In Matthew 24:29, Jesus employs “cosmic language,” signs in the sun, moon and stars, to predict the imminent end of the Old Covenant. His first-century audience would have recognized His allusion to the prophecy against Babylon in Isaiah 13 and understood His discourse as a condemnation of Jerusalem as a contemporary Babel.
The book of Galatians, like all Scripture, is composed in “Covenant cycles.” Identifying the placement of words and phrases in relation to each other is often the only means of perceiving their full meaning. The location of Paul’s mention of “no male and female” in Galatians 3:28 is a perfect example.
The significance of the prophet Daniel for the “death and resurrection” of the nation of Israel becomes clear when the sacrificial “matrix” is discerned in the process.
The ministry of Daniel among Gentiles recapitulates that of Joseph. The Lord sent Joseph into Egypt as a forerunner, established a new house for him and integrated the old house of Jacob into it. Pharaoh was converted under the ministry of Joseph, humbled himself before Jacob and requested his blessing. Likewise, Daniel was taken to Babylon before the destruction of Jerusalem to mediate for the preservation of Israel. The Jewish captives were not slaves but were given their own houses. But the ministries of Jeremiah, Ezekiel and Daniel also allowed the rulers of Judah to fill up their sins as “Egyptians.” By the time Jerusalem and the Temple of Solomon were destroyed, the nation was entirely without excuse.
Like the books of Samuel and Chronicles, the book of Kings is so long and detailed that it was divided into two scrolls. But it is clearly a single book, one which begins with the construction of Solomon’s Temple and ends with its destruction. When its major events are taken into account, its internal symmetry becomes more evident.
Every one of God’s houses throughout Bible history has “former days” and “latter days.” This pattern of construction and reconstruction is a process of death and resurrection.