Animal sacrifices and Feast days and the Sabbath re-instituted in the Millennium pe

[Quasar92]

Why will there be animal sacrifices and Feast days and the Sabbath re-instituted in the Millennium period?

Zech. 14 tells us we will celebrate the feasts days along with the sacrifices, these will both be reinstituted in the millennium (Ez.44:1-46- 46:24)

Zech 14:16-18 “And it shall come to pass that everyone who is left of all the nations which came against Jerusalem shall go up from year to year to worship the King, the LORD of hosts, and to keep the Feast of Tabernacles. And it shall be that whichever of the families of the earth do not come up to Jerusalem to worship the King, the LORD of hosts, on them there will be no rain. If the family of Egypt will not come up and enter in, they shall have no rain; they shall receive the plague with which the LORD strikes the nations who do not come up to keep the Feast of Tabernacles.”

v.21 “Yes, every pot in Jerusalem and Judah shall be holiness to the LORD of hosts. Everyone who sacrifices shall come and take them and cook in them. In that day there shall no longer be a Canaanite in the house of the LORD of hosts.”

Isaiah also says, Isaiah 56:7 “Even them I will bring to My holy mountain, and make them joyful in My house of prayer. Their burnt offerings and their sacrifices will be accepted on My altar; for My house shall be called a house of prayer for all nations."

Isa 66:23 "And it shall come to pass that from one New Moon to another, and from one Sabbath to another, all flesh shall come to worship before Me," says the LORD. Isa. 66:23 teaches that we will keep the Sabbath, it also teaches we will keep the New Moon festival! This is on earth in the Millennium period- not in heaven."

If the Sabbath and feast days and the sacrifices are done away with in Christ how do we reconcile these two seemingly contradictory positions? How can there be a return to the sacrificial system without taking away from the meritorious sacrifice of Christ?

Millennial Israel will have at its center the Temple. Sacrifices (Ezek. 40:38-39), will continually be done during the Kingdom Age (Ezekiel 45:13 – 46:15).The millennial offerings are distinctly Jewish nature, of Jewish history and will be administered by Jews, their commemorative purpose will be embraced by Gentiles who will join in celebration of the millennial King who will be on earth. This is made clear in Zechariah 8 v.23, 'In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him who is a Jew, saying, We will go with you for we have heard that God is with you'.

t will some similarities to Mosaic system and some new features. So it should not be mistaken for a reinstitution of Mosaic law system, since Moses sacrificial system did not take away sin but Jesus' last sacrifice did.

The problem is easily solved if we view them as being COMMEMORATIVE rather than EFFICACIOUS.

The sacrifices will be a memorial, just as communion is practiced today looking back. They will not be propitiation, or effacacious (they will have no power to redeem) but are a reminder of what took place. The reason this will be instituted is because there will be many unbelievers born in the Millennial period, they will be sinners that will need to understand the sacrifice Christ did. Since his sacrifice is the final one, that cannot be repeated the types he fulfilled will be illustrative of his accomplishment. Just as the church is commanded to continue the Lord's Supper until he comes.

In Isa. 53 the Servant of Jehovah’s sacrifice puts an end to all animals sacrifices. Just as the Old Testament sacrifices pointed forward to Christ, and found their fulfillment in the supreme efficacious sacrifice of Christ, so the millennial sacrifices will look back in commemorative fulfillment in the same manner. In other words, the sacrifices will be symbols to the millennial population of the prior sacrifice of Christ. Just as the church is commanded to continue the Lord's Supper until He comes, they will continue in these because He has come. It will also give testimony of his faithfulness to the Jews for whom he first gave these commands to.

The new moon festivals, the feast of tabernacles, and the Sabbaths, were set times among the Hebrews (not Gentiles) for the worship of God; in the Millennium these will be used as the reminders for the assembly of worship as God will be celebrated in all nations. As all Israel assembled in Jerusalem for the three great feasts under the Old Testament law of Moses, representatives of the nations will journey to Jerusalem every new moon and every Sabbath. The new moon was observed with sacrifices. The Sabbath will be kept by the Gentiles which also includes sacrifices; The Mosaic Law forbid Gentile to enter in the Temple (Deut.231-8), but it will be permitted by the new Law instituted by Christ in the Millennium (Ezek.46:1-5).The Gentiles will show their commitment to the covenant by keeping the Sabbath and the Feast days, thus having fellowship with God.

So, far from being contradictory, the millennial sacrificial system will be instituted as a commemorative celebration of the completeness of the last and efficacious sacrifice of our Saviour, Jesus Christ our Lord and redeemer. The temple will truly become a house of prayer for all nations.

Source: Why will there be animal sacrifices and Feast days and the Sabbath reinstituted in the Millennium period?

See also: Animal-Sacrifices


Quasa92

 

[Dave-W]

Why will there be animal sacrifices and Feast days and the Sabbath re-instituted in the Millennium period?

First off, the Sabbath and Feast Days do not need to be "re-instituted;" as they are currently being celebrated every week/year.

As to the animal sacrifices, that is trickier. While our Lord's death and resurrection took care and superseded many of the sacrifices, it did not cover ALL of the sacrifices. And we see all thru Acts how the Apostles were in the Temple on a regular basis. (and the temple was ALL ABOUT animal sacrifices)

 

[TheSeabass]

Dispensationalism and Zechariah 14

By Wayne Jackson

Dispensationalists—those enamored with the notion that Christ will return to the earth to establish a political kingdom over which he will reign for one thousand years—rely heavily upon Zechariah, chapter fourteen, as an important Old Testament element of the premillennial scheme. Dispensational writer Hobert E. Freeman characterizes this chapter as a description of “the destruction of Israel’s enemies, salvation of Jerusalem and the millennial reign of the Messiah over all the world from Zion.” He further states:

The prophecy of Zechariah is to the Old Testament what the book of Revelation is to the New. It is the Apocalypse of the Old Testament which portrays God’s future dealings with His chosen people Israel . . . . The book of Zechariah, especially chapter 14, stands as a continual corrective to all those theories which deny the literal, future restoration of Israel, after a period of chastening, in her own land, over whom the Messiah will reign in Zion (1968, 334-335).

Dramatically, advocates of dispensational theology allege that Zechariah 14:1-3 contains a description of the approaching “battle of Armageddon,” which supposedly will be consummated by the descent of Christ “upon the mount of Olives” (v. 4) to overthrow his enemies and to commence his millennial reign.

The truth of the matter is, Zechariah 14 has no reference whatever to a millennial reign of Christ upon the earth. The Bible indisputably teaches that the second coming of the Lord will terminate all earthly affairs (2 Peter 3:4, 10).

