Tuesday, February 11, 2014

Micah 5:2-4 An Exegesis

Micah 5:2-4
An Exegesis

“But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. 3 Therefore will he give them up, until the time that she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel. 4 And he shall stand and feed in the strength of the Lord, in the majesty of the name of the Lord his God; and they shall abide: for now shall he be great unto the ends of the earth.”

The Madaba Map is part of a mosaic floor in the early Byzantine church of Saint George at Madaba, Jordan. It is a map of the Middle East. Part of it contains the oldest surviving original cartographic depiction of the Holy Land and especially Jerusalem. It dates to the 6th century AD.  What makes it interesting for this article is its inclusion of Ephratah below Bethlehem.

“But thou Bethlehem Ephratah, ...”
Ephratah is the ancient name of Bethlehem. When they are mentioned together it seems that Ephratah references the region and Bethlehem the town. Moreover, when Ruth 1:2 is considered one may conclude that apart from being a place name, Ephratah referenced a family name of some ancient residents; notice: “And the name of the man was Elimelech, and the name of his wife Naomi, and the name of his two sons Mahlon and Chilion, Ephrathites of Bethlehemjudah. ...” And I Samuel 17:12 “Now David was the son of that Ephrathite of Bethlehemjudah, whose name was Jesse...” (See also 1 Chronicles 2:50-51 where Bethlehem is a personal name of a descendent of Ephratah. This leads some to suppose that Micah’s prophecy is a reference to the clan of Ephratah through Bethlehem as opposed to the town: especially when the word translated "thousands" in the KJV rendering of Micah 5:2 is elsewhere used in the sense of "clans" (Joshua 22:30). Most modern versions translate this phrase in Micah as "...though you are little among the clans of Judah..." (this includes the NASB). This adds a deeper dimension to the prophecy.) Both names are a reference to the fertility of the area: Bethlehem means house of bread, and Ephratah means fertile.

“[Though] thou be little among the thousands of Judah, ...”
The New Testament commentary on this text, given by Matthew, is somewhat different; notice: “And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda:” (Mt 2:6). First Matthew omits the name Ephratah; second, he casts the prophecy with a different emphasis than it appears in the prophet Micah. The prophet has: “[Though] thou be little among the thousands of Judah, [yet] ...”, while the Evangelist has: “Art not the least...” So, the questions are asked: Why does Matthew not mention Ephratah? and,Why does Matthew declare Bethlehem NOT to be the least/little, when the prophet Micah said it was?  To begin with Matthew is most likely quoting from memory - which would account for the absence of the word “Ephratah.”  The answer to the second question may be found in the fact that the words “Though” and “yet” from the Old Testament text are interpolations. They appear in the KJV in italicized characters. The capable Bible commentator and theologian John Gill (November 23, 1697 – October  14,1771) suggested that the Micah text could very well be an interregation: 
“... the words may be rendered with an interrogation, "art thou little?" &c.; thou art not: or thus, it is a "little [thing] to be among the thousands of Judah"; a greater honour shall be put upon thee, by being the place of the Messiah's birth. Moreover, Mr, Pocock has shown out of R. Tanchum, both in his commentary on this place, and elsewhere, that the word (ryeu) signifies both "little" and "great", or of great note and esteem.” 
This is certainly the sense in which Matthew presents the text.
Another difference between the Micah and Matthew texts is this: Micah has “among the thousands of Judah,” while Matthew has “among the princes of Juda.” Israel was organized in groups of tens, hundreds, and thousands, with a princes being placed over the thousands (Ex 18:25). In that Matthew is most likely quoting from memory and is not concerned about exact word order, but is content to state the meaning of the text, “thousands” of the Micah text becomes “princes” in the Matthew text.

“Out of thee shall he come forth unto me that is to be ruler in Israel.” 
Here the messianic note is sounded for this text. The Messiah was to come from Bethlehem. “Out of thee (Bethlehem) shall he (Messiah) come forth unto me (Yahweh) that is to be ruler (King) in Israel.” See the proclamation of Nathaniel from John 1:49,  “... Rabbi, thou art the Son of God; thou art the King of Israel.”  Not of national Israel who rejected and crucified Him, but of the Israel of Promise, namely, the Church. The Church is called the Israel of God (Gal 6:16), and the twelve tribes of Israel (James 1:1), over which Jesus reigns as King of kings and Lord of lords.

