Elijah Will Come

Some evangelical theologians are saying Elijah will come again before the Tribulation, because he did not come when Jesus was alive. This is to say, they conclude John the Baptist was not Elijah because he failed to perform all prophecies concerning Elijah. This second coming of Elijah will convert Jews to Christianity, a feat Paul and Barnabas failed at? Huh? John, Jesus, and the twelve Apostles – were Jews!

There is no death date for Paul and Barnabas, thus I suspect they lived after the Romans burned down the temple in their war against the Jews – that no christian participated in. Yet, Christians claim they have a right to occupy the new temple as it is raised in the air by Jesus – the Jew!

In the Epistle of Barnabas we see an attempt to to turn Jesus into John the Baptist, a Scapegoat on the Day of Atonement who is sent into the wilderness to dine on the Rachia tree, which is also the Acacia.

The war with Rome began after a revolt broke out in Judea where the DEBT ARCHIVES were burned – including the one located on the temple grounds. WHO STARTED THIS REVOLT? I suspect it was John the Baptist, because no Christian can – as yet – give Jesus credit for this ABOLITION OF DEBT AND SLAVERY that is much needed TODAY due to the greed of Big Bankers in regards to bundling Sub-prime loans and selling them to foreign banks, like slaves. If you see these bundles tied with scarlet wool, then you might see God has sen His Messenger in order to deliver His people all over the world, because if the economy collapses, then the poor, the widow, the lame, will perish from the earth.

The false Republican Church is promising to take away food stamps and aid to the elderly. Surely this act will bring the Go-el Redeemer out of the wilderness to protect the “least” in God’s kingdom.

Barnabas 3:3
But unto us He saith; Behold, this is the fast which I have chosen,
saith the Lord; loosen every band of wickedness, untie the
tightened cords of forcible contracts, send away the broken ones
released and tear in pieces every unjust bond.

untie the tightened cords of forcible contracts

untie the tightened cords of forcible contracts

Here is a scholar who says Jesus will come again on the Day of Atonement (Yom Kippur) on the Jubilee, September 23, 2015.

http://www.lasttrumpet.org/seven_proofs.htm

The attempt to throw Jesus off the cliff, was to suggest he was the Scapegoat Barnabas created in order to transfer the religion of the Jews, over to Paul’s Gentile Christians – who had no ancestral lands to be returned to them according the the laws of Jubilee that John had the authority to restore due to being a Son of Aaron and Moses.

Am I the second coming of Elijah?

Jon ‘The Nazarite’

Daniel was given a first and second coming prophecy of the Messiah of Israel based on the dates of the rebuilding of Jerusalem. When the Jews took back Jerusalem on June 7th 1967 this started the clock for the Lord’s second coming. Remember the Lord can only return on a Jubilee year and only on Yom Kippur which is the Day of the Lord. The next Jubilee will occur on September 23rd 2015.

Barnabas 3:3
But unto us He saith; Behold, this is the fast which I have chosen,
saith the Lord; loosen every band of wickedness, untie the
tightened cords of forcible contracts, send away the broken ones
released and tear in pieces every unjust bond. Break thy bread to
the hungry, and if thou seest one naked clothe him; bring the
shelterless into thy house, and if thou seest a humble man, thou
shalt not despise him, neither shall any one of thy household and
of thine own seed.

Barnabas 7:11
But what meaneth it, that they place the wool in the midst of the thorns? It is
a type of Jesus set forth for the Church, since whosoever should desire to take
away the scarlet wool it behoved him to suffer many things owing to the terrible
nature of the thorn, and through affliction to win the mastery over it. Thus, He
saith, they that desire to see Me, and to attain unto My kingdom, must lay hold
on Me through tribulation and affliction.Scapegoat’s red cloth or ribbon?
Barnabas 7:8 And do ye all spit upon it and goad it, and place scarlet wool
about its head, and so let it be cast into the wilderness. And when it is so
done, he that taketh the goat into the wilderness leadeth it, and taketh off the
wool, and putteth it upon the branch which is called Rachia, the same whereof we
are wont to eat the shoots when we find them in the country. Of this briar alone
is the fruit thus sweet.

Barnabas 7:11
But what meaneth it, that they place the wool in the midst of the thorns? It is
a type of Jesus set forth for the Church, since whosoever should desire to take
away the scarlet wool it behoved him to suffer many things owing to the terrible
nature of the thorn, and through affliction to win the mastery over it. Thus, He
saith, they that desire to see Me, and to attain unto My kingdom, must lay hold
on Me through tribulation and affliction.Scapegoat’s red cloth or ribbon?