A Look at the Text

The prophet Zechariah foretells a coming “day of Jehovah” when the nations will be gathered against “Jerusalem” for a great battle. The horrors of the conflict are interrupted when the Lord intervenes and defends the city against the nations. The mount of Olives east of Jerusalem is rent asunder, providing a passageway of escape for the faithful. The enemies of God are punished with fearful plagues and henceforth Jerusalem dwells in safety, and from year to year the people worship Jehovah who is “King over the whole earth.”

Concerning this exciting chapter, let us note the following:

(1) How would one determine that this prophecy has to do with a “millennial reign” of Christ upon the earth? Did Jesus, during his earthly ministry, so interpret it? Did any inspired New Testament writer quote from Zechariah 14, giving it a dispensational interpretation? The answer is, “No.” There is no evidence at all that would point this prophecy in the direction of premillennialism.

Actually, New Testament writers repeatedly stress that the prophetic thrust of the Old Testament was concerning the salvation of grace (1 Peter 1:10-11) which burst into bloom with the dawning of the gospel dispensation. Peter affirmed that “all the prophets from Samuel and them that followed after, as many as have spoken, they also told of these days” (Acts 3:24). The “these days” were the days of the Christian age. The dispensational view of Zechariah 14 is arbitrary and without evidential proof.

(2) A fundamental problem with premillennial theology is its inability to discern the difference between the literal and figurative elements of the Scriptures. Much of the prophecy of Old Testament literature is couched in figurative jargon, and those who do not recognize this principle are doomed to failure in their interpretation of the text. In his classic book, Biblical Hermeneutics, Professor Milton Terry wrote: “A thorough interpretation of the prophetic portions of the holy Scripture is largely dependent upon a mastery of the principles and laws of figurative language, and of types and symbols” (1890, 313).

The Folly of Literalizing Zechariah 14

A careful study of Zechariah 14 will reveal that those who attempt to literalize the message of this chapter, as the premillennialists do, are pursuing a disastrous course of interpretation.

Consider the following:

(1) If this chapter refers to the literal return of Christ (i.e., the second coming) upon the mount of Olives, exactly who is it that will make that escape flight to the east when the mountain is cleft? It cannot be the wicked, for the Bible plainly teaches that they will be destroyed when the Lord returns (Matthew 25:31-46; 2 Thessalonians 1:7-9). Moreover, it cannot be the righteous, for they will be “caught up in the clouds, to meet the Lord in the air” (1 Thessalonians 4:17). Who else, pray tell, is left?

(2) Verse eight speaks of living waters going forth from Jerusalem in summer and in winter. Since summer and winter will occur only as long as the earth remains (Genesis 8:22), and as the earth will not remain beyond the coming of Christ (2 Peter 3:4, 10), it is obvious that the events of this verse cannot transpire after the literal return of Jesus—which supposedly is alluded to in verse four.

(3) Verse twelve tells of Jehovah smiting his enemies and their “flesh” being consumed. Again, this cannot refer to a period after the literal return of Christ; the coming of the Lord will signal “the end,” at which point the dead will be raised, and the living—in a moment, in the twinkling of an eye—will be changed from flesh to a new, spiritual essence. We will pass from corruption to incorruption, from mortality to immortality (1 Corinthians 15:23-24, 51-53).

Consequences Resulting from the Dispensational View of Zechariah 14

The dispensational view of Zechariah 14 strikes at the very heart of the nature of Christ’s atoning work at the cross.

Verses sixteen and twenty-one speak of those who go up to observe the feast of tabernacles, and who offer sacrifices. Again, dispensationalists literalize the language, asserting that Judaism, with all its carnality (cf. Hebrews 9:10) and animal blood, will be revived in the “millennial” age. A thoughtful writer focuses upon the weaknesses of this view:

Are these interpreters ready to accept the restoration of the Old Testament feast with its offering of animal sacrifices? During the feast of tabernacles, which began on the fifteenth day of the seventh month, daily offerings of animals were made by fire, 199 animals of all kinds were offered, “besides the continual burn-offering, and the meal offerings thereof, and the drink offerings thereof” (Num. 29:12-38). Among these daily offerings was “one he-goat for a sin-offering.” Jesus is our sin-offering, and if we go back to offering he-goats for sin-offerings we must reject Jesus as a sufficient offering for our sins (Lanier 1965, 633).

The Old Testament law, with its rivers of animal blood, was abolished at the cross (Ephesians 2:15-16), hence has been “taken” (erken—in the perfect tense, denoting the permanent abolition of the law of Moses) away for ever (Colossians 2:14).

Truly, dispensationalism is a Judaistic, materialistic, and infidelic system. (For more information on the implications associated with dispensational premillennialism, see our article, Examining Premillennialism.)

Conclusion

Whatever else the meaning of Zechariah 14 may be, it cannot be harmonized with premillennial theology. Two common views of this remarkable chapter, entertained by non-millennial scholars, are as follows:

(1) Some hold it to be a symbolic prophecy of the destruction of Jerusalem in A.D. 70, together with a spread of the gospel throughout the Christian age thereafter (cf. Collins 1954, 761-763; Wallace 1960, 246-248).

(2) The better view, in this writer’s judgment, suggests that the language is a figurative depiction of the history of spiritual “Jerusalem” (the church), from the time of its commencement on the day of Pentecost throughout the Christian age (see Hengstenberg n.d., 1155-1182; Laetsch 1956, 493-506). Woudstra had a nice summary of the matter:

From the mixed character of the imagery employed, referring now to cataclysmic upheavals, now to regular pilgrimages to Jerusalem, it seems to this writer that no such literal interpretation of the passages is intended. The prophecy has in view various aspects of the gospel age with particular emphasis on its conclusion (1960, 377-378).

The millennialist view of Zechariah 14 is to be rejected summarily.

REFERENCES

• Collins, G. N. M. 1954. The New Bible Commentary. Grand Rapids, MI: Eerdmans.
• Freeman, Hobart. 1968. An Introduction to the Old Testament Prophets. Chicago, IL: Moody Press.
• Hengstenberg, E. W. n.d. Christology of the Old Testament. Vol. 2. Mac Dill, FL: MacDonald Publishing Co.
• Laetsch, Theo. 1956. The Minor Prophets. St. Louis, MO: Concordia.
• Lanier, Roy H., Sr. 1965. Firm Foundation, October 5.
• Terry, Milton. 1890. Biblical Hermeneutics. New York, NY: Eaton & Mains.
• Wallace, Foy E., Jr. 1960. God’s Prophetic Word. Oklahoma City, OK: F E W, Jr. Publications.
• Woudstra, Marten. 1960. The Biblical Expositor. Vol. 2. Carl F. H. Henry, ed. Philadelphia, PA: A. J. Holman Co.

