Podcast appearances and mentions of Joyce G Baldwin

Title: The Seventy Weeks Prophecy Part 3 of 3Text: Daniel 9:24-27 Description / Notes: Why the 70 Weeks Prophecy Matters Today; See also Ed Young's The Prophecy of Daniel: A Commentary; Joyce G. Baldwin's Daniel; Meredith Kline's article "The Covenant of the Seventieth Week" in The Law and the Prophets: Old Testament Studies in Honor of Oswald T. Allis; Louis E. Knowles' article "The Interpretation of the Seventy Weeks of Daniel in the Early Fathers" Westminster Theological Journal 7 no 2 (May 1945) 136-160.

Title: The Seventy Weeks Prophecy Part 2 of 3Text: Daniel 9:24-27 Description / Notes: The Two Main Subjects in the 70 Weeks Prophecy; See also Ed Young's The Prophecy of Daniel: A Commentary; Joyce G. Baldwin's Daniel; Meredith Kline's article "The Covenant of the Seventieth Week" in The Law and the Prophets: Old Testament Studies in Honor of Oswald T. Allis; Louis E. Knowles' article "The Interpretation of the Seventy Weeks of Daniel in the Early Fathers" Westminster Theological Journal 7 no 2 (May 1945) 136-160.

Title: The Seventy Weeks Prophecy Part 1 of 3Text: Daniel 9:24-27 Description / Notes: The "70 weeks" from Daniel 9:24-27; See also Ed Young's The Prophecy of Daniel: A Commentary; Joyce G. Baldwin's Daniel; Meredith Kline's article "The Covenant of the Seventieth Week" in The Law and the Prophets: Old Testament Studies in Honor of Oswald T. Allis; Louis E. Knowles' article "The Interpretation of the Seventy Weeks of Daniel in the Early Fathers" Westminster Theological Journal 7 no 2 (May 1945) 136-160.