Honey Locust or Three Thorned Acacia Tree
The foliage mass of the honey locust is wonderfully light and graceful. New leaves with a silvery sheen upon them are constantly appearing; some once, some twice compound, on the same tree. The colour of them is a clear, intense emerald. The pods in midsummer show many shades of changeable red and green velvet against the leaves, and are as beautiful in form as in colour and texture.
In this stage of growth the pods contain a sweet, edible pulp which later dries and turns bitter. An Old-World tree has pods that are thicker but otherwise resemble those of the honey locust; these sweetish pods are sold on the streets of New York as “St. John’s Bread,” and are believed to be the locusts eaten by John the Baptist in the wilderness.

Leviticus 16:8–10 reads:
“8and Aaron shall cast lots upon the two goats, one lot for the Lord and the other lot for Azazel. 9And Aaron shall present the goat on which the lot fell for the Lord, and offer it as a sin offering; 10while the goat designated by lot for Azazel shall be left standing alive before the Lord, to make expiation with it and to send it off to the wilderness for Azazel.”

The scapegoat was a goat that was designated (Hebrew לַעֲזָאזֵֽל ) la-aza’zeyl; either “for absolute removal” (Brown-Driver-Briggs Lexicon) or possibly “for Azazel” (some modern versions taking the term as a name) and outcast in the desert as part of the ceremonies of the Day of Atonement, that began during the Exodus with the original Tabernacle and continued through the times of the temples in Jerusalem.
Throughout the year and on the Day of Atonement, the record of all the sins of the Israelites was transferred to the Tabernacle by the blood of the sacrifices. On the Day of Atonement, the tabernacle was cleansed of all the accumulated sins by the ritual described in Leviticus 16. At that time the high priest confesses the accumulated sins of the Children of Israel to the scapegoat which is then sent into the desert wilderness. The Tabernacle and the Children of Israel were thus cleansed of sin.[14]
This has been interpreted to be a prefigure of the final judgment by which sin is removed forever from the universe. Through the sacrifice of Jesus, the sins of the believers are forgiven them, but the fact that sins were committed still exist on record in the “Books” of heaven (see Revelation 20:12). After the final judgment, the responsibility for all those forgiven sins are accredited to the originator of sin, Satan. After which, Satan is destroyed in the Lake of Fire. Sin no longer will exist anywhere.[15]
Since this goat is sent away to perish,[16] the word “scapegoat” has come to mean a person who is blamed and punished for the sins, crimes or sufferings of others, generally as a way of distracting attention from the real causes. The story of the scapegoat in Leviticus has also been interpreted as a symbolic prefigure of the self-sacrifice of Jesus, who takes the sins of humanity on his own head, having been crucified on a cross outside the city by order of the Roman prefect Pontius Pilate, after pressure from the Jewish leaders.

The rite of the scapegoat in Rabbinical literature

Mount Azazel (Jabel Muntar) in the Judean Desert, to which the goat was sent, and from which it was pushed.

Cliffs of Mount Azazel (Jabel Muntar).
The Mishnah (Yoma 39a[12]) follows the Hebrew Bible text; two goats were procured, similar in respect of appearance, height, cost, and time of selection. Having one of these on his right and the other on his left, the high priest, who was assisted in this rite by two subordinates, put both his hands into a wooden case, and took out two labels, one inscribed “for Yahweh” and the other “for absolute removal” (or “for Azazel”). The high priest then laid his hands with the labels upon the two goats and said, “A sin-offering to Yahweh” (thus speaking the Tetragrammaton); and the two men accompanying him replied, “Blessed be the name of His glorious kingdom for ever and ever.” He then fastened a scarlet woolen thread to the head of the goat “for Azazel”; and laying his hands upon it again, recited the following confession of sin and prayer for forgiveness: “O Lord, I have acted iniquitously, trespassed, sinned before Thee: I, my household, and the sons of Aaron Thy holy ones. O Lord, forgive the iniquities, transgressions, and sins that I, my household, and Aaron’s children, Thy holy people, committed before Thee, as is written in the law of Moses, Thy servant, ‘for on this day He will forgive you, to cleanse you from all your sins before the Lord; ye shall be clean.'” This prayer was responded to by the congregation present. A man was selected, preferably a priest, to take the goat to the precipice in the wilderness; and he was accompanied part of the way by the most eminent men of Jerusalem. Ten booths had been constructed at intervals along the road leading from Jerusalem to the steep mountain. At each one of these the man leading the goat was formally offered food and drink, which he, however, refused. When he reached the tenth booth those who accompanied him proceeded no further, but watched the ceremony from a distance. When he came to the precipice he divided the scarlet thread into two parts, one of which he tied to the rock and the other to the goat’s horns, and then pushed the goat down (Yoma vi. 1–8). The cliff was so high and rugged that before the goat had traversed half the distance to the plain below, its limbs were utterly shattered. Men were stationed at intervals along the way, and as soon as the goat was thrown down the precipice, they signaled to one another by means of kerchiefs or flags, until the information reached the high priest, whereat he proceeded with the other parts of the ritual.
The scarlet thread is symbolically referenced in Isaiah 1.18; and the Talmud states (ib. 39a) that during the forty years that Simon the Just was high priest, the thread actually turned white as soon as the goat was thrown over the precipice: a sign that the sins of the people were forgiven. In later times the change to white was not invariable: a proof of the people’s moral and spiritual deterioration, that was gradually on the increase, until forty years before the destruction of the Second Temple, when the change of color was no longer observed (l.c. 39b).[3

