Hi Cofty,
I agree, we cannot ignore the symbolic language in the verses you quote.
28. FOR WHERESOEVER THE CARCASS IS, THERE
WILL THE EAGLES BE GATHERED TOGETHER.
The words are proverbial. Vultures and eagles ascertain where the
dead body is and come around it to devour. A picture of the
Roman army, Jerusalem resembling the dead corpse Hos.8:1
Hab.1:8 The Jewish nation was morally, spiritually, and judicially
dead. Jerusalem was like a dead putrid corpse once Jesus had
pronounced the death sentence Mat 23:38 "Your house is left to
you desolate.." "For" implies a reason for what is said and attests to
the certainty that the Son of man would come to destroy the city.
29. IMMEDIATELY AFTER THE TRIBULATION OF THOSE
DAYS SHALL THE SUN B E DARKENED, AND THE MOON
NOT GIVE HER LIGHT, AND THE STARS SHALL FALL
FROM HEAVEN, AND THE POWERS OF THE HEAVENS
SHALL BE SHAKEN:
Most people assume the vivid language must describe the end of
the world. But notice that this apocalyptic language is preceded
by the word "IMMEDIATELY". It was immediately after the
tribulation of those days that the sun would be darkened etc. The
Jewish nation was about to be darkened; virtually obliterated.
God, in His righteous wrath was removing the Jewish nation from
His heavens. As the moon, Judaism would no longer reflect the
Light of God; its stars, the prophets and Fathers would no longer
shine for Israel of the flesh.
QUESTION: Can we be justified in stating that the sun, moon and
stars are figurative of Judaism and its glories?
WHEN WE LET SCRIPTURE INTERPRET SCRIPTURE, we
find the same language in the OT depicting the destruction
of Babylon , Egypt, Tyre and Idumea.
Is.13:9, 10 is a prediction of God's judgment on Babylon.
"Behold the day of the Lord cometh, cruel both with wrath and
and fierce anger to lay the land desolate: and he shall destroy the
sinners thereof out of it. For the stars of heaven and the
constellations thereof shall not give their light: the sun shall be
darkened in his going forth, and the moon shall not cause her light
to shine.
If the Holy Spirit speaking through the prophet Isaiah uses such
figurative language to describe the downfall of a heathen nation
like Babylon, how much more would not such language be used to
describe the downfall of the chosen nation of Israel?
Is.34:4,5 Regarding the destruction of the insignificant nation of
Idumea, Isaiah writes:
And all the host of heaven shall be dissolved, and the heavens
shall be rolled together as a scroll...
For my sword shall be bathed in heaven; behold it shall come
down upon Idumea, and upon the people of my curse, to
judgment.
If the Holy Spirit speaking through the prophet Isaiah uses such
figurative language to describe the downfall of such an
insignificant nation as Idumea, how much more would not such
language be used to describe the downfall of the chosen nation of
Israel?
Ez.32:2, 7,8 Ezekiel's prediction of God's judgment on Egypt
incorporates similar vivid language.
"Son of man, take up a lamentation for Pharaoh king of
Egypt...And when I shall put thee out, I will cover the heaven,
and I will make the stars thereof dark; I will cover the sun with
a cloud, and the moon shall not give her light. All the bright
lights of heaven will I make dark over thee, and set darkness
upon thy land, saith the Lord God.
If the Holy Spirit speaking through the prophet Ezekiel uses such
figurative language to describe the downfall of a heathen nation
like Egypt, how much more would not such language be used to
describe the downfall of the chosen nation of Israel?
Acts 32:16-21 Is.19:1 Ps.97:2,3 Mat.26:64
OF COURSE THIS LANGUAGE CAN AND DOES APPLY TO ISRAEL.
Dan.8:10-11, speaking of the conquest of Rome over Israel, says:
And it (one horn) waxed great, even to the host of heaven;
and it cast down some of the host and of the stars to the ground,
and stamped on them. Yea, he magnified himself even to the prince
of the host, and by him the daily sacrifice was taken away, and the
place of the sanctuary cast down. (See also Jer.4:26 Mt.26:64
Mat.16:28)
"The Jesus we see in the Gospels, and especially in Matthew’s own account, regularly envisaged events of judgment and vindication which were to come about in the generation to which he was sent. The cross, the resurrection and ascension, and the destruction of Jerusalem in AD70 were all such events. Jesus invested these events with a cosmic and theological significance beyond what would have been readily obvious to a casual bystander."