SCRIPTURE REFERENCES
Zechariah 14:1-3; Zechariah 14; 2 Peter 3:4, 10; 1 Peter 1:10-11; Acts 3:24; Matthew 25:31-46; 2 Thessalonians 1:7-9; 1 Thessalonians 4:17; Genesis 8:22; 1 Corinthians 15:23-24, 51-53; Hebrews 9:10; Numbers 29:12-38; Ephesians 2:15-16; Colossians 2:14

Dispensationalism and Zechariah 14

 

[Ken Rank]

I agree wholeheartedly with @Dave-W in that the Sabbath and Feast says are celebrated and for today. The sacrifices are just as simple... they POINTED forward to the work messiah would do. They "testified of me" as he said. When they begin again, they will still be pointing but now instead of forward, they will point BACK at what he already did. Why? Because the nations will still exist in the Millennial Kingdom and we will, as priests, be bringing the Torah (and Yeshua) to them and the sacrifices will be one method through which they will learn... IMHO.

 

[Quasar92]

Dispensationalism and Zechariah 14

By Wayne Jackson

Dispensationalists—those enamored with the notion that Christ will return to the earth to establish a political kingdom over which he will reign for one thousand years—rely heavily upon Zechariah, chapter fourteen, as an important Old Testament element of the premillennial scheme. Dispensational writer Hobert E. Freeman characterizes this chapter as a description of “the destruction of Israel’s enemies, salvation of Jerusalem and the millennial reign of the Messiah over all the world from Zion.” He further states:

The prophecy of Zechariah is to the Old Testament what the book of Revelation is to the New. It is the Apocalypse of the Old Testament which portrays God’s future dealings with His chosen people Israel . . . . The book of Zechariah, especially chapter 14, stands as a continual corrective to all those theories which deny the literal, future restoration of Israel, after a period of chastening, in her own land, over whom the Messiah will reign in Zion (1968, 334-335).

Dramatically, advocates of dispensational theology allege that Zechariah 14:1-3 contains a description of the approaching “battle of Armageddon,” which supposedly will be consummated by the descent of Christ “upon the mount of Olives” (v. 4) to overthrow his enemies and to commence his millennial reign.

The truth of the matter is, Zechariah 14 has no reference whatever to a millennial reign of Christ upon the earth. The Bible indisputably teaches that the second coming of the Lord will terminate all earthly affairs (2 Peter 3:4, 10).

A Look at the Text

The prophet Zechariah foretells a coming “day of Jehovah” when the nations will be gathered against “Jerusalem” for a great battle. The horrors of the conflict are interrupted when the Lord intervenes and defends the city against the nations. The mount of Olives east of Jerusalem is rent asunder, providing a passageway of escape for the faithful. The enemies of God are punished with fearful plagues and henceforth Jerusalem dwells in safety, and from year to year the people worship Jehovah who is “King over the whole earth.”

Concerning this exciting chapter, let us note the following:

(1) How would one determine that this prophecy has to do with a “millennial reign” of Christ upon the earth? Did Jesus, during his earthly ministry, so interpret it? Did any inspired New Testament writer quote from Zechariah 14, giving it a dispensational interpretation? The answer is, “No.” There is no evidence at all that would point this prophecy in the direction of premillennialism.

Actually, New Testament writers repeatedly stress that the prophetic thrust of the Old Testament was concerning the salvation of grace (1 Peter 1:10-11) which burst into bloom with the dawning of the gospel dispensation. Peter affirmed that “all the prophets from Samuel and them that followed after, as many as have spoken, they also told of these days” (Acts 3:24). The “these days” were the days of the Christian age. The dispensational view of Zechariah 14 is arbitrary and without evidential proof.

(2) A fundamental problem with premillennial theology is its inability to discern the difference between the literal and figurative elements of the Scriptures. Much of the prophecy of Old Testament literature is couched in figurative jargon, and those who do not recognize this principle are doomed to failure in their interpretation of the text. In his classic book, Biblical Hermeneutics, Professor Milton Terry wrote: “A thorough interpretation of the prophetic portions of the holy Scripture is largely dependent upon a mastery of the principles and laws of figurative language, and of types and symbols” (1890, 313).

The Folly of Literalizing Zechariah 14

A careful study of Zechariah 14 will reveal that those who attempt to literalize the message of this chapter, as the premillennialists do, are pursuing a disastrous course of interpretation.

Consider the following:

(1) If this chapter refers to the literal return of Christ (i.e., the second coming) upon the mount of Olives, exactly who is it that will make that escape flight to the east when the mountain is cleft? It cannot be the wicked, for the Bible plainly teaches that they will be destroyed when the Lord returns (Matthew 25:31-46; 2 Thessalonians 1:7-9). Moreover, it cannot be the righteous, for they will be “caught up in the clouds, to meet the Lord in the air” (1 Thessalonians 4:17). Who else, pray tell, is left?

(2) Verse eight speaks of living waters going forth from Jerusalem in summer and in winter. Since summer and winter will occur only as long as the earth remains (Genesis 8:22), and as the earth will not remain beyond the coming of Christ (2 Peter 3:4, 10), it is obvious that the events of this verse cannot transpire after the literal return of Jesus—which supposedly is alluded to in verse four.

(3) Verse twelve tells of Jehovah smiting his enemies and their “flesh” being consumed. Again, this cannot refer to a period after the literal return of Christ; the coming of the Lord will signal “the end,” at which point the dead will be raised, and the living—in a moment, in the twinkling of an eye—will be changed from flesh to a new, spiritual essence. We will pass from corruption to incorruption, from mortality to immortality (1 Corinthians 15:23-24, 51-53).

Consequences Resulting from the Dispensational View of Zechariah 14

The dispensational view of Zechariah 14 strikes at the very heart of the nature of Christ’s atoning work at the cross.

Verses sixteen and twenty-one speak of those who go up to observe the feast of tabernacles, and who offer sacrifices. Again, dispensationalists literalize the language, asserting that Judaism, with all its carnality (cf. Hebrews 9:10) and animal blood, will be revived in the “millennial” age. A thoughtful writer focuses upon the weaknesses of this view:

Are these interpreters ready to accept the restoration of the Old Testament feast with its offering of animal sacrifices? During the feast of tabernacles, which began on the fifteenth day of the seventh month, daily offerings of animals were made by fire, 199 animals of all kinds were offered, “besides the continual burn-offering, and the meal offerings thereof, and the drink offerings thereof” (Num. 29:12-38). Among these daily offerings was “one he-goat for a sin-offering.” Jesus is our sin-offering, and if we go back to offering he-goats for sin-offerings we must reject Jesus as a sufficient offering for our sins (Lanier 1965, 633).

