world off its guard. However, the term "heaven" is frequently used to indicate ruling places, and there does not seem any reason why it should not do so here. What will be the sign of the Son of man in authority and power? Obviously his presence at Armageddon. As his resurrection witnessed to his Sonship (Rom. 1:3), his presence at this battle of the nations will testify to his Kingship - his status in the political heaven. Moreover, his belligerent manifestation there shall cause "all the tribes of the earth to mourn," for it will be accompanied by great outpouring of divine judgment. But what of the third point mentioned above? The "clouds of heaven" represent the glorified saints who will be his associates in the governing of the nations. Some of them are referred to in Hebrews 12:1 as a "cloud of witnesses" whose example has encouraged the saints of later ages. Such are to be made "equal unto the angels" (Luke 20:36), and will exercise authority over the world of the Millenial age (Heb. 2:5: Rev. 2:26. 5:9-10). The nations, including Jewry already gathered into the land, will mourn because of past blindness as they witness the Lord taking up his position of authoriiy in Jerusalem in company with his glorified brethren. They will constitute his "angels" or messengers (as the word signifies) of the future age, and part of the duty of some of them will be to restore the twelve tribes. Thus the reference quoted above from Matthew 24:31. All the allusions of this verse can be aligned with the restoration of Israel. Thus the sounding of the trumpet by which people were drawn together, is given in a context relating to the complete restoration of Israel (see Isaiah 18:3, 27:13, Zech. 9:14). His "elect" is a term applied to the nation of Israel as well as the saints, for it signifies "chosen," and it is the chosen nation (see Ps. 105:6, 43; Isa. 65:15). The gathering from the four winds, from one end of heaven to the other. is a reference to Deuteronomy 30:4. Those "angels" of the Lord, deputed to go forth and supervise the restoration of Israel, will be under the direction of Elijah. This is fitting to his labors in the days of Ahab, for Elijah did not work as an individual, but as leader of the "sons of the prophets" (2 Kings 2:15). His work of reform had the assistance of a group of dedicated men given to the prophetic office, and who formed an organised resistance to the evil policies of the king and his consort. Such schools of the prophets, organised originally by Samuel so described as "the first of the prophets" (Acts 7), continued throughout the centuries. That is the point of the protest of Amos: "I was no prophet, neither was I a prophet's son" (Amos 7:14). He was not one of the organised group of prophets in the midst of Israel at that time. Placed in charge of the work of restoring Israel, Elijah will have associates with him whose labors he will supervise. Though sent out "before the coming of the great and dreadful day of Yahweh" (Mal. 4:5), the restoration will not be effected until after Armageddon, and, in all, will occupy some 40 years in its completion (Micah 7-15). Elijah's Message To Scattered Israel Elijah will be sent out on a work of reformation as a basis for the restoration of Israel. Malachi summarises his mission in these words:
The "fathers" relate to Abraham, Isaac, Jacob, and similar worthies of old. They are represented as being so disgusted with the faithless attitude of the children of Israel, as to be completely ashamed of them. Isaiah predicts
When this is fulfilled, the heart of the fathers shall be turned to the children, and the heart of the children will turn to the fathers to follow in their footsteps of faith; apart from which the Jewish "earth" or people would be scorched with fire from the Sun of righteousness (Mal. 4:2). The mission of Elijah, then, will be to teach "sound doctrine" to the Jewish people in dispersion, that they might be restored. No doubt, as in the case of Moses, who was sent to Israel in Egypt on a similar mission, he and his associates will manifest their credentials by certain "signs" of miraculous portent (cp. Exod. 4:1-5). These emissaries of the Lord (for such they will be), with one common message, will be sent to the different centres outside the land, where Jews are gathered. Naturally, those Jews will be in great fear. It will be "the time of Jacob's trouble" (Jer. 30:4-7), the "time of trouble such as never was since there was a nation" (Dan. 12:2). The Russian confederacy from the north will have invaded the Middle East, and the world will be convulsed in war. Throughout Europe and Asia Jews will be looked upon with suspicion, as potential, if not actual, fifth-columnists, among the warring nations. Suddenly Elijah, or some of his associates, make their way to the local synagogue. The Jews are told that Messiah has come, and commands that they return home. Miraculous signs are given, authenticating the message, and they are told what is necessary preparation to their return. The message is set out in a remarkable prophecy contained in Jeremiah 3:17; 4:1. As is the case with many prophecies, the ultimate picture is presented first, and then the steps by which it will be attained are set out. In this case, the ultimate picture is the changed status of Jerusalem and attitude of the nations towards it:
That is the divine purpose, but how will it be accomplished? In view of the apostacy of Jewry, their utter repudiation of the person and position of the Lord Jesus and profanation of the holy name of Yahweh (Ezek. 36:2023 ), how is it possible for them to be nationally redeemed, and Yahweh to still remain just in the sight of flesh? The question is actually posed by Yahweh:
That is the problem, how is it to be solved? Only by a wholesale confession of the Truth on the part of Jewry, and their acceptance of the terms of reformation. Therefore, taking this first part of what we believe will form the message of Elijah to the Jewish people in dispersion, they will be reminded of the extent of the problem, and of their complete unworthiness to receive of the goodness of Yahweh. They will be told that it will only be established through the mercy of Yahweh, and His love for the fathers of Israel, for though they are "enemies of the gospel" they are still "beloved for the father's sake" (Rom. 11:28-30). So Elijah will instruct them as he goes forth on his message of mercy. Israel in dispersion must learn to recognise their relationship to Yahweh, and manifest the proper filial respect to him:
Then, to illustrate the rebellious nature of Israelites in the past, Elijah and his associates will review the past history of the nation. An epitome of that message is given:
This message will cause the Jewish people to review their own circumstances, and so come to recognise the truth of the message that they will have received through the prophet. Widespread lamentation will result:
The "high places" were places where Israelites used to gather for religious service outside the Temple, and could relate to the synagogues throughout the world where such gatherings will be convened to hear this amazing message. The sorrow they shall manifest will indicate that they are repentant in heart, and desire to return to the true worship of God. Therefore, the invitation will be issued to them to do so:
And the grateful, heart-broken response:
This will be the confession of sins that shall be voiced by the Jewish people in dispersion. The accumulation of trouble that they shall experience as Gog sweeps throughout the land and threatens to destroy everything built up by the Jews who have returned, as well as the growing opposition and animosity they shall experience from the people among whom they continue to dwell, will provide means that will humble them and make them amenable to such an appeal as Elijah will give. Now freely confessing their sins, they are anxious to make restitution and return to the favour of Yahweh. So Elijah or his associates will instruct them as to what they must do:
These are the terms of restitution. Israel must first recognise that Yahweh lives. In other words, the people must acknowledge His reality. They must do this by deed (put away your abominations) and word (thou shalt swear). Their confession of faith acknowledges that Yahweh lives in truth (they must acknowledge the truth), in judgment they must acknowledge that the punishment that they have received is just), and in righteousness (they must acknowledge the terms of justification by faith). When that is done, and they are restored, they will provide a channel of righteousness unto all nations. Zechariah declared:
This is in conformity with the prophecy of Jeremiah 5:18-4:2, which expresses the message that Elijah or his associates will convey to the people of Israel scattered abroad. The next verse (Jer. 4:3) commences a new prophecy, as Jeremiah commences to indict the people in the land in his day because of their rebelliousness. It continues until Jeremiah 6:30 and shows how that the world would witness Judah's disgrace, and the prophet would be revealed as a refiner of silver to the nation. This was fulfilled in the days of Nebuchadnezzar. A further facet of Elijah's message of the future is outlined in Isaiah 40:1-8. This expresses a message of comfort. Proclaiming that Messiah is in the earth, that "the glory of Yahweh shall be revealed," that "all flesh might see it together" and warning that "all flesh is grass, and all goodliness thereof is as the flower of the field." Such a message would teach Israel to put no confidence in the flesh, but seek the salvation of faith that Yahweh will provide in forgiveness of their sins, and their rehabilitation in the land. To that end they must acknowledge that though they are Jews they have no claim upon God, and that as mere Jews they will "wither and fade as the grass of the field", unless they seek the abiding benefits of a faith that elevates Yahweh and His word, for:
The Covenant Offered Israel Thus instructed in their standing before Yahweh, and the requirements of the Word, the Jewish people will be invited to enter into covenant-relationship with God:
Hosea, and other sections of the Word, speak in similar terms:
Elijah's appearance and preaching to the Jewish people scattered abroad will be designed to educate them in the Truth that they might separate themselves from the Gentile countries in which they will be found, and leave for the Land of Promise, being nationally baptised into Christ Jesus en route. Success will attend his efforts in that regard. The Psalmist-prophet declares: "Thy people shall be willing in the day of thy power" (Ps. 110:2). They will be willing because the alternative is death in the land of the enemy. Fighting Their Way Back The instructions having been given to the Jewish Communities throughout the world that they should make their way back to the Land of Promise, they will attempt to do so. In this they will be met with varying degrees of resistance by the nations. This is understandable under the circumstances. The Eurasian nations will have confederated to invade the Middle East, and under Gog, will appear as an enemy to Israel. The efforts of Jews resident in such countries, to make their way back to the land of Israel, will be misinterpreted as a hostile move designed to assist Israel with whom the nations will be at war, and the authorities will react accordingly. They will set out to suppress the revolt as they will view it, and this will result in counter-resistance. Ezekiel describes how that the Jewish people will be forced to fight their way out of the lands of their dispersion, and how they will accomplish this with amazing manifestations of power. He declares:
This statement is illuminative when compared with that of Malachi 4. Malachi states that Elijah will be sent to the Jewish people before the "great and terrible day of Yahweh" though, of course, after the return of the Lord. He will be sent out after the judgment of the Household, but before the battle of Armageddon. At that time, the world will be divided into two camps, and involved in war with the Middle East as the focal centre. Naturally, the Jewish people will be opposed by the powers that be when they endeavour to force their way out of the various countries and make their way to what will be the centre of hostilities. But amazing power will be manifested by these Jewish communities. The associates of Elijah, immortal saints manifesting divine power, will overshadow their efforts, to obey the instructions delivered them, with the result that their enemies will lack the ability to restrain them. This Jewish revolt in all parts of the world will contribute to the "time of trouble" that shall erupt to involve all nations without exception: "the slain of Yahweh shall be from one end of the earth to the other" (Jer. 25). So the Jewish people will be brought "into the wilderness of the people". This is not the "wilderness of the wanderings, as Ezekiel is careful to show. He contrasts the "wilderness of the people" with the "wilderness of the land of Egypt", but does not identify them as one. John, in Patmos, was taken "into the wilderness" and there saw the woman on the beast called BabyIon the Great. The "wilderness" into which he was taken was the "wilderness of the people," or Eurasia. It will be there that the Jewish people will be taken as they make their way to the Land of Promise, to be tested by the opposition that shall rise up all around them. The faithless will succumb, and "shall not enter into the land of Israel," but the others will move on to enter the land from either the north or the south as we shall show. Zechariah likewise predicts the warlike prowess of the returning Jews. He declared:
The Route To Be Taken The Jewish people will make their way back to the land in communities gathered from each nation, and gradually increasing as they meet up one with the other from country to country. They will ultimately enter the land itself from the north or the south: from across the Euphrates or the Nile, and whether one or the other they will be nationally baptised into Christ after the rebels have been purged out. Thus Isaiah prophesies:
Again:
From these two prophecies (and others can be supplied) it is obvious that the Jewish exiles shall return either via Egypt or ancient Assyria, across the dry bed of the Egyptian sea or the river Euphrates. Those who return via Egypt will enact the wilderness journey of the people of Israel under Moses: those who do so via Assyria and the Euphrates ,will re-enact the Pilgrimage of Abraham as he left the land of his nativity for the Land of Promise. However, it will be impossible for them to do this whilst Gog is in possession of Egypt, and the area of ancient Assyria (as he will be). Therefore, it will be neccssary to first destroy his power, and cleanse the land of the foreigner before scattered Israel can return. Thus Elijah's work will be in two stages; prior to Armageddon and after Armageddon. The former will be preparatory. The people will be advised that Messiah has returned, will be instructed in the teaching and doctrines of righteousness, and commanded to separate themselves from Babylon the Great lest the plagues reserved for that system of wickedness involve them as well (Rev. 18:4). They will respond by accepting the teaching and instruction of Elijah, and commencing their return to the land, resisting the efforts of the authorities of the countries of their sojourn to resist their efforts. The second stage will bring to consummation the re-settlement in the land and restoration of the tribes. This will take place after Armageddon, when the Russian Gog has been forcibly removed first from Egypt, and then from Jerusalem and the north. This will permit of the gradual resettlement of the tribes, and restoration of the nation "as in the days of old". Therefore. coetaneous with Elijah being sent on his mission, Christ, with a further contingent of saints, will emerge from the isolated fastnesses of Sinai to first discipline the Arabs, then invade Egypt with the purpose of occupying it, finally moving north towards Jerusalem, against Gog and his forces there entrenched. It will be at this time that "tidings out of the east and north shall trouble the king of the north who, in consequence will remove most of his occupying forces from Egypt to attack Jerusalem. This vacuum in Egypt will be filled by Christ and the saints, who as the cloud of Yahweh, will move into Egypt.
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