Outline Of Prophetic Events: Chronologically Arranged From The Rapture To The Eternal State
Stanley Bruce Anstey
Table of Contents
An Outline of Prophetic Events
The Aim of This Book
The aim of this book is to provide the reader with a concise outline of events that will “shortly come to pass” (Rev. 1:1). It is not an attempt to align current events in the news with prophecies in Scripture, because prophecy, properly speaking, is not being fulfilled today.
The writer makes no claim to the originality of the truth herein compiled; it is what has been generally held and taught by brethren for the past 150 years. We cannot be dogmatic as to the chronology of every single detail in prophecy, but a careful attempt has been made to set these things in a sequential order. The references used in this book are from the King James Version. Where the wording is different, it is because the references have been taken from the New Translation of J. N. Darby.
May the effect of these prophetic things draw us closer to the Lord Jesus Christ and cause us to look up in joyful expectation of His near return.
Introduction the Purpose of Prophecy
The great purpose of God is to glorify His Son, the Lord Jesus Christ, in two spheres; in heaven and on earth. In a coming day, God will “head up” the administration of all things in these two spheres in His Son. This is “the mystery of His will” that He purposed in Himself before the world was made (Eph. 1:8-10). Since God knows and controls the course of world history (Acts 15:18; Isa. 41:1-4; Dan. 2:20-22; 4:17), it is not difficult for Him to have it recorded in Scripture before it occurs. Prophecy, therefore, is history written aforetime. The purpose or object of prophecy is to show how God will bring to pass His great purpose concerning the public glorification of His Son.
The Subject of Prophecy
The subject of Bible prophecy is not the Church, nor is it Israel and the Gentile nations of the earth, although they will all be blessed as a result of God’s purpose being accomplished. The great Object of prophecy is the Lord Jesus Christ. Prophecy deals with things that will happen on earth because it is the place that God has chosen to accomplish His will concerning His Son. Consequently, Israel and the nations (whose portion and destiny are earthly) are in view in prophecy, but they are not the subject of prophecy themselves.
Prophecy has not been given to merely satisfy human curiosity concerning future events, but to bring glory, honour, and praise to our Lord Jesus Christ. Scripture says, “The testimony of Jesus is the spirit of prophecy” (Rev. 19:10). This means that when we read the prophetic Scriptures we must look for what the Spirit of God is bringing out concerning Christ and His glory, for He is the Object in view in all prophecy. Many Christians take up the Word of God to see what God has to say about them in it, and surely there is much that He has to say to us concerning our walk and ways. However, we really should be taking up the Word of God, firstly, to see what God has to say about His beloved Son and what is due to Him, for His glory is the key to understanding all Scripture (Luke 24:25-27, 44; John 5:39; Acts 17:2-3, 11; 1 Peter 1:11). When God by the Spirit wrote the Scriptures, He had His Son before Him, and if we are going to understand what He has written in His Word, we need to have His Son before our hearts when we take it up. May God give us to be found in communion with Himself and His Son as we study the prophetic Scriptures. “Truly our fellowship is with the Father, and with His Son Jesus Christ.” (1 John 1:3).
The Interpretation of Prophecy
An important principle in interpreting Scripture is that when we take up a particular verse, or series of verses, it must be done in the light of all other Scriptures. The prophetic Scriptures are no exception. Understanding a particular passage of prophecy is not arrived at through isolating that passage from the rest of the Word of God and then looking for its meaning and solution within that passage alone. If it is the truth, it will coincide with the whole of God’s Word. Hence, we must carefully weigh each verse of Scripture in the light of all others. The Apostle Peter said, “No prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (2 Peter 1:20-21). J. N. Darby remarked, in the footnote of his translation on this verse, “One might almost say, no prophecy explains itself.”
Moreover God uses many figures and symbols in prophecy to convey His mind concerning a subject. This necessitates care on our part to distinguish between what is symbolic and what is literal. Notwithstanding, whatever figures the Spirit of God may use in depicting the ways of God, the subject of prophecy is never a figure: It is always literal. The Spirit of God also uses types to illustrate God’s dealings in prophecy. When a type is referred to in this book, it will be marked with an asterisk (*) so as to help the reader distinguish between what is the letter of prophecy and what is typical teaching.
In addition to this, many prophecies in the Old Testament have both a near application that was usually fulfilled in the prophet’s lifetime, or shortly thereafter, and an extended application that reaches down to the end of the age. It is important, therefore, to distinguish between what part of the passage refers to those circumstances which were near at hand, and what part speaks of Israel’s full and final deliverance in the end times.
The Practical Effect of Prophecy
The Apostle Peter speaks of three different effects that prophecy will have on us when it is taken up rightly.
Firstly, it will make the “day dawn” in our hearts (2 Peter 1:19). This refers to the superior brightness of Christian truth in the New Testament becoming more distinct in our souls. Peter puts it in contrast to the “lamp” that shines in a dark place, which are the prophetic Scriptures found in the Old Testament. A brighter guide has now been given in the body of New Testament revelation. This does not mean that we are to neglect the Old Testament Scriptures. Peter speaks quite to the contrary; he says that we would do well to take heed to them, because in reading those Old Testament prophecies, New Testament truth will stand out in contrast more distinctly, just as broad daylight supersedes the light from a lamp. As a result, we are given to see just how distinct Israel’s earthly blessings are from the heavenly blessings of the Church. The practical effect of understanding this will make us value our portion in Christ, and motivate us to walk in the light of that heavenly revelation of truth.
Secondly, the Apostle says that giving heed to the prophetic Scriptures causes the “day star” to arise in our hearts (2 Peter 1:19). This refers to the Lord’s coming (the Rapture) for His bride, the Church. When we realize that before all those things in prophecy come to pass, the Lord must first come and take us home to heaven, the result is that His coming for us becomes more imminent. The practical effect of this on our lives is an exercise of wanting to be ready to be called away at any moment (1 Thess. 5:6).
Thirdly, studying prophecy gives us to see the end of this world. Seeing that it is all going to come under the judgment of God, we will realize how utterly futile it is to be expending our energies on building up something that is doomed. The practical effect of this will cause us to be more separated from the world now. “Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, looking for and hastening unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?” (2 Peter 3:11-12).
The Rapture (The Blessed Hope of the Church)
• The Lord Jesus promised, “In My Father’s house are many mansions, if it were not so I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also” (John 14:2-3). He also said, “Surely I come quickly” (Rev. 22:20).
• The proper hope of the Christian is to expect the Lord to come at any moment. There are many indications that lead us to conclude that the Lord’s coming is very near at hand. (See Appendix ‘B’ for a lengthy discussion on this point.) As a result, Christians all over the world are looking for the Lord to come. This is the Christian’s “blessed hope” (Titus 2:13). The Lord could come today! “For yet a [very] little while, and He that shall come will come, and will not tarry” (Heb. 10:37).
• The Lord Jesus will descend from heaven with a “shout,” with the “voice of the archangel,” and with the “trump of God” (1 Thess. 4:15-18). This is what Christians call, “the Rapture.”
• The “shout” is to awaken the “dead in Christ.” These sleeping saints are Christians who have been saved during the period when the gospel of God’s grace has gone forth in this world. But having died, their souls and spirits have gone to heaven to be with Christ. We could call them the sleeping portion of the Church. Even though death has claimed their bodies they are still referred to as being “in Christ.” The Apostle Paul uses this expression in his epistles to denote the Christian’s individual place of acceptance before God. To be “in Christ” means to be in Christ’s place of acceptance before God. The very position that Christ now occupies before God is the Christian’s place. Old Testament saints are not said to be “in Christ,” although their souls and spirits are safe with Him in heaven. At the Lord’s coming, these Christians will have their bodies rise out of their graves in resurrection (1 Cor. 15:23). This is part of the first resurrection.
• The “voice of the archangel”: this is not a reference to Michael the archangel, but to the Lord’s own voice “with archangelic” power. His voice will call the Old Testament saints out of their graves. The Lord had often appeared to His people of old as “the Angel of the Lord,” and now calls them out of their graves with that same voice with which they are familiar. They will rise out of their graves at the same time as the “dead in Christ” rise (Heb. 11:40). Even though they are a different class of righteous persons, they will also partake in the first resurrection (Heb. 12:23–“just men made perfect”).
• The “trump of God” will close up this present dispensation with the snatching away of the remaining believers who are alive on earth at the time of the Lord’s coming. All three classes will be “caught up together” to meet the Lord in the air.
The Distinction Between “The Rapture” And “The Appearing of Christ”
• It is important to understand the distinction, in Scripture, between the Rapture and the Appearing of Christ. The two events are not to be confused. Although the Lord comes out of heaven on both occasions, the Rapture and the Appearing of Christ are distinctly different.
• The Rapture is when the Lord comes for His saints (John 14:2-3); the Appearing of Christ is when He comes with His saints which were taken to glory at the Rapture (Jude 14, Zech. 14:5).
• The Rapture could take place at any moment; but the Appearing of Christ will not occur until about 7 years after the Rapture.
• At the Rapture, the Lord comes secretly, in the twinkling of an eye (1 Cor. 15:52); at His Appearing, He comes publicly and every eye shall see Him (Rev. 1:7).
• At the Rapture, He comes to deliver the Church (1 Thess. 1:10); at His Appearing, He comes to deliver Israel (Psa. 6:1-4).
• At the Rapture, He comes in the air for His Church because they are His heavenly people (1 Thess. 4:15-18); at His Appearing, He comes back to the earth (the Mount of Olives) for Israel because they are His earthly people (Zech. 14:4-5).
• At the Rapture, the Lord gathers His saints Himself (1 Thess. 4:15-18; 2 Thess. 2:1); but at His Appearing, He sends His angels to gather together the elect of Israel. (Matt. 24:30-31).
• At the Rapture, He takes the believers out of this world and leaves the wicked behind (John 14:2-3); at His Appearing, the wicked are taken out of the world for judgment and the believers (those who have been converted through the gospel of the Kingdom that will be preached during the Tribulation) are left to enjoy blessing on earth (Matt. 13:41-43; 25:41).
• At the Rapture, He comes to deliver His saints (the Church) from the wrath to come (1 Thess. 1:10); at His Appearing, He comes to deliver the wrath (Rev. 19:15).
• At the Rapture, He comes as the Bridegroom (Matt. 25:6, 10); at His Appearing, He comes as the Son of Man (Matt. 24:27-28).
• At the Rapture, He comes as the “Morning Star” which rises just prior to daybreak (Rev. 22:16); at His Appearing, He comes as the “Sun of Righteousness,” which is daybreak (Mal. 4:2).
• At the Rapture, He comes without any signs, because the Christian walks by faith and not by sight (2 Cor. 5:7); at the Appearing, His coming will be surrounded by signs, because the Jews seek a sign (Luke 21:11, 25-27; 1 Cor. 1:22).
• The Rapture is never referred to in Scripture as a “thief in the night,” but His Appearing is—5 times (1 Thess. 5:2; 2 Peter 3:10; Matt. 24:43; Rev. 3:3; 16:15). There is the Lord’s coming to His own (His first coming–John 1:10-11; Heb. 10:7), His coming for His own (the Rapture–John 14:2-3; 1 Thess. 4:15-18), and His coming with His own (the Appearing–Jude 14).
• The bodies of the saints “caught up” to meet the Lord at the Rapture will undergo a tremendous physical change. They will not receive new bodies, but rather, “changed” bodies (1 Cor. 15:51-52; Phil. 3:21; Job 14:14). Their bodies will be glorified like the body of the Lord Jesus Christ when He appeared to His disciples in resurrection (Rom. 8:17, 28-30; Phil. 3:21; Luke 24:39).
• The saints “caught up” at the Rapture will also experience a permanent moral likeness to Christ, as well as having a physical change in their bodies. This moral conformity to Christ in the saints, which is effected by the silent work of the Spirit of God, has already begun while they are still on earth, but then it will be complete (Rom. 8:28-30; 2 Cor. 3:18). Hence, they will all be like Christ physically (Phil. 3:21) and like Christ morally (1 John 3:2). This will be a fixed condition that will continue forever.
• The fallen sinful nature in the saints thus “caught up,” will be eradicated. This means that they will never sin again (Heb. 11:40; 12:23–“made perfect” refers to the whole person—spirit, soul, and body; Num. 24:20–“Amalek” is typical of the flesh, which is the fallen sinful nature).
• Children under the age of accountable responsibility for their sins, whose parents (or even one parent) are redeemed, will also rise to meet the Lord in the air at the Rapture (1 Cor. 7:14–“holy”). Unbelievers, however, with their children, will be left behind to enter the Tribulation. As these children grow up in the Tribulation period they will have an opportunity to hear and believe the Gospel of the Kingdom which will be preached in that day. If some of these children are killed during the seven years of Tribulation, their souls will be safe with Christ in heaven (Matt. 18:10-11; 2 Sam. 12:23). This will be a mercy, for if they are left to grow up into adulthood, apart from the grace of God working, they would turn out like their unbelieving parents and reject the gospel, and consequently, come under judgment (Gen. 19:15). The world will not be emptied of children at the Rapture. Mr. C. H. Brown, quite rightly, used to say, “God will not rob the cradle of unbelievers at the Rapture.” He leaves their families intact.
• The Spirit of God will also be taken out of the earth in the present capacity in which He is now functioning (2 Thess. 2:6-7). Presently, He abides on earth in the Church; it is His dwelling place (1 Cor. 3:16-17; Eph. 2:22). The Lord promised that the Spirit would never leave the Church once He had taken up His abode in it (Acts 2:1-4; 1 Cor. 12:13; John 14:16). When the Church is called to glory, then He too will rise out of this world never to dwell in it again. This does not mean that the Spirit will cease to work on earth, but thereafter, He will work in the world from heaven, as He did in Old Testament times. He will continue to work in a diversity of actions (Rev. 1:4), such as quickening souls, etc.
• From that time forward, the Bridegroom (Christ), the Bride (the Church), and the friends of the Bridegroom (Old Testament saints, etc.) will be together forever (1 Thess. 4:17; Heb. 11:40).
He and I in that bright glory,
One deep joy shall share,
Mine to be forever with Him,
His that I am there.
• The Church will not go through the Tribulation. It will be taken to glory at the Rapture before the Tribulation period begins. The Lord said, “I will keep thee out of the hour of trial which is about to come upon the whole world” (Rev 3:10). See Appendix ‘C’ for further discussion on this point.
• All of the above points will take place “in a moment, in the twinkling of an eye” (1 Cor. 15:51-56).
• No man knows “the day, nor the hour” of the Lord’s coming—the Rapture (Matt. 25:13).
Things Hereafter (in Heaven)
The Father’s House
• The Lord will lead His saints whom He has “caught up” at the Rapture into “the Father’s house” in heaven (John 14:2-3; Heb. 2:13).
• After the Lord takes His people home to “the Father’s house” on high, He will sit them down at His table and serve them heavenly happiness and unspeakable joy (Luke 12:37).
The Judgment Seat of Christ
• The judgment seat of Christ will be set in heaven upon which the Lord Jesus will sit as a Judge. He will review each believer’s life. The order of the session will be:
• Review.
• Reward.
• Rejoice.
• There are two kinds of judges in society. Christ will execute judgment after the order of both. One is a judge in a penal character vested with authority to pass a sentence of judgment on a guilty offender—i.e. a judge in the judicial courts of the land. The believer will never be found before Christ when He judges in this character. It is not the believer’s sins that are in question at the judgment seat; that has been settled once and for all through their faith in His finished work on the cross. Knowing this gives the believer great boldness as he anticipates the Day of Judgment (1 John 4:17).
• He can rest with perfect confidence in the sure Word of God that states that he “shall not come into condemnation” (John 5:24; Rom. 8:1). The other kind of a judge is that of an umpire, having knowledge sufficient to decide on the merits of an object in question—i.e. a judge at an art show. The judge, in this case, is there to appraise and assess the quality and workmanship of the article on display. It is in this second character that Christ is seen as a Judge with believers. God keeps books (records); when a person gets saved He closes the debt side of the ledger and opens the credit side. From that moment forward everything in the life of the believer that is done for Christ will be recorded for future reward. Each believer will be rewarded for faithfulness in their life (1 Cor. 4:5). The judgment seat of Christ is when the rewards will be given out.
• The believer’s deeds (2 Cor. 5:10), works of service for the Lord (1 Cor. 3:9-15), motives (1 Cor. 4:4-5, Rom. 2:15-16), words (Matt. 12:36-37), and personal exercises (Rom. 14:1-12), will all pass into review before the holy eye of the Lord Jesus Christ. Everything in their life will be manifested in that day, both before and after conversion, because the Scripture says, “According to that he hath done, whether it be good or bad.” (2 Cor. 5:10)
When I stand before the throne,
Clad in beauty, not my own,
Then Lord shall I fully know,
Not til then how much I owe.
• All that will come out at the judgment seat of Christ will apparently be a matter between each saint and God. It will not be a public exposure before others.
• Those things which the saints have done in their lives that are not according to the Lord’s approval will be burnt up and they will receive no reward for them (1 Cor. 3:14-15).
When I stand at the judgment seat of Christ,
And He shows His plan for me,
The plan of my life as it might have been
Had He had His way, and I see
How I blocked Him here,
And checked Him there,
And I would not yield my will,
Will there be grief in my Saviour’s eyes,
Grief though He loves me still?
He would have me rich, but I stand there poor,
Robbed of all but His grace;
While my memory runs like a hunted thing,
Down the paths I cannot retrace.
Lord, of the years that are left to me,
I give them to Thy hand;
Take me, break me, and mould me,
To the pattern Thou hast planned.
• There are three reasons for the judgment seat. Firstly, it is to magnify the grace of God in meeting the believer’s need. When the Lord reviews their lives and brings to light their sins and failures, He will show them just how great a debt they really had before God.
• In that day, the saints will learn the true badness of their flesh, and they will also learn how great His grace has been in rising over it all. “Where sin abounded, grace did much more abound” (Rom. 5:20). Secondly, it is to reveal the perfect wisdom of God in all the ways that He has taken with His people. The Lord will, so to speak, put His arm around the believer and go through his or her life step by step. He will reveal the story of His patient grace, perfect wisdom, and boundless love that has followed them through their whole lives. All of the hard questions that they have had as to why certain things happened to them will be answered then. He will show them the reason why those troublesome and difficult things they passed through were necessary. In the end, they will say, “His way is perfect” (Psa. 18:30). Thirdly, it is to determine the rewards of the saints and the place that they will consequently have in the kingdom (Luke 19:16-19).
• The results of the judgment seat of Christ will stimulate the eternal praise of the saints of God (Rev. 19:7).
• Every believer will receive a reward from the Lord. “Then shall every man have praise of God.” (1 Cor. 4:5; Matt. 25:21-23) There are, perhaps, 7 crowns that will be given as rewards. The “incorruptible crown” (1 Cor. 9:25), the “crown of rejoicing” (1 Thess. 2:19), the “crown of righteousness” (2 Tim. 4:8), the “crown of life” (Jam. 1:12; Rev. 2:10), the “crown of glory” (1 Peter 5:4), the crown of “gold”(Rev. 4:4) and the “overcomer’s” crown (Rev. 3:11).
Worship Around the Throne of God
• All of the heavenly saints (referred to under the figure of the 24 elders in the book of Revelation) will take their place on thrones around the Lord in heaven. As they look upon Him in all of His creatorial and redemptive glory, they will cast their crowns, and themselves, at His feet in adoration and worship (Rev. 4-5).
The Marriage of the Lamb
• The marriage of the Lamb (Christ) will take place in heaven. The bride is the Church. The guests at the marriage supper will be the friends of the Bridegroom—the Old Testament saints, etc. (John 3:29; Rev. 19:6-10).
Things Hereafter (on Earth)
• When the Lord’s coming occurs, all who do not know Him as their Saviour will be left behind on earth to enter the Tribulation period (Matt. 25:10-12).
• The “gospel of the grace of God” (Acts 20:24) which promises justification from all things and membership in Christ’s body (the Church) for all who believe will no longer be preached, because those who do the preaching will have been taken to heaven at the Rapture. Those who have consciously rejected this great salvation will never have another opportunity to be saved. This is a very solemn thing, and shows that the grace of God as presented in the gospel cannot be trifled with; God will not be mocked (Acts 13:38-41; Gal. 6:7).
The Two Restrainers Removed
• There are two forces that God has placed in this world to restrain the course of evil. In the seven-year Tribulation period, these will be removed. The first will be removed gradually, and the second will be removed in a moment of time; the result of which will allow men to have the earth as they have wanted—without God’s moral standards. Consequently, they will taste the fruit of their evil doings.
• Firstly, there is “that which restrains” (2 Thess. 2:6). This is a reference to the governments in various lands being conferred with authority from God, and thus, are responsible to check evil (Gen. 9:5-6; John 19:11; Dan. 2:37; Rom. 13:1-6). As the Tribulation progresses, the governments in the hands of men will apostatize, and all semblance of uprightness will be abandoned. This will be seen particularly in the West, which has professedly built its principles of government on the moral standards of the Bible. During the Tribulation period, the government in the West will restrain evil in declining degrees until “the man of sin” (the Antichrist) is “revealed in his time”—which will be the middle of the prophetic week. “The mystery of lawlessness already works” today, and is on a steady increase; it will reach its climax in the corruption the Antichrist will bring in.
• There is also “He who restrains” who will be “taken out of the way” (2 Thess. 2:7). This is a reference to the Person of the Holy Spirit leaving the earth as a place of residence. Presently, the Spirit dwells in the Church as His habitation (John 14:17; 1 Cor. 3:16; Eph. 2:22), but when the Church is called to heaven at the Rapture, the Spirit of God will be “gone” from the earth in this capacity. The presence of the Spirit on earth is bridling the passions of men, somewhat, but when the Lord comes, He will be removed. (This does not mean that the Spirit of God will cease to work on earth. He will continue to strive with men, etc., but He will work with them from heaven by quickening souls, etc.—as He did in Old Testament times.)
• Corruption and violence will set in at an accelerated pace. Life on earth, morally, will resemble the days of Noah and Lot (Luke 17:26-29). As things progress during the Tribulation period “iniquity shall abound.” (Matt. 24:12)
The Revival of the Roman Empire
• After the true Church has been called away to heaven, the Roman Catholic system will gather together many sects in Christendom (referred to as “her children”–Rev. 2:23) into one corrupt religious system called, “the great whore–Mystery” (religious) Babylon.” This is the false Church (Rev. 17:1-2).
• As the Church of Rome has sought in the past to influence government, she will again enter the political arena in a campaign to unite the nations of western Europe and perhaps some of North America. Countries such as Italy, Britain, France, Spain and others which have had the light and privileges of Christianity (the gospel), being nominally Christian, will be involved in her coalition. The Church of Rome’s power, money, and influence will help unite these nations into a ten nation confederacy called “the Beast” (Rev. 6:1-2–1St seal).
• The forming of this Western confederacy of nations is the revival of the old Roman Empire predicted in the Scriptures. It may also be referred to as the Beast (Rev. 13:3; Dan. 2:41-43; 7:7-8, 19-27).
• The Church of Rome (the religious system of Babylon) will control the revived empire (the political system) for a time—the first 3½ years of Daniel’s seventieth week. This is what is referred to as the woman (“the great whore”) riding the Beast (Rev. 17:1-13). This will be its seventh form of government in the history of the Roman Empire (Rev. 17:10-11). The government under this woman will only “continue a short space”—3½ years.
• The city of Rome will be the capital of the newly revived empire. It will be the imperial seat of government (Rev. 17:9-13).
The Return of the Jews to Their Homeland
• At the same time the Jews (the two tribes—Judah and Benjamin) will return “en masse” to the land of Israel from all parts of the earth (Gen. 31:3;* Isa. 18:1-4). This will be a world-wide movement.
• A sea-faring power will assist the Jews in their purpose to return to the land of Israel. This will probably be the newly revived Roman Empire—the Beast. Over the last 100 years the Western nations have had a favorable interest in the Jews, and this will continue into prophetic times. This maritime power will effect (aid) a national return of the Jews (the two tribes).
• Approximately 12 to 14 million Jews will return from all parts of the earth for political, commercial, religious, and cultural reasons. Some 3 to 4 million Jews have returned to their homeland already, but in that day, the mass of the Jews will return (Isa. 18; Psa. 73:10).
• The majority of the Jews who return will do so in unbelief, not having real faith in God. They will be apostate, having given up the knowledge of God and the Scriptures (Psa. 73:8-12; Psa. 1:4-6; Isa. 17:10).
The Believing Jewish Remnant
• A God-fearing remnant amongst the returning mass of Jews will be distinguished among the apostates as having true faith in God. They will fear God and tremble at His Word (Psa. 1:1-3; Isa. 17:6-7; 66:2; Mal. 3:16-18).
• The godly Jewish remnant’s hope will be the coming of their long waited for Messiah to bring in the kingdom according to their Old Testament Scriptures (Psa. 2).