Etymology
The Brown–Driver–Briggs Hebrew Lexicon[1] gives Azazel as a reduplicative intensive of the stem azel “remove”, hence azazel, “entire removal”. This is supported by the Septuagint (Jewish Greek Bible translation) as the sender away. Gesenius in his Hebrew lexicon concurs with this.[2]
According to Rabbinic interpretation, Azazel is a theophoric name, combined of the words “Azaz” (rugged) and “El” (powerful/strong/of God) in reference to the rugged and strong rocks of the deserts in Judea. The Talmud, explaining the laws of Yom Kippur, states that the term “Azazel” designated a rugged mountain or precipice in the wilderness from which the goat was thrown down, using for it as an alternative the word “Ẓoḳ” (Yoma vi. 4). “Azazel” is regarded as a compound of “az”, strong or rough, and “el”, mighty, therefore a strong mountain. This derivation is presented by a Baraita, cited Yoma 67b, that Azazel was the strongest of mountains.[3]
The Jewish Encyclopedia (1910) contains the following entry:
The Rabbis, interpreting “Azazel” as Azaz (“rugged”), and el (“strong”), refer it to the rugged and rough mountain cliff from which the scapegoat was cast down on Yom Kippur when the Jewish Temples in Jerusalem stood. (Yoma 67b; Sifra, Aḥare, ii. 2; Targum Jerusalem Lev. xiv. 10, and most medieval commentators). Most modern scholars, after having for some time endorsed the old view, have accepted the opinion mysteriously hinted at by Ibn Ezra[disambiguation needed ] and expressly stated by Nachmanides to Lev. xvi. 8, that Azazel belongs to the class of “se’irim,” goat-like spirits, jinn haunting the desert, to which the Israelites were accustomed to offering sacrifice. (Compare “the roes and the hinds,” Cant. ii. 7, iii. 5, by which Sulamith administers an oath to the daughters of Jerusalem. The critics were probably thinking of a Roman faun.)[3]

Azazel or Azazael or Azâzêl (Hebrew: עזאזל, Azazel) is a term used three times in the Hebrew scriptures, and later in Hebrew mythology as the enigmatic name of a character.
The term in the Bible is limited to three uses in Leviticus 16, where a goat is designated לַעֲזָאזֵֽל la-aza’zeyl; either “for absolute removal” or “for Azazel” and outcast in the desert as part of Yom Kippur.

The first editor of the epistle, Hugo Menardus (1645) advocated the genuineness of its ascription to Barnabas, but the opinion today is that Barnabas was not the author. Many scholars today believe it was probably written in the years 70 – 131, and addressed to Christian Gentiles. In 16.3-4, the Epistle reads:
“Furthermore he says again, ‘Behold, those who tore down this temple will themselves build it.’ It is happening. For because of their fighting it was torn down by the enemies. And now the very servants of the enemies will themselves rebuild it.”
This passage clearly places Barnabas after the destruction of the Second Temple in AD 70. But it also places Barnabas before the Bar Kochba Revolt of AD 132, after which there could have been no hope that the Romans would help to rebuild the temple. The document must come from the period between the two revolts. The place of origin remains an open question, although the Greek-speaking Eastern Mediterranean appears most probable (Treat).