The Old Testament law, with its rivers of animal blood, was abolished at the cross (Ephesians 2:15-16), hence has been “taken” (erken—in the perfect tense, denoting the permanent abolition of the law of Moses) away for ever (Colossians 2:14).

Truly, dispensationalism is a Judaistic, materialistic, and infidelic system. (For more information on the implications associated with dispensational premillennialism, see our article, Examining Premillennialism.)

Conclusion

Whatever else the meaning of Zechariah 14 may be, it cannot be harmonized with premillennial theology. Two common views of this remarkable chapter, entertained by non-millennial scholars, are as follows:

(1) Some hold it to be a symbolic prophecy of the destruction of Jerusalem in A.D. 70, together with a spread of the gospel throughout the Christian age thereafter (cf. Collins 1954, 761-763; Wallace 1960, 246-248).

(2) The better view, in this writer’s judgment, suggests that the language is a figurative depiction of the history of spiritual “Jerusalem” (the church), from the time of its commencement on the day of Pentecost throughout the Christian age (see Hengstenberg n.d., 1155-1182; Laetsch 1956, 493-506). Woudstra had a nice summary of the matter:

From the mixed character of the imagery employed, referring now to cataclysmic upheavals, now to regular pilgrimages to Jerusalem, it seems to this writer that no such literal interpretation of the passages is intended. The prophecy has in view various aspects of the gospel age with particular emphasis on its conclusion (1960, 377-378).

The millennialist view of Zechariah 14 is to be rejected summarily.

REFERENCES

• Collins, G. N. M. 1954. The New Bible Commentary. Grand Rapids, MI: Eerdmans.
• Freeman, Hobart. 1968. An Introduction to the Old Testament Prophets. Chicago, IL: Moody Press.
• Hengstenberg, E. W. n.d. Christology of the Old Testament. Vol. 2. Mac Dill, FL: MacDonald Publishing Co.
• Laetsch, Theo. 1956. The Minor Prophets. St. Louis, MO: Concordia.
• Lanier, Roy H., Sr. 1965. Firm Foundation, October 5.
• Terry, Milton. 1890. Biblical Hermeneutics. New York, NY: Eaton & Mains.
• Wallace, Foy E., Jr. 1960. God’s Prophetic Word. Oklahoma City, OK: F E W, Jr. Publications.
• Woudstra, Marten. 1960. The Biblical Expositor. Vol. 2. Carl F. H. Henry, ed. Philadelphia, PA: A. J. Holman Co.

SCRIPTURE REFERENCES
Zechariah 14:1-3; Zechariah 14; 2 Peter 3:4, 10; 1 Peter 1:10-11; Acts 3:24; Matthew 25:31-46; 2 Thessalonians 1:7-9; 1 Thessalonians 4:17; Genesis 8:22; 1 Corinthians 15:23-24, 51-53; Hebrews 9:10; Numbers 29:12-38; Ephesians 2:15-16; Colossians 2:14

Dispensationalism and Zechariah 14

The following rebuke is only the tip of the iceberg:

THERE WILL BE TWO MORE TEMPLES BUILT IN ISRAEL

The tribulation temple:
Matthew 24:15 - When you see the “abomination of desolation,” spoken of through Daniel the prophet, standing in the holy place…
2 Thessalonians 2:4 - "...so that he sets himself up in God's temple, proclaiming himself to be God"
Revelation 11:1 - "...Go and measure the temple of God and the alter..."

The Millennial temple:

Ezekiel 43:7 - "...this is the place of my throne...This is where I will live among the Israelites forever."

Ezekiel 43:27 - …your priests will your burnt offerings and peace offerings on the altar, and I will accept you, declares the Lord.

Zechariah 6:12 - Here is the Man whose name is the Branch, and he will…build the temple of the Lord.
At the present time there is no temple on the Temple Mount in Jerusalem,
the location of both the first and second Jewish Temples. Instead, two
Muslim shrines, The Dome of the Rock and the Al Aqsa Mosque, stand on
the Temple Mount. Meantime, the Jewish people to consider the Temple
Mount to be the most sacred place for Jews in all the world. No wonder
the Temple Mount is a political powder keg and must be part of any
formula for peace in the Middle East!

According to the Bible, a temple will once again stand on the Temple
Mount. How and when the Temple Mount will be available for a future
temple remains to be seen. Biblical prophecy “buffs” have proposed all
kinds of potential scenarios for how all of this could take
place—everything from earthquakes to explosives to the collapse of the
Temple Mount platform!

Some well-meaning Christians have felt that the biblical predictions of a
future Temple should be spiritualized, saying that these prophecies
refer to the Church or to the individual Christian. Indeed, 1
Corinthians 3:16 makes it quite clear that the Church, as the body of
Christ, is the spiritual temple of the Holy Spirit. And in 1 Corinthians
6:19 we are taught that the physical body of every individual believer
is to be honored and kept clean, because it is the temple of the Holy
Spirit. But these wonderful New Testament truths do not alter the
biblical predictions of a literal future Temple in Jerusalem.

The question of a future Temple gets more complicated when we realize
that the Bible teaches that two temples are yet to stand on the Temple
Mount in the future. First will come a Tribulation Temple, followed by a
Millennium Temple which will be built when the Lord returns and sets up
His kingdom on this earth. Let's look at the Scriptures dealing with
these two future temples.


Here: Israel's Third and Fourth Temples

Here: Millennial Temple Model of Ezekiel's vision, Third 3rd temples, 40-48 Jesus Israeli Land Holy Portion Jewish Messiah Yahshua [No tribulation temple shown]


.The following explains the vast differences in the dimensions of the Millennial temple described in Ez,40-47 over that of Zerubbabel's, in: http://forums.carm.org/vbb/showthre...is-NOT-opn-planet-earth&p=5640230#post5640230 Versus the following! Dimensions.Of the dimensions of this Temple there are given but few data. Hecatæus, a Greek writer contemporary with Alexander the Great, is quoted by Josephus ("Contra Ap." i. 22) as saying that the Temple area was enclosed by a wall a plethra, or 500 Greek feet, in length and 100 Greek cubits in breadth, i.e., 485½ × 145½ English feet. The altar was built of unhewn stones in conformity with the precepts of the Law (comp. I Macc. iv. 44 et seq.). The dimensions of the building were probably the same as those of Solomon's Temple, though the edifice was apparently at first lacking in ornament. It was probably because the building was less ornate that the old men who had seen the former Temple wept at the sight of its successor (Ezra iii. 12; Josephus, "Ant." xi. 4, § 2). Nehemiah in rebuilding the city wall followed the lines of the former wall, and it is altogether likely that the old lines were followed in building the walls of the Temple also. The statement in Ezra vi. 3 that Cyrus gave permission to make the Temple 60 cubits high and 60 cubits broad has probably no connection with its actual dimensions: how the statement arose can now be only conjectured. The authorities for this period make no mention of the palace of Solomon. If the wall of the Temple was at this period less than 500 feet long, the whole Temple court occupied but about one-third the length of the present Ḥaram area, and less than half its width (comp. Baedeker, "Palestine and Syria," ed. 1898, p. 39). It is probable that the site of Solomon's palace either lay desolate or was covered by other dwellings.