“Whose goings forth have been from of old,  from everlasting.”
A review of our text shows the coming Messiah to have two sources of origin: 1. a temporal, Earthly origin, i.e. Bethlehem, and 2. from of old, from everlasting, i.e. a Heavenly origin; here, the Hebrew reads “from days of eternity,” the RS has, “from ancient days.” That this is referencing the eternity past and not just from a long time ago, is obvious since Daniel calls Yahweh, the Ancient of Days (Daniel 7:9). This, Micah passage, shows the pre-existence of Jesus to be an eternal pre-existence; moving Him effectively beyond the realm of created beings. Thusly, Micah demonstrates the human and deity origins of the Messiah. So, that, both Peter and Paul would be able to speak of Jesus’ birth with such terms as, “according to the flesh;” as opposed to the Spirit (Acts 2:30; Rom 1:3-4). Thus,  demonstrating that there was much more to Jesus’ genesis than just His flesh (humanity).
Jesus did not have pre-existence as the Christ for Christ references the incarnation: anointed man; but, He did have pre-existence as God. In His pre-existence He was not called “Jesus” - Jesus is the New Covenant name of YHWH. Jesus is true God from true God. He is Light from Light. Not as one would light one torch from another; but, as the sun light proceeds from the sun. Throughout the Old Testament the visible manifestation of the invisible God (Col. 1:15 i.e. Jesus) was called the Angel of the LORD. The Angel of the LORD was not another person/being from the LORD (YHWH); but, was His tabernacled presence (Gen 16:7, 13; 48:15-16; Ex 3:2-14; 23:20-23; Josh 5:13-15; Jud 113:15-18; Isa 63:9). “From of old” is a Hebrew idiom meaning from eternity, as the very next clause states: “From everlasting”, i.e. eternity past. According to the prophet Micah, the Messiah (Who would be born in Bethlehem) would be God. For Who else would have existence from eternity past? There can be but one Eternal!
The opposition to biblical Modalism suggests that the Hebrew word “olám” translated here as “everlasting” simply means an indefinite period of time and should not be understood in the sense of eternity. To this charge we off the following:

This is a false assumption being make out of bias and the fact that the word olám may be used in such a way, but rarely does so in the OT. But the question is, is that the meaning here. Eternal and eternity, are words that have a particular meaning in the English language. We could not confuse the meaning for the word. True, the word eternal, or the expression, “for ever” could be used in a metaphorical way. But the meaning is still understood to be always, time without end.

e·ter·ni·ty [ih-tur-ni-tee]
noun, plural e·ter·ni·ties.
1. infinite time; duration without beginning or end.
eternal existence, especially as contrasted with mortal life: the eternity of God.
e·ter·nal [ih-tur-nl]
adjective
1. without beginning or end; lasting forever; always existing (opposed to temporal ): eternal life. perpetual; ceaseless; endless: eternal quarreling; eternal chatter.


An honest question one should ask one’s self is: If the Hebrew wanted to say “time without end,” or, “For ever,” what word would be used. The following is the meaning of the olám,: 


‛ôlâm ‛ôlâm 
o-lawm', o-lawm' 
From St’s #H5769; properly concealed, that is, the vanishing point; generally time out of mind (past or future), that is, (practically) eternity; frequentative adverbially (especially with prepositional prefix) always
KJV Usage: always (-s), ancient (time), any more, continuance, eternal, (for, [n-]) ever (-lasting, -more, of old), lasting, long (time), (of) old (time), perpetual, at any time, (beginning of the) world (+ without end).
Compare H5331, H5703. 