Study Notes Ed Underwood Sermons By Ed: Malachi: The Only Hope for Your Hearts of Stone—The Lord You Are Seeking! “I am about to send my messenger, who will clear the way before me.” (Malachi 3:1) The seventeen Books of Prophecy record the messages of the writing prophets (those whose messages are preserved in writing) God raised up to speak for Him following the ministries of the prophets Elijah and Elisha. The failings of the Divided Kingdom Era prompted God to speak to Israel in the north and Judah in the south. They continued to speak to God’s people for over 400 years, including the exile to Babylonia and the return to the Promise Land. (1 Kings 12-Esther) The prophets spoke for God to His people concerning the enforcement of terms of their covenant relationship with God. Each spoke to a specific generation of Israel or Judah to enforce the conditional covenant (Mosaic) in the context of the unconditional covenants flowing from the Abrahamic Covenant. Their message can be summed up in these sentences: You are mine! (Unconditional covenants, Romans 11:29). Walk with me and I will bless you. Walk away from me and I will call you back to myself through loving discipline (Conditional covenant, Romans 9-11). Life in the Promise Land was hard, very hard. The Persians still ruled their homeland, crops were failing, and locust plagues ravaged the land (Malachi 3:11). 80 years ago, the prophets Haggai and Zechariah had promised blessing, but the prosperity never came. Even after Ezra’s profound reforms and Nehemiah’s amazing success, most of the people were discouraged and doubtful of God’s goodness and care. The priests were self-serving and led them in cold, ritualistic worship and demanded outward obedience to the Law. But their hearts weren’t in it. On the inside they remained as rebellious as any generation of Israelites. Foreign cultures had successfully invaded the consciousness and morality of God’s people. The Israelites divorced their wives to marry Gentiles, and greed and injustice was the order of the day. “... Malachi and his contemporaries were living in an uneventful waiting period, when God seemed to have forgotten His people enduring poverty and foreign domination in the little province of Judah. ... True the Temple had been completed, but nothing momentous had occurred to indicate that God’s presence had returned to fill it with glory, as Ezekiel had indicated would happen (Ezk. 43:4). ... Generations were dying without receiving the promises (cf. Heb 11:13) and many were losing their faith.” (Joyce G. Baldwin, “Haggai, Zechariah, Malachi: An Introduction and Commentary, p. 211) Using a confrontational style, Malachi encourages them to pursue holiness by exposing their sin. He is the only prophet who ends his book with judgment. His book is an appropriate conclusion to the Old Testament. It stresses the hopelessly sinful condition of the descendants of Abraham, Isaac, and Jacob who had been called by God to be a blessing to all nations. His message ends in a curse, leaving the world in need of another plan that isn’t dependent upon the obedience of the nation Israel. That plan will be introduced by the next prophet to speak, John the Baptist, who will, in turn, announce the coming of the One who would be called the “Lamb of God, who takes away the sin of the world (John 1:29). His name is Jesus Christ: Malachi emphasizes Israel’s God as the sovereign over the whole world, who is extremely patient with His wayward people. The last prophet to speak to God’s people before 400 years of silence, 47 of Malachi’s 55 verses are spoken by God Himself – the highest portion of all the prophets. I. “I STILL LOVE YOU!” (1:1-5): Malachi’s generation has forgotten how much God loves them. Embittered by the problems of the present, they have forgotten God’s past works on their behalf. God reminds them of His special love by contrasting the fates of Esau (Edom) and Jacob (Israel). II. “YOUR PRIESTS DO NOT REPRESENT ME!” (1:6-2:9): Though the returning remnant had succeeded in rebuilding extraneous worship, the priests were taking the lead in hypocritical worship. They exhibited favoritism as they encouraged flawed sacrifices. Malachi: Doubting God’s love leads to inauthentic worship and calloused disobedience! III. “YOUR MEN DIVORCE THEIR WIVES AND MARRY GENTILES!” (2:10-16): A sure sign of an inner attitude of rebellion against the God of Israel is intermarriage with pagan peoples. Malachi’s generation ignored God’s teaching on the sanctity of marriage. IV. “YOU DOUBT MY JUSTICE?” (2:17-3:6): Malachi’s generation had become apathetic to the point of doubting if God would ever back up His teaching on the necessity of justice in relationships and society. V. “YOU’RE ROBBING GOD!” (3:7-12): Malachi’s generation failed to connect their withholding of tithes and offerings with God’s withholding of blessing. VI. “I WILL JUDGE THE ARROGANCE OF THE PEOPLE WHILE BLESSING THE REMNANT FOR THEIR HUMILITY” (3:13-4:3): Those who feared the Lord and esteemed His name would be spared in the day of judgment as His own special possession. VII. “I WILL SEND AN ENCOURAGER TO RIGHTEOUSNESS BEFORE I JUDGE THE EARTH” (4:4-6): Malachi ends on the bitter word “curse.” Although the people are finally cured of idolatry, there is little spiritual progress in Israel’s history. Sin abounds, and the need for the coming Messiah is greater than ever. MALACHI AND YOU: The Old Testament concludes with a curse. In spite of God’s unfailing love for His people, they are irreparably flawed by sin. The ever-loving, never-failing God pronounces judgment on His never-loving, ever-failing people. But all is not lost. A coming herald will make the way for the One who will encourage God’s people to return to Him. Two indicators a person has fallen out of love with God: 1. Inauthentic Worship. Like Malachi’s generation they simply go through the motions. Doubting God’s love, they concentrate on the externals of worship while avoiding deep heart-interaction with God. Doubting God’s justice toward them, they give themselves permission to rob God of His lordship of their time and resources. 2. Calloused Disobedience. Like Malachi’s generation their attitude overflows into sinful behaviors. Doubting God’s love, they arrogantly express their cynicism and rebellion. Doubting God’s justice toward them, they give themselves permission to treat others unjustly. Especially the families they abandon through divorce. Two meditations that will encourage a person to fall back in love with God: Messiah: The Book of Malachi precedes four hundred years of prophetic silence, broken finally by the words of the next prophet, John the Baptist: “Behold the Lamb of God who takes away the sin of the world!” (John 1:29) Malachi predicts the coming of the messenger who will clear the way before the Lord’s First Advent (3:1; cf. Isaiah 40:3). John the Baptist later fulfills this prophecy, but the next few verses (3:2-5) look to Christ’s Second Advent. “Elijah the prophet” will encourage repentance before the day of the Lord (4:5). John the Baptist was this Elijah (Matthew 3:3; 11:10-14; 17:9-13), but Elijah will also appear before the second coming of Christ (Revelation 11:6). First Advent of Christ To Rescue from Sin Suffering Servant Messenger to prepare the way (3:1a) (John the Baptist, Matt. 11:10; 17:11-12) Lord comes to the Temple (3:1a) (Triumphal Entry, Matt. 21:12-14) Cross of Christ Offers Love Second Advent of Christ To Rescue Creation Conquering King Messenger of the (new) Covenant (3:1b-4) (Jesus Christ, Matt. 26:28) Angel (messenger) of the Lord (3:1b-4) Elijah encourages repentance (4:4-6) Day of the Lord (4:4-6) Offers Hope.