The Temple was surrounded by two courts (I Macc. i. 22, iv. 48); but until the time of Alexander Jannæus (104-79 B.C.) it would seem that these were separated by a difference of elevation only. That ruler surrounded the inner court with a wall of wood because the Pharisees, with whom he was unpopular, had pelted him with citrons while officiating at the altar at the Feast of Tabernacles (comp. "Ant." xiii. 13, § 5). The inner court contained chambers for storing the garments of the priests (I Macc. iv. 38, 57). The stone altar of burnt offering probably occupied the site of the bronze altar in Solomon's Temple.

From: TEMPLE, THE SECOND - JewishEncyclopedia.com


Quasar92

 

[FireDragon76]

If you believe in animal sacrifice, then what exactly does Christ's death avail you?

Animal sacrifices are sacrileges against the one, final, and complete sacrifice of Christ. I would never participate in one.

 

[SeventyOne]

Dispensationalism and Zechariah 14

By Wayne Jackson

Dispensationalists—those enamored with the notion that Christ will return to the earth to establish a political kingdom over which he will reign for one thousand years—rely heavily upon Zechariah, chapter fourteen, as an important Old Testament element of the premillennial scheme. Dispensational writer Hobert E. Freeman characterizes this chapter as a description of “the destruction of Israel’s enemies, salvation of Jerusalem and the millennial reign of the Messiah over all the world from Zion.” He further states:

The prophecy of Zechariah is to the Old Testament what the book of Revelation is to the New. It is the Apocalypse of the Old Testament which portrays God’s future dealings with His chosen people Israel . . . . The book of Zechariah, especially chapter 14, stands as a continual corrective to all those theories which deny the literal, future restoration of Israel, after a period of chastening, in her own land, over whom the Messiah will reign in Zion (1968, 334-335).

Dramatically, advocates of dispensational theology allege that Zechariah 14:1-3 contains a description of the approaching “battle of Armageddon,” which supposedly will be consummated by the descent of Christ “upon the mount of Olives” (v. 4) to overthrow his enemies and to commence his millennial reign.

The truth of the matter is, Zechariah 14 has no reference whatever to a millennial reign of Christ upon the earth. The Bible indisputably teaches that the second coming of the Lord will terminate all earthly affairs (2 Peter 3:4, 10).

A Look at the Text

The prophet Zechariah foretells a coming “day of Jehovah” when the nations will be gathered against “Jerusalem” for a great battle. The horrors of the conflict are interrupted when the Lord intervenes and defends the city against the nations. The mount of Olives east of Jerusalem is rent asunder, providing a passageway of escape for the faithful. The enemies of God are punished with fearful plagues and henceforth Jerusalem dwells in safety, and from year to year the people worship Jehovah who is “King over the whole earth.”

Concerning this exciting chapter, let us note the following:

(1) How would one determine that this prophecy has to do with a “millennial reign” of Christ upon the earth? Did Jesus, during his earthly ministry, so interpret it? Did any inspired New Testament writer quote from Zechariah 14, giving it a dispensational interpretation? The answer is, “No.” There is no evidence at all that would point this prophecy in the direction of premillennialism.

Actually, New Testament writers repeatedly stress that the prophetic thrust of the Old Testament was concerning the salvation of grace (1 Peter 1:10-11) which burst into bloom with the dawning of the gospel dispensation. Peter affirmed that “all the prophets from Samuel and them that followed after, as many as have spoken, they also told of these days” (Acts 3:24). The “these days” were the days of the Christian age. The dispensational view of Zechariah 14 is arbitrary and without evidential proof.

(2) A fundamental problem with premillennial theology is its inability to discern the difference between the literal and figurative elements of the Scriptures. Much of the prophecy of Old Testament literature is couched in figurative jargon, and those who do not recognize this principle are doomed to failure in their interpretation of the text. In his classic book, Biblical Hermeneutics, Professor Milton Terry wrote: “A thorough interpretation of the prophetic portions of the holy Scripture is largely dependent upon a mastery of the principles and laws of figurative language, and of types and symbols” (1890, 313).

The Folly of Literalizing Zechariah 14

A careful study of Zechariah 14 will reveal that those who attempt to literalize the message of this chapter, as the premillennialists do, are pursuing a disastrous course of interpretation.

Consider the following:

(1) If this chapter refers to the literal return of Christ (i.e., the second coming) upon the mount of Olives, exactly who is it that will make that escape flight to the east when the mountain is cleft? It cannot be the wicked, for the Bible plainly teaches that they will be destroyed when the Lord returns (Matthew 25:31-46; 2 Thessalonians 1:7-9). Moreover, it cannot be the righteous, for they will be “caught up in the clouds, to meet the Lord in the air” (1 Thessalonians 4:17). Who else, pray tell, is left?

(2) Verse eight speaks of living waters going forth from Jerusalem in summer and in winter. Since summer and winter will occur only as long as the earth remains (Genesis 8:22), and as the earth will not remain beyond the coming of Christ (2 Peter 3:4, 10), it is obvious that the events of this verse cannot transpire after the literal return of Jesus—which supposedly is alluded to in verse four.

(3) Verse twelve tells of Jehovah smiting his enemies and their “flesh” being consumed. Again, this cannot refer to a period after the literal return of Christ; the coming of the Lord will signal “the end,” at which point the dead will be raised, and the living—in a moment, in the twinkling of an eye—will be changed from flesh to a new, spiritual essence. We will pass from corruption to incorruption, from mortality to immortality (1 Corinthians 15:23-24, 51-53).

Consequences Resulting from the Dispensational View of Zechariah 14

The dispensational view of Zechariah 14 strikes at the very heart of the nature of Christ’s atoning work at the cross.