Brown-Driver-Briggs' Hebrew Definitions
עלם עולם
1. long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world;  a. ancient time, long time (of past);  b. (of future)  1. for ever, always  2. continuous existence, perpetual  3. everlasting, indefinite or unending future, eternity

Hebrew Dictionary (Lexicon-Concordance)
—Hebrew Word Study (Transliteration-Pronunciation Etymology & Grammar)
 1) long duration, antiquity, futurity, for ever, ever, everlasting,  evermore, perpetual, old, ancient, world
    1a) ancient time, long time (of past)
    1b) (of future)
        1b1) for ever, always
        1b2) continuous existence, perpetual
        1b3) everlasting, indefinite or unending future, eternity

—Brown-Driver-Briggs (Old Testament Hebrew-English Lexicon)
From H5956; properly concealed, that is, the vanishing point; generally time out of mind (past or future), that is, (practically) eternity; frequentative adverbially (especially with prepositional prefix) always:—always (-s), ancient (time), any more, continuance, eternal, (for, [n-]) ever (-lasting, -more, of old), lasting, long (time), (of) old (time), perpetual, at any time, (beginning of the) world (+ without end). Compare H5331, H5703.


—Strong's (Hebrew & Chaldee Dictionary of the Old Testament)
  • #5769.
  • עוֹלָם
  • olam or
  • [or] עֹלָם
  • olam (761d); from an unused word; long duration, antiquity, futurity:—
  • NASB - ages(1), all successive(1), always(1), ancient(13), ancient times(3), continual(1), days of old(1), eternal(2), eternity(3), ever(10), Everlasting(2), everlasting(110), forever(136), forever and ever(1), forever*(70), forevermore*(1), lasting(1), long(2), long ago(3), long past(1), long time(3), never*(17), old(11), permanent(10), permanently(1), perpetual(29), perpetually(1).