• Some among the believing godly remnant, called “the Maschilim” (“the wise, or instructed ones”–see J. N. Darby Translation footnote on Daniel 11:33), will instruct the others in the way of the Lord. A testimony for God will result around Jerusalem (Dan. 12:3, 10). See the “Maschil” Psalms (Psa. 32; 42; 44; 45; 52; 53; 54; 55; 74; 78; 88; 89; 142).
The Seventieth Week of Daniel—The Seven-Year Tribulation Period Begins
• The Jews, nationally (“the many”–Dan. 9:27), will enter into a “covenant” with the revived Roman Empire to provide what they think will be protection from the surrounding Arab nations and the rising political pressures in the Middle East. They will rely on Rome’s military power (the Beast) instead of the Lord (Dan. 9:27; 11:38; Isa. 28:14-19; Isa. 8:9; 1 Thess. 5:3; Psa. 20:7; Rev. 13:4). The establishment of this pact will begin the seventieth week of Daniel’s prophecy (Daniel 9:27). The “one week” (of years) marks the final period in Israel’s history, after which the promises of God to bless Israel in the kingdom reign of Christ will be realized (Dan. 9:24).
• The “covenant” will be enacted by the political leader (“he”) of the newly revived Roman Empire under the government of the Roman Catholic Church (Dan. 9:27). It is not known who this person will be. He will only continue in office “a short space”—the first 3½ years (Rev. 17:1-11).
• The God-fearing remnant of Jews will be counseled (through the voices of prophets among them—“the Maschilim”) to have nothing to do with the covenant, but to sanctify the Lord of Hosts in their hearts and to lean upon Him alone (Isa. 8:11-13; Psa. 20:7).
• The signing of this “covenant with death” and “agreement with hell,” between the Jews and the Roman Beast, seals the nation’s doom. It will have its end with a “consumption” of the land (a terrible destruction of lives) by the King of the North and his Arab confederacy invading from the north (Isa. 28:15; Dan 9:27).
• There will be a time of Tribulation for seven years (the “one week”) that will come upon the whole world, called “the hour of temptation [trial]” (Rev. 3:10). This will be felt especially by the Jews who will have returned to the land of Israel. In connection with them, it is called “the time of Jacob’s trouble” (Jer. 30:7). During this period, God will deal with the Jews, and will bring those who have faith among them (the remnant) into the blessings of the kingdom when the Millennium begins. The Tribulation woes will be used of God to produce repentance in the faithful Jews and to prepare them to receive their Messiah (the Lord Jesus Christ) when He comes at His Appearing.
The Beginning of Sorrows
• The first 3½ years of the prophetic week is called “the beginning of sorrows” (Matt. 24:8).
• The Jews returning to their homeland will bring the wealth that they have gathered through their commercial success with them. The land of Israel will be filled with gold, silver, and treasures (Gen. 31:17-18;* Isa. 2:7-8; Psa. 73:3-12).
• The apostate Jews will have a temple in the land of Israel. They will offer sacrifices and will observe feasts and Sabbaths in a traditional way only (Matt. 24:15; 2 Thess. 2:4; Psa. 42:4; Dan. 9:27; 12:11; Isa. 1:10-15; Psa. 1-42–1st Book of Psalms).
• The apostate mass of Jews will pass through the motions of worship without any thought toward God. “He that sacrificeth a lamb will be as if he cut off a dog’s neck.” Their ways before the Lord will be an abomination (Isa. 1:10-15; 66:3-4).
The Seal-Judgments
• The Lord’s first dealings with the earth in the Tribulation period will be providential—i.e. earthquakes, famines, pestilence (disease), etc. These dealings are called “seal” judgments (Rev. 6:1-17; Matt. 24:6-7). The first seal has been mentioned already. It has to do with the Church of Rome’s false purity and great wealth being used to influence the governments in Western Europe, and perhaps America, to form a super-confederacy. This is the revival of the Roman Empire.
• The conditions in the Middle East, Western Europe (and probably America)—known as the prophetic earth—will turn to unrest. Strife will arise in every aspect of life. Violence and bloodshed will abound. Civil peace will be taken from the earth (Rev. 6:3-4–2nd seal).
• Wars and rumors of wars will be in the air (Matt. 24:6-7).
• As things progress during the first 3½ years of the Tribulation, agriculture will begin to fail and widespread famine will follow. Grief and sorrow will be multiplied (Rev. 6:5-6–3rd seal; Matt. 24:7).
• Initially, the wealthy class in society who love the finer things of life (“the oil and the wine”–Prov. 21:17) will not be affected by the dearth. Many of these will be Jews who have amassed great riches to themselves. The labouring classes, however, will suffer severely (Rev. 6:6).
• Pestilence (disease) will sweep over Western Europe (“fourth part of the earth”). Death through these pestilences will follow (Rev. 6:7-8–4th seal; Matt. 24:7).
• The Gospel of the Kingdom will be preached by the faithful, believing remnant of Jews. This gospel announces the coming of the King and Messiah of Israel to establish the kingdom promised in the Old Testament Scriptures. As things progress, some of the converted Gentiles will also preach this gospel. Every nation will have some testimony of this gospel given to it (Matt. 24:14). Those who have not willfully and intelligently rejected the Gospel of the Grace of God, preached in the Christian era, will have an opportunity to believe the Gospel of the Kingdom. A great multitude of Jews and Gentiles will believe it and will be blessed on earth when Christ establishes His kingdom (Psa. 96; Rev. 7:1-7).
• As things on earth continue to darken, the corrupt religious system of Rome that rules over the newly united nations of Western Europe will begin to martyr the Jewish witnesses that have been preaching the Gospel of the Kingdom. Rome will see these witnesses as revolutionists who are trying to undermine its control of the newly formed empire, by propagating doctrines of another government or power that will overthrow it. As we mentioned earlier, the Gospel of the Kingdom concerns the coming of Israel’s Messiah to put down every dominion, power, and nation to establish His throne of universal government over the whole world. As a result of Rome’s anger, many godly Jewish witnesses will be put to death for the Word of God and the testimony they will hold (Rev. 6:9-11–5th seal; Matt. 24:9; 1 Kings 19:1-3*).
Satan Cast to the Earth
• Of all the wars that are about to occur in the coming day, the first victory of God in “war” will occur “in the heavens.” There has been conflict in those realms for thousands of years (Eph. 2:2; 6:10-12), but as things near the middle of Daniel’s seventieth week “Michael and his angels” will overcome Satan (“the dragon” and “his angels”), and will cast them out of heaven onto the earth (Rev. 12:7-12). From this time forward, Satan’s sphere of operation will be restricted to the earth.
• The heavens will rejoice when Satan is cast out (Rev. 12:12). As a result of the expulsion of those wicked spirits, the heavens will be cleansed of the presence of evil (Compare Job 15:15; Heb. 9:23).
• Being cast out of heaven, Satan will concentrate his energy in an all-out attempt to lead the world after himself and away from God. He will first cause a great convulsion in the western part of the earth. Then he will enter the political arena, causing a general upheaval. There will be a collapse of the whole order of civil and governmental authority in the west. The government under the leadership of “the great whore” (the false church—Rome) will become chaotic; disorder and anarchy will result (Rev. 6:12-17–6th seal).
• This will strike terror into the hearts of the earth-dwellers as they see the breaking up of the establishment—i.e. the government offices, businesses, organizations, etc. There will be “distress of nations with perplexity, and men’s hearts failing them for fear,” as they sense the rumblings of judgment to come (Rev. 6:15-17; Luke 21:25-26).
The Middle of the Prophetic Week
• The middle of Daniel’s seventieth week marks a very significant time in the scheme of prophetic events. It is from this point that many of the prophetic calculations are based. The last half of the week (three and a half years) is referred to as 1260 days, or 42 months, or “time, times, and the dividing of time” (Dan. 7:25; Rev. 11:3; 12:6, 14; 13:5). Additional extensions to this period are also calculated from the middle of the week, such as 1290 days and 1335 days (Dan. 12:11-12). Essentially, these dates mark three stages of Israel’s deliverance, and show that their deliverance will not take place in one day.
• At 1260 days or “time, times, and a half” (Dan. 12:7; Rev. 11:3; 12:6, 14; 13:5) the remnant of the Jews are delivered from the Antichrist.
• At 1290 days (Dan. 12:11) the remnant of the Jews are delivered from the King of the North.
• At 1335 days (Dan. 12:12)—The remnant of all twelve tribes of Israel are delivered from Gog.
The (Personal) Beast
• Needing agents to accomplish his end, Satan will bring forth a man out of the confused state of things that he has created in the west. This man is “the little horn” (Dan. 7:8, 20, 24-25)—He is also called “the (personal) Beast” (Rev. 13:1-8; 17:10-18; 19:20) and “the king of Babylon” (Isa. 14:4*). He will be a Gentile. This is deducted by the fact that he comes out of “the sea” (Rev. 13:1; 17:15—the restless state of the Gentile peoples), and up from among the “ten horns,” which are the Gentile nations of Western Europe (Dan. 7:8, 20, 24-25).
• Satan will energize this man (“the little horn”—”the Beast”) with extraordinary power, and he will be totally given over to doing Satan’s bidding (Rev. 13:4).
• “The Beast,” with the aid of Satan’s power, will quickly take over the revived Roman Empire which will be in a state of anarchy. He will become its new leader, and will rule as a dictator. He will gain control of the empire through intimidation and force. It appears that after subduing three (perhaps the strongest) of the ten horns (the ten nations), that the others will capitulate and submit to him, giving him their power (Dan. 7:8, 20, 24-25; Rev. 17:13, 17).
• Satan will also control other government leaders in the empire (Rev. 12:4—the “stars” are drawn by the “tail” of the dragon).
• At that time, the political side of the empire (the ten nation confederacy) with the Beast at its head, will throw off and destroy “the whore” (the false church) that has been riding (controlling) the empire for the first three and a half years (Rev. 17:16-18). This is what is referred to, in the book of Revelation, as “Babylon is fallen” (Rev. 14:8; 18:1-20). It refers to the religious side of the empire under the Roman Catholic Church becoming defunct. Hence, the political side of Babylon, with the “little horn” (the personal Beast) at its helm, will overthrow the religious leadership of the empire so that it can have unrivalled control.
• Having thrown off the religious system, the empire will take on a new and different form by becoming Satanically controlled by the Beast. The empire, with the personal Beast ruling, will continue in this form for forty-two months—for the last 3½ years of the 70th week of Daniel (Rev. 13:2-8).
• All of the world will wonder at the Beast (the ten nation western confederacy) in its new form (Rev. 13:3; 17:8).
The Antichrist
• At about this time, another man will rise up in the land of Israel; he will also be energized by Satan (2 Thess. 2:9). He will be an Israelite, perhaps from the tribe of Dan (Dan. 11:37; Gen. 49:16-17) (Note: the tribe of Dan is omitted in Revelation 7.) He will work conjunctively with the first Beast, the “little horn,” and will be his spiritual advisor. This man is the “Antichrist” (1 John 2:18). He is also known as “the King” (Dan. 11:36; Isa. 8:21; 30:33; 57:9), “the Man of Sin” (2 Thess. 2:3), “the Son of Perdition” (2 Thess. 2:3), “the Wicked or Lawless One” (2 Thess. 2:8–J. N. Darby Trans.), “the Fallen Star” (Rev. 9:1), “the 2nd Beast” (Rev. 13:11-18), “the False Prophet” (Rev. 16:13; 19:20; 20:10), “the Foolish and Idol Shepherd” (Zech. 11:15-17; Psa. 14:1; Psa. 53:1), “the Bloody and Deceitful Man” (Psa. 5:6, etc.), “the Profane Wicked Prince of Israel” (Ezek. 21:25), and “the Prince of Tyrus” (Ezek. 28:2). Psalm 10 gives us a moral description of the character of this man.
• The Man of Sin (the Antichrist) will present himself to the Jews as their Messiah, and the mass of them will receive him without credentials, and will make him their king. He will reign over the Jews in the land of Israel (John 5:43; Dan. 11:36-39; 2 Sam. 15:2-6, 11*).
• Antichrist will establish his seat of government in Jerusalem, and will promote his partisans and devotees to positions of prominence in the land of Israel. Jerusalem will be thoroughly given over to his wickedness (Isa. 1:21-23; Dan. 11:39; Isa. 28:14; 1 Sam. 22:7-8*).
• The moral description of the apostate Jews who will follow Antichrist can be seen in the following Scriptures: Psalm 14; Psalms 35-36; Psalm 73:3-12; Isaiah 58-59.
The Covenant Broken
• The Beast, with the help of the Antichrist, will then breach the terms of the “covenant” that the empire will have with the Jews. They will abolish all religious activity in their realm (the western part of the earth including the land of Israel), causing the false worship in both corrupt Christendom and Judaism to cease. They will do this to make way for their plan to enforce the worship of the Beast and his image (Dan. 9:27; Rev. 17:16; Psa. 55:20–“he hath broken his covenant”).
The Abomination of Desolation
• An idolatrous image of the Beast will be set up in the temple at Jerusalem by Antichrist. This is “the abomination of desolation” (Dan. 3:1-7;* 9:27; 12:11; Matt. 24:15; Rev. 13:12-15; 2 Kings 16:10-18*). He will then issue a command throughout the empire for all to worship the image. Idolatry will be forced on the Jews in Israel, and on all people in Western Europe. This might include America as well.
• Those under this totalitarian enforcement are the earth- dwellers of apostate Christendom. These earth-dwellers (“them that dwell upon the earth”—mentioned ten times in the book of Revelation—chap. 3:10; 6:10; 8:13; 11:10; 13:8, 12, 14; 14:6; 17:2, 8) are a special class of persons who have heard and rejected the Gospel of the Grace of God preached in this present Christian era. The present gospel call promises eternal life with Christ in heaven in the Father’s house, but these rejecters have, essentially, said “no” to Christ and to heaven, and would rather have the earth. In choosing the earth, they will get it with all of its sorrows and troubles and judgments.
• As retribution for rejecting the Gospel of the Grace of God, God will send “a strong delusion” to deceive the earth-dwellers. They will not believe the gospel, but they will believe the delusions of Antichrist! Through “signs and lying wonders,” the Antichrist will deceive the mass of the earth-dwellers in the west. They will believe his lie and worship the Beast and his image, thus sealing their doom (Rev. 13:11-15; 2 Thess. 2:9-12).
• The Antichrist, with the aid of the Beast, will force all in the Western earth—including the Jews in the land of Israel—to receive “the mark” of the Beast (Rev. 13:16-18).
• The mark will be put on their foreheads, or on their right hands. Without this mark, people will not be able to buy or sell—in other words, to carry on normal life. Hence, life in the empire, under the Beast, will be subjected to incredible scrutiny and control. This will probably be “sold” to the public as being necessary for their security in view of the mounting terrorist threats, etc. The people will gladly accept the mark, and thus, seal their doom!
The Trumpet-Judgments
• As the latter half of the prophetic week begins, there will be another series of judgments that will fall on the Western nations that have rejected the Gospel of the Grace of God. These are the “trumpet-judgments” (Rev. 8-9). These judgments, though still providential in character, are more direct, coming from the hand of the great Angel-Priest Himself—the Lord Jesus Christ (Rev. 8:3-5).
• The sphere in which these trumpet-judgments fall is on “the third part” of the world. This term is used twelve times in Revelation 8. It refers to a specific sphere on earth—i.e. the Roman earth, or the Western world—where the Beast and the Antichrist exercise their authority. This will include Israel, Western Europe, and perhaps America. (Students of prophecy call this area “the prophetic earth.”)
Collapse of the Western Economy
• The first of these judgments will be upon the prosperity of the western world. The wealth and prosperity (“the green grass”) that the west has known will dry up. The wealthy, who were not affected by the dearth in the first 3½ years, will now feel the famine conditions that will have spread throughout the western world (Rev. 8:7—1St trumpet).
The Great Apostasy in the West
• At about this time, a great political power in the west (a “mountain,” in Scripture, is emblematic of a long established governmental power—Jer. 51:25, etc.) will give up its professed knowledge of God. This could perhaps be the United States of America, or some other leading government in the west. As a result, many more will be led into apostasy (Rev. 8:8—2nd trumpet). (Apostasy is the giving up of the professed knowledge of God; it is spiritual death—“twice dead”—Jude 12).
• Also at this time, commerce in the west will be virtually destroyed (Rev. 8:9—“the ships were destroyed”).
• Then, a renowned person (a “great star” called “Wormwood”) in a high position of influence in society or government will fall away from his professed knowledge of God, and will lead the masses in the west into apostasy—”many men died.” It is not known who this person will be (Rev. 8:10-11—3rd trumpet).
• As a result of the apostasy that will flood in, people in the West, generally, will lose all moral and spiritual discernment, and will become devoid of the knowledge of God. The “sun,” “moon,” and “the stars”—sources of spiritual light—will be darkened to them. God will take it away from them because they have rejected the message of His grace when it was preached while the Church was on earth (Rev. 8:12–4th trumpet).
• The Antichrist (“the fallen star”), the Jews’ false Messiah, will come forward in the latter half of the prophetic week in his full satanic character. His mission will be to lead unbelieving Jews and the unbelieving earth-dwellers in the west into apostasy. He will be allowed of God to release the forces of satanic evil that heretofore have been confined to “the abyss.” “The smoke of a great furnace” (figuratively speaking), will come forth from the “pit” and thoroughly “darken” the minds of men. This is the “strong delusion” (mentioned earlier) which will come over those who have rejected the Gospel of the Grace of God. People in the west will believe the Antichrist’s “lie” and will be “damned” as a result. The torment of a guilty conscience (the scorpion’s bite) will be the affliction of all who apostatize (Rev. 9:1-12—5th trumpet; 2 Thess. 2:9-12).
• The Antichrist will “exalt himself and magnify himself” above all that is of God. He will sit in the temple and proclaim to be God—making himself an object of worship (Dan. 11:36; 2 Thess. 2:3-4).
• Open idolatry and worship of the Beast (Dan. 6:7; Rev. 13:4) and of Antichrist (2 Thess. 2:3-4) will be practiced. The once enlightened lands of Christendom and Israel will be given over to demon worship. The last state of the Jews engaged in this idolatrous worship will be seven times worse than when they embraced idolatry in the days of their Old Testament kings (Matt. 12:43-45; Dan. 6:7*).
• False Christs and false prophets will arise in the land of Israel showing signs and wonders that will lead many away from the truth (Matt. 24:23-26).
The Great Tribulation
• The Jewish remnant, and the Gentiles who believe the Gospel of the Kingdom that will be preached in that day, will for conscience sake refuse to worship the image of the Beast or receive its mark. This will draw out the bitter hatred of the Beast and the Antichrist, who will unleash the most terrible persecution that the world has ever known against those who refuse their system of control. They will “make war with the saints” in the prophetic earth, and will “overcome” many by martyrdom (Rev. 12:6, 13-17; 13:7, 13; Dan. 3:1-25;* 7:21; Matt. 10:16-23; 24:21-22; Mark 13:19; Mic. 7:2). However, those who refuse the mark of the Beast and die as martyrs for their faith are the real victors (Rev. 15:2).
• The terrible persecution unleashed by the Beast and Antichrist will precipitate “the great tribulation,” which will continue for 1260 days, measured from the middle of the prophetic week. These days will end 18 days short of the last 3½ years—which is 1278 days). It is also called “the time of Jacob’s trouble” (Matt. 24:21-22; Jer. 30:7; Dan. 12:1; Rev. 12:6; Jam. 5:17; Rev. 8-11:18—7th seal).
• The Beast, with the Antichrist, will take full control of the land of Israel. They will hold it for the last 3½ years as belonging to their empire. All who are in the land will be under their subjection (Rev. 11:2; Luke 21:24; Ex. 3-12*).
• As the true knowledge of God is abolished in the realm of the Beast and the Antichrist (the revived Roman Empire), there will be a famine for the Word of God. People will seek for “the Word of the LORD” and will not find it (Amos 8:11-12).
• The persecution during the Great Tribulation will be so severe that people will hesitate to tell their thoughts to their spouses or members of their family for fear of being turned over to the authorities. A dearest friend will not be trusted (Jer. 9:4-5; Mic. 7:2, 5-6; Matt. 10:21-23).
• On account of the city of Jerusalem and the land of Israel being given up to the wickedness of idolatry that the Antichrist will bring in, and the persecution that will arise, the Jewish remnant will be forced to flee to the mountains, the caves, and the dens of the earth for safety. They will be hunted beyond measure (Isa. 66:5; Psa. 42-72—2nd book of the Psalms; Matt. 24:16-21; 1 Sam. 19-27;* 2 Sam. 15:13-17:29;* Jer. 36:26;* Rev. 12:6, 14-15).
• Some of the Jewish remnant will flee into the mountains of Judea for shelter (Matt. 24:16).
• Some of the remnant will flee eastward into the land of Moab—Jordan today (Isa 16:3-4; 1 Sam. 22:34; Psa. 44:11; Psa. 61:2).
• Others will go north to the Hermon mountain range in southern Lebanon (Psa. 42:6).
• Others of the remnant will go over the various cities of Israel preaching the Gospel of the Kingdom (Matt. 10:23).
• Although most of the remnant will flee, some will remain behind in Jerusalem. God will use them to maintain an adequate testimony there for Himself (signified by “the two witnesses”) in the face of the idolatry. They will be miraculously protected by God for the full duration of their testimony of 1260 days (Rev. 11:3-13).
• Although many of the faithful Jewish remnant will be divinely protected, some of them will suffer martyrdom (Psa. 12; John 16:2; Rev. 13:7; Dan. 7:21; Isa. 57:1-2; Mic. 7:2).
• Apparently, it will not rain in the land of Israel during the Great Tribulation—the last 3½ years (Rev. 11:6; 1 Kings 17:1; *James 5:17; Deut. 11:16-17).
The Seven Last Plagues—The Bowl-Judgments
• During the Great Tribulation, God will pour out another series of judgments on the Western earth—”the seven last plagues” (“vials” or “bowls”). The effects of these judgments will not be confined to the Western earth, but will be felt in the outlying countries of the world too—the Third World nations outside the prophetic earth. Hence, these judgments are wider reaching than the trumpet-judgments in Revelation 8-9, which are confined to the Western earth. Apparently, they will be poured out during the time when the trumpet-judgments fall. It appears that these last plagues will harden men who have rejected God and prepare them to be willing agents of Satan’s bidding in the coming conflict (Rev. 15-16; Psa. 79:6, 12).
• The followers of the Beast in the Western earth, and those in the outlying nations who have received his mark and worshipped his image, will be smitten with a “grievous sore.” Apparently, it will be the terrible affliction of a guilty conscience. Misery and a fearful fretting of mind will result (Rev. 16:2—1St vial).
• Any who remain in the Western earth who have not believed the Gospel of the Kingdom (Matt. 24:14), and those who have rejected that gospel in the outlying nations, will apostatize from what light they have had from God. They may do this in an attempt to escape the torment of their consciences (Rev. 16:3—2nd vial).
• The natural joys and well-being of life will be taken away from those in the Western earth, and from those in the outlying nations. This will be God’s retribution for persecuting His saints who have gone into all the world preaching the Gospel of the Kingdom (Matt. 24:14). They will be made to drink of the bitterness of their own apostasy. Life in these regions will be marked by misery and frustration (Rev. 16:4-7—3rd vial).
• A great governing authority (under the symbol of the “sun”) will become the cause of a frightful oppression over men. This is, perhaps, the workings of some governmental ploy to tighten its grip over its subjects. Men will be further hardened against God as a result (Rev. 16:8-9—4th vial).
• Moral and spiritual darkness will sweep over the subjects in the kingdom of the Beast (the Western world). This probably refers to an awful sense of the abandonment of God that will come over them. They will be thoroughly hardened against God (Rev. 16:10-11—5th vial).
• With men and women of both the outlying nations (4th vial) and the Western world (5th vial) thoroughly hardened against God, the stage will be set for men to be used as willing instruments of Satan in the Armageddon to come—when he will lead them in battle against their own Maker (Rev. 16:13-14; 19:19).
• Although the masses in both the West and in the outlying nations will harden themselves against God, there will be a great multitude of persons who will turn to God and believe the Gospel of the Kingdom (Rev. 7:9-17). This gospel will be preached as a last call to Israel (Psa. 95) and to the Gentile nations (Psa. 96) before the Lord appears out of heaven in judgment (Psa. 97).
• As the Tribulation period draws to a close, the “two witnesses” (a figurative number) who will hold a testimony for God in Jerusalem, in the midst of the apostasy there, will be slain by the Beast. Their bodies will lie in the streets of the city of Jerusalem for 3½ literal days (Rev. 11:7). But “the triumphing of the wicked is short” (Job. 20:5). After lying in the streets of Jerusalem 3½ literal days, the two witnesses will be resurrected and called up into heaven. As a result, an exceeding great fear will fall on all (Rev. 11:11-12).
