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Tag: Jerusalem

foundations

When the Foundations Shake

Many people feel as though the very foundations of life are being shaken. They watch the world around them and wonder what comes next. What will remain if the economic, political, and institutional structures that have shaped modern society continue to crumble? Families who spent decades saving for retirement watch the purchasing power of their money steadily decline. Wars drag on with no clear end, enriching powerful interests while ordinary families bear the cost in lives and livelihoods. Fraud, corruption, and the concentration of wealth and power in the hands of a few leave many wondering whether our institutions still serve the people—or merely preserve themselves.

Thousands of acres of productive farmland are being transformed into data centers while drought grips one part of the country, floods devastate another, and wildfires consume millions of acres. Inflation is eating away at people’s savings. Many are in debt living paycheck to paycheck. Trust in governments, financial institutions, corporations, and even religious leaders continues to erode. Everywhere people look, the pillars that once held society together are weakening.

Throughout history, ancient people naturally looked to the heavens to make sense of what was happening on earth. They did not separate the natural world from the spiritual world as neatly as we do. For them, what happened in the heavens revealed the meaning of what was happening on earth. The lights in the heavens proclaimed God’s order, and when the prophets spoke of those lights being shaken, they were announcing that the established order of human rule was about to be overturned.

The signs did not create history.

They revealed its meaning.

This is the world in which Daniel lived. Babylon’s kings identified themselves with the stars. Their empires appeared as permanent as the heavens themselves. Yet Isaiah mocked the king of Babylon as the bright morning star cast down from heaven. Ezekiel described the King of Tyre in similar language before portraying his downfall. The prophets were not describing astronomical catastrophes. They were announcing that proud rulers who imagined themselves untouchable would be humbled before the God of Israel.

The heavenly lights represented earthly thrones.

Daniel watched Babylon destroy Jerusalem and carry away the vessels of the Temple. From every earthly perspective, Babylon’s gods had triumphed over Israel’s God. Yet Daniel’s visions told a different story. The kingdoms of men would rise and fall, but the Ancient of Days remained seated upon His throne. Every beastly empire would eventually lose its dominion because every human kingdom built upon pride ultimately collapses under the weight of its own corruption.

This is the language Jesus inherited.

When the disciples asked about the destruction of the Temple in Matthew 24, Jesus answered with the language of Israel’s prophets. “The sun will be darkened, the moon will not give its light, the stars will fall from heaven, and the powers of the heavens will be shaken.”

Modern readers instinctively look for future cosmic disasters.

First-century Jews would have recognized prophetic judgment. The Temple stood at the center of Israel’s covenant life. It was the place where heaven and earth met, where God’s presence dwelt among His people. Yet by the time of Jesus, the Temple leadership had aligned itself with political power, burdening the people while protecting its own position. Those entrusted with shepherding Israel had become rulers protecting their own kingdom.

When Jesus announced that the heavenly lights would be shaken, He was declaring that the entire order represented by that Temple system was coming to an end. The destruction of Jerusalem in A.D. 70 was far more than the fall of a city. It was the collapse of a corrupt religious order that had rejected its Messiah.

The cosmic imagery reflected what was happening on earth. Heaven interpreted history.

Daniel’s vision reaches its climax when One like the Son of Man comes with the clouds of heaven to the Ancient of Days. For many modern readers, the clouds immediately suggest the Second Coming. But in Daniel’s vision, the Son of Man is not descending to earth. He is approaching the throne of God to receive an everlasting kingdom. This is the moment of His enthronement.

The New Testament declares that this vision was fulfilled in Jesus’ resurrection and ascension. By His resurrection He conquered death, the final enemy. By His ascension He was enthroned at the Father’s right hand, receiving the kingdom that no earthly empire could ever possess.

This is why the shaking of the heavens is immediately followed by the appearance of the Son of Man. The old order is passing away because the true King has taken His throne.

From His throne the King sends out His heralds. Throughout the ancient world, a newly enthroned ruler announced his reign and summoned his subjects to swear their allegiance. The Gospel follows the same pattern. The King’s messengers go into every nation proclaiming that Jesus now reigns and calling men and women into His everlasting kingdom.

This does not mean Jesus’ words have nothing to say to our generation. They have everything to say.

We also live in a world where institutions lose their way and leaders pursue power instead of justice and people wonder whether the foundations of society are collapsing.