—NAS Exhaustive Concordance of the Bible with Hebrew-Aramaic and Greek Dictionaries
Copyright © 1981, 1998 by The Lockman Foundation — All rights reserved — http://www.lockman.org
This list is the times olám  is used in the AV (KJV), and how: 
alway
Job 7:16. Psalms 119:112.
always
Genesis 6:3. 1 Chronicles 16:15. Jeremiah 20:17.
ancient
Proverbs 22:28. Isaiah 44:7. Jeremiah 5:15; 18:15. Ezekiel 36:2.
continuance
Isaiah 64:5.
eternal
Isaiah 60:15.
ever
Genesis 3:22; 13:15. Exodus 3:15; 12:14, 17, 24; 14:13; 15:18; 19:9; 21:6; 27:21; 28:43; 29:28; 30:21; 31:17; 32:13. Leviticus 6:18, 22; 7:34, 36; 10:9, 15; 16:29, 31; 17:7; 23:14, 21, 31, 41; 24:3; 25:46. Numbers 10:8; 15:15; 18:8, 11, 19, 19, 23; 19:10. Deuteronomy 5:29; 12:28; 13:16; 15:17; 23:3, 6; 28:46; 29:29; 32:40. Joshua 4:7; 8:28; 14:9. 1 Samuel 1:22; 2:30; 3:13, 14; 13:13; 20:15, 23, 42; 27:12. 2 Samuel 3:28; 7:13, 16, 16, 24, 25, 26, 29, 29. 1 Kings 1:31; 2:33, 33, 45; 8:13; 9:3, 5; 10:9. 2 Kings 5:27; 21:7. 1 Chronicles 15:2; 16:34, 36, 36, 41; 17:12, 14, 22, 23, 24, 27, 27; 22:10; 23:13, 13, 25; 28:4, 7, 8; 29:10, 10, 18. 2 Chronicles 2:4; 5:13; 6:2; 7:3, 6, 16; 9:8; 13:5; 20:7, 21; 30:8; 33:4. Ezra 3:11; 9:12, 12. Nehemiah 2:3; 9:5, 5; 13:1. Job 41:4. Psalms 5:11; 9:5, 7; 10:16; 12:7; 21:4; 28:9; 29:10; 30:12; 33:11; 37:18, 28; 41:12; 44:8; 45:2, 6, 17; 48:8, 14; 49:8, 11; 52:8, 9; 61:4, 7; 66:7; 72:17, 19; 73:26; 75:9; 77:7; 78:69; 79:13; 81:15; 85:5; 89:1, 2, 4, 36, 37; 102:12; 103:9; 104:31; 105:8; 106:1; 107:1; 110:4; 111:5, 8, 9; 112:6; 117:2; 118:1, 2, 3, 4, 29; 119:44, 89, 98, 111, 152, 160; 125:1, 2; 131:3; 135:13; 136:1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26; 138:8; 145:1, 2, 21; 146:6, 10; 148:6. Proverbs 27:24. Ecclesiastes 1:4; 2:16; 3:14; 9:6. Isaiah 9:7; 30:8; 32:14, 17; 34:10, 17; 40:8; 47:7; 51:6, 8; 57:16; 59:21; 60:21. Jeremiah 3:5, 12; 7:7, 7; 17:4, 25; 25:5, 5; 31:40; 33:11; 35:6; 49:33; 51:26, 62. Lamentations 3:31; 5:19. Ezekiel 37:25, 25; 43:7, 9. Daniel 12:3, 7. Hosea 2:19. Joel 2:2; 3:20. Obadiah 1:10. Jonah 2:6. Micah 2:9; 4:5, 7. Zechariah 1:5. Malachi 1:4.
everlasting
Genesis 9:16; 17:7, 8, 13, 19; 21:33; 48:4; 49:26. Exodus 40:15. Leviticus 16:34; 24:8. Numbers 25:13. Deuteronomy 33:27. 2 Samuel 23:5. 1 Chronicles 16:17. Psalms 24:7, 9; 41:13, 13; 90:2, 2; 93:2; 100:5; 103:17, 17; 105:10; 106:48, 48; 112:6; 119:142, 144; 139:24; 145:13. Proverbs 8:23; 10:25. Isaiah 24:5; 26:4; 33:14; 35:10; 40:28; 45:17; 51:11; 54:8; 55:3, 13; 56:5; 60:19, 20; 61:7, 8; 63:12, 16. Jeremiah 10:10; 20:11; 23:40; 31:3; 32:40. Ezekiel 16:60; 37:26. Daniel 9:24; 12:2, 2. Habakkuk 3:6.
evermore
2 Samuel 22:51. 1 Chronicles 17:14. Psalms 18:50; 37:27; 86:12; 89:28, 52; 92:8; 106:31; 113:2; 115:18; 121:8; 133:3. Ezekiel 37:26, 28.
lasting
Deuteronomy 33:15.
long
Psalms 143:3. Ecclesiastes 12:5.
never
Judges 2:1. Psalms 15:5; 30:6; 55:22; 119:93. Proverbs 10:30. Isaiah 14:20; 25:2; 63:19. Ezekiel 26:21. Joel 2:26, 27.
old
Genesis 6:4. Deuteronomy 32:7. 1 Samuel 27:8. Job 22:15. Psalms 25:6; 119:52. Proverbs 23:10. Isaiah 46:9; 51:9; 57:11; 58:12; 61:4; 63:9, 11. Jeremiah 6:16; 28:8. Lamentations 3:6. Ezekiel 25:15; 26:20. Amos 9:11. Micah 7:14. Malachi 3:4.
perpetual
Genesis 9:12. Exodus 29:9; 31:16. Leviticus 3:17; 24:9; 25:34. Numbers 19:21. Psalms 78:66. Jeremiah 5:22; 18:16; 23:40; 25:9, 12; 49:13; 50:5; 51:39, 57. Ezekiel 35:5, 9; 46:14. Habakkuk 3:6.
time
Leviticus 25:32. Joshua 24:2. Ecclesiastes 1:10. Isaiah 42:14. Jeremiah 2:20. Ezekiel 26:20.
times
Psalms 77:5.
world
Psalms 73:12. Ecclesiastes 3:11. Isaiah 45:17; 64:4.
The following translates multiple Hebrew or Aramaic words:
Elam
Jeremiah 49:36.
ever
Psalms 104:5.
everlasting
Micah 5:2.
more
Ezekiel 27:36; 28:19.
never
2 Samuel 12:10. Psalms 31:1; 71:1.
perpetual
Zephaniah 2:9.