• At about this time, the completion of the first resurrection will take place. All who have believed the Gospel of the Kingdom preached during the seven years of Tribulation, and have died through martyrdom will be raised to join the heavenly saints. There will be two classes of martyred saints raised: those who have been killed under the reign of the false church (“the great whore”) in the first 3½ years (Rev. 6:9-11), and those killed under the reign of the Beast and the Antichrist in the last 3½ years (Rev. 15:2-4). Both will share in heavenly blessing and will reign with Christ over the earth when He establishes His kingdom on earth (Rev. 14:13; 20:4-5).
The Indignation (75 Days)
• “The Indignation” is a term used by the Prophets to describe a short period of time of about 75 days (2½ months) at the end of the seven-year Tribulation, but before the kingdom reign of Christ begins. At that time, the Lord’s indignation will be poured out against Israel—on account of His controversy with them for their departure from Him (Isaiah 10:5, 25; 26:20; Dan. 8:19; 11:36, etc.)—by the hand of the Gentile armies who will align themselves against them. This period of time is computed from Daniel 12:7 and Daniel 12:11-12—from “a time, times, and an half” (1260 days—Rev. 12:6, 14; 13:5) to “the thousand three hundred and five and thirty days” (1335 days). As mentioned, to accomplish His “indignation” against Israel, the Lord will employ the instrument of the surrounding Gentile nations who have a deep hatred for Israel (Psa. 83:4-5). After the armies of those nations have been used by the Lord to accomplish His work of humbling the Jews, He will have “indignation” on them as well, and will judge them (Isa. 13:5; 30:27-33; 34:2; 66:14; Jer. 10:10; Nah. 1:6; Hab. 3:12; Zeph. 3:8).
• Daniel 11:36 indicates the start of “the Indignation.” It begins after the Antichrist’s (the willful king) reign in the land—he prospers “till” God orders the Indignation to be accomplished. Revelation 13:5 indicates that the Beast and the Antichrist will continue in their roles for 42 months (3½ years), which is the period of the Great Tribulation (Rev. 11:2). Hence, the Indignation begins at the close of the Great Tribulation. Isaiah 10:25, indicates when the Indignation will cease. It ends when the Lord judges Gog and the armies of his confederacy—presented in Isaiah as the Assyrian’s second attack (Isa. 33-34). After this, the millennial kingdom of Christ will begin (Isa. 11-12; Isa. 35; Ezek. 40-48).
• As political pressure mounts in the Middle East, hatred against the Jews (from the Arab nations particularly) will be augmented (Psa. 74:8; Psa. 83:2-5).
Six Confederate Armies
• As the various nations struggle for world supremacy and survival, they will align themselves into large coalitions because there is strength in numbers. There will be six different groups of armies that will be engaged in the various battles of the Indignation. They are:
1) The King of the South and His Confederacy (Dan. 11:40; Ezek. 30:1-8*)
This confederacy will be comprised of Egypt (the King of the South) and the allied countries of North East Africa (Ethiopia, Libya, perhaps Sudan, and others).
2) The King of the North and His Arab Confederacy (Dan. 11:40)
This is a ten-nation confederacy of nations to the north and east of Israel (Psa. 83:3-8). It will be comprised of Turkey, which is the nation that might produce the leader of this confederacy, and the Arab nations surrounding Israel (Syria, Iraq, Lebanon, Jordan, Arabia, and others). They will be Muslim peoples who have a deep-seated hatred of the Jews (Psa. 83:3-4).
3) The Western Confederacy Led by the Beast
This is the revived Roman Empire (Dan. 2:40-45; 7:7-27; Rev. 13:1-3). It is a ten-nation confederacy from Western Europe (Italy, Britain, France, Spain and others, and perhaps even some of North America). These countries are nominally Christian. They have outwardly embraced Christianity and have partaken, in a measure, of its light and privileges, but are without faith in the Saviour, Jesus Christ. This group of nations could also be referred to as (political) Babylon.
4) The King of Kings and the Armies of Heaven (Rev. 19:11-16)
This is the army of the Lord Jesus Christ. It will consist of Christians who will have been taken to heaven at the Rapture, and all who have partaken in the first resurrection from New and Old Testament times.
5) Gog and His Confederacy (Ezekiel 38:1-7)
This confederacy will be comprised of Russia and many other nations in the far north and east of Israel (Germany and other eastern European nations). They will be mostly atheistic people.
6) Israel’s Armies (Isa. 11:13-14; Jer. 51:19-23; Psa. 108:10-13; Mic. 4:13; Zech. 12:6; 14:14)
This army will be comprised of the redeemed men from all twelve tribes of Israel.
Armageddon
• Armageddon is not a single battle, as is commonly thought, but is a series of battles that will be fought during “the indignation,” beginning with the King of the South coming into the land of Israel.
The King of the North
• During the Tribulation period, “a king of fierce countenance” will rise up in the Moslem nations to the north and east of Israel (Dan. 8:23-24). He will be an expert in occult science and other Satanic devices. His origin will probably be Turkish, or perhaps Syrian. He will unite the Arab nations with the singular purpose of destroying Israel (Psa. 83:3-4). He will have an enormous army of two hundred million persons (Rev. 9:16). Antiochus Epiphanes (called “a little horn,” in Daniel 8:9) is a type of this man.
The Invasion of the King of the South
• The battles will begin with the King of the South (Egypt) and his allied armies invading Israel’s land from the south (Dan. 11:40a; Isa. 7:18–“the fly that is in the uttermost part of the rivers of Egypt;” (Jer. 46:3-9*)
The Believing Jewish Remnant Spared
• The believing remnant of Jews who will flee for their lives into the mountains, the caves, and the dens of the earth for safety, will be providentially preserved from the destroying armies (Zeph. 2:3; Matt. 24:16-21; Psa. 83:3; Jer. 36:26;* 39:10-12;* Rev. 12:13-16).
• This devastating invasion by the King of the North will bring “the great tribulation” in the land of Israel to a close at 1260 days (measured from the middle of the week). This will be 18 days short of the last 3½ years (1278 days). For the elect’s sake, those days shall be shortened (Rev. 12:6; Matt. 24:22).
• The King of the North will take the spoil of gold and silver, and the treasures that the Jews have gathered to themselves through their commercial labours when they were dispersed throughout the earth (Isa. 2:7-8; 10:6, 13-14; Psa. 73:7, 12; Ob. 11; Zeph. 1:13, 18).
The Invasion of the King of the North—The First Attack of the Assyrian (the Consumption)
• The Euphrates River formed the eastern boundary of the old Roman Empire. Historically, it helped to hold the nations in the east from advancing westward. Prophetically, it represents the West’s power (politically and militarily) to hold the Arab nations from advancing into Israeli territory. Revelation 16:12, states that near the end of the Great Tribulation it will be “dried up.” We do not take this to be literal, but rather, to mean that the empire of the Beast will no longer be able to control that front.
• The collapse of the eastern front of the prophetic earth will result in enormous numbers of Muslims (under the King of the North) invading the land of Israel from the north. (This can also be referred to as the first attack of the Assyrian, and is so used in Isaiah and Micah.) They will come in like a “whirlwind” (Dan. 11:40b-42). This mighty invasion will desolate the land of Israel ruthlessly. The land will look like the garden of Eden (comparatively speaking) before the armies move through, but behind them it will be a desolate wilderness (Joel 2:1:11). This “overflowing scourge” will be raised up by God to destroy the godless apostate mass of Jews who will have received Antichrist and have worshipped the image of the Beast (Isa. 5:26-30; 7:17-20–“the bee that is in the land of Assyria;” 8:7-8; 10:5-7; 17:9-12; 18:5-6; 28:15, 18-19; Rev. 9:13-21—6th Trumpet, 16:12—6th vial; John 10:12*–the “wolf” comes and catches the sheep; Psa. 80:8-16–the “wild boar” out of the woods wastes the vineyard).
• This devastating invasion is also referred to as “the consumption,” which is a technical term for the consuming judgments executed by the King of the North and his Arab confederacy as they sweep through the land of Israel (Isa. 10:22-23; J. N. Darby Translation footnote on Isaiah 28:22; Dan. 9:27).
• The King of the North will also have a navy which will engage in this conflict (Dan. 11:40).
• The Jews’ false Messiah (the Antichrist) will “flee” at the moment of the nation’s great calamity. Being in league with the Beast, he will likely run to Rome for protection. He is seen later with the Beast when the Lord returns in judgment (Rev. 19:19-20; Zech. 11:17; Isa. 22:19; John 10:13;* Jer. 39:4*).
• The Jews who will have put their trust in their false Messiah, will “fret themselves” and “curse their king” for leaving them in such a peril (Isa. 8:20-21).
The Destruction of the Apostate Jews
• Two thirds of the Jews who will have been gathered back into the land of Israel will be killed! (Zech. 13:8) This will be approximately 12-13 million Jews slaughtered in a period of a few days! There are about 18 million Jews worldwide today. They are increasing at about 1% per year, which means that there could be approximately 19-20 million back in their land by the end of the Great Tribulation.
The Destruction of Jerusalem
• As the allied armies of the King of the North (his Arab confederates) approach Jerusalem, terror will strike the city. The Jews in the city will look out with horror when they see the vast armies surrounding them on every side (Isa. 22:1-14). The armies of “Elam” (Iran today), “Kir” (perhaps Moab, Isa. 15:1, Jordan, or maybe Media, which is north Iran), and “Edom” (perhaps part of Arabia), the confederates of the King of the North, are those who will execute this judgment. The King of the North will probably be occupied with expelling the King of the South from the land (Isa. 22:6; Ob. 11-14; Psa. 137:7).
• These allied armies under the King of the North (his Arab confederates) will proceed to take Jerusalem. They will lay it in heaps and shed blood like water around the city! The women will be ravished and the dead will lie in the streets (Psa. 79:1-3; Isa. 64:10; Mic. 3:12; Zeph. 1:10-18; Zech. 14:1-2; Ob. 11-14).
• One half of the city of Jerusalem will be taken captive (Zech. 14:2).
• The temple that the Jews will have will be destroyed (Psa. 74:1-8; Isa. 63:18; 64:11).
• The godly remnant of Jews will be perplexed and in despair as they see their country being desolated by this northern invader. They will cry to God for help (Joel. 2:12-17; Psa. 73-89—third book of the Psalms; Zech. 13:9; Isa. 63:15-64:12).
• There will be a general mayhem as the armies pass through the land. While Jerusalem and the land of Israel are being desolated, the confederated armies under the King of the North will betray some of their own confederates (Ob. 7). They will enter into some of the countries that immediately surround the land of Israel in an attempt to overthrow and loot them. The “consumption” will be upon the whole land (Isa. 10:22-23; 28:22; Psa. 75:3). Those countries situated on Israel’s promised territory who have been confederate with the King of the North will come under judgment at this time (Dan. 11:41; Isa. 10:7; 14:29 to Isa. 23:17—the “burdens;” Jer. 46-49;* Ezek. 25-30;* Amos. 1-2:8; 2 Kings 24:7;* Jer. 25:9-11*).
• Edom (perhaps part of Arabia) will help in the destruction of Jerusalem and will be deceived at this time by their own confederacy and will suffer loss. They will be ransacked and looted and be left small in numbers (Ob. 1-9).
• The confederacy will also turn on “Moab” (Isa. 15-16; Jer. 48; Ezek. 25:8-11; Amos 2:1-3—perhaps part of Jordan), “Ammon” (Jer. 49:1-6; Ezek. 25:1-7; Amos 1:13-15—perhaps part of Jordan also), the “Philistines” (Isa. 14:28-32; 20:1; Jer. 47; Ezek. 25:15-17; Amos 1:6-10—perhaps the Gaza Strip Arabs), “Damascus” (Isa. 17; Ob. 1-14; Isa. 21:11-12; Jer. 49:7-22; Ezek. 25:12-14; Amos 1:11-12; Jer. 49:23-27; Amos 1:3-5—southern Syria), and “Tyre” and “Sidon” (Isa. 23; Ezek. 26-28; Amos. 1:9-11—Lebanon). Those in these countries will flee for their lives while their lands are plundered.
• Although attacked, a remnant of Edom, Moab, and Ammon will escape. God will allow this to give Israel the opportunity of giving them their final blow later (Dan. 11:41–the “chief” escape; Jer. 48:6, 9, 12; 49:5, 8, 11).
• The King of the North will continue his conquest down into North East Africa, destroying the King of the South (Egypt) and his allies—Libya, Ethiopia, and others (Dan. 11:42-43; Isa. 19-20; Jer. 46:13-26; Ezek. 29:1-12; 30:1-26).
• The Egyptians will flee for their lives and will be scattered throughout the nations around them. Their land will be given over to “a cruel lord; and fierce king.” Historically, this may have been the Egyptian king, Psamatik I (663-609 BC), or one of the Assyrian kings—such as Esarhaddon or Ashurbanipal, but prophetically, it is the King of the North (Ezek. 29:12; 30:23, 26; Isa. 19:4; Jer. 46:5-6, 15, 21).
• After the King of the North has destroyed and scattered the Egyptians and their armies, he will lay hold of the treasures of that land (Dan. 11:43; Jer. 29:19).
The Western Confederacy (the Beast) Comes Into the Land of Israel
• The Beast and his armies (the Western confederacy), hearing of the invasion of the King of the North into Israel, will come in from the west to defend the land. Their intention will be to use their massive navy to stop the armies of the King of the North. But it will be too late—the armies of the King of the North will already have advanced into Egypt by the time that the Western armies arrive (Rev. 16:13-14; Num. 24:24 (“the ships of Chittim”—Chittim is Cyprus).
The Appearing of Christ
• As the Beast’s armies (the Western confederacy) enter the land of Israel, the Lord will come out of heaven in judgment (as “a thief in the night”). He will destroy the armies of the Beast with “the brightness of His coming.” This is the Appearing of Christ (2 Thess. 2:8; Rev. 11:15-18—7th trumpet; Rev. 16:15-21—political Babylon is judged—7th vial; Rev. 19:11-19; 2 Thess. 1:7-10; Jude 14-15; Col. 3:4; Titus 2:13; 2 Tim. 4:1, 8; 1 John 2:28; 3:2; 1 Tim. 6:14; Isa. 13-14; 66:5; Mal. 3:2; 1 Peter 1:7; 5:4; Rev. 14:9-12; Jer. 50-51; Dan. 2:34-35, 44-45—the Stone cut out without hands breaks the ten toes of the image—the revived Roman Empire).
• No man knows the day nor the hour of the Lord’s coming—His Appearing (Matt. 24:36-41).
• The heavenly saints who were caught up with Christ previously at the Rapture will come out of heaven with Him. They are referred to as the armies of heaven (1 Thess. 3:13; 4:14; 2 Thess. 1:7; Zech. 14:5; Rev. 1:7; 17:14; 19:14).
• The Lord will cast the Roman leader (the personal Beast) and the Jews’ false Messiah (the Antichrist—the false prophet) alive into the lake of fire (Rev. 19:20-21).
The Day of the Lord
• The Appearing of Christ to judge the Western confederacy commences “the Day of the Lord.” This is the time when the Lord will publicly assert His universal power and authority over the earth. From this point forward, He will begin to subdue and expel every adverse power in the creation. The Day of the Lord will extend throughout the entire 1000-year reign of Christ—the Millennium. (2 Peter 3:8-10; 2 Thess. 2:2; Isa. 2:10-22; Joel 1:15; 1 Thess. 5:2; Jer. 46:10; Zeph. 2:2-3; Mal. 4:5).
The Harvest Judgment
• Christ’s Appearing will also begin “the harvest,” which is a discriminating judgment by the angels that cleanses the Western prophetic earth of all that offend. The offenders will be taken out of the earth and cast alive into the lake of fire. Those who have not resisted the preaching of the Gospel of the Kingdom will be left on earth to enjoy the earthly blessings of the kingdom. As a farmer in harvest time separates the wheat from the chaff, the angels will separate the good from the bad. At this time, “one shall be taken” out of the earth in judgment, and “the other left” on earth to enter the Millennium (Rev. 14:14-16; Matt. 13:37-42; 24:40-41; Dan. 2:35; Jer. 51:1-2).
• After the angels have gone throughout the western (prophetic) earth, severing the wicked from among the just, the population in the west will be greatly decreased. People in those once enlightened lands will be as scarce as gold (Isa. 13:12; 14:23; 24:1, 6; Jer. 50:3, 39; 51:2).
• The “times of the Gentiles”—the period of Gentile supremacy over Israel—will be over. This will close Daniel’s 70th week, being 1278 days from the middle of the week. (Luke 21:24; Dan. 2:34-35, 44-45; 7:9-14, 22-27).
The Destruction of the Armies Of the King of the North
• While the King of the North is in Egypt, he will be troubled by the tidings that he will hear out of the “east” and out of the “north.” From his perspective, down in the land of Egypt, news out of the north will likely be about the Western armies under the Beast entering the land of Israel. The tidings he will hear out of the east may be the rumblings of Gog gathering his forces or, perhaps, the results of the Lord’s Appearing and His judgment on the western armies (Matt. 24:27). This will lead the King of the North to return from Egypt with his armies into the land of Israel to battle (Dan. 11:44-45).
• The Lord will defend Jerusalem from the armies of the King of the North as they come back into the land of Israel from the south (Isa. 31:4-9; Zech. 9:8; 12:8; 14:3).
• The King of the North will meet the Lord in the land of Israel, and will stand up against Him in battle! (Dan. 8:25).
• The power of the Lord’s voice will beat down the King of the North and his armies (Isa. 14:25; 17:13-14; 30:30-32; Dan. 11:45; Joel. 2:20; Zech. 14:3).
• When the King of the North falls in the land of Israel, Gog (Russia) who had supported him with munitions (Dan. 8:24), will not come to his aid (Dan. 11:45–“none shall help him”).
• The Lord will cast the King of the North alive into the lake of fire (“Tophet”), where the Beast and the false prophet (the Antichrist) will already be (Isa. 30:33).
• There is a further extension of Daniel’s 70th week that measures to 1290 days from the middle of the week. This is 12 days past the end of the week. This period of time may be used of the Lord to remove the northern army out of the land (Dan. 12:11; Joel 2:20; Isa. 17:13-14)
The Restoration of Israel
• The Lord’s coming (the Appearing) will not only be for the destruction of the Gentile powers, but also for the deliverance of the believing Jewish remnant and for the restoration of the ten scattered tribes of Israel (Luke 18:1-8; Psa. 90-106–4th book of the Psalms).
• The restoration of Israel will take place in two phases. First, the Jews (the two tribes—Judah and Benjamin) who will have passed through the Great Tribulation in the land of Israel will be restored to the Lord. Then, secondly, the ten tribes, who are scattered and in the four corners of the earth (Deut. 28:25; 32:26), will return and be restored to Him (Dan. 12:1-2; Ezek. 37:15-17; Jer. 33:7; 2 Sam. 2:1-4* & 5:1-3;* 2 Sam. 19:9-15.* In each reference Judah—the Jews—are mentioned first.)
• Although those in the West will see Christ in all of His brightness (2 Thess. 1:7-9; 2:8), evidently, the Jews will not see Him immediately. While the Lord is judging the western armies and the King of the North, He will, apparently, hide Himself from their view. (His Appearing, from the West’s perspective, is referred to as being “in a cloud,” suggesting a partial veiling of Himself in respect to the Jews. This is done, apparently, in order to reserve a time when He can reveal Himself to them privately (Luke 21:27; Isa. 8:17; Psa. 88:14; Gen. 45:1-5*). When His coming (the Appearing) is in reference to the restoration of the Jews, it is spoken of as being “on a cloud.” This implies a full display to His brethren (Matt. 24:27, 30; 26:64; Acts 1:9-11).
• The Lord will be seen on the Mount of Olives. As His feet touch the Mount, it will cleave in two, forming a very great valley running east and west (Zech. 14:4).
• The Lord will reveal Himself to the Jews at this time in a quiet and intimate manifestation. This private manifestation will be between the Lord and the Jews alone (Zech. 14:4; Acts 1:9-11; Zech. 12:10-14; Gen. 45:1-5*).
• Those who see Christ will act as messengers to the rest of the remnant of the Jews, and will go into the mountains where many will be hiding, bringing tidings of the Lord’s return to Jerusalem. The remnant will come out of their hiding places into the valley that the Lord’s feet will have made (Isa. 52:7; Zech. 14:5).
• The Jewish remnant will look upon Him whom they have pierced and mourn in repentance. They will own their national blood-guiltiness in crucifying the Lord of glory and will be restored to Him at this time (Psa. 51:14; Acts 2:23; Gen. 44:14-34;* Isa. 53; 2 Sam. 19:15*–“Gilgal,” the place of self-judgment; Zech. 12:10-14; John 20:24-28*).
• The remnant of Judah and Benjamin (the Jews) will weep for their brethren, the scattered tribes of Israel. The Lord will comfort them with the promise that they will be recovered (Jer. 31:15-17; Compare Song of Solomon 8:8).
• The Lord will gather the ten tribes of Israel back into their land at that time (Deut. 30:1-5; Isa. 10:20-22; 11:11-13; 26:19; 27:12-13; 35:10; 49:8-26; 66:19-20; Jer. 30-33; 46:27-28; Ezek. 20:34; 34:11-16; 36:16-38; 37:1-28; Dan. 12:2; Hos. 6:1-3; 14:1-9; Mic. 4:6-7; 5:3; Zech. 8:7-8; Amos 9:14-15; Psa. 68:22; Psa. 107-150–5th book of Psalms—particularly Psa. 120-134, i.e. Psa. 122:4; Gen. 46:1-29;* Lev. 23:24-25*–“the Feast of Trumpets”).
• The Lord will use His angels to gather His elect of the tribes of Israel. A very great company of Israelites will come up from every country on earth from as far away as China (“Sinim”–Isa. 49:12), and parts of Russia (“Mesech”–Psa. 120:5) (Matt. 24:31; Jer. 31:8; 15:4; Deut. 28:25; Ezek. 36:24).
• Some of the restored remnant of the Jews will be used as messengers, or instructors, to the ten tribes of Israel (Isa. 6:8-13; Gen. 45:9-13;* 46:28;* John 1:43-49;* Dan. 12:3).
• Those who have real faith among the tribes will come weeping and broken in spirit after their long exile of nearly 2750 years (Jer. 31:6-9; Psa. 84:5-8).
• The tribes of Israel will also praise the Lord as they return to their homeland (Psa. 138).
• The “tongue” of the Red Sea (the east and west arms of the sea which form the Sinai Peninsula), the seven streams of the Nile River, and the river of Egypt (a small stream approximately 75 miles east of Suez) will be dried. This will open up a clear and easy passage for the tribes returning from the south (Isa. 11:15-16; 19:5-10; 27:12-13).
• The needs of the returning tribes of Israel will be met by some of the Gentile nations who will cringe before the power and glory of the Lord then manifest in the earth (Psa. 18:44-45; 66:3–J.N. Darby Trans.). The tribes of Israel will come up to the land by every conceivable mode—horses, mules, camels, wagons, and in ships (Isa. 11:12; 14:1-2; 49:9-23; 60:8-9).
• The return of the ten tribes to the land of Israel will be quite rapid—between the 1290 days and the 1335 days measured from the middle of the prophetic week (Isa. 60:8-9; 66:8; Dan. 12:11-12).
• As the angels gather the elect of Israel (Matt. 24:31), a mixed multitude of Israelites will come up with them. The Lord will bring them into the wilderness at the borders of the land to sift them. The “rebels” (those without faith) will be purged out from among them, and those with faith will be brought into the land to join their brethren—the Jews (Ezek. 11:9-10; 20:35-38; Hos. 2:14-15; Amos 9:9-10; Zeph. 3:10-12; Jer. 31:17; Psa. 135:14-18).
• When the returned tribes see the Lord, they will ask, “What are these wounds in thy hands?” The Lord will answer, “Those with which I was wounded in the house of my friends”—the Jews (Zech. 13:6). They were not in the land at the time of the crucifixion of Christ, as were the Jews, and consequently, the guilt of crucifying Christ will not be on their conscience. They will, however, own their guilt of being under the curse of breaking Jehovah’s law and will be restored to the Lord at that time. (Lev. 23:26-32–“the Day of Atonement,” Lev. 26:40-42; Hosea 5:15).
• The restored nation of Israel (a remnant of the whole twelve tribes) will be, so to speak, “born at once” (Isa. 60:22; 66:8).
• The Lord will make “a new covenant” with Israel (a remnant from the whole twelve tribes) that will be everlasting. (Jer. 31:31-34; Heb. 8:8-12; Matt. 26:28).
• A remnant of all twelve tribes of Israel will be given “a new heart,” which refers to being born again. Consequently, they will have a desire to be obedient to the law of God (Ezek. 36:25-27). All who have faith in Israel will be “saved” in that day (Rom. 11:26).
• All enmity will be removed between the tribes of Israel. They will dwell peaceably together. The ten tribes (called Ephraim) will not envy the Jews (Judah), and the Jews will no longer vex the ten tribes (Isa. 11:13; Ezek. 37:15-28; 38:11; Psa. 133:1-3; Hos. 11:1).