Study Notes Ed Underwood  Zechariah The King Is Coming! “‘Not by strength and not by power, but by my Spirit,’ says the Lord who rules over all.” (Zechariah 4:6) The seventeen Books of Prophecy record the messages of the writing prophets (those whose messages are preserved in writing) God raised up to speak for Him following the ministries of the prophets Elijah and Elisha. The failings of the Divided Kingdom Era prompted God to speak to Israel in the north and Judah in the south. They continued to speak to God’s people for over 400 years, including the exile to Babylonia and the return to the Promise Land. (1 Kings 12-Esther) The prophets spoke for God to His people concerning the enforcement of terms of their covenant relationship with God. Each spoke to a specific generation of Israel or Judah to enforce the conditional covenant (Mosaic) in the context of the unconditional covenants flowing from the Abrahamic Covenant. Their message can be summed up in these sentences: You are mine! (Unconditional covenants, Romans 11:29). Walk with me and I will bless you. Walk away from me and I will call you back to myself through loving discipline (Conditional covenant, Romans 9-11). The Jews had been living in exile in Babylonia for 70 years. They had not been able to practice their formal worship as the Mosaic Law prescribed, because the Babylonians had destroyed their Temple and they had no authorized altar for sacrifices. They were forced to settle for private and public prayers while facing toward Jerusalem (Daniel 6:10). They gathered in synagogues to hear the Law read and worship God in exile. Imagine their joy when King Cyrus of Persia allowed them to return to their land in 538 B.C. The first wave of 50,000 Jewish pilgrims returned under the leadership of Zerubbabel. They enthusiastically rebuilt the brazen altar and resumed offering sacrifices, and laid the foundation for the reconstruction of the second Temple. They even celebrated the Feast of Tabernacles that first year. Envision their discouragement when Samaritan leaders with ties to the Persian authorities resisted their Temple construction. The former exiles felt threatened and unable to accomplish God’s first priority for the returning remnant—reestablish worship that glorifies Him. They went about their daily routine, and concentrated on rebuilding their lives—their businesses, their homes, and their farms—while ignoring their mandate to rebuild the Temple. Sixteen years later, God called Haggai and Zechariah to expose their misplaced priorities and challenge them to rebuild the Temple, because God had greater plans for them than they ever imagined. In 520 B.C. Zechariah encouraged the returning remnant to rebuild the Temple by inspiring hope in the discouraged community. His book, the “Revelation” of the Old Testament, persuaded the Jews to lift their eyes to see the larger purposes and plans of their God. The Lord who rules over all is at work for His people and is moving history toward the return of His King—first to save, and then to reign. “[Zechariah’s] book is the most Messianic, the most truly apocalyptic and eschatological, of al the writing of the Old Testament.” (Joyce G. Baldwin, “Haggai, Zechariah, Malachi: An Introduction and Commentary, pp. 69-70) Zechariah’s message reminds discouraged believers of all generations that in spite of difficult circumstances, God’s all-encompassing power and unrelenting purpose cannot be resisted: Zechariah emphasizes the irresistible power of God: “The Lord of Hosts” (“Lord who rules over all,” NET) occurs 35 times. I. EIGHT VISIONS (1:1-6:8): The book opens with an introductory appeal to the people to repent and return to God unlike their fathers who rejected the warnings of the prophets (1:1-6). A few months later, Zechariah has a series of eight night visions, evidently in one troubled night. The first five are visions of comfort, and the last three are visions of judgment. The angel who speaks with him interprets the visions, but some of the symbols are not explained. Zechariah: Your King is coming! Live with confidence in His unseen power and unfulfilled promises. Vision Horses Among the Trees Four Horns & Four Craftsmen Man with the Measuring Line Cleansing of Joshua Golden Lampstand & Olive Trees Flying Scroll Woman in Basket Four Chariots What they knew ... Their depressing circumstances The power of their enemies About Jerusalem Their adversary Responsibility to be light Present sins Widespread evil Need for God in