Although the work is not gnostic in a theological sense, the author, who considers himself to be a teacher to the unidentified audience to which he writes (see e.g. 9.9), intends to impart to his readers the perfect gnosis (special knowledge), that they may perceive that the Christians are the only true covenant people, and that the Jewish people had never been in a covenant with God. His polemics are, above all, directed against Judaizing Christians (see Ebionites, Nazarenes, Judaizing teachers).
In no other writing of that early time is the separation of the Gentile Christians from observant Jews so clearly insisted upon. The covenant promises, he maintains, belong only to the Christians (e.g. 4.6-8), and circumcision, and the entire Jewish sacrificial and ceremonial system are, according to him, due to misunderstanding. According to the author’s conception, Jewish scriptures, rightly understood, contain no such injunctions (chapters 9-10). He is a thorough opponent to Jewish legalism, but by no means an antinomist. At some points the Epistle seems quite Pauline, as with its concept of atonement.
The Epistle reinterprets many of the laws of the Torah. For example, the prohibition on eating pork is not to be taken literally, but rather forbids the people to live like swine, who supposedly grunt when hungry but are silent when full: likewise, the people are not to pray to God when they are in need but ignore him when they are satisfied. Similarly, the prohibition on eating rabbit means that the people are not to behave in a promiscuous manner, and the prohibition on eating weasel is actually to be interpreted as a prohibition of oral sex, based on the mistaken belief that weasels copulate via the mouth.[1]
It is likely that, due to the resurgence of Judaism in the early 2nd century, and the tolerance of the emperor Hadrian, Christians, such as the text’s author, felt a need to resist Jewish influences polemically. In this case, the author seems to aim to demonstrate that Jewish understanding of the Mosaic legislation (Torah) is completely incorrect and can now be considered superseded, since in the author’s view the Jewish scriptures foreshadowed Jesus and Christianity when rightly understood.
The author quotes liberally from the Old Testament, including the apocryphal books. He quotes from the New Testament gospels twice (4:14, 5:9),[2][1] and is in general agreement with the New Testament presentation of salvation-history. He quotes material resembling 4 Esdras (12.1) and 1 Enoch (4.3; 16.5), which did not become part of the Biblical canon except in some traditions (e.g. 1 Enoch is considered scriptural in the Ethiopian church). The closing Two Ways section (chapters 18-21), see also Didache, which contains a series of moral injunctions, presents “another gnosis and teaching” (18.1) in relation to the body of the epistle, and its connection to the latter has given rise to much discussion.

Although Barnabas 4:14 appears to quote Matt 22:14, it must remain an open question whether the Barnabas circle knew written gospels. Based on Koester’s analysis (1957: 125-27, 157), it appears more likely that Barnabas stood in the living oral tradition used by the written gospels. For example, the reference to gall and vinegar in Barnabas 7:3, 5 seems to preserve an early stage of tradition that influenced the formation of the passion narratives in the Gospel of Peter and the synoptic gospels.

According to Acts 4:36 Barnabas was a Cypriot Jew. Named an apostle in Acts 14:14, he and Saint Paul undertook missionary journeys together and defended Gentile converts against a faction promoting Gentile circumcision[2] (see also Judaizers). They gained many converts in Antioch (c 43-44), traveled together making more converts (c 45-47), and participated in the Council of Jerusalem (c 50).[4] Barnabas and Paul successfully evangelized among the “God-fearing” gentiles who attended synagogues in various Hellenized cities of Anatolia (modern day Turkey).[5]

Barnabas’ story appears in the Acts of the Apostles, and Paul mentions him in some of his epistles.[2] Tertullian named him as the author of the Epistle to the Hebrews,[2] but this and other attributions are conjecture.[6] Clement of Alexandria ascribed an early Christian epistle to Barnabas (Epistle of Barnabas), but that is highly improbable.[7]
Although the date, place, and circumstances of his death are, as yet, historically unverifiable, Christian tradition holds that Barnabas was martyred at Salamis, Cyprus, in 61 AD.[2] He is traditionally identified as the founder of the Cypriot Church. The feast day of St Barnabas is celebrated on June 11.[2]

Barnabas participated in the Council of Jerusalem, which dealt with the admission of gentiles into the Christian community, a crucial problem in early Christianity.[4] Paul and Barnabas proposed that gentiles be allowed into the community without being circumcised.

Daniel was given a first and second coming prophecy of the Messiah of Israel based on the dates of the rebuilding of Jerusalem. When the Jews took back Jerusalem on June 7th 1967 this started the clock for the Lord’s second coming. Remember the Lord can only return on a Jubilee year and only on Yom Kippur which is the Day of the Lord. The next Jubilee will occur on September 23rd 2015.