Matthew 24 is not a forecast of modern events.

It is God’s interpretation of one of the greatest covenant judgments in Israel’s history. The lights of heaven were shaken because the old order centered on the Temple was passing away, and the Son of Man had received the kingdom that would never pass away.

Jesus’s words remind us that history has always been marked by the rise and fall of kingdoms, the corruption of institutions, and the collapse of leaders who imagine themselves all powerful. None of those events overturn the reign of the Son of Man. The signs in the heavens do not tell us to fear the future. They remind us that every human kingdom is temporary, but the kingdom of God is eternal.

When the foundations of our world seem to shake, Scripture calls us to lift our eyes to the throne. The heavens still proclaim the same truth they declared in Daniel’s day: the Son of Man reigns. His kingdom alone will endure.

foundatiaons
holy ones

The Holy Ones and the Return Home to Jerusalem

Part 4 Splitting, Tearing and New Creation

Matthew’s account of the crucifixion contains one of the most puzzling passages in the New Testament: “Many bodies of the holy ones who had fallen asleep were raised; and coming out of the tombs after His resurrection, they entered the holy city and appeared to many” (Matthew 27:52,53).

Matthew’s description has generated centuries of debate. Readers have long wrestled with questions surrounding the event. Who were these holy ones? Were they physically resurrected? Did they die again? If not, where did they go? These are legitimate questions, yet the text itself offers remarkably few answers. Matthew provides no names, no identities, and no explanation of what became of them afterward. In fact, he seems almost uninterested in the very questions that have occupied so many.

For that reason, the aim of this essay is not to explain the mechanics of the event but to explore the biblical imagery Matthew employs and the larger story it may be invoking.

Throughout this series, we have examined Matthew’s description of Jesus’s death as a sequence of breached boundaries. The veil is torn. The earth shakes. The rocks split. The tombs are opened. Each sign reflects a deeper consequence of humanity’s exile from God. The torn veil addresses separation from God’s Presence. The earthquake and splitting rocks affect the created order itself. The opened tombs reach into the realm of death.

The Holy Ones Appear in Jerusalem

Matthew then directs our attention to where the holy ones go. After emerging from the tombs, they enter Jerusalem—the holy city. His description is raising a different question. It suggests the significance doesn’t lie in their appearance but rather in where they go afterward. The movement is not from death to life as much as it is from death to Jerusalem.

Throughout Scripture, Jerusalem is the center of covenant life, the place of God’s dwelling among His people, and the destination of restoration. Again and again, the prophets envision God’s people returning to Jerusalem after judgment and exile. The prophets also saw a day when the Lord Himself would return to Zion and dwell among His people.

The prophets often described restoration from exile in terms of resurrection. Nowhere is that connection clearer than in Ezekiel 37. There the nation laments, “Our bones are dried up, and our hope is lost.” God’s response comes in the language of resurrection: “I will open your graves and bring you up from your graves, my people.”

For those carried away to Babylon, exile was far more than a political disaster. Jerusalem lay behind them. The Temple was in ruins. The life God had established for His people in the land had been torn apart. The Davidic throne was empty, worship had ceased, and the nation that had once flourished in the land now sat beside foreign rivers weeping when it remembered Zion. Israel was still alive physically, but covenant life had been shattered. Exile had become a form of national death.

Ezekiel sees a valley filled with dry bones and hears God’s promise to open graves and restore His people. The vision is often read as a prediction of bodily resurrection, yet its primary concern is restoration after exile. Graves are opened. The dead rise. God’s people are brought home. In the prophetic imagination, resurrection becomes the language of return.

The prophets anticipated not only Israel’s return to Zion but the return of Yahweh Himself. Isaiah describes the day when the watchmen rejoice because they see the Lord returning to Zion. The psalmist celebrates the restoration of Zion with the words, “When the Lord brought back the captives from Zion, we were like those who dream.” Zechariah envisions God gathering His scattered people and bringing them once again to dwell in Jerusalem.

These themes reappear in Matthew’s account. Like Ezekiel, Matthew speaks of opened tombs and the raising of God’s people. The appearance of the holy ones in Jerusalem echoes the larger biblical hope of return and the renewed presence of God among His people. The holy ones emerge from their tombs and make their way to the city that stood at the center of Israel’s hope.