From the above information on the Hebrew word olám, it seems very clear that this is the go-to word if one wishes to express eternity, eternal, or “for ever and ever - time with out end.” The Hebrew is a simple and basic language and as such is limited in many ways. For instance, Hebrew could not show comparative degree, such as good, better, and best; or, much, more, or most. In the same way Hebrew could not say ‘everlasting;’ instead it would often say, “of days of old,” or “ancient times/days.”  For the Hebrew language to show superlative degree it made the word plural. It is true that in the limited ability of the Hebrew “days of old” may mean the “days of our forefathers” (which it rarely did), or “eternity past” (as it most usually did) - depending on the context of the passage. The context of Micah identifies olám with the Heavenly origin of Jesus - therefore, eternity.

“Therefore will he give them up, until the time that she which travaileth hath brought forth.” 
The Jews will be given to their enemies until... .  The image of a woman travailing in birth is tempting to assign to the virgin Mary - that would be a mistake. Biblically, this is referencing the commonwealth of the Israel of Promise bringing the Messiah/Christ into the world. This is presaging the account rehearsed in Revelation 12:1-17,
“And a great portent appeared in heaven, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars; 2 she was with child and she cried out in her pangs of birth, in anguish for delivery. 3 And another portent appeared in heaven; behold, a great red dragon, with seven heads and ten horns, and seven diadems upon his heads. 4 His tail swept down a third of the stars of heaven, and cast them to the earth. And the dragon stood before the woman who was about to bear a child, that he might devour her child when she brought it forth; 5 she brought forth a male child, one who is to rule all the nations with a rod of iron, but her child was caught up to God and to his throne, 6 and the woman fled into the wilderness, where she has a place prepared by God, in which to be nourished for one thousand two hundred and sixty days.
7 “Now war arose in heaven, Michael and his angels fighting against the dragon; and the dragon and his angels fought, 8 but they were defeated and there was no longer any place for them in heaven. 9 And the great dragon was thrown down, that ancient serpent, who is called the Devil and Satan, the deceiver of the whole world—he was thrown down to the earth, and his angels were thrown down with him. 10 And I heard a loud voice in heaven, saying, “Now the salvation and the power and the kingdom of our God and the authority of his Christ have come, for the accuser of our brethren has been thrown down, who accuses them day and night before our God. 11 And they have conquered him by the blood of the Lamb and by the word of their testimony, for they loved not their lives even unto death. 12 Rejoice then, O heaven and you that dwell therein! But woe to you, O earth and sea, for the devil has come down to you in great wrath, because he knows that his time is short!”
13 “And when the dragon saw that he had been thrown down to the earth, he pursued the woman who had borne the male child. 14 But the woman was given the two wings of the great eagle that she might fly from the serpent into the wilderness, to the place where she is to be nourished for a time, and times, and half a time. 15 The serpent poured water like a river out of his mouth after the woman, to sweep her away with the flood. 16 But the earth came to the help of the woman, and the earth opened its mouth and swallowed the river which the dragon had poured from his mouth. 17 Then the dragon was angry with the woman, and went off to make war on the rest of her offspring, on those who keep the commandments of God and bear testimony to Jesus. And he stood on the sand of the sea.” (RSV)
The “woman” is the Israel of Promise that becomes the Church through her rebirth at Pentecost AD 30