http://www.lasttrumpet.org/seven_proofs.htm

Behold I will send (I send, as a future, proximate in the prophet’s mind) you Elijah the prophet – The Archangel Gabriel interprets this for us, to include the sending of John the Immerser. For he not only says Luke 1:17. that he shall “go before” the Lord “in the spirit and power of Elias,” but describes his mission in the characteristic words of Malachi, “to turn the hearts of the fathers to the children:” and those other words also, “and the disobedient to the wisdom of the just,” perhaps represent the sequel in Malachi, “and the hearts of the children to the fathers;” for their hearts could only be so turned by conversion to God, whom the fathers, patriarchs and prophets, knew, loved and served; and whom they served in name only. John the Immerser, in denying that he was Elias, John 1:21 denied only, that he was that great prophet himself. Our Lord, in saying Matthew 11:14, “This is Elias, which was for to come Matthew 17:12 that Elias is come already and they knew him not, but have done unto him whatsoever they listed,” met the error of the scribes, that He could not be the Christ, because Elias was not yet come. When He says Matthew 17:11, “Elias truly shall first come and restore all things,” He implies a coming of Elijah, other than that of John the Immerser, since he was already martyred, and all things were not yet restored. This must also be the fullest fulfillment. “For the great and terrible Day of the Lord” is the Day of Judgment, of which all earthly judgments, however desolating, (as the destruction of Jerusalem) are but shadows and earnests. Before our Lord’s coming all things looked on to His first coming, and, since that coming, all looks on to the second, which is the completion of the first and of all things in time.
Our Lord’s words, “Elias truly shall first come and restore all things,” seem to me to leave no question, that, as John the Immerser came, in the spirit and power of Elias, before His first coming, so, before the second coming, Elijah should come in person, as Jews and Christians have alike expected. This has been the Christian expectation from the first. Justin Martyr asked his opponent “Shall we not conceive that the Word of God has proclaimed Elias to be the forerunner of the great and terrible day of His second Coming?” “Certainly,” was Trypho’s reply. Justin continues, “Our Lord Himself taught us in His own teaching that this very thing shall be, when the said that ‘Elias also shall come;’ and we know that this shall be fulfilled, when He is about to come from heaven in glory.” Tertullian says “Elias is to come again, not after a departure from life, but after a translation; not to be restored to the body, from which he was never taken; but to be restored to the world, from which he was translated; not by way of restoration to life, but for the completion of prophecy; one and the same in name and in person.” “Enoch and Elias were translated, and their death is not recorded, as being deferred; but they are reserved as to die, that they may vanquish Antichrist by their blood.”
And, in proof that the end was not yet , “No one has yet received Elias; no one has yet fled from Antichrist.” And the ancient author of the verses against Marcion; , “Elias who has not yet tasted the debt of death, because he is again to come into the world.” Origen says simply in one place, that the Saviour answered the question as to the objection of the Scribes, “not annulling what had been handed down concerning Elias, but affirming that there was another coming of Elias before Christ, unknown to the scribes, according to which, not knowing him, and, being in a manner, accomplices in his being cast into prison by Herod and slain by him, they had done to him what they listed.” Hippolytus has , “As two Comings of our Lord and Saviour were indicated by the Scriptures, the first in the flesh, in dishonor, that He might be set at naught – the second in glory, when He shall come from heaven with the heavenly host and the glory of the Father – so two forerunners were pointed out, the first, John, the son of Zacharias, and again – since He is manifested as Judge at the end of the world, His forerunners must first appear, as He says through Malachi, ‘I will send to you Elias the Tishbite before the great and terrible day of the Lord shall come. ‘”
Hilary , “The Apostles inquire in anxiety about the times of Elias. To whom He answereth, that “Elias will come and restore all things,” that is, will recall to the knowledge of God, what he shall find of Israel; but he signifies that John came “in the spirit and power of Elias,” to whom they had shown all severe and harsh dealings, that, foreannouncing the Coming of the Lord, he might be a forerunner of the Passion also by an example of wrong and harass.” “We understand that those same prophets (Moses and Elias) will come before His Coming, who, the Apocalypse of John says, will be slain by Antichrist, although there are various opinions of very many, as to Enoch or Jeremiah, that one of them is to die, as Elias.”
Hilary the Deacon, 355 a.d., has on the words, “I suppose God hath set forth us the Apostles last;” “He therefore applies these to his own person, because he was always in distress, suffering, beyond the rest, persecutions and distresses, as Enoch and Elias will suffer, who will be Apostles at the last time. For they have to be sent before Christ, to make ready the people of God, and fortify all the Churches to resist Antichrist, of whom the Apocalypse attests, that they will suffer persecutions and be slain.” “When the faithless shall be secure of the kingdom of the devil, the saints, i. e., Enoch and Elias being slain, rejoicing in the victory, and ‘sending gifts, one to another’ as the Apocalypse says Revelation 11:10 sudden destruction shall come upon them. For Christ at His Coming, shall destroy them all.” Gregory of Nyssa quotes the prophecy under the heading, that “before the second Coming of our Lord, Elias should come.”
Ambrose , “Because the Lord was to come down from heaven, and to ascend to heaven, He raised Elias to heaven, to bring him back to the earth at the time He should please.” “The beast, Antichrist, ascends from the abyss to fight against Elias and Enoch and John, who are restored to the earth for the testimony to the Lord Jesus, as we read in the Apocalypse of John.”
Jerome gives here the mystical meaning; “God will send, in Elias (which is interpreted ‘My God’ and wire is of the town Thisbe, which signifies ‘conversion’ or ‘penitence’) the whole choir of the prophets, “to convert the heart of the fathers to the sons,” namely, Abraham and Isaac and Jacob and all the patriarchs, that their posterity may believe in the Lord the Saviour, in whom themselves believed: ‘for Abraham saw the day of the Lord and was glad.'” Here, he speaks of the “coming of Elias before their anointed,” as a supposition of Jews and Judaizing heretics. But in commenting on our Lord’s words in Matthew, he adheres twice to the literal meaning. On Matthew 11:14-15, “Some think that John is therefore called Elias, because, as, according to Malachi, at the second coming of the Saviour. On Matthew 17:11-12, Elias will precede and announce the Judge to come, so did John at His first coming, and each is a messenger, of the first or second coming of the Lord:” and again concisely, On Matthew 17:11-12, “He who is to come in the second Coining of the Saviour in the actual body, now comes through John in spirit and power;” and he speaks of Enoch and Elias as “the two witnesses in the Revelation, since, according to the Apocalypse of John, Enoch and Elias are spoken of, as having to die.”
Chrysostom , “When He saith that Elias “cometh and shall restore all things,” He means Elias himself, and the conversion of the Jews, which shall then be; but when He saith, “which was to come,” He calls John, Elias, according to the manner of his ministry.”
In Augustine’s time it was the universal belief. , “When he (Malachi) had admonished them to remember the law of Moses, because he foresaw, that they would for a long time not receive it spiritually, as it ought, he added immediately; “And I will send you Elias the Thisbite” etc. That when, through this Elias, the great and wonderful prophet, at the last time before the judgment, the law shall have been expounded to them, the Jews shall believe in the true Christ, i. e., in our Christ, is everywhere in the mouths and hearts of the faithful. For not without reason is it hoped, that he shall come before the Coming of the Saviour, as Judge, because not without reason is it believed that he still lives. For he was carried in a chariot of fire from things below; which Scripture most evidently attests. When he shall come then, by expounding the law spiritually, which the Jews now understand carnally, he shall turn the heart of the fathers to the children.”