• Israel’s mouth will be filled with laughter and their tongue will be turned to singing as they rejoice together (Psa. 126).
• The returned tribes of Israel will fill the land to the point that there will not be enough room for them. They will be as the sand of the sea in number, and will ask the Lord for enlarged borders. (Isa. 9:3–J.N. Darby Translation footnote; 49:19-20; 54:1-3; Ezek. 36:37-38; Zech. 10:10; Hos. 1:10; Psa. 115:14).
The Invasion of Gog—The Second Attack of the Assyrian
• As the Indignation continues, Gog (Russia) and his enormous hordes (the great Assyrian in its last form), will see the twelve tribes of Israel at rest in their land, and will come down from the uttermost parts of the north in an attempt to overthrow the kingdom of Christ in Israel. This can be referred to as the second attack of the Assyrian (Ezek. 38-39; Isa. 10:28-32; 29:1-3; 33:1; Isa. 36-37;* 2 Chron. 32;* Psa. 46:3; Psa. 86:14; Psa. 140:1-4, 9; Mic. 4:11-12; 5:5).
• The Lord will use this occasion to cause the armies of many other nations of the earth to come up with them. Gog (Russia) will lead this final attack (Isa. 34:1-2; Joel 3:1-2, 9-15; Zeph. 3:8; Mic. 4:11-12; Ezek. 38:4-6).
• Tidings of the hordes led by Gog (Russia) approaching the land will reach the ears of newly gathered Israel, and they will call upon the Lord to save them (Isa. 10:28-32; 29:4; 37:1-4;* Psa. 86:14-17; Psa. 140-143).
• The approaching innumerable host will come up like a cloud (Ezek. 38:16).
• The Lord, now in Zion (Jerusalem), will not allow the city to be taken again (Psa. 46:4-6; Nah. 1:1-15; Zeph. 3:5).
• The Lord will encourage Israel to trust in Him as their shelter (Isa. 10:24-27; 26:20-21; 37:33-35; Zeph. 3:8; Mic. 5:5; Psa. 46:1-3, 5; Psa. 140:7; Psa. 143:9; Nah. 1:7).
• The Lord will suddenly cause a massive earthquake to disrupt the invading armies’ battle plan. Fear and confusion will spread through their ranks. Pandemonium will break out among the approaching hordes, and the armies will begin to beat one another down in their panic (Ezek. 38:18-21; Zech. 14:12-13; Isa. 29:6).
• At the same time, the Lord will cause certain other natural catastrophes to accompany the earthquake—such as; pestilence, hailstones, driving rain, and fire (Ezek. 38:22; Isa. 29:6).
The Winepress Judgment (The Vintage)
• The Lord will then roar out of Zion (Jerusalem) to tread the Winepress of the wrath of God. This is the Vintage, or “Winepress” judgment. Gog (Russia), who will lead the attack, will fall on the mountains of Israel (Rev. 14:17-20; Isa. 26:21; Ezek. 38:13-23; 39:1-5; Isa. 10:33-34; 27:1; 33:10-12; 37:36; 63:1-6; Joel. 3:16).
• The “rebels” among the ten tribes of Israel who have been sifted out from among the Israelites who have faith, and left at the border of the land, will be judged by the Lord in the Winepress judgment. The “vine of the earth” will be cast into press and trampled by the Lord (Rev. 14:17-20).
• In fierce indignation, the Lord will tread down the train of the nations that follow Gog as He marches through the land from Jerusalem out to the land of Edom—where the armies under Gog have gathered. This will be approximately two hundred miles in length (Hab. 3:12; Rev. 14:20; Joel 3:12).
• Edom (probably part of Arabia) will be the Lord’s threshing floor of the nations that follow Gog. He will thresh the heathen in His anger, and trample them in His fury. The slaughter of the armies will be so great that the bloodshed will come up to the horses’ bridles! This will be the day of the Lord’s vengeance (Isa. 34:1-10; 63:1-6; 66:15-18; Joel 3:12-16; Ob. 15, 16; Rev. 14:20; Mic. 4:11-12).
• The stench of their carcasses will come up from the earth and the fowls of the air will eat their flesh (Isa. 34:3; Ezek. 39:4).
• The Lord will also send a devouring fire and a great whirlwind into the land of Russia and to many distant parts of the earth. It will consume many unbelieving people in those parts. “The slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth” (Ezek. 39:6-7; Zeph. 3:8; Jer. 25:32-33; 30:23; Isa. 66:16).
• The Gentiles that are spared from the desolating judgments of the Lord will go back to their lands and to the distant parts of the earth to declare tidings of the glory of the Lord. The nations will hear and fear will help any remaining Israelites return to their land (Isa. 11:11-12, 66:19-20).
• The judgments of the Lord in Edom on the assembled nations (the confederates with Russia), will be so severe that the land of Edom itself will be left in a perpetual state of desolation. It will remain barren and desolate from generation to generation; and will serve as a reminder for all who may think of rebelling during the Millennium (Isa. 34:5-15; Joel 3:19; Mal. 1:3).
• The Lord will return to Israel from Edom after having trodden the Winepress alone (Isa. 63:1-6).
The Conquest of the Armies of Israel
• Having returned to Jerusalem, the Lord will then lead out the armies of restored Israel to fight and to subdue any of the remaining enemies who are still situated on their rightful territory—just as in the days when Joshua led the children of Israel in conquest. The battle will extend as far out as the land of Assyria (Mic. 5:5-6). At this time Israel will take the full extent of their promised inheritance from the river of Egypt to the Euphrates river (Gen. 15:15-18; Ex. 23:31; Josh. 1:4; Psa. 47:3; Psa. 108:7-13; Psa. 144:1; Isa. 11:14; Jer. 51:20-23; Ezek. 25:14; Ob. 17-21; Mic. 4:13; 5:5-6, 8; Ezek. 39:10; Zech. 10:3-5; 12:6; 14:14; Num. 24:17-19; 2 Sam. 8:1-13;* Est. 9:1-19;* Psa. 118:10-12; Psa. 18:34-48; Mal. 4:3).
• Edom will receive its final blow from the armies of Israel. Not one person will remain! They will be totally removed as a nation from the face of the earth (Ezek. 25:14; Ob. 18; Isa. 11:14; Num. 24:18-19).
• The Philistines will also receive their final blow from the armies of Israel. Like Edom, they will no longer remain as a nation on earth (Isa. 11:14; Zeph. 2:5; Am. 1:8; 2 Sam. 8:1*).
• Moab and Ammon will be subdued and put to tribute by Israel. A remnant of them will be allowed to remain on earth during the coming millennial reign of Christ. (Isa. 16:14; Jer. 48:47; 49:6; 2 Sam. 8:2*).
• The Lord will make an end to all war and violence (Psa. 46:9; Psa. 147:14; Isa. 2:4; Hos. 2:18; Mic. 4:3; Zech. 9:10; 1 Kings 5:4*).
• No oppressor from this time forward will be allowed to trouble Israel again (Joel 3:17; Nah. 1:15; Isa. 60:18).
Satan Bound
• Satan and his angels will be bound and confined to the bottomless pit for one thousand years—the duration of the Millennium (Rev. 20:1-3; Isa. 24:21-22–“many days”).
The Sessional Judgment
• The Lord will then establish “the throne of His glory” on earth, and all remaining nations will be assembled before Him. These will be nations outside the prophetic earth; the nations in the prophetic earth will have already been judged by this time in the Harvest judgment. This is the Lord’s Sessional judgment. (It appears that representatives from the various nations will be brought before the throne, not every last person on earth. The nations will be judged as nations, but the results will be individual.) The criterion on which they will be judged is connected with how they have treated the messengers (“My brethren”) of the Gospel of the Kingdom (Matt. 24:14). The Lord will divide “the righteous” from the wicked, as a shepherd divides “his sheep from the goats.” The nations that have shown themselves to be righteous will enter into the material blessings of the Millennial kingdom of Christ on earth. The nations that have shown themselves to be unrighteous will be sent away into “everlasting punishment”—the lake of fire (Matt. 25:31-46).
• 1335 days from “the midst of the week” will now be expired. Every adversary and evil-doer will have been put down. (Dan. 9:27; 12:12; 1 Kings 5:4*).
The Millennium (The 1000 Year Reign of Christ)
• Having established His kingdom in power, the Lord will “return” to heaven from where He will rule over the whole world (Psa. 7:7; Psa. 22:28; Psa. 47:5, 7-8; Psa. 103:19; Zech. 14:9; Rev. 7:15; 22:3).
• The Lord will sit on His throne in the heavens as a Priest and King, as the true “Melchizedek” (Zech. 6:13; Psa.103:19; Psa. 110:4; Heb. 5:5-6).
• He will reign in peace for one thousand years. This is called the Millennium (Rev. 20:4; Lev. 23:33-44*–“the Feast of Tabernacles.”
The Two Spheres in the Kingdom
• Christ’s kingdom will have two spheres; the heavenly sphere, called “the kingdom of the Father,” and the earthly sphere called “the kingdom of the Son of Man” (Matt. 13:41-43; 26:29; Dan. 7:13-14). The kingdom of the Father will consist of all the saints from Old Testament times, the Church (the bride of Christ), and the martyred portion of the Jews and Gentiles during the Tribulation. They are heavenly saints. (In short, it is comprised of all who have been raptured, or who have had part in the first resurrection.) The kingdom of the Son of Man is the earthly sphere. It will consist of the spared portion of the remnant of Jews who will be preserved through the Tribulation, the re-gathered tribes of Israel, and the Gentile nations (Rev. 7; Gen. 22:17; Dan. 7:22).
The Day of Christ
• The Lord will display His bride (the Church) to the world. She will have a place of nearness to Him in His reign over the earth. He will be glorified and admired in His heavenly saints as the world looks on. This is called “the day of Christ” (2 Thess. 1:10; Rev. 21:11–“shining;” Phil. 1:6, 10; 2:16; 1 Cor. 1:8; 3:13; 5:5; 2 Cor. 1:14; John 8:56).
• The Lord, having taken His inheritance (every created thing) by power (Mark 9:1), will share it with the Church, His bride (Eph. 1:11-23; Rom. 8:17; Psa. 2:8; 1 Cor. 3:21-23).
• The Christians’ rewards received at the judgment seat of Christ will be manifested before the whole world in “the day of Christ.” There are going to be degrees of glory given to them in relation to the service that they rendered for Him when they lived on earth (Matt. 25:19-23; 1 Peter 1:7).
The Heavenly City—Jerusalem
• Heavenly Jerusalem, which is the Church—the bride of Christ—will be seen in the heavens. The description of the city given in Revelation 21:9–22:5, is symbolic of the Church’s place in the administration of the world to come—the Millennium.
• The heavenly city will have “a wall great and high,” of “jasper” (diamond). A “wall,” in Scripture, speaks of separation. The clear shining of a “diamond” speaks of the glory of God. Hence, the city will be characterized by the exclusion of everything that is inconsistent with the glory of God. All that is not in accordance with the holiness of God will have no admittance there (Rev. 21:12, 18).
• The heavenly city will have “twelve gates” of “pearl” (Rev. 21:12-13, 21). A “gate,” in Scripture, is the place of administration and judgment (Gen. 19:1, 9; Deut. 25:1, 7; Josh. 20:4; Ruth 4:1, 10-11; Prov. 31:23) The number “twelve” signifies administrative perfection (Matt. 19:28; 26:53; Rev. 12:1). This indicates that the rule and administration of “the world to come” will be under Christ and the Church (Eph. 1:10–“the Christ.”). We will assist the Lord in the government of the world (Luke 19:16-19; Matt. 24:47; Heb. 2:5-8). The “pearl” indicates that the Church will be displayed as the object of preciousness to the heart of Christ (Matt. 13:45-46). Hence, the world will learn in that day that Christ loved the Church and gave Himself for it (Eph. 5:25). The world will also know that the Church is loved of the Father, even as the Father loves the Son (John 17:23).
• The names of “the twelve tribes of the children of Israel” will be inscribed in the gates (Rev. 21:12). This does not mean that Israel will become part of the Church, but that restored Israel will be under the administration of heavenly Jerusalem. (Note: they are not said to be in the city, but are on the gates outside the city.) The carrying out of the government of God on earth will be through Israel (Mic. 5:8), and the twelve apostles will have a special place in that administration (Matt. 19:28).
• The heavenly city will be as “pure gold” and “clear glass” (Rev. 21:18). This indicates that it will be wholly of God (of which pure gold speaks), and being “pure” means that all the dross in the saints will be gone then. Being “clear as glass,” means that their state will be that of fixed holiness and purity.
• The “foundations of the wall of the city” will be of various “precious stones” (Rev. 21:19-20). There will be a variety of stones in the city, but all are precious. This speaks of the various individuals having their own distinctive (reflected) glory.
• The measurement of the heavenly city will be “foursquare,” as a cube, which if taken literally, is 1379 miles each way. This would be approximately 2.6 billion cubic miles! However, the book of Revelation is to be interpreted symbolically (Rev. 1:1–“signified”). It indicates that the universal government of the heavens and the earth will be executed with administrative perfection (Rev. 21:15-17).
• There will be no temple in the heavenly city because “the Lord God Almighty and the Lamb are the temple of it” (Rev. 21:22).
• There will be a “street” of “pure gold” in the city (Rev. 21:21). A “street”—which is the means by which men pass to and from one another’s company—speaks of inter-communion and fellowship. In the heavenly city there will be only one street. This means that the fellowship and inter-communion there will be divine (“pure gold”). Worldly and fleshly topics will not be the subject of discussion there.
• In the heavenly city there will be “a river of the water of life” (Rev. 22:1). This speaks of the abundance of blessing flowing out to all.
• In the middle of the street there will be “the tree of life” (Rev. 22:2). This indicates that Christ will be the food of life for the city. He will sustain each one with all that is needed for perfect joy and happiness. The “leaves” of the tree will be for “the healing of the nations.” This means that the blessing will not be confined to the heavenly city. The nations on earth will receive blessing from Christ too. The nations that have been at war and strife for thousands of years will be healed of strife and contention in that day.
• There will be “no night” in the heavenly city. It will have no need of created light (“the sun”), or borrowed light (“the moon”), or artificial light (“a candle”), because the uncreated glory of God will be the light there. The city will be resplendent of divine glory (Rev. 21:23-24; 22:5).
• The heavenly saints will reign over the earth (Dan 7:18, 22; Heb. 12:22; 2 Cor. 5:1).
• The heavenly saints will be like the Lord morally because their fallen sinful natures will be gone (1 John 3:2).
• The heavenly saints will also be like the Lord physically (Phil. 3:21). Their bodies will be glorified like His. Since He will be in “the dew of His youth,” and they will be made like Him, they will be restored to the prime of life (Psa. 110:3). The aged saints, whose mental and physical faculties were once failing, will have their youthful vitality renewed and greatly improved in their glorified bodies. They will never see death or corruption again (1 Cor. 15:42-57; 2 Cor. 5:1-4).
• Being glorified, the heavenly saints will have their physical and mental capabilities greatly increased. They will be able to visit the earth from the heavens and go through the earth in a moment, as demonstrated by the Lord when He rose from the dead (Luke 24:30-35). They will also have the capability of passing through physical objects such as walls. (Luke 24:36-43; John 20:19-29). They will not, however, have omniscient, omnipotent, or omnipresent attributes, which belong to deity alone.
• The Lord will be seen (visibly) and worshipped by those in the heavenly city (Rev. 22:4).
• Heavenly Jerusalem will be visible over earthly Jerusalem (Isa. 4:5-6; Rev. 21:9-22:5).
Earthly Jerusalem
• An area on earth in the land of Israel of approximately 50 miles in diameter—“from Geba” on its northern border (Josh. 21:17) “to Rimmon” on its southern border (Josh. 15:32)—will be leveled into a large elevated plain. This area will be the site of earthly Jerusalem and the millennial temple (Psa. 68:29; Psa. 122; Zech. 14:10-11). It will be “lifted up” in the mountains of Judea and will make Jerusalem extremely prominent in the earth. The broad plain will also provide the necessary space for the nations to visit Jerusalem during the Feast of Tabernacles. The whole area will be called “the mountain of the Lord’s house” or “the Holy Oblation to the Lord” (Isa. 2:2-3; Mic. 4:1-2; Ezek. 40:2).
• The earthly city of Jerusalem will be rebuilt and inhabited again after its destruction during the Indignation (Isa. 61:4; Jer. 30:18; 31:38-40; Am. 9:14).
• The measurement of the city of Jerusalem that will be built on this elevated plain, will be 4500 x 4500 (great) cubits. This is about 2 miles by 2 miles square (Ezek. 48:15-19).
• Earthly Jerusalem will have 12 gates (three on each side of the city) as will heavenly Jerusalem. These gates will never be closed again (Isa. 26:2; 60:11; Ezek. 48:30-35; Zech. 14:11).
• Jerusalem will be the capital city of the world; it will be the metropolitan center of the earth (Isa. 2:2; 62:6-7; Psa. 48; Ezek. 5:5; Jer. 3:17; Psa. 87:1-3).
• Every inhabitant of the city of Jerusalem will be righteous in that day (Isa. 52:1; 60:21).
• Children will play safely in the streets of Jerusalem (Zech. 8:3-8).
Political Changes
• The Lord Jesus Christ will reign as “King of Kings” over the whole universe (Zech. 14:9; Rev. 19:16; Psa. 24:7-10; Psa. 47:7; Psa. 2:6-8; Psa. 8:1-9; John 1:3).
• The Lord will establish one universal government over all the earth wherein righteousness will reign (Rev. 11:15; Psa. 72:1-7; Isa. 9:6-7; 11:4; 16:5; 32:16-18; 61:11).
• There will be world peace (Psa. 46:9; Psa. 72:6-8; Isa. 2:4; Mic. 4:3; Hos. 2:18; 1 Kings 5:4;* Isa. 60:18; Psa. 147:14).
• The administration of all things in heaven and earth will be headed up in Christ and the Church—”the Christ” (Eph. 1:10).
• The dominion of the kingdom of Christ on earth will extend from sea to sea (Psa. 72:8; Zech. 9:10; Psa. 2:8).
• The duration of His kingdom will be without end (2 Sam. 7:12-16; Dan. 2:44; 7:14; Luke 1:32-33; Psa. 145:13).
• Righteousness will reign throughout the kingdom of the Son of Man (Isa. 9:7; 11:4; 16:5; 32:15-20; 61:11; Psa. 72:1-7; Psa. 45:6; Psa. 98:9; Acts 17:31).
• The Church (the Bride of Christ) will be involved in the administration of the earth. In the measure in which Christians have learned administration and righteousness while on earth, they will be granted the privilege of sharing in the administration of “the world to come” (the Millennium). They will reign from their place in the heavenly city (Rev. 20:4; 1; Cor. 6:2; Luke 16:9-12; 19:11-19; Matt. 24:45-47; 25:14-23).
• The twelve apostles will be given a special privilege of assisting in the administration of Israel (Matt. 19:28; Rev. 21:14).
• The heavens and the earth will be reconciled to God. There will be harmony and inter-communion between the heavens and the earth (Hos. 2:21-23; John 1:51; Gen. 28:12-15*).
• While the heavenly saints reign over the earth from heavenly Jerusalem (Heb. 12:22; Dan 7:18, 22; Rom. 8:18-19), Israel will reign on the earth. Jerusalem will be the seat of the Lord’s governmental operations on the earth (Psa. 45:9-16; Psa. 2:6; Psa. 110:2; Isa. 2:1-4; Psa. 149:5-9).
• Israel will be established as “head” of all nations on earth according to God’s original purpose for them (Deut. 26:18-19; 28:1; Isa. 2:1-5; 60:14; Dan. 3:29-30; 7:27; Psa. 18:43; Psa. 47:3; Acts 1:6-7).
• As “head” of the nations, all the earth will be tributary to Israel. They will “suck” of the abundance of the Gentiles and will be the wealthiest country on earth beyond compare (Isa. 60:5-6, 9-11, 16-17; 61:4-6; 2 Chron. 32:23;* Psa. 72:10; 1 Kings 4:20-21;* 10:14-15; Zech. 14:14; Matt. 17:27*–a fish from the sea gives Peter a piece of money).
• The Gentiles will serve Israel. They will feed their flocks, plow their fields, and keep their vineyards, as Israel attends upon the ministry of the Lord (Isa. 14:2; 61:5-6).
• The nations that will not serve Israel will be cut off (Isa. 60:12).
• Judges will be set in the land of Israel to exact righteousness and to maintain the rights of Christ on earth (Isa. 1:26; 60:17; Mic. 5:6-8; Ezek. 45:9; Psa. 149:6-9).
• In that day, to be a Jew will be an honour and a privilege. The Jews will be famous in the earth. “I will get them praise and fame in every land where they have been put to shame.” (Zeph. 3:18-20; Isa. 60:14; 61:9; Zech. 8:20-23).
• The many nationalities of people that have lived in the Western nations will return to their native lands. The countries in the West will no longer have mingled nationalities (Isa. 13:14; Jer. 50:16).
• After the war judgments are ended, and the Millennium begins, there will be many more women on earth (at least in the land of Israel) than men (Isa. 4:1).
• People in the Western nations will be as scarce as gold. This will be on account of the angels of God passing through these lands and taking the wicked out (alive) and casting them into the lake of fire—the Harvest judgment. The number will be further decreased by many of the remaining ones (after the angels have exercised their selective judgment) returning on their own volition to their national homelands (Isa. 13:12; 14:23; 24:6; Jer. 50:3, 39; 51:2; Rev. 6:3-8; Matt. 13:41-42; 24:36-41).
• After the Harvest judgment, the great cities of Europe and America will remain virtually uninhabited throughout the Millennium. The beasts of the field will roam through the houses and buildings of the desolate cities (Isa. 13:19-22; Jer. 50:3, 39-40; 51:26, 29, 43).
• Diverse languages of the nations will continue in the Millennium (Zech. 8:23; Isa. 19:18; 66:18).
• Egypt and Assyria will be leading nations next to Israel in the Millennium (Isa. 19:24-25).
• Inter-continental highways will be constructed leading into the land of Israel. They will be used, firstly, by any remaining Israelites still returning to the land, and secondly, for the nations to come up to Jerusalem. There will be a highway from North Africa through Israel into Asia (“Egypt to Assyria”), and a highway from China (“Sinim”) through the desert (which will then be blossoming–Isa. 35:1) to the land of Israel (Isa. 11:16; 19:23; 35:8; 49:11-12; Psa. 84:5—J.N. Darby Trans.)
• The land of Israel will be cleared of the dead who have fallen in the awful carnage. A large graveyard, called “Hamon-gog,” will be constructed for the burial of the Russian hordes and the armies of the nations that followed them into battle, and for the apostate Israelites who will be judged in the Winepress judgment. Its location will be in a huge valley on the east side of the Dead Sea (Ezek. 39:11).
• It will take seven months to bury the dead and seven years to burn the weapons of war! (Ezek. 39:9-10).
• The whole land of Israel will be rebuilt again after its desolation (Isa. 61:4; Ezek. 36:10, 33-35; Jer. 30:18; Amos 9:14).
• The full extent of Israel’s inheritance will be from the river of Egypt to the Euphrates River. The increased area of their land will be approximately 300,000 square miles. The area west of the Jordan River to the Mediterranean Sea will be divided into parallel bands across the country according to the twelve tribes of Israel (Ezek. 47:13-48:35). These divisions will probably be used for residential purposes; the area extending eastward to the Euphrates will probably be used for pasture lands (Psa. 47:4; Gen. 15:15-18; Ex. 23:31; Josh. 1:4; Isa. 26:15–J. N. Darby Trans. footnote; Isa. 54:1-3; Mic. 7:11).
Religious Changes
• The Lord will make a “new covenant” with Israel (Jer. 31:31-34). This new relationship will be under the figure of a marriage. “It shall be at that day saith the Lord, that thou shalt call me Ishi” (“My Husband”) (Isa. 54:4-5; 62:4-5; John 2:1-11; Psa. 45; Song of Songs 3:6-5:1–the third canticle; Hos. 2:16-20).
• In that day, Israel will be called by the name of the Lord—”Jehovah-tsidkenu”—His name will be their name (Jer. 23:6–marginal reading; Jer. 33:16–marginal reading).
• The posterity of Israel through the Millennium will all be righteous (Isa. 45:25; 59:21; 65:23; 66:22; Jer. 31:34).
• The Lord will rejoice over Israel with singing and will rest in His love for them (Zeph. 3:17).
• There will be one world religion at last! It will not be Christianity, but Judaism under the “new covenant” principles of grace that God will have for Israel. Things on earth will return to the Judaic order. Believers who will populate the Millennial earth will not be Christians; they will be God-fearing Jews and Gentiles under a Judaic economy. The Sabbath will be universally observed again—not the first day of the week as in Christianity (Isa. 66:23; Matt. 24:20; Ezek. 44:24, 45:17).