V3. “Then the remnant of his brethren shall return unto the children of Israel.”
That the “brethren” of the Christ is referenced here demonstrates that the humanity of the Messiah is in view. God does not have “brethren.” As v2 introduces the Dual Nature aspect of the Messiah by showing His Heavenly and Earthly origins, v3 magnifies His Jewish humanity by introducing His “brethren.” The reference to “the remnant” has a NT commentary in Romans 11: 1-7. Here the Apostle Paul writes that the “remnant” had obtained the promise of everlasting life in Christ Jesus.
“I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 2 God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel saying, 3 Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. 4 But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. 5 Even so then at this present time also there is a remnant according to the election of grace. 6 And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then it is no more grace: otherwise work is no more work. 7 What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded.” (Romans 11:1-7)
The prophet Jeremiah foretold of a new covenant with the houses of Israel and Judah (Jer 31:31) which is a sister passage to this Micah prophecy. Christianity is the fulfillment of Jeremiah’s prophetic promise of a new covenant with the houses of Israel and Judah. That being true, one must see all twelve tribes represented in Jerusalem on the feast of Pentecost, in that the author of Hebrews, writing under the inspiration of the Holy Ghost, identifies A.D. 30 (see Acts 2:5-11) as the establishing of Jeremiah’s new covenant. Indeed, the Assyrians and Babylonians had scattered the house of Israel and the house of Judah over the earth, but in A. D. 30 they returned from the Parthian Empire, Media, Elam, Mesopotamia, Cappadocia, Pontus, Asia, Phrygia, Pamphylis, Egypt, Cyrene, Rome, Crete, and Arabia to Jerusalem for the establishing of Jeremiah’s “new covenant”. (“Therefore will he give them up, until the time that she which travaileth hath brought forth.”) On that day 3,000 were baptized into the covenant name of Jesus (Acts 2:41
); all 3,000 were Jews of the house of Israel and the house of Judah – the twelve tribes. Later, as a result of the healing of the lame man (Acts 3:1-16), and the preaching of Peter, 5,000 men believed (Acts 4:4
); add to that number their women and children – all were Jews of the houses of Israel and Judah (the twelve tribes). By Acts 5:14 the disciples became too numerous to count and are referenced simply as “multitudes”
 – all were Jews of the houses of Israel and Judah (the twelve tribes). These are the “elect” the “remnant” that Paul and Micah write of; Paul, in Romans 11:1-5,7, and Micah, here, in our text under discussion. this “remnant” is the spiritual olive tree that was “born again” (John 3:3-10) from its former state as a natural tree. These are the Israel of promise (Romans 9:6-8; see Galatians 3:16-18; 4:22-31).

V4. “And he shall stand and feed in the strength of the LORD.”
The image of the Shepherd is prominent in Micah (4:8; 5:5; and 7:14 are examples).“And he shall stand and feed (or rule) in the strength of the LORD (Yahweh).”  This speaks to the INCARNATION of the Father in the humanity of Jesus. Jesus said: “ ... the Father who dwells in Me does the works” (Jn 14:10). Which, truth, is reflected in the theology of the Apostle Paul - when he wrote: “ ... God was in Christ reconciling the world to Himself” (2 Corinthians 5:19). 

“In the majesty of the name of his God;” There are two things about this statement that must be addressed: 
  1. It speaks to the majesty of the name Christ manifested to the world. Jesus said, “I have manifested thy (the Father’s) name ...” (Jn 17:6). It is certain that this saying of Jesus is but an echo of Jn 2:23 and 14:13. The name that Jesus manifested was the one given to Him by the Angel, i.e. Jesus (Matthew 1:21). He had acquired this name by inheritance (Hebrews 1:4), therefore, the NT covenant name of His Father. 
  2. It speaks of the humanity of the Messiah by indicating that the Messiah would have a God, as such passages as John 20:17 implies. In the biblical teaching of the Dual Nature of the Messiah (that He would be both God and man) it is clearly within  the realm of the Messiah’s humanity that He would have a God, and in the mystery of the incarnation that He would be that God (i.e. the Spirit) manifested in the flesh (1 Tim 3:16).
Here some get tripped up because they refuse to accept the fullness of the Dual Nature of Jesus. Christ (Messiah) means the anointed of God. It is true that the “anointed” is not the Anointer. But, there is no difference between the Anointer and the Anointing. The Anointing is the Spirit of the Anointer: Acts 10:38 “Now God anointed Jesus of Nazareth with the Holy Ghost and with power: ...” Because He was the Messiah (the Christ) He was anointed with the Spirit of the Father without measure: Jn 3:34 “For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him.” The Spirit (anointing) given to Jesus was the fullness of the Godhead: Col. 2:9 “For in him dwelleth all the fullness of the Godhead bodily.”

“And they shall abide.” 
The flock, i.e. the Israel of God, shall abide in safety. See, 
Mt 16:18 ”And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.”
1 Pt 1:5 “Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.”
Jude v1 “Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called:”

“For now shall he be great unto the ends of the earth.”
 The prophet Malachi has a like statement;
Malachi 1:11 “For from the rising of the sun even to the going down of the same My name shall be great among the gentiles; And in every place incense shall be offered unto my name, and a pure offering: For my name shall be great among the heathen, saith the LORD of hosts.”