Malachi 3:1 says, �Behold, I am going to send My messenger, and he will clear the way before Me. And the Lord, whom you seek, will suddenly come to His temple; and the messenger of the covenant, in whom you delight, behold, He is coming,� says the Lord of hosts.�  Isaiah 40:3-4 is a parallel passage of John the Baptist who is said to be, �A voice is calling, �Clear the way for the Lord in the wilderness; make smooth in the desert a highway for our God.  Let every valley be lifted up, and every mountain and hill be made low; and let the rough ground become a plain, and the rugged terrain a broad valley.��  This passage provides the predicted role for John the Baptist to play as the one who would precede and prepare the way for Jesus at His first coming (Matt. 3:1-6).  Elijah will prepare the way for Israel before Christ�s second coming, since Israel rejected Jesus at His first coming. 

Elijah will Come
      Elijah will come �before the great and terrible day of the Lord� for the purpose of restoring �the hearts of the fathers to their children, and the hearts of the children to their fathers� (Mal. 4:5-6).  The point of the end-time role of Elijah is to prepare Israel for accepting Jesus as their Messiah, something that did not occur at Christ�s first coming.  Therefore, the ministry of Elijah is that of restoration of the Jewish family, which will prepare them for the second coming of the Messiah.  The phrase �the great and terrible day of the Lord� is probably a reference to the second coming event that will occur just after the tribulation period.  Even if this phrase is a reference to the tribulation as is the lesser term �day of the Lord,� Revelation 11 sets the context for the ministry of the two witnesses.

