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Tony Garland · Citado em PreceptAustin
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Garland says (reference) "In the book of Revelation, nearly all occurrences of twelve, with the exception of the fruit of the tree of life (Rev. 22:2+), are related to the tribes of Israel and reflect the intense “Jewishness” of the book.....The two teachings of the book which have probably been most opposed have been the Millennial reign of Christ on earth (Rev. 20:4+) and the prophetic certainty of a time of great upheaval and judgment coming upon the earth prior to the establishment of the reign of Christ. The former was a key reason for the rejection of the book among some in the early church who viewed any fulfillment of Old Testament promises involving the Jews with great disdain. The latter is more frequently under attack in our own day." (See replacement theology / supersessionism) As an aside, I think Bob Utley's comments on many texts are insightful and helpful. It is only when he expounds on the eschatological passages related to the literal nation of Israel that I have major disagreement. Moody Bible Commentary adds that "Nothing in Jesus’ answer suggests that the disciples’ question was in error, other than their fixation on the time of the restoration. Israel would have a full restoration under the Messiah. But Jesus did not specify when this would happen, and instead presented the mission that must preoccupy His disciples before the kingdom is established. Some believe that the promises in the OT to Israel about restoration to the land have been fulfilled in Christ for the church. Therefore they interpret Jesus’ words as a rebuke for the apostles for misunderstanding the nature, the extent, and the timing of the kingdom. In contrast others believe that Israel will be literally restored to the land during the future millennial (thousand-year) reign of Christ on earth. According to this interpretation, Jesus did not rebuke the apostles for anticipating a literal kingdom but rather for their desire to know times or epochs. This view is more plausible since Jesus did not actually deny that there would be a future kingdom for Israel. Rather He maintained that the disciples just could not know when it would come. Moreover, this view is supported by Peter’s continuing expectation for a future “restoration of all things” at the second coming of Christ (cf. Acts 3:19–21-+)."
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Garland notes that "Clouds are often associated with the glory of the Lord. Clouds were often one aspect of the visible manifestation of the Lord’s presence (Ex. 16:10; 19:9, 16; 24:15-16; 34:5; 40:34; Deu. 5:22). Clouds indicated His presence over the mercy seat where He dwelt between the cherubim (Lev. 16:2). During Solomon’s prayer dedicating the Temple, he recognized God’s habitation as the dark cloud (2 Chr. 6:1). In response, the glory of the Lord filled the Temple (2 Chr. 7:1), no doubt including a manifestation of clouds. The psalmist understood dark clouds to be God’s canopy (Ps. 18:11; Ps. 97:2).The manifestation of God by clouds indicates His localized presence on the earth, among men: the Shekinah glory is the visible manifestation of the presence of God. It is the majestic presence or manifestation of God in which He descends to dwell among men. Whenever the invisible God becomes visible, and whenever the omnipresence of God is localized, this is the Shekinah Glory. The usual title found in Scriptures for the Shekinah Glory is the glory of Jehovah, or the glory of the Lord. The Hebrew form is Kvod Adonai, which means “the glory of Jehovah” and describes what the Shekinah glory is. The Greek title, Doxa Kurion, is translated as “the glory of the Lord.” Doxa means “brightness,” “brilliance,” or “splendor,” and it depicts how the Shekinah Glory appears. Other titles give it the sense of “dwelling,” which portrays what the Shechinah Glory does. The Hebrew word Shekinah, from the root shachan, means “to dwell.” The Greek word skeinei, which is similar in sound as the Hebrew Shekinah (Greek has no “sh” sound), means “to tabernacle” . . . In the Old Testament, most of these visible manifestations took the form of light, fire, or cloud, or a combination of these. A new form appears in the New Testament: the Incarnate Word. (Fruchtenbaum) Received (5274)(hupolambano from hupo = under + lambano = to take) means literally to take from someone, to literally take up from below and so to cause to ascend (as here in Acts 1:9), to receive as a guest (3 John 1:8), to take up (a word) and answer or reply (Lk 10:30), to take up (an idea) and thus to think, assume, suppose. The preposition hupo conveys the idea that the cloud received Jesus by appearing under Him.