• Idolatry will be utterly abolished from the earth along with every false religion. This means that Islam, Hinduism, Buddhism, etc., will be expunged from the earth. Idolaters will be ashamed of their idolatry in that day of Christ’s manifested glory (Isa. 1:28-31; 2:18; Ezek. 37:23; Hos. 14:8; Mic. 5:12-14; Zech. 13:2-6; 14:9).
• The law of Jehovah will be kept again with its statutes and judgments (Ezek. 36:27; 37:24; 44:24).
• In the area of the great elevated plain in the land of Israel, an “oblation,” or “heave-offering,” will be offered by Israel to the Lord. It will be a holy portion of land, measuring 25,000 x 25,000 great cubits (Ezek. 40:5; 41:8) or 8.3 x 8.3 miles (69 square miles). The oblation will have an area for the priests and their families, for the Levites and their families, and for the city of Jerusalem (Ezek. 45:1-6; 48:8-20; Zech. 14:10).
• A new temple (sanctuary) will be built and situated in the oblation area, a few miles north of Jerusalem. It will be a “house of prayer for all people” (Ezek. 40-42:20; 45:1-5; 48:8; Isa. 56:7; Rev. 7:15; Psa. 68:29).
• There will be an area around the temple complex of 500 x 500 reeds (a reed is 10½ feet–Ezek. 40:5) which is an area of about one square mile. This is enough room for 575 football fields! (Ezek. 42:15, 20; 45:2).
• The temple complex within the area of 500 x 500 reeds will be 500 x 500 cubits. This is enough room for almost 16 football fields! (Ezek. 40-42).
• The temple may not be constructed with gold and silver like the first temple built by Solomon (1 Kings 5-8). Gold and silver are not mentioned in the plans of the millennial temple. Some have thought that it may be white, which would exemplify the purity and righteousness that will mark that day (Ezek. 40-48).
• Israel and the Gentile nations will work together in the building of the temple (Isa. 60:10; Zech. 6:15; 1 Kings 5:1-10*).
• There will be only three gates into the temple complex (the outer court); there will be no west gate. Likewise, there will be only three gates into the inner court where “the great altar” is located (Ezek. 40).
• There is a marked absence of the veil in the plans for the millennial temple. There will be, instead, two-leaved doors in the entrance (Ezek. 41:24). This signifies a greater degree of access into the presence of God than what Israel knew in Old Testament times when they had a veiled entrance into the presence of the Lord (Ex. 26:31). However, it will be less than the full unhindered access Christians enjoy now by the Spirit through the rent veil (Heb. 10:19-22).
• There will be no “Ark of the Lord” in the temple, because the glory of the Lord’s presence—which the Ark symbolizes—will be there (Ezek. 48:35). A representation of Him will not be necessary then (Jer. 3:16).
• The Shekinah glory (the visible presence of the glory of the Lord) will return to the temple and will be seen again (Ezek. 43:1-6; Isa. 4:5-6).
• There will not be an earthly high priest from among the descendants of Aaron officiating in the temple, because the presence of the Lord, the Great High Priest, will be there (Zech. 6:13; Heb. 4:14; 5:5-6; 7:17-24; Ezek. 48:35).
• The earth will shine with the Lord’s glory (Ezek. 43:2; Num. 14:21; Hab. 2:14; Psa. 72:19).
• The Millennium will be one long nightless day. The light of the glory of the Lord will shine so brightly, that at nighttime it will not be totally dark. Also, the light of the moon will, apparently, shine as brightly as the sun! (Zech. 14:6-7; Isa. 4:5-6; 30:26; 60:19-20; Rev. 21:23-24; Ex. 13:21*).
• Israel will praise the Lord (Psa. 99; Psa. 145; Psa. 146-150–the Great Hallelujah Psalms; Isa. 12).
• The aid of musical instruments will once again be used for the worship of the Lord on earth (Psa. 68:25, Psa. 149-150).
• Levitical sacrifices will be offered again. These sacrifices will be commemorative—a remembrance of the finished work of Christ (Ezek. 44-46; Isa. 56:7; Jer. 33:18; Zech. 14:16-21; Mal. 3:3-4).
• There will be a perpetual morning sacrifice as in the days of old (Num. 28:34), but no evening sacrifice because there will be no more night (Ezek. 46:13-15; Zech. 14:6-7).
• Only three of the seven yearly feasts of Jehovah, given in Leviticus 23, will be kept — “the Passover,” “the Feast of Unleavened Bread,” and “the Feast of Tabernacles.” The “Feast of First-fruits” and “the Feast of Pentecost” (feasts celebrated on the first day of the week) will not be kept. Typically, they speak of the Christian era which is not connected with Israel’s earthly blessing. The “Feast of Trumpets” and “the Day of Atonement” will no longer be observed either. This is because once Israel is restored to their land (of which the Feast of Trumpets speaks) and their sin of departing from the Lord is judged and confessed (what the Day of Atonement refers to), the Lord will never again bring up the question of their unfaithfulness. It will all be forgiven and will not be remembered any more (Ezek. 45:18-25; Zech. 14:16).
• Israel will summon the earth to praise the Lord (Psa. 34:3; Psa. 86:9; Psa. 96; Psa. 100; Psa. 117; Psa. 148).
• Universal worship of the Lord Jesus Christ will be established (Psa. 66:4; Psa. 145-150; Psa. 86:9).
• Many nations shall join themselves to the Lord (Zech. 2:11; Psa. 47:9–J. N. Darby Trans.; Isa. 56:6).
• The worship of the Lord Jesus Christ will also be monthly and weekly. This will be from Sabbath (the seventh day of the week) to Sabbath, not from Lord’s Day (the first day of the week) to Lord’s Day, as in the Christian era (Isa. 66:23).
• There will be constant praise day and night in the temple on earth, from both Jews and Gentiles, as they worship together (Rev. 7:15; Isa. 56:6-8; Psa. 134:1).
• All nations will come to Jerusalem yearly to worship the Lord and to pray. All flesh will worship the Lord (Zech. 8:20-23; 14:16; Psa. 22:27; Isa. 2:18, 66:23).
• The nations who will not come to Jerusalem to worship and keep the Feast of Tabernacles will bring upon themselves governmental judgment from the Lord. Their lands will experience plagues and drought (Zech. 14:17-19).
• In every nation incense will be offered to the “name” of the Lord as a memorial (Mal. 1:11).
• An altar and a pillar unto the Lord will be built in Egypt (Isa. 19:19).
• Jerusalem will be the center for learning the Word of God. All nations will go up to it for this purpose (Isa. 2:2-3).
• The priests will teach Israel the knowledge of the Lord. Israel will in turn teach the nations; and as a result, the earth will be filled with the knowledge of the Lord (Ezek. 44:23; Psa. 145:11-12; Mal. 2:7; Isa. 2:3; 11:9; 61:6; Hab. 2:14; Jer. 31:33-34).
• The power of the Holy Spirit will be poured out on Israel in signs and miracles (Joel 2:28-30), and they will use their power to be a blessing to the whole world (Gen. 47:7;* Mic. 5:6-8).
Moral Changes
• Resulting from the nations learning the ways of the Lord and walking in them (Isa. 2:2-3, Zech. 8:22-23), there will be vast moral changes on earth. The corruption, violence, immorality, lying, stealing, cursing, etc., will cease. There will be strict enforcing of uprightness, honesty, and clean living.
• Holiness will characterize every aspect of life in Israel. “Holiness unto the Lord” will be written on the bells of the horses (depicts public life), on the pots of the Lord’s house (depicts religious life), and on the pots of Jerusalem and Judah (depicts private life) (Zech. 14:20-21).
• Locks and keys will not be necessary in the Millennium. (Zech. 5:3-4; 14:11)
• If evil should manifest itself during the reign of Christ in the Millennium, it will be judged openly as it appears. Those who sin will do so without a tempter, because Satan will be bound at this time. A flying roll of judgment (symbolic) will go out from the Lord over the face of the whole earth and fall upon any who do evil—the acts of sin, not the thoughts of sin. This cleansing of the earth of sinners will take place “every morning” throughout the thousand year reign of Christ (Psa. 101: 3-8–J. N. Darby Trans.; Zeph. 3:5–margin; Zech. 5:14; Psa. 34:12-16; 1 Kings 2:36-46*).
The Curse Reversed
• Creation itself will be released from its bondage and curse. The earth will sing (figuratively speaking) as it enjoys its Jubilee (Rom. 8:19-22; Isa. 35:1-2; Psa. 65:13; Zech. 14:11–J. N. Darby Trans.; Rev. 22:3).
• The blind, deaf, dumb, and lame, etc. will all be healed (Isa. 35:5-6; Psa. 146:8).
• There will be no more sickness or disease. This means that there will be no more colds, flu, cancer, etc. Consequently, there will be no further need of doctors, dentists, nurses, etc. (Isa. 33:24; Psa. 103:3).
• Antediluvian (pre-flood) longevity will be restored in the millennial age. With the curse reversed, death will be held back, and those who enter the Millennium on earth will live throughout its full duration of 1000 years, if they do not sin. Those who do sin, will die for their own sin under the judgment of God (Zech. 5:1-4; Psa. 101:8; Zeph. 3:5, etc.), but if they are a hundred years old, they will still not be regarded as being aged. They will be considered as being a child at that age (Matt. 25:46–refers to “life eternal” on earth; Psa. 128:6; Psa. 133:3–“life for evermore;” Dan. 12:2–“everlasting life” on earth; Isa. 65:20; Psa. 92:14; Zech. 8:4).
• There will be no more tears for those on earth. People will be happy (Rev. 7:17; Isa. 25:8; 30:19; 35:10; 65:19, 22-23; Psa. 144:15).
• People on earth will enjoy large families (Psa. 107:41; Psa. 128; Psa. 144:12; Isa. 60:22; 65:23; Zech. 8:5).
Animal Kingdom Changes
• Connected with the curse being lifted from the earth, God will cause the savage and killer instincts in the animals of the lower creation to be changed. The wolf and the lamb will live together. Children will play with lions and snakes and will not be hurt. Men will be able to sleep in the woods and not be harmed (Isa. 11:6-9; 35:9; 65:25; Ezek. 34:25).
• The diet of carnivorous animals will be changed. “The lion shall eat straw like the ox” (Isa. 65:25).
• Man will apparently return to a vegetarian type of diet as in antediluvian times (Gen. 1:29). However, they will eat fish (Ezek. 47:9-10), but probably not other types of meat.
• There will be no more hunting (Hos. 2:18)
Agricultural Changes
• Also resulting from the curse being lifted from the earth, there will be a tremendous increase in the fertility. Agriculture will flourish. The earth will bring forth crops in a way that it has never known before (at least since the fall of man–Gen. 3) (Psa. 65:9-13; Psa. 67:6; Psa. 144:13-14; Isa. 27:6; 35:1-2, 7; Joel. 2:21-27; 3:18; Amos 9:13-15; Mic. 4:14; Zech. 3:10).
• There will be a new river (with healing waters) flowing out from under the temple into the center of Jerusalem. It will part into two heads: one to the east, emptying into the Dead Sea, and one to the west, emptying into the Mediterranean Sea. It will flow down the new valley that the feet of the Lord made when He came to the Mount of Olives. Since this river will have healing properties, it will enrich and fertilize the earth (Ezek. 47:1-9; Zech. 14:4, 8; Psa. 65:9-10; Joel 3:18).
• No weeds, thorns, or briars, will exist—except in the land of Edom. This will greatly help the fertility of the soil (Isa. 34:13, 55:12-13).
• The desert will blossom like a rose. (Isa. 35:1-2, 7)
• The most unlikely places on earth, such as the peaks of mountains, will bring forth crops abundantly (Psa. 72:16).
• The fields and meadows of the earth will be clothed with flocks, and the valleys will be covered with corn (Psa. 65:13; Psa. 144:13-14).
• Weapons of war will be made into useful farming tools (Isa. 2:4; Mic. 4:3).
• The harvests will be so great that they will not have enough time to get the crops off the fields before it will be time to sow again. “The plowman shall overtake the reaper, and the treader of grapes him that soweth seed.” (Amos 9:13).
• Farmers will enjoy amazing results from their flocks. A young cow (generally not able to produce large quantities of milk) will produce such an abundance of milk that the owners will be able to make butter with the overage (Isa. 7:21-22).
• The land of Israel will be so fertile that it will be like the Garden of Eden (Ezek. 36:35).
• Israel’s enormous flocks of sheep and cattle will fill the land to the point that they will overflow into the streets of the cities (Psa. 65:10-13; Psa. 144:13-14; Isa. 30:23-24).
• Along the shores of the new river that flows out from under the temple will grow all kinds of fruit trees. They will be so productive that they will bring forth fruit every month, not annually, as the case is today (Ezek. 47:12–J. N. Trans.; Deut. 33:14).
• The Dead Sea will be healed and its waters will be filled with a multitude of fish of numerous varieties. Fishermen will line the shores (Ezek. 47:9-10).
• Some isolated marshy places in the Dead Sea will not be healed (Ezek. 47:11).
• Herbal medicines will be made from the leaves of the trees that will line the shores of the Dead Sea, and they will be used for healing bruises and cuts etc., that people might incur (Ezek. 47:12).
• Resulting from such abundance, there will be no more poverty. The poor man will cease from the earth. Provisions will be made for the needy, the fatherless, and widows (Psa. 132:15; Isa. 41:17; 65:21-23; Psa. 146:7).
• The land of Edom, however, will lie in a perpetual desolation from generation to generation throughout the Millennium. Thorns and brambles will grow over its desolate land. This will be a constant reminder to all nations of the consequences of hating the Lord and His people Israel (Isa. 34:9-15; Jer. 49:13, 17-18; Joel 3:19; Mal. 1:3).
• The four seasons will remain in the earth (Psa. 104:19; Psa. 147:15-18; Zech. 14:8; Gen. 8:22).
• The sun will apparently shine seven times clearer, but not, of course, hotter (Isa. 30:26).
Economic Changes
• A direct result of the reversing of the curse is that there will be a great change in the commercial and economic conditions on earth. The complex commercial world that we know today will collapse in the Great Tribulation and it will not be built again (Rev. 8:9). However, some commercial trade will be established, but it will be used exclusively for the service of the Lord. This is signified in the re-building of Tyre (Isa. 23:17-18).
Topographical Changes
• There will be vast topographical changes in the earth (Isa. 41:15-20).
• New rivers will spring forth in the earth (Isa. 30:25; 35:6-7; 41:18).
• The Euphrates River, the Nile River, and the River of Egypt, will each be dried up and no longer used (Isa. 11:15; 19:5-8; 27:12; Rev. 16:12).
• The “tongue” of the Red Sea (probably the left fork of the Sea crossed by Israel at the time of their exodus from Egypt) will also be dried up (Isa. 11:15).
• Some mountains and valleys will be leveled. This, perhaps, will be the result of the Lord shaking the earth with earthquakes, volcanoes, and other natural catastrophes (Psa. 97:1-5; Mic. 1:2-4; Isa. 2:21; 40:4; Ezek. 38:20).
The Last Rebellion
• Although the glory, power, and majesty of the Lord will be manifested throughout the earth, many of the world’s population will still only yield feigned obedience to the Lord (Deut. 33:29–J. N. Darby Trans.; Psa. 18:44; Psa. 66:3; Psa. 81:15–marginal reading); 2 Sam. 19:18-23*).
• As the 1000-year reign of Christ (the Millennium) draws to a close, Satan will be loosed from the bottomless pit to test the inhabitants of earth (not those in heaven) for a short season. He will deceive those who have yielded feigned obedience in the kingdom and will gather them together in rebellion against the beloved city of Jerusalem (Rev. 20:7-9).
• When the revolters, led by Satan, come up against the holy city Jerusalem, the Lord will rain down fire from heaven and destroy them (Rev. 20:9-10).
Satan Cast Into The Lake of Fire
• Satan will then be cast into the lake of fire forever (Rev. 20:9-10; Matt. 25:41).
• Satan’s angels who have been confined to the bottomless pit for the duration of the Millennium will be also cast into the lake of fire (Isa. 24:22–“after many days shall they be visited”).
• The heavenly saints will assist the Lord in the judgment of the angels (1 Cor. 6:3).
The Heavens and Earth Dissolved
• At this time, the Lord will cause the heavens and earth to dissolve with great heat (Job. 14:12; Psa. 102:26; Heb. 1:12; 2 Peter 3:10-12; Rev. 20:11; 21:1).
The Second Resurrection
• The “second resurrection” will then take place. It is also called “the resurrection of damnation,” or “the resurrection of the unjust” (John 5:29; Acts 24:15). All who have died in their sins, without faith throughout the whole range of time, from Cain to the end of the Millennium, will be raised to stand before the Lord at His “great white throne” to be judged. This is the judgment of the (wicked) dead (Job 14:12; Acts 10:42; 2 Tim. 4:1; 1 Peter 4:5; Rev. 20:11-15).
The End of Time
• Time ends (1 Cor. 15:24).
• The Lord will turn the kingdom over to God the Father that He might devote Himself fully to His Bride. Although He turns over the kingdom, He does not turn over His Manhood. He will remain a Man for all eternity. As Man, the Son will be subject to the Father forever (1 Cor. 15:24-28; Ex. 21:6*).
The Eternal State
• The Lord will create a “new heavens and a new earth” wherein dwells righteousness. It will be a fixed state of things between God and man (2 Peter 3:12-13; Rev. 21:1-8; 1 Cor. 15:24-28; Lev. 23:36, 39–“the eighth day”).
• Heaven and earth will exist in close harmony (Rev. 21:2). (The new heavens that will be made are not the heaven of heavens, the abode of God. The heaven of heavens does not undergo change because it is, and was, and always will be perfect.)
• The Eternal State is also called “the Day of God,” “the Age of Ages,” and “the Day of Eternity.” (Rev. 21:1-8; 2 Peter 3:12; 1 Cor. 15:28; Eph. 3:21; 2 Peter 3:18)
• In the Christian era, while the Lord is absent, righteousness is not upheld (Matt. 5:6), but in the Millennium righteousness will reign (Isa. 32:1). In the eternal state, righteousness will dwell (2 Peter 3:13).
• The righteous earthly millennial saints will apparently be translated from the millennial earth to this new earth without seeing death.
• Time distinctions, national distinctions, geographical boundaries and limitations as at the present will all disappear. It will be an entirely new order of life for man on the earth. There will be neither male nor female. No enemy, nor evil, will ever invade that scene of bliss.
• There will be no need of a reign of righteousness in the Eternal State; there will be no evil to subdue. Everything will be ordered according to the holy mind of God. The heavenly saints will reign in government with the Lord in the Millennium, but that order of things only goes “to the age of ages” (Rev. 22:5–J. N. Darby Trans.).
• There will be no more death, nor sorrow, nor crying, nor pain (1 Cor. 15:26; Rev. 21:4).
• New Jerusalem will descend out of heaven to earth. It will be the city of the heavenly saints (Rev. 21:2-3).
• God will be all and in all (1 Cor. 15:28)
• In the end, there will be more persons in heaven and earth redeemed by God enjoying His favour and blessing, than those in the lake of fire under judgment. “In all things He (Christ) might have the preeminence.” (Compare Proverbs 27:20 with Luke 14:23; Colossians 1:18.)
Appendix A — The Indignation
A Summary of the Battles During the Indignation
As mentioned earlier, the Indignation is a term used by the prophets to describe a short period of time of about 75 days (2 1/2 months) at the end of the seven-year Tribulation (Rom. 9:28; Dan. 12:5-13,–the 1260 days to 1335 days). During this time, the Lord will vent His “indignation” against Israel on account of His controversy with them for their sin of idolatry and their departure from Him (Isaiah 10:5, 25; 26:20; Dan. 8:19; 11:36, etc.). To accomplish His “indignation” against Israel, He will employ the instrument of the Assyrian and the surrounding Gentile nations who have a deep hatred for them (Psa. 83:4-5). After the nations have been used by the Lord to accomplish His work of humbling Israel, He will have “indignation” on those nations in judgment (Isa. 30:27-33; 34:2; 66:14; Jer. 10:10; Nah. 1:6; Hab. 3:12; Zeph. 3:8).
How Do We Know This Will Be the Order of Events?
The question may well be asked, “How do we know the battles during the Indignation will happen in the order given in the outline in the first part of this book?” This is where we believe it is so important to have an outline of the Old Testament Prophets, both major and minor. Many students of prophecy focus mainly on the books of Revelation and Daniel in their studies, and consequently, they miss much. No one book gives the whole prophetic future. It is, therefore, necessary to have all the Prophets before us when studying prophecy, in order to get the complete picture. Certain prophets focus on certain aspects of prophecy. It is not the intention of every prophet to cover the whole scheme of things, but whether they cover a large part of the prophetic picture or a small part, the order in the outline is maintained throughout all the Prophets.
In the following seven point summary, we present a few of these outlines from various places in Scripture that confirm the order of prophetic events during the Indignation. Space does not allow us to look at every outline in Scripture, but we trust that the ones we have given will conclusively prove that the order is consistent with the whole of Scripture.
A Seven Point Summary of the Battles During the Indignation
Point #1
The armies of the King of the South (Egypt and their allies) will invade the land of Israel from the south (Dan. 11:40).
Point #2
The armies of the King of the North, with his Arab confederacy, will sweep through the land of Israel from the north and desolate it. Other countries situated around the land of Israel will also be affected by this “overflowing scourge,” as these armies make their way into Egypt, overthrowing them as well (Dan. 11:40-43).
Point #3
The armies of the Beast (the Western confederacy), hearing of the invasion of the King of the North, will come in from the west to defend the land of Israel (Num. 24:24; Rev. 16:13-14; 19:19).
Point #4
As the Beast and his armies enter the land of Israel, the Lord will appear with the armies of heaven (the glorified heavenly saints) to destroy the Western confederacy—at which time the Beast and the Antichrist will be cast into the lake of fire (Rev. 16:15-21; 19:11-21).
Point #5
The armies of the King of the North will return from Egypt into the land of Israel and will be destroyed by the Lord (Dan. 11:44-45; Joel 2:20).
The Restoration of Israel
After the King of the North has been destroyed, but before Russia (Gog) comes down from the far north, the restoration of Israel to the Lord will take place. It will take place in two phases (Ezek. 37).
1. The Lord will show Himself at the Mount of Olives to the remnant of the Jews (the two tribes) and they will mourn in repentance and be restored to Him (Zech. 12:9-14; 14:4-5).
2. The Lord will re-gather the ten lost tribes of Israel from the ends of the earth, and they will also be restored to Him (Matt. 24:30-31).
(*We have not called the restoration of Israel a point # in the summary because it is not a battle.)
Point #6
When all twelve tribes of Israel are dwelling safely in their land in fellowship with the Lord, the armies of Gog (Russia), and many other nations with them, will come down from the uttermost parts of the north in an attempt to destroy Israel. The Lord will roar out of Zion and destroy the Russian confederacy and the armies that follow them (Ezek. 38-39).
Point #7
Having destroyed the Russian armies, the Lord will lead out the armies of restored Israel in a victorious conquest to take their full inheritance as promised by God to Abraham (Isa. 11:14; Mic. 4:13; Jer. 51:20-23).
“The indignation” is properly over when the Lord destroys the armies led by Russia—the Assyrian in its final form (Isa.10:25).
Scriptural Outlines That Confirm This Order of Events.
1) Daniel 11-12
Daniel 11, gives a detailed account of the wars between two kings—the King of the North (Syria) and the King of the South (Egypt). Historically, they were the two dominant parts of the Grecian Empire. Verses 1-35, were fulfilled in history before the time of Christ by various kings of the north and south. But from verse 36 to the end of the book of Daniel, we are given what is yet to be fulfilled in a future day. The Church period of approximately 2000 years comes between the 35th and 36th verses of chapter 11. The Church is not mentioned because it is not reckoned in prophecy. The Church is a mystery hid in the heart of God in past ages (Eph. 3:2-7; Col. 1:26-27; Rom. 16:25).
Verses 36-39, give a brief description of the doings of the willful king, the Jews’ false Messiah (the Antichrist), during the Great Tribulation. He will promote wickedness and idolatry, and will lead many into apostasy. He will continue his course of wickedness until “the indignation” (vs. 36). As the Indignation begins (vs. 40) the King of the South (Egypt and her allies—vs. 43) will invade the land of Israel from the south. This is point #1 in the summary.
The King of the North (we learn elsewhere that there will be a confederacy of Arab nations with him—Psa. 83, etc.), will then sweep down upon Israel from the north, desolating it (vss. 40-41) and many other surrounding nations at the same time. He will continue his conquest southward into Egypt after defeating their armies which have come up into the land of Israel (vs. 42). This is point #2 in the summary.
The King of the North will not be in Egypt to see the Pyramids and other tourist attractions; he will enter that land to plunder its wealth (vs. 43). While in Egypt, the King of the North will hear tidings out of the north (vs. 44). This is a veiled reference to the Beast and his armies (the Western confederacy) entering the land of Israel (which is geographically north of Egypt) in an attempt to defend it. This is point #3 in the summary.