It is used first by Amos and subsequently incorporated into prophetic and apocalyptic literature texts of the Bible. It relies on military images to describe the Lord as a “divine warrior” who will conquer his enemies. In certain prophetic texts of the Old Testament, the enemies of the Lord are Israel’s enemies and in these visions the day of the Lord brings victory for the people of ancient Israel. Other prophets use the imagery as a warning to Israel or its leaders and for them, the day of the Lord will mean destruction for the biblical nation of Israel. This concept develops throughout Jewish and Christian Scripture into a day of divine, apocalyptic judgment at the end of the world.[3]
In the biblical canon, the earliest, direct use of the phrase is in Isaiah 2: “For the day of the LORD of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low” (Isaiah 2:12). Another early use of the phrase is in Amos 5:18-20.[4] Wright suggests that the phrase was already a standard one, and Amos’ hearers would take it to mean “the day when Yahweh would intervene to put Israel at the head of the nations, irrespective of Israel’s faithfulness to Him.”[4] Yet Amos declares “Woe to you who long for the day of the LORD! Why do you long for the day of the LORD? That day will be darkness, not light” (Amos 5:18, NIV). Because Israel had sinned, God would come in judgement on them. Thus, the day of the Lord is about God chastening his people, whether it be through the Babylonian invasion of Jerusalem or a locust plague described in Joel 2:1-11.[4] Yet Joel 2:32 holds a promise that on the Day of the Lord, “everyone who calls on the name of the LORD will be saved.”
[edit] New Testament usage
This promise is also picked up in the New Testament, when Joel 2:28-32 is quoted in Acts 2:17-21. The phrase is also used in 1 Thessalonians 5:2 to refer either to the rapture or to the return of Jesus.[5]
The phrase alludes to a judgment for eternal rewards in 2 Corinthians 1:14 where it says “we are your rejoicing, even as ye also are ours in the day of the Lord Jesus”.
The Book of Revelation also describes the day of the Lord as an apocalyptic time of God’s almighty wrath, which will come upon those who are deemed wicked. The text pictures every man hiding in the rocks of the mountains during a major earthquake to attempt to hide from God’s wrath, while celestial phenomenon turns the moon blood red and the sun dark.[Revelation 6:12-17] This celestial phenomenon is also mentioned in Joel 2:31, which foretells the same precise order of events mentioned in Revelation: The moon turns blood red and the sun turns dark before the great day of the Lord.[Joel 2:31] Matthew 24:29-31 mentions the same event, yet it places the celestial phenomenon as occurring after the “tribulation of those days”.[Matthew 24:29-31] According to these passages, it then seems that the day of the Lord is an event closely tied with the coming of the Messiah to judge the world.
In general, most Christians believe that the day of the Lord is a reference to a time of catastrophe and judgement for the wicked or a time of glorious renewal and salvation for believers.

My reading of the three texts sits against the backdrop of the fact that rabbinic Judaism does not commemorate the jubilee (yovel in Hebrew, meaning either “rams horn” or “to bring forth”) any longer, because of its identification with the holdings in the land. Both Isaiah 61 and Luke 4 do re-invoke the jubilee. More significantly, their re-invocation of the jubilee truncates its Levitical dimensions. The jubilee concerns a return of property holdings and not simply the liberation of the enslaved or the poor.

And thou shalt number seven sabbaths of years unto thee, seven times seven years and there shall be unto thee the days of seven sabbaths of years, even forty and nine years. Then shalt thou make proclamation with the blast of the horn on the tenth day of the seventh month; in the day of atonement shall ye make proclamation with the horn throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty through the land unto all the inhabitants thereof; it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. (Leviticus 25: 8-10)

This return of property holdings is an essential piece of the theo-economy of the text. The text informs us of the liturgical-doxological significance of property holding (that is, its ‘holiness’ ). We are to ‘hold property’ in order to point to God as the final owner. “And the land shall not be sold in perpetuity; for the land is Mine; for ye are strangers and settlers with Me.” (Leviticus, 25:23) . The condition of the possibility of the doxological moment however is property holding (not negation). We possess the land so that we may be servants of God. In this respect choseness or covenantal life is a life of possession, whereby our possessions are themselves a testimony to God’s holdings. To be chosen is not to forgo one’s property but rather to render it holy — that is, to recognize its holiness by virtue of its ultimate owner. The jubilee commemorates the sanctification of land in this liturgical function.

The Levitical theo-economy now noted, we can more fully appreciate the theological crisis of exile. If Israelite holdings are a condition of the proclamation of divine sovereignty, the demise of these holdings results in a liturgical crisis wherein the Israelites cannot proclaim divine sovereignty in this way. How, one may even ask, is it possible to guard against idolatry or the belief that the land is ‘ours’ if we no longer possess the land that is God’s? How do we avoid the dominant attitude of ancient and contemporary political reality that all land is ours without limit? Moreover, how do we guard against the disordering of our economic environment in general, when the land’s doxological value is a reminder of the character of all our possessions — land and otherwise? The loss of the jubilee, in other words, is highly disruptive to the overall theo-economic order reflected directly in the very character of Israelite election.

