As sphinxlike cherubim, the Prophets dealt in deathly riddles, but the answers to all their enigmas can be found in the books of Moses.
John Weis wisely read Moses and the Revelation twice before reviewing, and on his second pass he made a helpful summary.
The book of Zechariah takes post-exilic Israel from the founding of a new Jerusalem under Persia to its destruction under Rome. For the saints, however, for whom judgment is a blessing, the prophecy works from glory to glory, from Jerusalem below to the unshakeable one above, from an earthly Sabbath to an eternal one.
To avoid another global judgment, the Lord established a substitutionary, sacrificial “creation” in Abram, a man who bore the Edenic curses upon land and womb and overcame them by faith.
INTRODUCTION FROM “MOSES AND THE REVELATION” – AVAILABLE NOW
Taken at face value, the New Testament appears to warn its first readers about coming events which were not only momentous but also imminent. This means that there is a great discrepancy between the sacred texts and the things which modern Christians are actually taught.
The astronomical shift from geocentrism to heliocentrism is today regarded as part of a greater philosophical shift – the rejection of special creation as taught by the Bible. But this reveals the ongoing incapacity of humanity to perceive the nature of what God considers to be truly “central.”
Richard Bauckham points out that in John’s Gospel, Jesus has seven, relatively extended, private conversations. When gathered together as a single sequence, these appear to recapitulate the homologous, heptamerous sequences in Genesis 1 and 2.
A Grammar of Creation
An understanding of the visual-musical language of the Bible must begin with Genesis 1. This is fortunate, because when explaining biblical types to academics, as opposed to children, one is repeatedly forced to start from scratch.
“Psalms 1 and 2 are chiastically arranged in order to show that the Blessed Man from Psalm 1 is the Son, the King, of Psalm 2.”
Since most modern Christians do not have the Bible’s sacred architecture hidden in their hearts, much of the impact of Jesus’ words is lost on them.
When Jesus described the fate of a house built upon sand (Matthew 7:24-27), it is likely, although unstated, that He had Herod’s Temple in mind. “The sand of the sea” was the typological buffer zone between the “Land” of Israel and the untamed “Sea” of the Gentiles. Its basic meaning is a multitude of people –– usually Jews, but sometimes Gentiles –– so it seems Jesus is condemning the Herods for their simultaneous exaltation of the Jewish identity and envy of Roman state power, and their failure to seek true refuge, and true succession, through faithful obedience to God.