The promised land for Israel was and, in the belief of many, remains a geographically localised region in the middle east.
The promised land, however, was more than simply a place for Israel to settle (as opposed to being nomadic), or a place to live freely (as opposed to being slaves). It was the place in which Israel was to live as God's people, a place where he was to be their God before the Nations.
This reality finds its focus in the city of Jerusalem, and in the Temple. In particular we see it in action in the high point of Israel's inhabiting of the promised land, that is in the reign of King Solomon (1 Kings 4:20 - 10:9).
1 Kings 8:10-11 is noteworthy,
"When the priests withdrew from the holy place, the cloud filled the temple of the Lord. And the priests could not perform their service because of the cloud, the glory of the Lord filled his temple."
The significance of the destruction of Jerusalem and the Temple by the Babylonians that results from the disobedience of Israel (Its kings in particular) is realised in these terms. It is a rejection of Israel (within the covenant) as His people. It is removing His presence from them (Lamentations).
Prophetically (eschatologically) this focus of the promised land is spoken of as Mount Zion.
The Lord is enthroned on Zion (Ps 9:11, 50:2, 74:2, 76:2, 78:68, 99:2, 110:2, 132:13, 135:21, Is 8:18), Salvation/blessing was to come from/spread from Zion (Ps14:7, 20:2, 53:6, 133:3, 134:3, Is 2:3-4), It is the source of hope for the nations (Ps 48:2, Is 52:10).
In the context of exile, the return of God to Zion, and the re-establishment of his reign there is associated with the forgiveness of sin (Is 4:4, 59:20, Jer 31:34, Zeph 3:14), the making of things right (Ps 147:2ff, Is 61:3ff, 66), the vindication of God and his people (the establishment of righteousness)(Ps 102:15, 102:21, 126:2, Is 1:26-27, 14:32, 33:5, 34:8, 46:13, 62:11, Jer 51:10, Joe 2:23, 3:17ff, Ob 17), the judgement of evil (Is 24, 28:17, 31:4, 33:14, Jer 50:28, 51:24, Joe 2:3ff), the coming in of the Nations (Is 18:7, 56:7, Jer 3:17, Mic 2:4ff) and peace (Ps 147:12, Is 33:20, 35:10, 40:10, 51:3,11, Jer 31, Zech 8).
The result will be God dwelling again on Zion with His redeemed people.
The prophecy of Zechariah in chapter 9 is then so significant,
"Rejoice greatly, O Daughter of Zion!
Shout, Daughter of Jerusalem!
See, your king comes to you,
righteous and having salvation,
gentle and riding on a donkey,
on a colt, the foal of a donkey."
Jesus is enacting this (consciously I think) on what we have come to call Palm sunday. He is the King, the Lord, God returning to Zion (the enormity of this reality is staggering!!!). It is then so significant that he 'clashes' with the Temple, and announces that he will tear it down and rebuild it in 3 days. John puts this together for us in ch 2:21-22.
Could it be that the Lord has returned to Zion bringing forgiveness, vindication and righteousness, judgement of evil and peace? Could it be that, unexpectedly, this had not happened at the end of time, but in the middle of time? Could it be that somehow a new age has been ushered in?
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2 comments:
Thought provoking post Phil. I like it.
As I was reading, one of the thoughts I had was to do with the term "Promised Land". I am wondering whether it is more appropriate for us to be referring to it as the "Covenant Land".
It would certainly help me to remember the "two-way" nature of our relationship with God.
Within the scope of this post, covenant land, would be an good title.
The promised land as an idea (see introductions) broadens the scope of our discussion, so I will choose to continue to use this phrase.
I'm not sure I understand what you mean by the "two way" comment.
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