“To begin with, it is noticed that this phrase (“For from the rising of the sun even to the going down of the same.”) brackets the book of Malachi by appearing here and at chapter 4 and verse 2. It is an ancient metaphor that normally references the universal rule of God, and is common in the Old Testament (see Psalms 50:1; 113:3; Isaiah 41:25; 45:6). Malachi is using it to reference the Messianic period, as seen in the context of chapter 4, and verse 2,  “But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall.”
“The metaphor of a ruler rising like the sun is ancient, and is used here for the Messiah. The Messiah and His Gospel of salvation would be a “light of” (to) “the Gentiles” (Isaiah 42:6; 49:6). Thus, Jesus Christ is the fulfillment of the “sunrise” from heaven (see Luke 1:78-79, also Isaiah 9-2).
v11 “My name shall be great among the Gentiles.” 
“The Hebrew Scriptures are replete with prophecy concerning the nations of the earth being blessed through the coming of a Jewish sovereign called the “Messiah” (the anointed One). Under His reign all nations would learn to serve the one true God (see Isaiah 2:2; 11:10), and live in peace with one another. A time when swords will be beaten into plowshares and spears into pruning hooks (see Isaiah 2:4
); under the rule of the Messiah the earth and nature would cease all animosity so that: “The Wolf... shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatlings together; and a little child shall lead them. And the cow and the bear shall feed; the young ones shall lie down together: and the lion shall eat grass like the ox, and the sucking child shall play on the whole of the asp, and the weaned child shall put his hand on the cockatrice’s den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea.” (Isaiah 11:6 and following). Such is the language describing the kingdom of the Messiah. 
“If one would like to get a better picture of the Messianic Kingdom, the following Scriptures should be read and meditated upon: Genesis 2:3; Isaiah 9:2, 6; see also chapter 11; Micah 5:2; Psalms 2:8-9; Daniel 7:13-14, 18, 22; Galatians 3:16, 19.
v11 “And in every place.” 
“The idea is: throughout the entire world. See the statement before: “My name shall be great among the Gentiles,” and the statement after: “For my name shall be great among the heathen.” The “gentiles” and “heathen” have all nations in view. The Lord God will be known during the kingdom of the Messiah outside the borders of national Israel as well as he is known inside them.

v11 “Incense shall be offered unto my name.” 
“The imagery here is of the golden altar of incense (this altar is described in the book of Exodus 30:1-10) with its smoke, which symbolizes the prayers of God’s people (see Psalms 141:2; Luke 1:10; Revelation 5:8; 8:3-4). In this messianic kingdom, prayer to Yahweh would be a sweet smelling savor sent up from “among the Gentiles ... in every place.”
v11 “And a pure offering.” 
“The imagery here is of the altar of Holocaust; namely the bronze altar of burnt offering (Exodus 27:1-8). It is here that sacrifice was made for sin. Verse 12 of our text identifies this altar and its offerings as the “table of the LORD.” In the messianic kingdom “a pure offering” will be made for trespasses and sins “among the Gentiles ... in every place.” Malachi sets this prophecy against the “polluted” offerings being made in the Jerusalem Temple (see verses 12 through 14).
“Throughout holy Scripture Jesus is shown as the “pure offering” for sin (see 2 Corinthians 5:21; Hebrews 9:14, 28; 10:14). Jesus accomplished through his sinlessness, what the blood of mere animals could not do (Hebrews 9:13-14).
“All Christians acknowledge the sacrifice of Christ on the cross: outside the walls of Jerusalem, at nine o’clock in the morning of Nisan 14, AD 30. But to most it is an event locked in space and time. But ... Malachi speaks of this “pure offering” (sacrifice) being executed “in every place.” Therefore, unlocked from space and time: Of what could Malachi have been speaking?
“The answer is, the Lord’s Supper of the Christian community.
“When the prophets wrote of the altar of Holocaust they spoke of it as “the table of the Lord” (see verse 12). In Hebrews 13:10-11 the author parallels the altar of holocaust to the Lord’s Table of the Christian Eucharist. This teaching is Pauline. For Paul wrote, accusingly, concerning those who would partake of the Christian covenant meal (namely, the Eucharist) and eat at a pagan feast, those things offered to idols: “ye can not be partakers of the Lord’s table, and the table of devils,” he told them (1 Corinthians 10:21). Paul, further, told the Gentile Christians that “as often as you eat this bread, and drink this cup, you do shew the Lord’s death till he come.” Thus, through the weekly observance of the Eucharist (Acts 20:7-11) throughout the earth, it is declared that the Messianic Kingdom of the Davidic king is established. The “pure” (sinless-spotless) “offering” has been unlocked from time and space, and is now manifested in the breaking of the bread and the sharing of the Eucharistic cup (1 Corinthians 11:26).
“In relation to this “pure offering” being offered “among the Gentiles ... in every place,” we should look to Romans 15:16.
 Here, when Paul writes of “ministering the Gospel,” he employs the Greek word herourgounta (used only here in the New Testament), which refers to ministering as a priest. Paul references his priestly functions in presenting the Gentiles as an offering to God. To understand his meaning, a comparison should be made with 1 Corinthians 10:17-18;
 which teaches that those who partake of the covenant meal of bread and wine take on an oneness with the sacrifice of Christ: just as those who partake of the sacrifice from the altar of holocausts (namely, the Old Testament Lord’s table) have an identity with the altar (namely, the sacrifice). Therefore, Paul sees himself functioning as a Christian priest, officiating at the Lord’s table of the messianic kingdom, as the communicants identify (vicariously) with the “pure offering” of Christ; Who is made present through the bread and the wine—“in every place.”” (Excerpted from “Letters to My Children on Apostolic Kingdom Theology;” by Bishop Jerry Hayes; Seventh Millennium Publications)