It is noteworthy then that both the Isaiah text and the Luke text re-invoke the jubilee in efforts to disrupt the disruption — with the jubilee as the ‘interruption’ like the blast of the shofar. Both the Isaiah and Luke texts are post-exilic texts (Isaiah 61 arguably a post first exilic text and Luke arguably written after the second exile in 70 CE) Both may be understood as responses to the theological crisis of exile. Both texts may be read as ‘restoration’ texts, broadly speaking. It is not surprising, then, that both re-invoke the jubilee as part and parcel of their hope for restoration of a pre-exilic condition. Still, when they do so both stress the liberation of the poor to the neglect of the restoration of property holdings.

Isaiah 61:

The Spirit of the Lord God is upon me, because the Lord has anointed me: he has sent me to bring good news to the oppressed, to bind up the brokenhearted, to proclaim liberty to the captives and release to the prisoners; to proclaim the year of the Lord’s favor.

The Levitical references here to the jubilee are both the citation of the literal ‘proclaim liberty to the captives’ and the invocation of the year of the Lord’s favor.

In Luke we have the repetition of this Isaiah text as read by Jesus, with the important addition,

And he rolled up the scroll, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fixed on him. Then he began to say to them, ‘Today this scripture has been fulfilled in your hearing.’ All spoke well of him and were amazed at the gracious words . . . He said to them ‘doubtless you will quote me this proverb, “Doctor, cure yourself!” . . .When they heard this, all in the synagogue were filled with rage. (Luke 4:18-29).

Both leave out “It shall be a jubilee for you: you shall return, every one of you, to your property and every one of you to your family . . . ” (Leviticus 25:10 — immediately following the above cited material from the same Leviticus text.) This ‘neglect’, if you will, is a neglect not only of a circumstantial element resulting from exile but also a neglect of the whole theo/covenantal economy and of the jubilee.

According to Leviticus 25, the jubilee acknowledges the divine sovereignty by identifying God as the possessor of the land that we possess. The proclamation of divine sovereignty is predicated on our holding the land — our possession of the land — and this proclamation takes place according to the calendrical ordering of the year determined by a litany of sabbaths: “seven weeks of years, seven times seven years, so that [ultimately] the period of seven weeks of years gives forty-nine years. Then you shall have the trumpet sounded loud; on the tenth day of the seventh month — on the day of atonement . . .And you shall hallow the fiftieth year . . .” We see here a calendrical ordering that links the cycles of the land itself to the liturgical practices of the covenantal life.

Isaiah 61 and Luke 4 take the jubilee out of the Jewish liturgical calendar and, even more significantly, trans-value the jubilee, rendering it a commemoration of the ‘good news of the poor’ rather than a celebration of property holding. In contrast to the Levitical emphasis on the calendrical and natural cycle, Isaiah 61 is immediately preceded by Isaiah 60 which identifies the year of the Lord’s favor — or ‘redemption’ (literally) with a time when “the sun shall no longer be your light by day, nor for brightness shall the moon give light to you by night — but the Lord will be your everlasting light”. This text suggests the elimination of liturgical time, as set out in Genesis 1 (“Let there be lights in the dome of the sky to separate the day from the night; and let them be for signs and for seasons and for days and years . . .”(Genesis 1: 14))

Luke also dislocates the jubilee from its Levitical origins. Luke 4:16 cites directly from Isaiah 61 and thereby appropriates Isaiah’s landless invocation of the jubilee. Also like Isaiah, Luke severs the connection between the jubilee and the calendrical cycle that derives out of and re-shapes the natural cycles of the land. This is evident in the ‘amazement’ and then anger of the Jews listening to Jesus’ reading of the text. Shocking to the listeners is Jesus’ proclamation re: Isaiah’s jubilee announcement “today this scripture has been fulfilled in your hearing” (Luke 4: 21). In one fell swoop, Jesus identifies himself as the calendrical authority — the one who determines literally ‘what time it is’ and the liturgical and religious significance of this time. No longer does God decide that the jubilee transpires in the 5th year after the seven cycles of sabbatical years. Jesus assumes this position — his authority overrides the Levitical calendar. (Note Jesus’ frequent re-definitions of the ‘sabbath’ itself in other Lukan texts e.g. Luke 6:5: “The Son of Man is Lord of the sabbath.”)

About Royal Rosamond Press

I am an artist, a writer, and a theologian.
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1 Response to Elijah Will Come

  1. Reblogged this on Rosamond Press and commented:

    Herbert Armstrong suggested he was the End Time Elijah and he believed in British Israelism.

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