‘Heavens and Earth’ Prophecies of Isaiah 24-27

Albert Barnes

Zechariah 14:9 And the LORD shall be king over all the earth: IN THAT DAY shall there be one LORD, and his name one.

Zechariah 14:13 And it shall come to pass IN THAT DAY, that a great tumult from the LORD shall be among them; and they shall lay hold every one on the hand of his neighbour, and his hand shall rise up against the hand of his neighbour.

Zechariah 14:20 IN THAT DAY shall there be upon the bells of the horses, HOLINESS UNTO THE LORD; and the pots in the LORD’s house shall be like the bowl’s before the altar.

Zechariah 14:21 Yea, every pot in Jerusalem and in Judah shall be holiness unto the LORD of hosts: and all they that sacrifice shall come and take of them, and seethe therein: and IN THAT DAY there shall be no more the Canaanite in the house of the LORD of hosts.

Romans 11:15 For if the casting away of the Jews be the reconciling of the world, what shall the receiving of them be, but life from the dead?

Hebrews 8:11 And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest.

“On the whole, it seems to me that the prophecy relates to the calamities that would come upon the nation by the invasion of Nebuchadnezzar, and the carrying away to Babylon, and the subsequent deliverance from the oppressive bondage, and the joy consequent on that. According to this interpretation, the twenty-fourth chapter is occupied mainly with the description of the calamities that would come upon the land by the invasion of Nebuchadnezzar” (Barnes, Isaiah, Vol. I, pp.388,389)

Matthew 10:23

Ye shall not have gone over the cities of Israel, &c. That is, in fleeing from persecutors from one city to another, you shall not have gone to every city in Judea till the end of Jewish economy shall come.” (in loc.)

Matthew 24:15

“This is a Hebrew expression, meaning an abominable or hateful destroyer. The Gentiles were all held in abomination by the Jews. Ac. x. 28. The abomination of desolation means the Roman army, and is so explained by Lu, xxi. 20. The Roman army is further called the abomination on account of the images of the emperor, and the eagles, carried in front of the legions, and regarded by the Romans with divine honours” (p. 254)

Matthew 24:27 ; Nature of Christ’s Return

“..the destruction of Jerusalem is described as his coming…”

Matthew 24:28

“This verse is connected with the preceding by the word ‘for,’ implying that this is a reason for what is said there-that the Son of man would certainly come to destroy the city, and that he would come suddenly. The meaning is that he would come, by means of the Roman armies, as certainly, as suddenly, and as unexpectedly as whole flocks of vultures and eagles, though unseen before, see their prey at a great distance and suddenly gather in multitudes around it … So keen is their vision as aptly to represent the Roman armies, though at an immense distance, spying, as it were, Jerusalem, a putrid carcass, and hastening in multitudes to destroy it”

Matthew 24:16

“It is said that there is reason to believe that not one Christian perished in the destruction of that city, God having in various ways secured their escape, so that they fled to Pella, where they dwelt when the city was destroyed.”

Matthew 24:34 ; Forty Years and that Generation

“This generation, &c. – This age; this race of men. A generation is about thirty of forty years. The destruction of Jerusalem took place about forty years after this was spoken. See Notes on Mat. 16:28.” (Notes, Matthew 24:34)

James 5:8

“”For the coming of the Lord draweth nigh. Comp. Rev. xxii. 10, 12, 20; Notes, I Cor. xv. 5 1. It is clear, I think, from this place, that the apostle expected that that which he understood by ‘the coming of the Lord’ was soon to occur; for it was to be that by which they would obtain deliverance from the trials which they then endured. See ver. 7. Whether it means that he was soon to come to judgment, or to bring to an end the Jewish policy and to set up his kingdom on the earth, or that they would soon be removed by death, cannot be determined from the mere use of the language. The most natural interpretation of the passage, and one which will accord well with the time when the epistle was written, is, that the predicted time of the destruction of Jerusalem (Matt. xxiv.) was at hand; that there were already indications that that would soon occur; and that there was a prevalent expectation among Christians that that event would be a release from many trials of persecution, and would be followed by the setting up of the Redeemer’s kingdom.” (in loc.)

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