Verses sixteen and twenty-one speak of those who go up to observe the feast of tabernacles, and who offer sacrifices. Again, dispensationalists literalize the language, asserting that Judaism, with all its carnality (cf. Hebrews 9:10) and animal blood, will be revived in the “millennial” age. A thoughtful writer focuses upon the weaknesses of this view:

Are these interpreters ready to accept the restoration of the Old Testament feast with its offering of animal sacrifices? During the feast of tabernacles, which began on the fifteenth day of the seventh month, daily offerings of animals were made by fire, 199 animals of all kinds were offered, “besides the continual burn-offering, and the meal offerings thereof, and the drink offerings thereof” (Num. 29:12-38). Among these daily offerings was “one he-goat for a sin-offering.” Jesus is our sin-offering, and if we go back to offering he-goats for sin-offerings we must reject Jesus as a sufficient offering for our sins (Lanier 1965, 633).

The Old Testament law, with its rivers of animal blood, was abolished at the cross (Ephesians 2:15-16), hence has been “taken” (erken—in the perfect tense, denoting the permanent abolition of the law of Moses) away for ever (Colossians 2:14).

Truly, dispensationalism is a Judaistic, materialistic, and infidelic system. (For more information on the implications associated with dispensational premillennialism, see our article, Examining Premillennialism.)

Conclusion

Whatever else the meaning of Zechariah 14 may be, it cannot be harmonized with premillennial theology. Two common views of this remarkable chapter, entertained by non-millennial scholars, are as follows:

(1) Some hold it to be a symbolic prophecy of the destruction of Jerusalem in A.D. 70, together with a spread of the gospel throughout the Christian age thereafter (cf. Collins 1954, 761-763; Wallace 1960, 246-248).

(2) The better view, in this writer’s judgment, suggests that the language is a figurative depiction of the history of spiritual “Jerusalem” (the church), from the time of its commencement on the day of Pentecost throughout the Christian age (see Hengstenberg n.d., 1155-1182; Laetsch 1956, 493-506). Woudstra had a nice summary of the matter:

From the mixed character of the imagery employed, referring now to cataclysmic upheavals, now to regular pilgrimages to Jerusalem, it seems to this writer that no such literal interpretation of the passages is intended. The prophecy has in view various aspects of the gospel age with particular emphasis on its conclusion (1960, 377-378).

The millennialist view of Zechariah 14 is to be rejected summarily.

REFERENCES

• Collins, G. N. M. 1954. The New Bible Commentary. Grand Rapids, MI: Eerdmans.
• Freeman, Hobart. 1968. An Introduction to the Old Testament Prophets. Chicago, IL: Moody Press.
• Hengstenberg, E. W. n.d. Christology of the Old Testament. Vol. 2. Mac Dill, FL: MacDonald Publishing Co.
• Laetsch, Theo. 1956. The Minor Prophets. St. Louis, MO: Concordia.
• Lanier, Roy H., Sr. 1965. Firm Foundation, October 5.
• Terry, Milton. 1890. Biblical Hermeneutics. New York, NY: Eaton & Mains.
• Wallace, Foy E., Jr. 1960. God’s Prophetic Word. Oklahoma City, OK: F E W, Jr. Publications.
• Woudstra, Marten. 1960. The Biblical Expositor. Vol. 2. Carl F. H. Henry, ed. Philadelphia, PA: A. J. Holman Co.

SCRIPTURE REFERENCES
Zechariah 14:1-3; Zechariah 14; 2 Peter 3:4, 10; 1 Peter 1:10-11; Acts 3:24; Matthew 25:31-46; 2 Thessalonians 1:7-9; 1 Thessalonians 4:17; Genesis 8:22; 1 Corinthians 15:23-24, 51-53; Hebrews 9:10; Numbers 29:12-38; Ephesians 2:15-16; Colossians 2:14

Dispensationalism and Zechariah 14

I'd love to see the verse-by-verse figurative breakdown of Zechariah 14 with supporting scripture.

 

[CoolDude68]

Exactly! Jesus was the ultimate sacrifice. After that there's been no need to!

 

[TheSeabass]

The following rebuke is only the tip of the iceberg:

THERE WILL BE TWO MORE TEMPLES BUILT IN ISRAEL

The tribulation temple:
Matthew 24:15 - When you see the “abomination of desolation,” spoken of through Daniel the prophet, standing in the holy place…
2 Thessalonians 2:4 - "...so that he sets himself up in God's temple, proclaiming himself to be God"
Revelation 11:1 - "...Go and measure the temple of God and the alter..."

Matthew 24:15 is about the destruction of Jerusalem's buildings, temples that took place in 70AD. (Matthew 24:1-2). Been in ruins for about 2000 years and not rebuilt.

2 Thess 2:4 temple of God is the church not a literal Jewish building.."
In some sense, the Man of Sin will sit in the temple of God (v. 4). The “temple” is not a reference to the Jewish house of worship. The Greek word is naos, used by Paul eight times. Never does he employ this term of the Jewish temple.

In fact, after the death of Christ, the Jewish temple is never again called the temple of God (Newton, p. 441). Rather it is used of the Christian’s body (1 Corinthians 6:19) or of the church as God’s spiritual house (1 Corinthians 3:16-17; Ephesians 2:21).
The implication of Paul’s warning is this. This unholy being is viewed as being a “church” character.
Who Is Paul's "Man of Sin"?

Revelation 11:1 John says the 'temple of God' is "in heaven" Revelation 11:19 not a physical building on earth.

The Millennial temple:

Ezekiel 43:7 - "...this is the place of my throne...This is where I will live among the Israelites forever."

Ezekiel 43:27 - …your priests will your burnt offerings and peace offerings on the altar, and I will accept you, declares the Lord.

Zechariah 6:12 - Here is the Man whose name is the Branch, and he will…build the temple of the Lord.
At the present time there is no temple on the Temple Mount in Jerusalem,
the location of both the first and second Jewish Temples. Instead, two
Muslim shrines, The Dome of the Rock and the Al Aqsa Mosque, stand on
the Temple Mount. Meantime, the Jewish people to consider the Temple
Mount to be the most sacred place for Jews in all the world. No wonder
the Temple Mount is a political powder keg and must be part of any
formula for peace in the Middle East!

According to the Bible, a temple will once again stand on the Temple
Mount. How and when the Temple Mount will be available for a future
temple remains to be seen. Biblical prophecy “buffs” have proposed all
kinds of potential scenarios for how all of this could take
place—everything from earthquakes to explosives to the collapse of the
Temple Mount platform!

Some well-meaning Christians have felt that the biblical predictions of a
future Temple should be spiritualized, saying that these prophecies
refer to the Church or to the individual Christian. Indeed, 1
Corinthians 3:16 makes it quite clear that the Church, as the body of
Christ, is the spiritual temple of the Holy Spirit. And in 1 Corinthians
6:19 we are taught that the physical body of every individual believer
is to be honored and kept clean, because it is the temple of the Holy
Spirit. But these wonderful New Testament truths do not alter the
biblical predictions of a literal future Temple in Jerusalem.