 Rev 11:15 “And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.”



The End

Apostolically Speaking
☩☩ Jerry L Hayes
(Mar David Ignatius)

Read other essays from the Bishop on the subject of the Godhead:

"The Dual Nature Of Jesus Of Nazareth"

"The Worlds, Made By The Son"

"Hebrews 13:8 vs 1 Corinthians 15:28"

"Glory With The Father"

"Philippians 2:6-8, Answering Trinitarian Objections"

"How Is God One?"

"Hebrew Monotheism"


"The Apostolic Creed"

"Jesus Is Father God"

"Homoousia And The Creed Of Nicaea"

"The Triquetra And Modalism"

"Modalism, Simultaneous Or Sequential?"

"Micah 5:2-4, An Exegesis"


"Elohim, the Plural form For God"

"Can the Deity of Jesus Be called The Son Of God?"

"Mathematical Equation For The Godhead"

"Hebrew Monotheism, Second Edition"

"Jesus, On God's Right Hand"

"The Name of the Deity" (The Tetragrammaton)

"Christology of the Apostolic Church Fathers"

"Christian Modalism challenged by the Greeks"

"The Apologists and the Logos Christology"

"Logos Christology"

"The Seven Spirits of God"

"Historical Numerical Superiority of the Monarchians"

"How Is God One?" Second Edition

"Creed of Nicæa (Creed of the 318) Affirmed"

"Another Comforter (Answering Objections to Modalism)"

"Echad vs Yachid (Answering Objections to Modalism)"

"The Godhead Teaching of Ignatius of Antioch"

"Hebrews 1:8, (Answering Objections to Modalism)"

"Godhead Theology of the Tabernacle of Moses"

"Proper Biblical Understanding of the Word 'Person'"

"Defense of Isaiah 9:6, Answering Objections to Modalism"
https://bishopjerrylhayes.blogspot.com/2017/04/defense-of-isaiah-96.html

Defense of 1 Timothy 3:16 (Answering Objections to Modalism)



Godhead Theology is a study of Christian Godhead theology. ... Was He God or not? In Godhead Theology Bishop Jerry Hayes follows that debate through the first 300 years of the Church's history. Our book is in five sections: Section One ... demonstrates Modalistic Monarchianism as the original orthodoxy of the Chruch; Section Two introduces the Apostolic Creed ... ; Section Three is an affirmation of Modalistic Monarchianism; Section Four is Modalism's responses to objection from the pluralists Trinitarians, Binitarians, Arians and Semi-Arians. Included are two comprehensive indexes: Subject Index and Scripture Index. 613 pages.

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