In Matthew’s account, the Messiah comes first. Only afterward do the holy ones enter the city. Matthew places the Messiah before the holy ones who follow.

This scene belongs within Scripture’s larger story of exile and return. The holy ones do not simply come back to life. They come home.

Ezekiel’s Dry Bones

This, of course, does not prove that Matthew is directly interpreting Ezekiel 37, nor does it mean that these figures represent those who died during the Babylonian exile. Matthew never says that. Yet the imagery belongs to the same theological pattern. In both passages, opened graves are connected to restoration. And the parallels are difficult to dismiss. The prophets saw a day when God would restore His people, overcome their enemies, and dwell among them once again. Every earlier deliverance pointed toward that hope but never fully achieved it. The return from Babylon was real, but death remained undefeated. The deeper exile endured.

In each case, restoration culminates in return, and Jerusalem is where exiles come home.

The same pattern appears throughout this four-part series. Humanity’s story begins with exile from Eden. Israel’s story unfolds through repeated exiles and restorations. Yet every restoration leaves one enemy undefeated. Jerusalem may be restored but death remains—that is until the resurrection of Jesus the Messiah.

The appearance of the holy ones may be functioning as more than a resurrection account. It may be a sign that the restoration anticipated by the prophets is now reaching beyond the land and beyond the Temple into the realm of death itself. They do not appear until after Jesus’s resurrection. He comes first. Only then do they enter Jerusalem. If Matthew presents Jesus as the embodiment of God’s Presence among His people, then His resurrection becomes more than a victory over death. It becomes the return of the King.

Matthew’s account is ultimately the story of barriers giving way. The journey that began with exile from Eden is moving toward its long-awaited restoration. Through His death and resurrection, Jesus confronts the deepest consequence of humanity’s separation from God. Now even that final enemy has been challenged. The holy ones entering Jerusalem stand as a sign that the journey home has begun.

We live in an age that often appears dominated by disorder, violence, and death. Yet, the Messiah has entered the grave and emerged victorious. The powers that enslave humanity have been breached. The holy ones appear only briefly in Matthew’s account, yet their arrival in Jerusalem announces something far greater than themselves: death’s captivity has been broken. The King has returned, and the long exile is beginning to end.

holy ones

tower of babel

The Tower of Babel: The Nations are Scattered

The Tower of Babel stands as the clearest example of humanity’s attempt to seize heaven on its own terms. Ancient creation stories told of gods at war with one another—trampling, binding, and scattering rivals to build new worlds. Babel follows that same pattern of conquest. Humanity builds its own tower, a ziggurat of self-made glory, longing to “make a name” for themselves and unify heaven and earth without God. In the ancient world, the enthroned king was to be the one who joined heaven and earth. At Babel, humanity tried to crown itself.

So, God confused their language (a word play on Babel), breaking the illusion of a single, powerful empire. The Tower is human engineering that crumbled into fragments of speech, and the great city scattered across the earth. Yet their scattering was not the end of the story. Out of the nations, God called one man, Abraham, through whom He would bless all the families of the earth. Babel’s rebellion would one day be answered by divine restoration. This moment at the Tower of Babel marks the breaking point where human pride confronted divine sovereignty.

Tower of Babel: Tabernacles will Reverse it and Bring them Home

That restoration comes into focus at Sukkot, the Feast of Tabernacles, the Feast of Ingathering, also called the Festival of the Nations. During Sukkot, Israel offered seventy bulls, symbolically interceding for the seventy nations of Genesis 10, the very nations scattered at the Tower of Babel. What pride had divided, worship would gather. Zechariah foresaw the day when all nations would go up to Jerusalem to celebrate Tabernacles, when every tongue would once again speak one language—the language of praise to Yahweh. The harvest of the nations, the reunion of languages after the Tower of Babel, the restoration of communion with God all converge in this feast.

It was a tower of pride vs Sukkot as a booth of humility.

It reached upward to grasp heaven while Sukkot welcomes heaven coming down to dwell with us.

It divided the nations while Sukkot gathers them in worship under one King.

What began as rebellion at the Tower will be reversed when all nations gather again under one King. This Sukkot, we celebrate the great reversal of Babel in Yeshua, the true dwelling of God among humanity. “The Word became flesh and tabernacled among us” (John 1:14). In Him, heaven and earth are joined again, and the scattered are coming home.

tower of babel
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