The question of a future Temple gets more complicated when we realize
that the Bible teaches that two temples are yet to stand on the Temple
Mount in the future. First will come a Tribulation Temple, followed by a
Millennium Temple which will be built when the Lord returns and sets up
His kingdom on this earth. Let's look at the Scriptures dealing with
these two future temples.


Here: Israel's Third and Fourth Temples

Here: Millennial Temple Model of Ezekiel's vision, Third 3rd temples, 40-48 Jesus Israeli Land Holy Portion Jewish Messiah Yahshua [No tribulation temple shown]


.The following explains the vast differences in the dimensions of the Millennial temple described in Ez,40-47 over that of Zerubbabel's, in: http://forums.carm.org/vbb/showthre...is-NOT-opn-planet-earth&p=5640230#post5640230 Versus the following! Dimensions.Of the dimensions of this Temple there are given but few data. Hecatæus, a Greek writer contemporary with Alexander the Great, is quoted by Josephus ("Contra Ap." i. 22) as saying that the Temple area was enclosed by a wall a plethra, or 500 Greek feet, in length and 100 Greek cubits in breadth, i.e., 485½ × 145½ English feet. The altar was built of unhewn stones in conformity with the precepts of the Law (comp. I Macc. iv. 44 et seq.). The dimensions of the building were probably the same as those of Solomon's Temple, though the edifice was apparently at first lacking in ornament. It was probably because the building was less ornate that the old men who had seen the former Temple wept at the sight of its successor (Ezra iii. 12; Josephus, "Ant." xi. 4, § 2). Nehemiah in rebuilding the city wall followed the lines of the former wall, and it is altogether likely that the old lines were followed in building the walls of the Temple also. The statement in Ezra vi. 3 that Cyrus gave permission to make the Temple 60 cubits high and 60 cubits broad has probably no connection with its actual dimensions: how the statement arose can now be only conjectured. The authorities for this period make no mention of the palace of Solomon. If the wall of the Temple was at this period less than 500 feet long, the whole Temple court occupied but about one-third the length of the present Ḥaram area, and less than half its width (comp. Baedeker, "Palestine and Syria," ed. 1898, p. 39). It is probable that the site of Solomon's palace either lay desolate or was covered by other dwellings.

The Temple was surrounded by two courts (I Macc. i. 22, iv. 48); but until the time of Alexander Jannæus (104-79 B.C.) it would seem that these were separated by a difference of elevation only. That ruler surrounded the inner court with a wall of wood because the Pharisees, with whom he was unpopular, had pelted him with citrons while officiating at the altar at the Feast of Tabernacles (comp. "Ant." xiii. 13, § 5). The inner court contained chambers for storing the garments of the priests (I Macc. iv. 38, 57). The stone altar of burnt offering probably occupied the site of the bronze altar in Solomon's Temple.

From: TEMPLE, THE SECOND - JewishEncyclopedia.com


Quasar92

Many of these are prophecies of the NT church, the body of Christ being the temple ..John 2:19-21. AS Eze 43:7 speaks of this body of Christ, the church is a spiritual kingdom not a physical one.

John 18:36 Christ's kingdom is not of this world, Christ will never have an earthly, physical economic type kingdom. Christ will sit upon the throne of David, but is a spiritual throne in heaven not a physical one upon earth. Jeremiah 22:24-30 it was prophesied that Jeconiah (Coniah) the King of Judah, he would be given into the hand of Nebuchadrezzar king of Babylon and God said of this man "Write ye this man childless, a man that shall not prosper in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah." Christ is a descendant of Coniah and Christ will never sit upon a physical throne of David and have an earthly rule in Judah.

The issue is clear: no descendant of Coniah would ever again prosper, ruling from the literal throne of David. Now, the fact is, Christ was of the “seed” of Jechoniah, both from a legal standpoint (through Joseph [Matthew 1:12, 16]) and from a physical vantage point (through Mary, via Shealtiel [Luke 3:27]). It thus follows that Christ could never reign on David’s earthly throne—and prosper!

The prophet Zechariah prophesied regarding the Christ thusly:

Behold, the man whose name is the Branch: and he shall grow up out of his place; and he shall build the temple of Jehovah; even he shall build the temple of Jehovah; and he shall bear the glory, and he shall sit and rule upon his throne; and be shall be a priest upon his throne; and the counsel of peace shall be between them both (6:12-13).

This passage positively affirms that Christ would function as priest and reign as king on his throne—simultaneously. But, according to Hebrews 8:4, Christ could not act in the role of a priest while on the earth—for he was not descended from the priestly tribe (Hebrews 7:14). Since the Lord could not be a priest on earth, and since he is priest and king jointly, it necessarily follows that his reign as king cannot be earthly in nature. Rather, it is heavenly.
Examining Premillennialism

 

[TheSeabass]

I'd love to see the verse-by-verse figurative breakdown of Zechariah 14 with supporting scripture.

However one breaks it down it cannot contradict other clear teachings of the bible as the idea of
Premillennialism does.

 

[SeventyOne]

However one breaks it down it cannot contradict other clear teachings of the bible as the idea of
Premillennialism does.

Well, no. Premillennialism is an approach which allows the vast majority of the passages to make sense just by a straight forward reading.

If a straight forward reading isn't what God meant, where is the comprehensive breakdown of what it actully means then, verse-by-verse?

 

[TheSeabass]

Well, no. Premillennialism is an approach which allows the vast majority of the passages to make sense just by a straight forward reading.

If a straight forward reading isn't what God meant, where is the comprehensive breakdown of what it actully means then, verse-by-verse?

I see that Premillennialists go to very figurative passages, as Zech 14 (and the book of Revelation) and 'create' ideas from that very figurative language, ideas that create contradictions. The passages make sense when read and understood they are couched in figurative language. There is no sense to be made when contradictions occur.

 

[SeventyOne]

I see that Premillennialists go to very figurative passages, as Zech 14 (and the book of Revelation) and 'create' ideas from that very figurative language, ideas that create contradictions. The passages make sense when read and understood they are couched in figurative language. There is no sense to be made when contradictions occur.

I see. Where is this furgurative alternative laid out in detail?

 

[Quasar92]

If you believe in animal sacrifice, then what exactly does Christ's death avail you?

Animal sacrifices are sacrileges against the one, final, and complete sacrifice of Christ. I would never participate in one.

Would you care to explain why there will be two more emples built in Jerusalem? The fourth one, the Millennial temple will be built by Jesus Himself, as recorded in Zech.6:12-13, and described in Ex.40-47.