At the same time, the King of the North will also hear tidings out of the east (vs. 44a), which probably refers to the Appearing of Christ with the armies of heaven. (The coming of Christ will be out of the east—Matthew 24:27.) The first thing Christ does at His Appearing is destroy the Western confederacy (Rev. 19:11-21; 2 Thess. 2:8). This is point #4 in the summary.
After hearing these tidings, the King of the North will return from Egypt into the land of Israel and will be destroyed by the Lord (vss. 44b-45). This is point #5 in the summary.
The prophecy continues into the 12Th chapter of Daniel. After the Lord has dealt with the Western confederacy and the King of the North, Daniel’s people (his people were Jews—hence the Jewish remnant) will be delivered and restored to the Lord (chap. 12:1). At this time, the Lord will effect a national resurrection (not a literal resurrection) of Israel, and the 10 tribes who have been scattered throughout the earth will return (chap. 12:2-3). There will be two classes among them; the real (those with faith) and the false (those without faith). The rebels (the false ones who do not have faith) will be purged out from among the others at the borders of the land (Ezek. 20:34-38). The real ones will go into the land and join the remnant of Jews (the two tribes), and together, they will enjoy the blessings of Christ’s kingdom on earth—the Millennium—that is about to begin. This answers to the interval in the summary between points #5 and #6.
Points #6 and #7 of the summary are not included in this outline in the book of Daniel because the subject of Daniel is the course of “the times of the Gentiles,” which will close with the Lord’s appearing (Luke 21:24-28). Gog will come down from the north after the Lord has returned and has established His kingdom in Israel, as the other outlines will show.
2) Revelation 16:12-21
These verses show that when the sixth vial will be poured out, a confederacy of kings from the east will begin their advances towards the land of Israel (vs. 12). This answers to the movements of the armies given in point #2 of the summary. (This is the same confederacy mentioned in Daniel 11:40-45, under the leading of the King of the North. When these armies are mentioned in Scripture in opposition to the King of the South they are spoken of as the armies of the King of the North, but when they are mentioned in opposition to the Western powers (the Beast), they are spoken of as “the kings from the east.” The book of Revelation develops prophecy mainly from the Western standpoint, so it is fitting that they are called “the kings from the east” here. In Isaiah and Micah, etc., they are called the Assyrian, because those prophets develop prophecy at a time when the Assyrian was Israel’s great northeastern enemy.)
As these confederate kings from the east (and north) of Israel come in, the Western armies under the leadership of the Beast will rally, gathering their forces to enter the land (vss. 13-14). This is point #3 in the summary.
When the Western armies come into the land of Israel, the Lord will come out of heaven as “a thief” (vs. 15). He will judge the Western confederacy under the figure of (political) Babylon (7th vial–vs. 17-21). This is point #4 in the summary.
This outline only covers points #2 Through #4, but notice, the order is maintained even though not all the battles of the summary are given. The book of Revelation, being in the New Testament, develops prophecy primarily from the Western standpoint; hence, it stops in the sequence of battles with the Western powers being destroyed. Although Revelation 16:14 intimates that more battles will be fought (stating that armies from “the whole world” will be drawn into the land of Israel), they are not described here because they are not the subject of Revelation.
3) Numbers 24:20-25
In this parable of Baalam, we learn what is going to take place in Israel’s latter days (vs. 14). “Asshur” (Assyria, which is the same as the King of the North) will invade the whole land and lay it in waste. Israel will be desolated at this time by this northern destroyer, but the effects of the inroads of this invader are not mentioned in this prophecy. This is because Baalam’s parables do not view Israel in their sin (Num. 23:21), and therefore, not under Jehovah’s chastening, of which the Assyrian was particularly used in that connection as Jehovah’s rod (Isa. 10:5-6).
“Amalek” (vs. 20) will also be affected by Asshur when they pass through the land. Amalek’s ancestry can be traced back to Genesis 14:7. His descendants later merged with the descendants of Esau (Gen. 36:12-16), who in turn had merged with Ishmael (Gen. 28:9). They are the progenitors of the modern Arab nations today. This prophecy indicates that their judgment will begin at the time of the consumption of the whole land by the King of the North (Asshur).
After judging Amalek, Asshur will consume the “Kenites.” The Kenites were a branch of the Midianites that settled in the extreme south of the land of Judah and in the wilderness, but apparently, their origin is from Egypt. If this is to be understood as Egypt, as some scholars believe, we learn that the destroying armies of Asshur will continue until they have made their way into Egypt wasting it. This clearly answers to point #2 in the summary.
When Asshur will have swept through the land of Canaan from north to south, “the ships of Chittim” will come in from the west to afflict Asshur. Chittim refers not only to the island of Cyprus, but to all of the western Mediterranean maritime powers, and particularly that of Rome (Jer. 2:10; Ezek. 27:6; Dan. 11:30). This prophecy answers to the armies of the revived Roman Empire—the Western confederacy—attempting to stop the King of the North in his conquest, by coming in from the west. This is point #3 in the summary.
“He shall perish forever” (vs. 24), refers to the Beast, the great leader of the west coming to his end. We know that this will occur at the Appearing of Christ, although it is not mentioned here (Rev. 19:11-20). It is not referring to Asshur, as some have thought, because it is never said of Assyria that they will perish forever—being forever removed from the earth as a nation like the Philistines (Zeph. 2:5), Edomites (Ob. 10, 18), Amalekites (Num. 24:20), and Babylon (Isa. 13:20; Jer. 50:3; 51:29, 43, 62). Assyria, in fact, will be restored after its judgment and will be given a place of prominence in the Millennium (Isa. 19:24). This then, answers to point #4 in the summary.
Although only a few of the points of the summary (#2 Through #4) are seen in this prophecy, Baalam’s parable is valuable because it shows that the Western powers will come into the conflict just after the King of the North has gone through the land into Egypt.
4) The Inroads of Nebuchadnezzar and the Chaldeans In the Times of Zedekiah
The condition of things among the Jews just prior to the fall of Jerusalem in the time of Israel’s kings, is analogous with the conditions that will prevail among the Jews who will be gathered back into their land at the beginning of the Tribulation. It is a foreshadow of future events (Matt. 12:43-45).
The Jews under their wicked king, Zedekiah (Ezek. 21:25), had forsaken the Lord and had refused the warnings of Jeremiah the prophet (Jer. 37:2). The land was filled with wickedness, violence (Ezek. 22), and idolatry (Ezek. 8). It was also a time when famine and pestilence prevailed (Jer. 14:1-22). The Jews will once again find themselves in similar conditions during the Great Tribulation. The apostate mass of the Jews gathered back into their land will also have a wicked king over them (Antichrist) like Zedekiah, and they will be given over to all kinds of wickedness, violence (Psa. 10-11), and idolatry (Rev. 13:14-15). There will also be a godly remnant of Jews who will be persecuted for the preaching of the Word of God (Rev. 14:1)—of whom Jeremiah and Baruch are a type.
God brought judgment upon his guilty people of old by raising up Nebuchadnezzar and His Chaldean army, who is a type of the King of the North in prophecy. Nebuchadnezzar had a large coalition of many nations who helped him (Jer. 34:1; 2 Kings 24:1-2; Ob. 11-14; Hab. 2:5). They are a type of the Arab confederacy that will aid the King of the North (Psa. 83:5-8). Nebuchadnezzar came down from the north (Jer. 1:13-15; 4:6-7; 6:1-9, 22; 10:22; 13:19-20; 25:9-11; 46:20) and desolated the whole land (Jer. 25:9-11). He destroyed the city of Jerusalem and the temple (Jer. 52). When his armies were destroying Jerusalem, Zedekiah the Jews’ wicked king fled (Jer. 52:7-11), which is just what the false Messiah, the willful king, the Antichrist, will do in the future (Zech. 11:17; John 10:12-13). After Nebuchadnezzar destroyed Jerusalem, he deceived some of his own confederates (whose countries were situated around Israel) and plundered them (2 Kings 24:7; Ob. 7; Jer. 25:9). The confederate armies under the King of the North will do the same.
Nebuchadnezzar then continued his conquest southward into Egypt, defeating their armies (Jer. 46:13-26). All of this is a striking foreshadow of the prophetic future when the King of the North will sweep down through the land of Israel into Egypt (Dan. 11:40-45). This answers to point #2 in the summary.
Historically, after Nebuchadnezzar had completed his conquests through the land of Israel into Egypt, God judged Babylon. (This was approximately 32 years after the fall of Egypt). The judgment of Babylon, typically, speaks of the judgment of the Western powers—the revived Roman Empire under the leadership of the Beast. God raised up Cyrus, the King of Persia, to execute this judgment on Babylon (Isa. 45). He is called the Lord’s “anointed” and is an obvious type of Christ. This too is a foreshadow of coming events, for after the King of the North passes through the land of Israel into Egypt, the Western confederacy (political Babylon) will come in from the west and be judged by the Lord personally as He comes out of heaven (Rev. 16:17-21). This answers to points #3 and #4 in the summary.
After Cyrus conquered Babylon (with the help of Darius the Mede–Dan. 5:30-31), he liberated the Jews and gave orders for the rebuilding of Jerusalem (Isa. 45:13; Ezra 1:1-4). This is a type of the deliverance the Jewish remnant will receive at the Appearing of Christ. Babylon, historically, had the Jews in captivity, and will again have them in bondage when the Beast and Antichrist take control of the land of Israel in the last half of the week. At the fall of the revived Roman Empire (the Western powers) with its leaders, the Beast and Antichrist, the land and the Jews (the remnant) in it will be free.
It is interesting to see that in Daniel 9, the seventy years of captivity (vss. 1-2) are connected with the seventy weeks of prophecy. Daniel prayed for the deliverance of the Jews after the seventy years had expired, but God revealed to him that the full and final deliverance of the Jews would not be until seventy weeks of years (490 years) had run their course. We learn from this, that the Jews’ deliverance from Babylon, long ago, is a little foreshadow of the coming deliverance the godly Jewish remnant will get from (political) Babylon of the book of Revelation, which will take place at the end of the seventy weeks of Daniel (Dan. 9:24-27). Jeremiah’s prophecy of the Jews’ historical deliverance from Babylon (Jer. 50:4-8), goes beyond that immediate application (as most of the Old Testament prophecies do) and sees the extended application which will be fulfilled in Israel’s latter days. He includes in his prophecy the return of the ten tribes, which did not occur in those days, but will in the future (Jer. 50:17-20). This would answer to the interval in the summary between points #5 and #6.
Understanding the historical background of the times in which the prophets of the Babylonian period lived, not only gives us a foreshadow of future events, but it also gives us a key to understanding many of their prophecies, as the following outlines will show.
5) Jeremiah 26–33
In chapter 26, Jeremiah predicts the destruction of the temple and the city of Jerusalem by the confederate armies (Jer. 34:1; 2 Kings 24:2) under Nebuchadnezzar (vss. 1-9). As we have already seen, in prophecy, Nebuchadnezzar and his armies are a type of the King of the North and his Arab confederacy. Jeremiah (who is typical of the godly Jewish remnant) consequently suffers persecution from the people (who are a type of the apostate Jews in the future) on account of his unpopular prophecies. However, he was providentially preserved by God from their designs to kill him (vss. 8-16; Jer. 36:26). In the same way, the spared portion of the Jewish remnant will suffer persecution, but will be miraculously preserved by God (Rev. 12:13-17).
In chapter 27, Jeremiah sent messages to the nations surrounding Israel to warn them that the invading armies from the north, under Nebuchadnezzar, would not stop at Judah and Jerusalem, but would put their lands under his yoke also.
In chapter 28, Jeremiah met further opposition from the followers of the Jew’s wicked king, Zedekiah (who is a type of Antichrist, the Jew’s false Messiah). Chapters 26-28 then, have reference, typically, to the 2nd point in the summary.
In chapter 29, Jeremiah sent a message to the Jewish captives in Babylon. (The Babylonians had previously come up to Jerusalem and had taken some of them to Babylon as captives.) He announced that Babylon (typical of the Western powers under the Beast) would be judged and that they (the remnant) would be released. His word to them was to submit to the ways of God in allowing them to be captive, and to wait for the seventy years to be completed, at which time Babylon would be judged. The Jewish remnant in the Great Tribulation will receive similar encouragement, and will look daily for the destruction of the Beast and Antichrist. This will happen at the end of the seventieth week of Daniel (Daniel 9:24-27; Revelation 16:17-21; 19:19-20). As the captives long ago had to wait for the seventy years to be accomplished, the Jewish remnant must wait until Daniel’s seventieth week is completed. Chapter 29 then, would project us to the 3rd and 4th points in the summary; namely, the destruction of the Western powers under the Beast.
Chapters 30-33, contain the promises of Israel’s restoration. In chapter 30, the Lord promises to re-gather the scattered tribes of Israel and to rebuild the city of Jerusalem. In chapter 31, we are given the two means by which the Lord will restore Israel: “grace” (vs. 2) and “love” (vs. 3). Note that it is not the law, for the law will not restore anybody; but grace and love will. The effect of these two things working in the hearts of the scattered tribes is that they are seen returning to their land in repentance (vss. 4-21) and dwelling there under the conditions of the “new covenant” (vss. 22-40). In chapter 32, the exercise of buying up the opportunities to possess the land is acted out by Jeremiah with regard to his uncle’s field (vss. 1-35). This illustrates the Lord’s guarantee that the land of Israel will again be re-inhabited by its people, the returned tribes. They will “buy fields for money” and dwell in them (vss. 36-44). Then, in chapter 33, the city of Jerusalem is predicted as being rebuilt with the Lord taking His place among His people for blessing (vss. 1-16). Chapters 30-33, quite clearly, answer to the interval between points #5 and #6 in the summary.
This series of prophecies by Jeremiah concludes with chapter 33. Although, not all of the points of the summary are given here, we can see in the ones that are, that the order of events during the Indignation is marvelously consistent.
6) Jeremiah 46–51
Chapters 34–45, give us details concerning the fall of Jerusalem and the judgment of the Jews by Nebuchadnezzar and the Babylonians. As we have already seen, it is a foreshadow of the future destruction of Jerusalem by the confederate armies of the King of the North. But in chapters 46–51, God announced that if He was going to judge His people (the Jews), He would also judge the Gentile nations too. Chapters 46-51, list ten Gentile nations that would also be judged at that time: Egypt, Philistines, Moab, Ammon, Edom, Damascus (capital city of Syria), Kedar, Hazor, Elam, and Babylon.
Although these judgments were fulfilled in the days of Nebuchadnezzar, they have been recorded in Scripture as a foreshadow of what the King of the North will do in a coming day when prophecy will be fulfilled. The order of the judgments, as they fall in these chapters, are a foreshadow of the order of the judgments that will fall in the future. A careful look at these prophecies will show that when the Spirit of God wrote them, He really had the end times in view. Some of the things mentioned did not happen in past history, and still wait for fulfillment. This is true of most of the prophecies in the Old Testament, and helps us to realize that the Spirit had more in mind than just the immediate application to Nebuchadnezzar.
Chapter 46 is a prophecy of the famous battle in history that gave Nebuchadnezzar the undisputed supremacy of the civilized world. This began the “times of the Gentiles” (Luke 21:24). Egypt and her confederates went up through the land of Israel to meet Nebuchadnezzar and his armies, who were coming down from the north. In verses 3-12, we have the muster of the Egyptian armies and the order of their march up through the land of Israel. This is a foreshadow of point #1 in the summary.
Nebuchadnezzar defeated the armies of Pharaoh and proceeded southward through the land of Israel into Egypt taking their land also (vss. 13-26). Then, in chapters 47–49, we have the various neighboring countries surrounding Israel that fell under judgment when Nebuchadnezzar’s army passed through. We see them scattered and fleeing in all directions to get out of the way of his armies as they came through plundering and spoiling. This is a foreshadow of point #2 in the summary.
Then in chapters 50-51, we have the judgment of the city of Babylon. This is not referring to Nebuchadnezzar and his Chaldean army conquering, but is a future reference to King Belshazzar back in the land of Babylon some 70 years later. It is far removed in time and circumstance from what Nebuchadnezzar did in the land of Israel. The judgment of Babylon (the city) as we have shown, is typical of the judgment of the Western powers under the leadership of the Beast and Antichrist. Cyrus, King of Persia, actually executed the judgment (Isa. 44:28–47:15). Darius the Mede helped him (Dan. 5:30-31). Cyrus is a type of Christ, who will come with the armies of heaven at the end of the Great Tribulation, to destroy the Western armies as they come in from the west.
Chapter 51:1-2, describes “a destroying wind” and “fanners” winnowing the chaff away in Babylon, which is a picture of the discriminating judgment carried on by the angels at the Harvest of the prophetic earth, when “one shall be taken, and the other left” (Matt. 13:39-43; 24:40-41). After this winnowing judgment is executed, the people in Babylon (the west) are seen as few in number. These chapters then, are a foreshadow of points #3 and #4 in the summary.
After Cyrus judged Babylon, he gave a release to the Jews who were captive there, and a remnant of them returned home to the land of Israel (Isa. 45:13; Ezra 1:14). This is foretold in Jeremiah 50:4-20. The prophecy actually goes farther than the return of the Jews and also contemplates the return of the ten tribes. This would answer to the restoration of Israel stated in the interval of the summary before the coming in of Gog (Russia) in point #6.
Although Jeremiah’s prophecies do not go as far as Gog’s (Russia’s) judgment, they do cover the first four points of the summary and the restoration of Israel. We can see, again, that the order of these events is the same.
7) Ezekiel 24–48
Ezekiel gives, perhaps, one of the most complete prophetic outlines, in that he covers almost all of the points in the summary.
The first 23 chapters contain testimonies from God against the Jews, in general, for their sin and idolatry. Chapters 22-23 recap their sad condition before God as corrupt—prophets, priests, kings, princes and the people. As a consequence, in chapter 24, God would bring judgment upon Judah and Jerusalem by the armies of Nebuchadnezzar, who came down from the north and destroyed the city and burned the temple.
Chapters 25-28 give the account of how his armies spread into the countries surrounding Israel and plundered them. Ammon, Moab, Edom, Philistines, Tyre and Sidon, all shared in the same judgment as Nebuchadnezzar went through the land from north to south.
Then chapters 29-30 show that he proceeded into Egypt, destroying them and their allies too. Again, these battles were historically fulfilled in Nebuchadnezzar’s time, but have been recorded in Scripture because of their prophetic significance. Seeing the typical teaching behind these historic conquests of Nebuchadnezzar gives us prophetic truth yet to be fulfilled in a future day. Chapters 24-30 then, are another foreshadow of the inroads of the King of the North in point #2 of the summary.
Chapter 31 gives the judgment of the Assyrian, if not completely, at least after his first attack. This would answer to point #5 in the summary. The Assyrian, we know, is another type of the future northern invader in prophecy.
Chapter 32 is a lamentation for all who have fallen and will fall in battle. Judgment is God’s strange work (Isa. 28:17). He takes no pleasure in it, but rather, laments that it must be done.
Chapters 33 to 37 give the restoration of Israel and their re-establishment in the land. A remnant of the Jews in Israel will heed the warnings of God (chap. 33:1-20), and will be spared. This is illustrated by one escaping from Jerusalem when it was smitten (chap. 33:21-29). The shepherds of Israel (the false leaders in Antichrist’s evil government in the land) will be removed and replaced by the true Shepherd of Israel—Christ (chap. 34). In chapter 35, with Israel on the way to being restored, their old enemy, Edom, is warned of coming judgment. Chapter 36 contains the Lord’s promise to restore the land of Israel after its desolation (vss. 1-20), and to restore His people to it (vss. 21-38). The ten tribes are viewed next, in chapter 37, as being revived, returning to their own land, and united with the two tribes (the Jews) under the reign of Christ. Chapters 33-37 then, answer to the restoration of Israel during the interval between the destruction of the King of the North and that of Russia (Gog).
Chapters 38-39 give the attack of Gog (Russia) on the newly gathered tribes of Israel. This is point #6 in the summary.
Chapter 39:9-10 has reference to Israel plundering their enemies. This is point #7 in the summary.
Chapters 40-48 present Christ’s kingdom on earth (the Millennium) which begins with the building of the temple and the dividing of the land of Israel for the twelve tribes to dwell in. The judgment of Babylon (figurative of the judgment of the Western powers) is not mentioned in Ezekiel. It is conspicuous by its absence. This is because Ezekiel was captive in Babylon and it was not for him who was to submit to the captivity (Jer. 29), to speak against the governing powers of authority.
So Ezekiel was silent concerning Babylon’s judgment. Similarly Daniel, in Babylon, also did not speak of its judgment (except in a veiled way) until the very night it was judged (Dan. 5).
8) Obadiah
Obadiah’s prophecy focuses exclusively on the judgment of Edom. Most of the points in the summary are not seen in this book because they do not have anything to do with Edom’s judgment, of which Obadiah is occupied. The few points that are covered follow the prophetic order and show us how and when Edom will be judged. This little book indicates that it will take place in three stages ending with them being totally annihilated from the face of the earth.
Verses 1-14 were historically fulfilled in the time of Nebuchadnezzar. He gathered a large coalition of armies from many nations, of which Edom was involved (Jer. 34:1, 2 Kings 24:2). After he passed through the land of Israel and took Jerusalem (vss. 11-12), he deceived Edom and some of his other confederates (vs. 7), entering into their countries and plundering them. The first nine verses give an account of this treachery.
Verse 1 is a call through the ranks of this enormous confederacy under Nebuchadnezzar to turn on the land of Edom, which is beside Israel. Verse 2 gives the result—Edom is left small in numbers. Verses 3-4 tell why—their pride. Verses 5-9, show who will execute the judgment—their own confederates. Then, in verses 10-14, Edom’s guilt is exposed. They had helped in the destruction of the Jews and Jerusalem when they should have been a help to Israel their “brother.”
Although this happened in the time of Nebuchadnezzar, it has significance prophetically, and points to the time when the King of the North will invade the land of Israel on his way into Egypt (Dan. 11:40-43). The Arab confederacy under the King of the North will practice the same kind of treachery in the future. Edom will receive its first blow at that time. This will all happen at the time of point #2 in the summary.
Obadiah’s prophecy then passes over the next few points in the summary because they are not related to Edom. Verses 15-16, speak of the time when Edom will receive its second blow. They refer to the time when the heathen nations that follow Russia will assemble themselves in Edom as they prepare to enter the land of Israel. As the Russian hordes begin to advance toward the land, the Lord will roar out of Zion (He will have returned and be in Zion at this time) treading the Winepress of His wrath (the Vintage) on them. He will go out as far as the land of Edom (Isa. 34:1-8; 63:1-6). The judgment of the Lord on the heathen nations gathered there will be so terrible that the land of Edom will be devastated. Many in Edom will fall at that time. This happens at point #6 of the summary.
After the Lord treads the Winepress in Edom, He will lead out the armies of newly gathered Israel in a mighty conquest (Isa. 11:14; Jer. 51:20-23; Mic. 4:13; 5:5-8; Psa. 108:7; Psa. 118:1-12). At that time, Israel will be given the opportunity to extinguish any remaining Edomites until every last one is cut off from the earth (vss. 17-21). This will be their third and final blow. This will happen when point #7 in the summary is fulfilled.
9) Zephaniah 1-3
In chapter one, Zephaniah announces the desolation of the land of Israel and of the people who have engaged themselves in idolatry (vss. 1-9). The instrument of destruction, again, is the armies of Nebuchadnezzar who will come down from the north. Zephaniah graphically foretells how the armies would gain entry into Jerusalem. First, they would crash through “the fish gate,” then they would come into “the second quarter” of the city (“Maktesh”). Finally, every corner of the city would be searched out (vss. 10-12). The goods of the city would be taken as prey and the “whole land” would be devoured (vss. 13-18).
In the second chapter, the people are called to repentance and are told to seek the Lord that they might be saved in that day (vss. 1-3). Zephaniah proceeds to tell of the destruction that would come on the various surrounding nations at that time through the same northern destroyer (vss. 4-11). Then he speaks of the Ethiopians (Egypt’s allies) being defeated as the northern armies proceed south into their lands (vs. 12).
Again, we feel it necessary to mention that although this happened in the days of Nebuchadnezzar, it is recorded in Scripture because of the typical significance it has, because it is what the King of the North will do in a coming day when prophecy is fulfilled. A careful look at these prophecies of Zephaniah show that when the Spirit of God wrote these things, He really had the end times in view. Some of the things mentioned did not happen in history, and still wait for fulfillment. This is true of most of the prophecies in the Old Testament, and gives us to realize that the Spirit had more in mind than just the immediate application to Nebuchadnezzar. Chapters 1 to 2:12 Then, answer to the 2nd point in the summary.