chaos What they didn’t know ... The presence of a watching angel God’s plan to destroy the enemies Jerusalem’s glorious future Their divine advocate Supernatural resources Response to sin God would purge evil God would win *from the notes on Zechariah, by Tom Constable II. THE CROWNING OF JOSHUA (6:9-15): The crowning of Joshua (6:9-15) anticipates the coming of the Branch who will be King and Priest (the composite crown). III. FOUR MESSAGES (7-8): In response to a question about the continuation of the fasts (7:1-3), God gives Zechariah a series of four messages—a rebuke of empty ritualism, a reminder of past disobedience, the restoration and consolation of Israel, and the recovery of joy in the kingdom. God’s point is that it is more important how you live than how you fast (7:8-14). Rather than celebrating the fasts of the exile to commemorate their past failures, they should now commemorate the feasts to celebrate God’s blessing in the land. IV. TWO BURDENS: The first burden (9-11) primarily concerns the First Advent and rejection of Israel’s coming King. The second burden (12-14) primarily concerns the Second Advent of Christ and the acceptance of Israel’s King. The Jews of Jesus’ day had missed the distinction between these two imbedded events. Like all the prophecies concerning the coming career of Messiah-King, we know now that the prophet was describing two events that were blurred into one. This is the “telescopic” or “foreshortening” principle of understanding prophecy. The prophets are presenting two mountain peaks—the First and Second Coming of Messiah—but not the valley in between—the time of the Gentiles, the Church Age. With New Testament perspective, we see this foreshortening in Zechariah. 9:9 speaks of the 1 st st Advent, 9:10, the 2nd. 11:7-16 speaks of the 1 Advent, chapter 12, the 2nd. 13:7 st speaks of the 1 Advent, 13:8-9, the 2 . Peter describes this dynamic and our need to carefully divide the Scriptures: “Concerning this salvation, the prophets who predicted the grace that would come to you searched and investigated carefully. They probed into what person or time the Spirit of Christ within them was indicating when he testified beforehand about the sufferings appointed for Christ (1st Advent) and his subsequent glory (2nd Advent)” (1 Pet 1:10-11) ZECHARIAH AND YOU: Your King is coming! Evil happens, but God will eventually defeat evil. His power cannot be resisted and His purposes cannot be thwarted. He is moving history toward His end, despite human and Satanic opposition. Even though we live in times of darkness and discouragement, we should live with the unshakeable confidence in His presence, power, and promises. What is hard in your life right now? What difficult or discouraging assignment have you received from God? “‘Not by strength and not by power, but by my Spirit,’ says the Lord who rules over all.” (The Lord of Hosts to Zerubbabel, Zechariah 4:6) For our momentary, light suffering is producing for us an eternal weight of glory far beyond all comprehension, because we are not looking at what can be seen but at what cannot be seen. For what can be seen is temporary, but what cannot be seen is eternal.” (Paul, 2 Corinthians 4:17-18) QUESTIONS: Where does it hurt? What don’t you understand? Take that hurt and that confusion and plant it into a garden of trust and hope. Don’t put your faith in circumstance; put your faith in the Rejected One who will be crowned in His Kingdom! nd

Comentário da lição 6 da escola sabatina 1° trimestre de 2020 - Daniel, o profeta do fim - de 01 a 07 de fevereiro. Participantes: Wilian Cardoso, Gerson Oliveira e Jonas Lima. Livros e artigos citados: Daniel – Introdução e Comentário | Joyce G. Baldwin; Nabonidus, Belshazzar, and the Book of Daniel: An Update | William H. Shea; The book of Daniel | Andre LaCocque.

“It is no exaggeration to say that no other concept in the Old Testament, not even the Servant of the Lord, has elicited a more prolific literature.  Of all the figures used in the Old Testament to designate the coming deliverer; king, priest, branch, servant, seed – none is more profound than ‘Son of man’.  Here there is a vision of man as he was intended to be, perfectly embodying all his potential in obedience to his Creator.  ‘Son of man’ is also a term of glory, both in Daniel 7 and in Jesus’ use of the term, but ‘the epiphany of the glory of the Son of man will be to those who have been proved by suffering’."   Joyce G. Baldwin, “Daniel” p. 154, TOTC