Go to the following link for the detils:

>>>THERE WILL BE TWO MORE TEMPLES BUILT IN ISRAEL in Theology/Prophecy & Revelation Forum Forum


Quasar92

 

[Quasar92]

Matthew 24:15 is about the destruction of Jerusalem's buildings, temples that took place in 70AD. (Matthew 24:1-2). Been in ruins for about 2000 years and not rebuilt.

2 Thess 2:4 temple of God is the church not a literal Jewish building.."
In some sense, the Man of Sin will sit in the temple of God (v. 4). The “temple” is not a reference to the Jewish house of worship. The Greek word is naos, used by Paul eight times. Never does he employ this term of the Jewish temple.

In fact, after the death of Christ, the Jewish temple is never again called the temple of God (Newton, p. 441). Rather it is used of the Christian’s body (1 Corinthians 6:19) or of the church as God’s spiritual house (1 Corinthians 3:16-17; Ephesians 2:21).
The implication of Paul’s warning is this. This unholy being is viewed as being a “church” character.
Who Is Paul's "Man of Sin"?

Revelation 11:1 John says the 'temple of God' is "in heaven" Revelation 11:19 not a physical building on earth.




Many of these are prophecies of the NT church, the body of Christ being the temple ..John 2:19-21. AS Eze 43:7 speaks of this body of Christ, the church is a spiritual kingdom not a physical one.

John 18:36 Christ's kingdom is not of this world, Christ will never have an earthly, physical economic type kingdom. Christ will sit upon the throne of David, but is a spiritual throne in heaven not a physical one upon earth. Jeremiah 22:24-30 it was prophesied that Jeconiah (Coniah) the King of Judah, he would be given into the hand of Nebuchadrezzar king of Babylon and God said of this man "Write ye this man childless, a man that shall not prosper in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah." Christ is a descendant of Coniah and Christ will never sit upon a physical throne of David and have an earthly rule in Judah.

The issue is clear: no descendant of Coniah would ever again prosper, ruling from the literal throne of David. Now, the fact is, Christ was of the “seed” of Jechoniah, both from a legal standpoint (through Joseph [Matthew 1:12, 16]) and from a physical vantage point (through Mary, via Shealtiel [Luke 3:27]). It thus follows that Christ could never reign on David’s earthly throne—and prosper!

The prophet Zechariah prophesied regarding the Christ thusly:

Behold, the man whose name is the Branch: and he shall grow up out of his place; and he shall build the temple of Jehovah; even he shall build the temple of Jehovah; and he shall bear the glory, and he shall sit and rule upon his throne; and be shall be a priest upon his throne; and the counsel of peace shall be between them both (6:12-13).

This passage positively affirms that Christ would function as priest and reign as king on his throne—simultaneously. But, according to Hebrews 8:4, Christ could not act in the role of a priest while on the earth—for he was not descended from the priestly tribe (Hebrews 7:14). Since the Lord could not be a priest on earth, and since he is priest and king jointly, it necessarily follows that his reign as king cannot be earthly in nature. Rather, it is heavenly.
Examining Premillennialism

It may be of interest to you, the Scriptues reveal Jesus will build the Millennil temple, as recorded in Zech.6:12-13 that is described in Ez.40-47. The prophecies are about stone buildings, not the spiritual temples of our bodies. Review the following links provided illustrating the next two temples that will be built in Jerusalem:


Here: Israel's Third and Fourth Temples

Here: http://sonstoglory.com/ThirdTempleEzekielsMillennialTemple.htm [No tribulation temple shown]


Quasar92

 

[Jesus4Ever]

How do we even do animal sacrifices or celebrate New Moon festivals?

 

[TheSeabass]

I see. Where is this furgurative alternative laid out in detail?

The figurative language is laid out in the bible.

Example, in Rev 20 there are those that want to make the 1000 year reign a literal reign on earth.

Yet what about the chains and bottomless pit in verses 1 and 2? Can we have a spirit being be bound in literal pit by literal metal chains with a literal lock? No they are all figurative as is the 1000 year reign. In verse 4, must one literally be beheaded to participate in this 1000 year reign with Christ? And where does Rev 20:4 speak about a literal 1000 year reign will take place upon earth with Christ upon a literal throne?

 

[TheSeabass]

It may be of interest to you, the Scriptues reveal Jesus will build the Millennil temple, as recorded in Zech.6:12-13 that is described in Ez.40-47. The prophecies are about stone buildings, not the spiritual temples of our bodies. Review the following links provided illustrating the next two temples that will be built in Jerusalem:


Here: Israel's Third and Fourth Temples

Here: Millennial Temple Model of Ezekiel's vision, Third 3rd temples, 40-48 Jesus Israeli Land Holy Portion Jewish Messiah Yahshua [No tribulation temple shown]


Quasar92

The bible says when Christ returns there will be a general resurrection of both good and evil, a judgment and earth and everything in it will melt with a fervent heat. Christ nor any of His apostles even remotely mention that Christ will build a literal temple and bring back Judaism and do away with the NT gospel and the cross of Christ. The temple exists now and it is the NT church 1 Corinthians 3:16-17; 2 Corinthians 6:16.

 

[JackRT]

Micah 6:6 With what shall I come before the Lord, And bow myself before the High God? Shall I come before Him with burnt offerings, With calves a year old? 7 Will the Lord be pleased with thousands of rams, Ten thousand rivers of oil? Shall I give my firstborn for my transgression, The fruit of my body for the sin of my soul? 8 He has shown you, O man, what is good; And what does the Lord require of you But to do justly, To love mercy, And to walk humbly with your God.

Let us never return to anything as primitive as animal sacrifice.

 

[SeventyOne]

The figurative language is laid out in the bible.

Example, in Rev 20 there are those that want to make the 1000 year reign a literal reign on earth.

Yet what about the chains and bottomless pit in verses 1 and 2? Can we have a spirit being be bound in literal pit by literal metal chains with a literal lock? No they are all figurative as is the 1000 year reign. In verse 4, must one literally be beheaded to participate in this 1000 year reign with Christ? And where does Rev 20:4 speak about a literal 1000 year reign will take place upon earth with Christ upon a literal throne?

We are discussing Zechariah 14, not Revelation 20. If Zechariah 14 was given to us by God as figurative, then where are the great expositions revealing the details in all their figurative glory. This reminds me of those people who go around claiming the first couple chapters in Genesis as one big allegory, but I have hed to see that allegory detailed, verse-by-verse.

As for binding a spirit, there's no possible way for you to prove that as figurative. You are not familiar enough with that world yet to know what methods of bondage are available. Recall the angel who came to Daniel. For 21 days it was hindered, as in stopped. There are therefore means available to greatly decrease, or even stop their motion. In the book of Enoch, such means are detailed, but I'm not bringing that up here.