Zephaniah then passes over the destruction of the Western powers—Babylon (it not being the subject of his prophecy), and goes on to speak of the Assyrian’s judgment (Zeph. 2:13-15). Although we would not want to be dogmatic about it, this appears to be a reference to the King of the North (the Assyrian’s first attack in prophecy) coming under judgment by the hand of the Lord. (The Assyrian’s inroads through the land of Israel at a historically earlier date than Nebuchadnezzar’s, is also a prophetic picture of the King of the North.) If this is so, then it answers to point #5 in the summary.
In chapter 3, the city of Jerusalem is described as defiled and in need of cleansing (vss. 1-4). This the Lord will do as He is seen taking His rightful place in the city (vss. 5-7). This will happen at the time when He restores Israel. Before the blessings of Christ’s kingdom are described by the prophet in the latter part of the chapter, one final gathering of nations to battle is mentioned (vs. 8). This group of nations could only be those under Gog, for it is the only confederacy of nations that gather for battle, as mentioned in Scripture, after the Lord has restored Israel and is found dwelling in Jerusalem. This answers to point #6 in the summary.
After these nations are destroyed by the Lord, the millennial blessings of the kingdom are described. The Lord, the King of Israel, is seen in the midst of His earthly people Israel (vss. 9-17). Any remaining Israelites from the ten tribes still making their way back into the land of Israel will come in at this time (vss. 18-20).
10) 2 Chronicles 28-32
The history of the Assyrian inroads in the times of Ahaz and Hezekiah give us another typical picture of future events. Ahaz reigned as king in Jerusalem at a time in Israel’s history when they were in a very low state (2 Kings 16:1-4). He is a type of Antichrist, the willful king (Dan. 11:36-39), who will reign over the apostate Jews in the Great Tribulation. Ahaz was guilty of taking away the altar of Jehovah and setting up a strange god in its place. (2 Kings 16:10-18). His act of taking away the altar of Jehovah and its vessels (2 Chron. 28:24; 29:19) is typical of what the Beast and Antichrist will do in the middle of Daniel’s seventieth week by causing the Jewish sacrifices and worship to cease (Dan. 9:27; 12:11). His setting up of a strange new altar in the temple is a type of the rearing up of “the abomination of desolation”—the idolatrous image of the Beast (Dan. 12:11; Matt. 24:15; Rev. 13:14-15).
At about that time, the Assyrians began to make their inroads from the north into the land of Israel. Having already conquered the Syrian kingdom (2 Kings 16:9) and some of the northern towns of Israel (2 Kings 15:27-29), the Assyrians were threatening to take the rest of the land of Israel. The king of Israel, instead of turning to the Lord for help, called to the king of Egypt who came up into the land with his armies (2 Kings 17:4; Isa. 7:18-19). Prophetically, this would answer to point #1 of the summary.
This kindled the wrath of the King of Assyria who came down from the north and conquered “all the land” (2 Kings 17:5-6). Israel was allowed of God to come under judgment at that time because of their sin of idolatry (2 Kings 17:7-23). Having conquered the land of Israel, the Assyrians proceeded to take Ashdod, the capital city of the Philistines (Isa. 20:1), and then continued their conquest into Egypt, defeating the Egyptians and their confederates (Isa. 20:4-6). This would answer to point #2 in the summary.
Then, wicked king Ahaz (a type of Antichrist) died and was replaced on the throne in Jerusalem by good king Hezekiah. He is a type of Christ. (2 Chron. 29:1-2). Hezekiah, coming in at this time, is a foreshadow of the coming of Christ (the Appearing), at which time we know the Antichrist will be removed in judgment (Rev. 19:11-20; 2 Thess. 2:8). This will happen at point #4 in the summary.
When Hezekiah came to the throne in Jerusalem, he gathered Judah (the Jews) together to offer a sin offering (2 Chron. 29:21-24), which was an acknowledgment that they had sinned. (Compare Zech. 12:10-14; Psa. 51) Afterward, they offered burnt offerings and sacrifices of thanksgivings (2 Chron. 29:27-36). Then, Hezekiah sought to re-unite all Israel under Jehovah. He sent messengers to call all the tribes of Israel to come to him at Jerusalem to keep the Passover. Ones from the various tribes humbled themselves and came up to join the celebration (2 Chron. 30). In this, atonement was made for all Israel. Then they cleansed the land of idolatry and established true godly order under the commandment of Hezekiah (2 Chron. 31). This, typically, speaks of the interval between points #5 and #6 when the Jews (the two tribes) and the ten tribes of Israel will be restored to the Lord.
After godly order was established in the land under Hezekiah, the Assyrians came down again from the north to overthrow Hezekiah’s kingdom. This time, they were under the leadership of Sennacherib. As Sennacherib’s army came near to Jerusalem, the angel of the Lord went out and slaughtered them. (2 Chron. 32:21; 2 Kings 19:35). Sennacherib and the Assyrians are a well-known type of the final invasion, in prophecy, led by Gog (Russia), who will be defeated by the Lord. This is point #6 in the summary.
After Sennacherib’s armies were defeated, God magnified Hezekiah in the sight of all nations on earth, so that many brought gifts to him (2 Chron. 32:22-23). In the same way, after all wars will have ceased, the glory of Christ will spread throughout the whole world during the Millennium (Isa. 66:19; Hab. 2:14; Mal. 1:11; Psa. 68:29; Psa. 72:10, 19).
11) Isaiah 7–9:7
This is just one of many outlines in the book of Isaiah that confirms the order of the battles given in the summary.
The circumstances during which Isaiah was called to prophesy were those of Israel’s low spiritual condition in the days of king Ahaz. As we have already shown, wicked king Ahaz is a type of Antichrist, the false Messiah and willful king of the Jews in the future. He had forsaken the Lord and had set up a strange god (an idolatrous altar) in the temple (2 Kings 16:10-18; 2 Chron. 29:19). This is a foreshadow of Antichrist setting up an idolatrous image of the Beast in the temple (Dan. 9:27; 12:11; Matt. 24:15; Rev. 13:14-15).
News had come to king Ahaz that two of his enemies, who had previously been acting independently, had now joined forces with a plan to overthrow the house of David—the royal kingship in Jerusalem (Isa. 7:1-2). Although these enemies did great damage to Ahaz’s kingdom, they were not successful in overcoming king Ahaz at that time (2 Chron. 28:6; Isa. 7:1). Besides this, enemies from other nearby nations were pressing against Ahaz (2 Chron. 28:17-18). God allowed this because He and the people had forsaken the Lord (2 Chron. 28:6). These things are a picture of the pressures that will mount up against the Jews when they are once again found in the land of Israel during the Tribulation. There will be “wars and rumors of wars;” “nation shall rise up against nation, and kingdom against kingdom” (Matt. 24:6-7; Compare also Psalm 83:1-4).
Isaiah was sent with his son Shearjashub to Ahaz with a message from God. He is a type of the Jewish remnant that will testify to the apostate nation during the Tribulation. Isaiah’s message for the king was to avail himself of the protection of the Lord. He told him not to be afraid, but to turn to the Lord and rely on Him. He also said that the designs of their enemies (“smoking firebrands”) would not stand, neither would they come to pass; for the Lord would crush these enemies if he would only turn to the Lord and believe (Isa. 7:3-9).
The Lord also encouraged Ahaz to ask Him for a sign, if he did not have the faith to trust His Word by the prophet Isaiah; thereby, the Lord would prove Himself to Ahaz. However, Ahaz piously refused to ask for a sign from the Lord, claiming that he would not want to tempt the Lord or weary Him (Isa. 7:10-13). King Ahaz’s faithlessness is a picture of the godlessness and apostasy that Antichrist will be characterized by. He will not regard “the God of his fathers” (Dan. 11:37; Psa. 10:4). Because Ahaz would not trust the Lord, nor ask for a sign, the Lord Himself would give a sign anyway. Immanuel would be given to the people, born of a virgin (Isa. 7:14). This was fulfilled at the birth of Christ (Matt. 1:21-23).
Before Shearjashub (Isaiah’s son) had come to the age of accountable responsibility (knowing good and evil), the land of Israel was going to be desolated. The Lord was going to bring down upon the land the king of Assyria. How this actually happened is that after Ahaz refused to avail himself of the Lord’s help, he hired the Assyrian armies to help him (2 Kings 16:7-9). But what he didn’t realize was that the Assyrians had designs on the land of Israel too. They were quite willing to come down and destroy Ahaz’s enemies, but they weren’t going to stop there. They were going to take Ahaz’s kingdom too! Thus, by Ahaz’s calling for the Assyrians, he was really bringing God’s governmental judgment upon himself and the people in the land (Isa. 7:15-16).
The chapter goes on to show that the Lord would be behind the invasion. He was going to bring these invading armies into the land because His people had forsaken Him and needed to be humbled and brought to repentance. He would “hiss” (or whistle) for not only the Assyrians to come, but also for the Egyptians. The “fly in the uttermost part of the rivers of Egypt” is symbolic of the armies of the king of Egypt. The “bee that is in the land of Assyria” is symbolic of the Assyrian armies. But notice the order. The fly is whistled for first, then the bee! (Isa. 7:17-18) This is precisely the order of points #1 and #2 in the summary. Although these things only happened in part historically, there are details mentioned in the latter part of the chapter that have not been fulfilled yet. It shows that there is still a future application to these prophecies that awaits fulfillment.
The damage of the Assyrian invasion is compared to a barber. They would “shave” the land of everything in it. The people and the vegetation would be cut down. After the devastation there would grow only “briers and thorns” (Isa.7:19-20, 23-25).
In the midst of these solemn warnings of coming judgment, Isaiah also spoke of the mercy that God would have toward a remnant of His people after the terrible invasion had produced the desired results in them. In His wrath He remembers mercy (Hab. 3:2). There is a bright future that awaits a remnant of Israel. Isaiah’s prophecy looks on to the Millennial day when the land of Israel will be blessed of God, producing agriculture with amazing results (Isa. 7:21-22).
Chapter 8 reveals more details of the Assyrian’s invasion. To warn the people of the certainty and the nearness of the coming judgment, Isaiah was told to name his next son, Mahershalalhashbaz, which means, “rush on the prey.” This was to illustrate what the Assyrians were going to do shortly. Isaiah prophesies that before the child would learn to speak the simplest words, the Assyrians would have already taken the Syrian kingdom and the northern kingdom of Israel (Isa. 8:1-4).
Isaiah “the waters of Shiloah” (peace), so He was going to give them the “waters of the river” Euphrates—a symbol of the armies of Assyria. This invasion was compared to a barber in the seventh chapter, but now it is likened to a mighty flood of water rising out of the Euphrates River and overflowing the land of Israel. Compare Isaiah 17:12-13; 28:15, 18; Dan. 11:40. The “wings,” or bands of the huge Assyrian army, were going to fill the breadth of the land. This flood-like invasion would reach “even to the neck,” almost drowning the population. Only a remnant of the people would survive the devastation (Isa. 8:5-8).
Isaiah warns the nations who have associated themselves in the confederacy under the Assyrian that they will be “broken in pieces.” The faith of the godly Jewish remnant is here depicted. Their faith is such that even though the land will be devastated, they are convinced that God will judge this enemy. They do not speak of the details of when and how, only that judgment will fall on them. Their faith causes them to say unhesitatingly, “For God is with us.” This is what “Immanuel” means (Matt. 1:23). Even though Immanuel has not manifested Himself yet (Isa. 8:17), their faith and hopes are firmly established in Him (Isa. 8:9-10; Psa. 80:17).
The godly remnant (pictured in the prophet Isaiah personally) are told by the Lord to have nothing to do with the conspiracy, but to sanctify “the Lord of Hosts” in their hearts and to lean upon Him alone (Isa. 8:11-14; Psa. 20:7). Many of the (apostate) Jews are going to stumble and be deceived by Antichrist, but the godly Jewish remnant are encouraged to strengthen the testimony among those that are faithful; and to wait for the Lord (Isa. 8:15-18).
They will also be counseled (probably through the voice of prophets among them—the Maschilim), that when Antichrist and his corrupt partisans put forth their idolatrous deceptions, to receive none of it; but to test all things by “the Law and the Testimony”—God’s Holy Word. (Isa. 8:19-20)
The last couple of verses of the chapter give us the dreadful end of those apostate Jews who have received and trusted in Antichrist. When the Assyrian (the King of the North) begins to desolate the land, Antichrist will up and leave them in distress! (Zech. 11:17; Isa. 22:19; John 10:13) Those poor apostate Jews who had thought that their (false) Messiah and “king” would miraculously deliver them from all their troubles will discover that they have been deceived by a “worthless shepherd” (Zech. 11:17). In despair, they will curse him (“their king”) and God. In a fog of spiritual darkness, they will confusedly look to the heavens and to the earth, but will find no help. Two-thirds of the Jews in the land will be slaughtered at that time by the invading armies of the Assyrian. (Zech. 13:8). What a sorrowful end! (Isa. 8:21-22).
Chapters 7:17 to 8:22 give us details regarding the invasion outlined in point #2 of the summary. While the apostate Jews will come to their end enveloped in the spiritual darkness that Antichrist will have brought in (Isa. 8:22), the godly remnant of Jews will get deliverance. “The gloom is not to be to her that was in anguish” (Isa. 9:1–W. Kelly Trans.). The godly remnant who will have been in “anguish” throughout the terrible persecution brought in by the Beast and Antichrist will receive deliverance. Just after “the overflowing scourge” (the 1St attack of the Assyrian–Isa. 7:17-25; 8:7-8) has swept through the land into Egypt, the remnant, who have had to walk through that time of spiritual darkness in the Great Tribulation, will see “a great light.” This is a reference to the brightness of the Appearing of Christ (2 Thess. 2:8). At that time, the Lord will suddenly appear, not in Jerusalem, but in the north end of the land of Israel. Just as in the days of our Lord’s earthly ministry, it will be Galilee—not Jerusalem—that will be given the honour of having His presence known first. “At first He degraded the land of Zebulun and the land of Naphtali; later He honoured the way of the sea, beyond Jordan, Galilee of the nations” (Isa. 9:1–W. Kelly Trans.). The Lord will allow the northern part of the land (indeed all of the land) to be “degraded” by the Assyrian (first attack) who will invade and ravage the land (Isa. 7:17-25; 8:7-8). But afterward, the north end of the land will be honoured first by His glorious presence when He comes (His Appearing). This is the same area as Megiddo—Armageddon. Armageddon has special reference to the Lord’s judgment of the Western powers under the Beast (Rev. 16:15-21; 19:19-20; Isa. 9:1-2). This “light” in the north end of the land of Israel alludes to this judgment, although it is not specifically mentioned here. This will happen at the time of point #4 in the summary.
Some of the results of the Lord’s return are given in the following couple of verses. He will not only deliver the remnant of Jews, but will also multiply the nation of Israel and increase its joy. “Thou hast multiplied the nation, Thou hast increased their joy” (Isa. 9:3). This is a reference to the Lord regathering and restoring Israel. It answers to the interval between points #5 and #6 in the summary.
Then the next couple of verses speak of warfare again! They also speak of the Lord breaking the “oppressor.” This appears to be a reference to the Assyrian in its final form under Gog. Not only will the Lord restore Israel (Isa. 9:2-3), but He will also remove “the yoke” and “burden” of their oppressor forever. The way that the Lord will do this will be “as in the day of Midian;” which is an often used expression that refers to His judgment on His enemies (Isa. 9:4-5; 10:26-27; Psa. 83:9). These things answer to point #6 in the summary.
Following this judgment, Christ is seen having His rightful place in the earth as King over all (Zech. 14:9). He will establish His Millennial kingdom and “the government shall be upon His shoulder.” He will bring peace and justice to the earth in that day (Isa. 9:6-7).
12) Isaiah 9:8-12:6
We must keep in mind that the chapter and verse divisions in our Bibles are not divinely inspired as are the Scriptures. Men have put them in the text for easy referencing, and they are a help. But unfortunately, on this occasion, they have been placed wrongly. Chapter 9 would have been better to have started with verse 8, because the first seven verses belong to the subject in chapters 7 and 8.
This prophecy then begins in verse 8, with Isaiah announcing God’s displeasure in His erring people. Although Isaiah was preaching these things to the people of his day, it has its application to the moral condition of the Jews in the land of Israel in their latter day under Antichrist (the willful king–Dan. 11:36-37). The sad condition of the people and their unrighteousness causes Jehovah to bring His hand down upon them in various chastisements. Isaiah pleads with the people of his day, warning them that if they did not turn from their ways, the Lord would bring their enemies upon them as a more severe chastisement than ever. In a similar way, during the Great Tribulation, the Jewish remnant will preach and plead with their (apostate) brethren to turn from their wickedness. They will warn them of coming judgment. Describing the longsuffering mercy of the Lord, Isaiah says, the Lord’s hand “is outstretched still”—four times (Isa. 9:8-10:4). Compare Job 33:14 and Proverbs 1:24-27.
Having disregarded the Lord’s hand in chastisement and the Lord’s voice through Isaiah’s prophecies, the prophet tells of the judgment that was going to come upon them since they had refused to repent. God would use the Assyrian as His “rod.” He would send the Assyrian army against them as His instrument of destruction because of their hypocrisy and wickedness. This army would mercilessly “tread them down like the mire of the streets” (Isa. 10:5-6). Other nations surrounding Israel would also fall prey to the Assyrian inroads (Isa. 10:7). This terrible invasion happened in Israel’s history under Sennacherib, but it will be accomplished to a far greater degree in a future day when the Assyrian (the King of the North and his Arab confederacy) enter the land of Israel and desolate it.
The prophet next describes the proud musings of the heart of the Assyrian in a poetic way. The Assyrian conquests are reiterated in the order of their accomplishment. Carchemish, Hamath, Damascus, Samaria, and finally Jerusalem, are mentioned as the Assyrian’s itinerary. The Spirit of God intends for us to notice that the inroads of the Assyrian progress through the land is from north to south. All this accurately foreshadows the future invasion of the land of Israel by the King of the North and his Arab confederacy (Isa. 10:8-11).
After the Lord has used the Assyrian to accomplish the work of judging His apostate people (the unbelieving Jews who will have returned to the land in the early part of the Tribulation period), He will then judge the Assyrian because of his pride. Arrogating to himself the victorious conquest through the land, the Assyrian armies will boast of the “treasures” that they have gathered in spoil from the Jews. These riches are what the Jews are now amassing to themselves through their commercial successes while in dispersion, and will have brought back to their homeland (Isa. 2:7; 17:14; Psa. 73:7-12). The Assyrian brags of the ease with which he has gathered it all to himself and likens it to gathering eggs from the nests of scattered hens (Isa. 10:12-14).
Hence, Isaiah 10:5-14 has reference to the 1St attack of the Assyrian in prophecy (the King of the North), even though much of it had an immediate historical fulfillment in the Assyrian. It prophetically answers to point #2 in the summary.
The Lord answers the Assyrian’s pride by asking the question of who is greater: The instrument that does the destroying or the One who uses the instrument. He speaks figuratively of the Assyrian as being like four kinds of instruments in His hand (an axe, a saw, a rod, and a staff). Each one of these have no power of their own and could not do anything unless someone moved them (Isa. 10:15).
The prophet goes on to tell how the Assyrian would be judged. The Lord Himself, “the Light of Israel,” would personally intervene upon the Assyrian’s designs as “a flame” of fire (a symbol of judgment) to consume them. The sudden destruction of the Assyrian army is compared to a massive forest fire that would spread rapidly and bring down thousands of trees. Trees, in Scripture, are often likened to men (Am. 2:9, Mark 8:24; Luke 3:9; 6:43-45; Psa. 1:3; Psa. 92:12-14; Isa. 2:11-14; 65:22; Dan. 4:20-22). Hence, a forest is figurative of a great multitude, or an army of men. The “fat ones” (large thick trees) are a reference to the Assyrian’s sturdiest warriors. They also would fall as when a “sick man faints” (Isa. 10:16-19).
Prophetically, this judgment of the Lord on the Assyrian will take place just after the Lord appears at His second coming. We learn elsewhere that the Lord will judge the Western powers first—the Beast. Isaiah does not tell of the destruction of the Western powers because it is not his subject here. The Assyrian (the King of the North) will have proceeded into Egypt continuing his conquest there. When in Egypt, he will hear tidings that the Lord has appeared in the land of Israel and will return to that land to be judged by the Lord personally (Dan. 8:25; 11:42-45). However, the details concerning the Assyrian’s exploits into Egypt are also not developed here because the subject of this prophecy of Isaiah is that of the chastisement of the Lord’s own people (the Jews) who have departed from Him. The fact of the Assyrian’s judgment is simply stated without reference as to how it would happen; Isaiah merely indicates that it will be after the Assyrian has done the Lord’s work in desolating the land of Israel. This would be point #5 in the summary.
After the Lord has judged the Assyrian He will undertake to restore His people. The faithful remnant among the Jews, who will flee to the mountains for safety from the persecution caused by Antichrist (Matt. 24:15-22) will be delivered at that time. But more than this, the Lord will effect the restoration of “the remnant of Israel” (the ten tribes). He will cause them to return to their homeland at this time by sending His angels to gather His elect from the four winds (Matt. 24:31). We learn elsewhere that a mixed multitude will come up into the land with them, and those who are not real in their souls will be sifted out at the borders of the land (Ezek. 11:9-10; 20:35-38; Am. 9:9-10; Zeph. 3:11-12). Not only will they return to the land of Israel from all parts of the earth, but they will return to “the Mighty God.” This means that their restoration will not merely be an outward thing of returning to their land, but that there will also be an inward work of repentance in their hearts and consciences whereby they will be restored to the Lord. Thereafter, they will “stay [rely or trust] upon the LORD, the Holy One of Israel, in truth” (Isa. 10:20-21). This is the interval between points #5 and #6 in the summary.
The Lord then comforts His people in view of all that will happen. He tells them that even though a “consumption” of the land has been determined as a righteous judgment of God, a remnant will survive it and will be restored to the Lord. The “Consumption,” is a technical term for the judgment executed by the Assyrian as he sweeps down through the land of Israel into Egypt (Isa. 28:22–J. N. Darby Trans. footnote; Isa. 10:22-23).
After a remnant from all twelve tribes of Israel is restored to the Lord, and is dwelling in their land under His protection (Isa. 27:2-5; 32:17-18; Ezek. 38:11), they will be affrighted at the news that a second wave of the Assyrian is coming. The confederation of nations that will compose the Assyrian in this final formation is made up of Gog and his allies (Ezek. 38:1-7, 17). The Lord comforts His restored people, promising them that although the Assyrian has smitten the nation with a “rod” (a reference to the 1St attack–Isa. 10:5-6), and was now lifting up His “staff” against them again, that this time he would not succeed (Nah. 1:9-13; Psa. 46:4-7; Zech. 9:8). The Lord pledges that “the indignation” would cease, by Him personally judging the Assyrian fully and finally. “He will make a full end” (Nah. 1:9). He reminds His people of what He had done long ago in the slaughter of the Midianites and in the destruction of Pharaoh and his army (Judg. 7; Ex. 14). In each case the Lord dealt in judgment with their enemies, and they merely had to “stand still, and see the salvation of the LORD.” (Ex. 14:13; Jud. 7:21) The Lord promises that this would be the case again. The “yoke” of the Assyrian would be broken from off their neck and destroyed because of “the anointing,” which is a reference to the Lord now reigning among His newly restored people (Isa. 10:24-27).
The prophet then describes the advance of the Assyrian (the 2nd attack). This was fulfilled in Sennacherib’s time, but is given by the Spirit to foreshadow the final attack of the Assyrian under Gog. Isaiah vividly portrays the Assyrian armies approaching Jerusalem, passing from town to town, in language intended to build suspense. “Aiath” (Ai) is 10 miles north of Jerusalem, “Migron” is 9 1/2 miles north, “Michmash” is 9 miles north, “the passage” (the brook “Cherith”) is 7 miles north, “Geba” is 6 miles, “Ramah” is 5 miles, “Gibeah” is 3 1/2 miles, “Gallim” and “Anathoth” are 3 miles, “Madmenah” and “Gebim” are 2 miles, and “Nob” is 1 mile north of Jerusalem. When the Assyrian is about to lift up his hand against “the daughter of Zion, the hill of Jerusalem,” to take it, the Lord, who will be dwelling there at that time (Psa. 46:5; Zech. 9:8), will roar out of the beloved city and destroy the Assyrian (Joel 3:16).
The final destruction of the Assyrian is given under the figure of a forest being cut down (Isa. 10:33-34). This will cause the “indignation” to cease. Whether the Assyrian in his final form will actually get that close to Jerusalem is not the point of Isaiah’s vivid description. He is simply indicating that there will be another more frightening attack by the Assyrian upon Israel after they have been restored to the Lord, which will not succeed (Ezek. 38:15-17). This answers to point #6 in the summary.
After the Assyrian has been judged by the Lord, the Spirit of God shifts the focus of our attention, in the eleventh chapter, to the blessing that the Lord will bring to the earth after He has put down all adverse powers. Although the judgment spoken of in the previous chapter could be traced to its partial fulfillment in Hezekiah’s day (2 Kings 19:32-35), there is no king that arose in Israel’s history after that judgment who approached the terms of prediction that the 11Th chapter gives us. This shows that the Spirit had more than Sennacherib in mind when speaking of the inroads of the Assyrian.
The eleventh chapter refers to none other than the reign of the Lord Jesus Christ, the true King of Israel (John 1:49). The figure of a tree is used again, but here, it is Christ in clear contrast to the lofty trees of the Assyrian. He is the “Branch” (the Nazarene) that will grow out of the roots (family lineage) of Jesse Who will be fruitful and bring blessing to Israel and the earth. “He is David’s greater Son—the Lord Jesus Christ” (Rev. 5:5; 22:16). Several qualities of the Lord Jesus are enumerated showing that He is fully competent to reign as God’s King (Isa. 11:1-5). All earthly glory will be centered in Him, and He will judge the world in righteousness for 1000 years (Psa. 9:8; Psa. 96:13: Psa. 98:9; Acts 17:31).
Not only will righteousness reign in Christ’s kingdom (Isa. 32:1), but He will also bring a release from “the bondage of corruption” that the creation now groans and travails under, which has resulted from the entrance of sin (Rom. 5:12; 8:21-22). The “wolf” dwelling with the “lamb” and the “leopard” lying down with the “kid” indicates that the savage and killer instincts in the animals will be changed (Isa. 65:25). The “lion” eating straw like an “ox” shows that the diet of the carnivorous animals will also be changed. Sickness and disease will also be taken away (Isa. 33:24; Psa. 103:3). The lame, the blind, the deaf and dumb will all be healed (Isa. 35:5-6; Psa. 146:8). Furthermore, peace and security will fill the earth. In that day the whole earth will be filled with “the knowledge of the Lord” (Isa. 11:6-9).
The following verses show how the earth will be filled with the knowledge of the Lord. In Christianity, God’s way of spreading the knowledge of Christ and His finished work on the cross is by His servants going out into all the world with the gospel (Mark 16:15; Luke 24:47). In the day of Christ’s millennial kingdom, the world will learn the knowledge of the Lord by coming up to Jerusalem (Isa. 2:2-3), because His kingdom will not be exclusively for Israel; the Gentiles will also share in it (Isa. 56:7; 60:1-4). Israel, as “the priests of Jehovah,” will teach the earth of the ways of the Lord (Isa. 61:6; Psa. 34:11-18). As the Kingdom of Christ is being established on earth, apparently, there will still be a few Israelites who will not have made it back to their land. For some reason, they did not return earlier when the Lord gathered the “remnant of Israel” (Isa. 10:20). The Lord will “set His hand again the second time to recover the remnant of His people” (Isa. 11:11). Any remaining ones will be gathered in at this time (Isa. 11:10-13; 27:12-13).
The deep moral work of restoration to the Lord, in heart and conscience, will be evidenced in the behavior of the ten tribes (called “Ephraim”) and the two tribes (called “Judah,” the Jews). There will be unity and harmony between them (Jer. 3:18; Ezek. 37:16-17, 22; Hos. 1:11; Psa. 133:1). The root of envy which has existed since the days of Rehoboam and Jeroboam will be gone (Compare Isa. 9:21). After this, the Lord will lead the armies of restored Israel out to take the full extent of their promised inheritance from the river of Egypt to the Euphrates river (Gen. 15:15-18; Psa. 108:7-13; Psa. 144:1; Ezek. 25:14; Mic. 4:13; 5:5-8; Jer. 51:20-23). At that time, any remaining enemies will be subdued by them and put to tribute (Psa. 144:1; Mic. 4:13; 5:5-8; Jer. 51:20-23). Edom and the Philistines will be annihilated from the face of the earth (Ezek. 25:14; Ob. 18; Num. 24:18-19; Zeph. 2:5; Am. 1:8). However, a remnant from Moab and Ammon will remain in Israel’s inheritance under tribute (Jer. 48:47; 49:6; 2 Sam. 8:2). This is point #7 in the summary (Isa. 11:13-14).
Chapter 12 gives a fitting conclusion to Israel’s deliverance from all their enemies. It portrays their praise to the Lord in the millennial day. They will freely justify His dealings with them when He afflicted them in His anger (a reference to the Lord’s chastisements that culminated in His use of the Assyrian as His “rod”–Isa. 9:8-10:5). This is a sign of the reality of their repentance and restoration. In that day they will sing of the Lord as being their strength, their song and their salvation. All the while they pursued their idols and sins, it is not recorded that they had any happiness or joy, but now that they have been restored to the Lord, the prophet speaks of their joy. “With joy shall ye draw water out of the wells of salvation.” Israel’s joy in the Lord will overflow to the Gentile nations of the earth (“the peoples”–J. N. Darby Trans.). They will encourage “all the earth” to join with them in their song of praise to the Lord. This is another indication of the reality of Israel’s restoration to the Lord. They will no longer be prejudiced toward the nations (Compare John 4:9). Having the “Holy One of Israel” in their midst, filling and satisfying their hearts, they will no longer envy the nations (Isa. 12:1-6).
13) Isaiah 13–27
Chapter 13–14:27, is an introduction to this series of chapters. It shows, in a general way, that judgment will fall first on Babylon (the Western powers–the Beast) before it will fall on the Assyrian (the King of the North with his Arab confederacy and Gog–Russia later). This is the reverse of history, and again, it proves that these things have application to a future day.
It is of note to see that when Babylon is judged there are two persons particularly singled out as being especially guilty, and therefore, subject to God’s judgment. They are the responsible leaders of the Western powers: “the king of Babylon” (Isa. 14:4-11), who is a type of the political leader of the ten nation confederacy, and “Lucifer” (Isa. 14:12-20), who is, apparently, a type of Antichrist. Compare Revelation 13:1-18; 19:20.
Having given a brief introduction, Isaiah lists the various nations that would be taken when the Assyrians come down from the north. The outline in these chapters begins with Isaiah 14:28. These prophecies have had their partial fulfillment in the conquests of Tiglath-Pileser, Shalmaneser, and Sargon, the Assyrian kings, but look on to the last days when the future Assyrian (the King of the North–Dan. 11:40-43) will desolate the land. The historical side of these Scriptures serves as a backdrop to the coming events of prophecy. Philistia (Isa. 14:28-32), Moab (Isa. 15-16), Damascus, the capital city of Syria (Isa. 17), and the land of Israel (Isa. 18), are all seen as coming under judgment through the Assyrian.
It is important to understand that these prophetic utterances (and most others) do not only give the main point in the sequence of events in discussion, but also cover other details connected with the subject, often looking on to the end when the Millennial kingdom of Christ will be established. The 18th chapter, for instance, not only gives the attack of the Assyrian on the land of Israel, which is the main point (vss. 4-6), but also shows how it came to be that the Jews were found back in their land (vss. 1-3).
After the land of Israel is desolated (Isa. 18:5-6), the conquest of the Assyrian will proceed into Egypt (Isa. 19) where the Egyptians and their helpers, the Ethiopians (Isa. 20), are also judged. These chapters, 14:28 to 20:6, then give us another striking forecast of point #2 in the summary.
Next, Babylon, referred to as “the desert by the sea,” is judged (Isa. 21). This is typical of the judgment of the Western powers led by the Beast. Cyrus (Isa. 45), the Persian king, was specially raised up of God to execute this judgment on Babylon. He is a type of Christ who will personally judge the armies of the Beast at His coming (Rev. 19:19-21). These are points #3 and #4 in the summary.
Several other things will also happen when the Lord comes out of heaven at His appearing. The next few chapters develop these details by way of type and symbol. Firstly, Shebna, who held a position in the government of the house of David, is removed from his office and tossed like a ball into a large place (Isa. 22:15-19). This typifies the removal of Antichrist, the Jew’s false Messiah, who will be cast into the lake of fire at the Lord’s Appearing (Rev. 19:20). Then, Eliakim is brought in to replace Shebna and the government of the house of David is committed into his hand. This is a picture of Christ taking His rightful place on the throne of David as the true Messiah and King of Israel (Isa. 22:20-25). Chapter 22 is another example of the prophecy running on beyond the main point in discussion. This chapter shows Antichrist being set aside and Christ being brought in, but it also recaps the sack of Jerusalem (Isa. 22:1-14) by which we are led to understand how and when it will happen. He will be driven out at the time of the attack of the King of the North (Zech. 11:17).
Then Tyre, representing the commercial world, is also judged. We understand this to mean that the corrupt commercial trade system will be brought under judgment (Isa. 23). The last couple of verses of chapter twenty-three look on to the Millennial Kingdom of Christ. They show that Tyre (commercial trade) will be in exercise again. The purpose of it then, will be solely for the support of the service of the Lord.
We also learn that the (prophetic) earth will be emptied of wicked persons at the time of the Lord’s coming (His Appearing) to judge the Western powers (Isa. 24). This work will be done by the angels (Matt. 13:39-42; 24:39-41). This prophecy also runs on to the time of the judgment of the wicked angels. They will be put into “the pit” and will be shut up there for “many days”–that is, during the Millennium, after which they will be brought out to be cast into the lake of fire (Isa. 24:21-22). After God has cleared the whole scene, Christ will reign in Jerusalem (Isa. 24:23). These things will all take place at the time of point #4 in the summary.
In Isaiah 25, the godly remnant of Jews who will be delivered at this time, and restored to the Lord, will lift up their hearts in praise to God for His intervention on their behalf. They had patiently waited for the Lord, and now, having come for their deliverance, they rejoice in His salvation. The remnant will celebrate their deliverance in a song of praise (Isa. 26). The ten tribes of Israel are also awakened out of the dust of the earth to join the national revival (Isa. 26:19; Dan. 12:1-2; Ezek. 37). Isaiah 25-26, answers to the interval between points #5 and #6 in the summary. As “the indignation” continues, the Lord will encourage the newly revived nation of Israel (all twelve tribes), to take shelter for a little while until the remaining hostile nations of the earth have been dealt with (Isa. 26:20-21).
In Isaiah 27, after the Lord has restored Israel, He will judge “Leviathan,” the piercing crooked serpent. This frightful beast is symbolic of Satan’s power in the hand of the Assyrian–the 2nd attack under Gog (Russia). Israel, Jehovah’s vine, will however, be preserved by His divine care when the Assyrian comes into the land the second time (Isa. 27:1-5). This is point #6 in the summary.
After this, Israel is seen in a place of prominence in the earth. As the Millennium is brought in, Israel will be a blessing to the whole earth (Isa. 27:6–J. N. Darby Trans.).
14) Isaiah 28–35
Chapters 28 and 29 form an introduction to this series of prophetic utterances which contain six woes. These chapters briefly state the two attacks of the Assyrian. The chapters that follow the introduction give added details to the marvelous order of these prophetic events.
Chapter 28 shows the inroads of the Assyrian army (the first attack) sweeping through the land of Israel from north to south under the figure of a violent hail storm and a mighty flood. Ephraim (a name used in the Prophets for the northern kingdom of Israel, of which Samaria was the capital) was first to feel the effect of the Assyrians (Isa. 28:1-13). This had its immediate fulfillment in the days of Tiglath-Pileser (2 Kings 15:27-29), Shalmaneser (2 Kings 17:3-6), and Sargon (Isa. 20). It foreshadows the future inroads of the King of the North.
Isaiah goes on to warn the rulers in Jerusalem that the “overflowing scourge” (the Assyrian’s attack) would pass through Judah and Jerusalem too, and that there would be no place for them to hide themselves from it. In history, they did pass through Judah on their way into Egypt, but did not take Jerusalem. This again shows that Isaiah’s prophecy has more in it than a historical application. In the coming day, the Assyrian will take Jerusalem (Isa. 28:14-22). This is point #2 in the summary.
Then, in the latter part of chapter 28, Isaiah takes up a parable to show that after the Assyrian has passed through the land the Lord will restore Israel. Israel is viewed as Jehovah’s plot of ground and that He tends upon them as a Husbandman. The “plowman” (the Assyrian) is employed to tear up the ground (Israel), breaking up its “clods” (the apostate Jews). This is followed by a sowing of new seeds in the land. The bringing in of new seeds and planting them in the land is a picture of the scattered tribes of Israel being brought back into their land and planted there (Am. 9:15; Jer. 24:6; 32:41). This will result in their bearing fruit to God (Isa. 28:23-29.) This restoration of Israel to their land will take place between the two attacks of the Assyrian.
Then, after Israel (a remnant from all twelve tribes) has been restored to their land and the Lord, chapter 29 shows that there will be another attack by the Assyrian (the 2nd attack–Gog). On this occasion, the attack will not be successful. “Ariel” (Jerusalem) will be surrounded by enemies, but the Lord will judge them. In “an instant,” the “multitude of strangers” gathered against Jerusalem will be destroyed. Israel will be delivered from the attacking armies as quickly as a dream passes when one awakes from sleep (Isa. 29:1-8). Although the immediate application of this prophecy is the judgment of the Assyrian’s armies under Sennacherib (2 Kings 19:31-35), it looks on to Israel’s future deliverance from the attacking armies of Gog. This is point #6 in the summary.
In the middle part of chapter 29, the prophet rehearses the moral condition of the people that has called for the inroads of the Assyrian (Isa. 29:9-16). Then in the latter part of the chapter, the Millennium is seen coming in with all being reversed in regard to Israel. The lofty Assyrian will be abased and they (Israel) who have been humbled will be exalted. The insensibility of Israel will give place to spiritual understanding and earnestness in the things of God (Isa. 29:17-24).
Having briefly stated the two great movements of the Assyrian in an introduction (Isa. 28-29), the prophet goes back and gives numerous details surrounding those circumstances.
Chapter 30 states the unbelieving condition of the apostate Jews in the land, in Isaiah’s day, who were seeking protection from the Assyrian who was threatening to invade the land. In their unbelief and refusal to rely on the Lord for help, they turned to Egypt for help (2 Kings 18:21-24). Isaiah warns them that Egypt’s help would be in vain (Isa. 30:7). Leaning on man for help is regarded by the Lord as rebellion; and consequently, God was going to allow Egypt’s power to be broken like a “potter’s vessel” and their men to be scattered by the Assyrian. The Jews too, would be left like “a tree bereft of branches upon the top of a mountain” after the Assyrian passed through the land (Isa. 30:1-17). This is another foreshadowing of coming events. Egypt will come up into Israel’s land (but in a coming day, it will not be for Israel’s protection), and the King of the North (the 1St attack of Assyrian) will come down and destroy them and the land of Israel. This reflects points #1 and #2 in the summary.
Next, encouragement is given for those (the Jewish remnant) who wait on the Lord. The Lord promises that they will see deliverance, dwell in Zion peacefully, and enjoy the blessings of the Millennial Kingdom (Isa. 30:18-26). He also promises that the Assyrian army that “smote with a rod” (Isa. 10:5-6; 30:31) will be beaten down by the voice of the Lord and that the King of the North, the personal leader of the Assyrian confederacy, will have his end in “Tophet”—the lake of fire (Isa. 30:27-33). This will happen at point #5 in the summary. A passing reference is made to Israel’s “king” (Antichrist) being put into “Tophet” too. This will take place at point #4 in the summary even though the Lord’s coming (His Appearing) is not mentioned.
In chapter 31, Isaiah enlarges on the folly of trusting in the arm of the flesh (Egypt). He compares the strength of Egypt to the Lord’s divine power of protection over Zion. He prophesies that the Lord will defend the city from this time forward, as a lion roars over its prey and as a bird guards its nest (Isa. 31:1-5).
He pleads with the people to turn to the Lord in trueness of heart and to cast away their idols. He assures them that then, the Lord would deal with the Assyrian (a reference to any further attack) (Isa. 31:6-9). The Jews who are left in the land will heed the exhortations and will turn to the Lord and be restored at this time. This will take place at the time of the interval between points #5 and #6 in the summary.
Consequent upon the Jews’ repentance and restoration, the Lord will take His place in Jerusalem as their King. “Behold a King shall reign in righteousness”(Isa. 32:1). Israel will also take shelter under His great protection (Isa. 32:2). They will have judged their wickedness, and as a result, will have their eyes opened and their hearts made ready to understand divine knowledge (Isa. 32:3-14). There will also be a tremendous change in Israel’s ways as they dwell in “the quiet resting places” of their promised land (Isa. 32:15-20; Ezek. 38:11). This chapter has reference to the interval between points #5 and #6 in the summary.
Then, in chapters 33-34, the Assyrian comes into view again; but this time in even more frightening proportions. This is Gog (Russia) who will assume the role of the Assyrian in its final form. These armies will come down from the north to invade the land of Israel after all twelve tribes are found dwelling there safely under Jehovah’s protection. This could be referred to as the 2nd attack of the Assyrian.
At this point prophetically, Russia, the great Assyrian, had previously “spoiled” the land of Israel by using the King of the North and His Arab confederacy (the 1St attack) who were their satellites (Dan. 8:24). But they (Russia) were “not spoiled” when the Lord intervened on behalf of the Jewish remnant and judged the King of the North, because they did not come down into the land with the King of the North when he invaded it. Russia dealt “treacherously” with the King of the North, in that they did not come to their aid when the King of the North was in trouble (Dan. 11:45–“none shall help them”); even though the King of the North was faithful to their alliance with Russia and did not deal treacherously with them (Isa. 33:1).
As tidings of the approaching armies reach the newly restored tribes of Israel, they will be brought to their knees before the Lord. They will pray earnestly for deliverance (Isa. 33:2). In answer to the prayer of His people, the Lord, true to His promise of defending Jerusalem (Isa. 30:4-5, 8), will suddenly put the enemy to flight (Isa. 33:3-9). He will consume them with “fire”–a symbol of judgment (Isa. 33:10-14). With the armies of the Assyrian (Gog) destroyed, the latter part of the chapter looks on to the time when Israel will once again be found enjoying quiet rest in their land under the Lord, their “Judge,” “Lawgiver,” and “King” (Isa. 33:15-24).
Chapter 34 gives details of the destruction of the Assyrian’s (Gog) allies. After destroying Gog on the mountains of Israel (Ezek. 39:1-5), the Lord’s indignation will extend out to the land of Edom, where the armies of the nations under Gog will be assembling (Isa. 34:1-8; 63:1-6). So severe will the Lord’s judgment be upon those confederated armies that the land of Edom itself will remain a perpetual desert forever (Isa. 34:9-15). Chapters 33-34, are #6 in the summary.
Chapter 35 closes this series of chapters with a picture of the Millennium which will follow these judgments. Creation is seen as released from the “bondage of corruption” (Rom. 8:22) and the redeemed of the Lord are seen going up to Zion with songs of everlasting praise (Isa. 33:1-10).
15) Joel 1–3
Chapter one is the account of a locust invasion that happened in Joel’s day and left widespread famine. He used the visitation of the huge swarm of locusts as an illustration of the terrible desolating judgment that the Lord would bring upon the land of Israel in a coming day by the armies of the Assyrian (the first attack–Dan. 11:40-43).
In chapter 2:1-11, Joel envisions those armies coming in from the north and ravaging the whole land. Two thirds of the people (the Jews) in the land will be destroyed at this time (Zech. 13:8). This is point #2 in the summary.
The prophecy then passes over points #3 and #4 because the enemy, in Joel (as in most of the prophets of the Assyrian period), is not the Western powers (Babylon).
As a result of the terrible invasion from the north, the Jews still remaining in the land (approximately one third–Zech. 13:8-9) will be thoroughly humbled. They will desperately cry to the Lord for help (Joel 2:12-17). In answer to the cry of the remnant, the Lord will come in on their behalf and remove the northern army (Joel 2:18-20–compare Dan. 11:45). This is point #5 in the summary.
When the Lord has cleared the northern army off the land, He will comfort the Jewish remnant and restore Israel (Joel 2:21-26). He will also take His place among His people and bless them (Joel 2:27-32). This answers to the interval in the summary between points #5 and #6.
In chapter 3, Joel shows that after Israel has been restored to the Lord, many other nations will gather together for war (vs. 2). This could only be referring to the final attack of the Assyrian under Gog, since that is the only attack that takes place, in prophecy, after the Lord has come back and restored Israel. These armies (“multitudes”) will come into the land of Israel and be judged by the Lord (Joel 3:1-17). The Lord will “roar out of Zion” (an expression used when the Lord has returned from heaven and is dwelling in Jerusalem–Joel 2:27) and utterly destroy the nations that have assembled themselves in war (Joel 3:9-16). This will happen at point #6 of the summary.
The 3rd chapter closes with a picture of the Millennium. In that day, the blessing of the Lord will be upon the earth and His divine presence will be known in Jerusalem (Joel 3:18-21).
16) Micah 1–7
Micah begins his prophecy by announcing that the Lord (Adonai) was about to come in with judgment upon Israel. He would execute His judgment on them through the Assyrians who were willing instruments. The first chapter gives an animated account of the actual inroads of that great enemy the Lord would use. Micah speaks of the Lord as though He were the personal Leader of these invading armies (Mic. 1:3; Isa. 10:5-6; Joel 2:11–“His army”). Although these things were accomplished by the Assyrian, in history (first by Shalmaneser, then Sargon, and finally by Sennacherib), it is a foreshadowing of the future invasion of the land of Israel at the end of Daniel’s seventieth week.
Samaria, the capital of the northern kingdom of Israel, was to be desolated first, as the Assyrians came down from the north (Mic. 1:1-7). Then, the Assyrians would proceed south to Judah, and come to Jerusalem (Mic. 1:8-9). Other cities along the way, in the land of Israel, would also be devastated by the invasion (Mic. 1:10-16).
Chapters 2 and 3 disclose the moral causes of God’s judgment on His people through the Assyrian. The people were engaged in wicked practices (Mic. 2:1-6), and they had rejected the Word of God (Mic. 2:7-11). In the latter part of chapter 2, Micah shows that even though the people had forsaken the Lord, His purpose to bless Israel was still going to be fulfilled, but it would only be accomplished in a remnant (Mic. 2:12). Before He could do this, the remnant of Jews would have to be in a right moral state, which He would produce in them by the Assyrian desolating and ravaging the land. As a result, the people would be thoroughly humbled and repentant (Mic. 2:13).
Chapter 3 exposes an even more serious evil. The leaders of the nation and the prophets were corrupt! (Mic. 3:1-7) God would not stand for this any longer, and therefore, He would cause Zion (Jerusalem) to be “plowed like a field” and become a heap through the desolating Assyrian army. However, in history, the Assyrians never captured Jerusalem, nor did they plow it like a field. This shows that the Spirit of God really had the future day in mind when He moved Micah to write these things concerning the Assyrians. Chapters 1 to 3 then, have their prophetic application in what will happen in point #2 of the summary.
Then, in chapter 4, Micah sees Israel in their last days restored and blessed of God. This is another proof that the foregoing prophecies were intended to portray more than just those immediate circumstances of the past historical Assyrian inroads in history; for what we have in this chapter, was certainly not accomplished at any time after the Assyrian passed through the land in that day. It could only refer to a future time yet to be fulfilled.
Micah sees Jerusalem rebuilt and become the center of worship and of learning the knowledge of the Lord in the earth (Mic. 4:1-5). He also speaks of the tribes of Israel that were scattered far off, being gathered back into their land (Mic. 4:6-10). This answers to the interval between points #5 and #6 in the summary.
When Israel (a remnant of all twelve tribes) is found situated in their land under the blessing of the Lord, Micah tells us that there will be another confederacy of nations that will gather its forces against them. This can be referred to, prophetically, as the second attack of the Assyrian (Gog–Russia). Micah reveals that the Lord will cause them to come up at that time so that He may judge them, and thus, put an end to all wars in the earth (Mic. 4:11-12). This is point #6 in the summary.
Not only will the Lord destroy this huge confederacy of armies, but He will also encourage restored Israel to fight and subdue the nations that will follow in this confederacy (Mic. 4:13). This reflects point #7 in the summary.
Chapter 5 enlarges on the Assyrian siege spoken of in the fourth chapter. The first verse sees the troops of the Assyrians (Gog and His confederates) gathering themselves against Israel.
Verse 2 is a parenthesis showing Christ’s first coming and rejection by His people. This is brought in to show that the Lord Jesus—the same One Whom they rejected long ago—will be their Deliverer in that coming day.
Verse 3 gives the Jews’ consequent setting aside, in the ways of God, after their rejection of Christ (Rom. 11:16-27). The verse then passes over the present period of God’s work among the Gentiles during the last 2000 years (Acts 15:14), and looks on to the Lord’s future dealings with Israel when He will take up with them again, restoring and blessing them and their land.
Verses 4 and 5 show that the Lord will stand with them as their great Protector when the Assyrian (2nd attack) comes into the land of Israel. The armies of Israel will also go out in a victorious campaign over their enemies after the Lord has destroyed the Assyrian. Their military power, at that time, will be as a lion devouring its prey (Mic. 5:5b–9). Again, these things answer to points #6 and #7 in the summary.
The latter part of the chapter shows that all idolatry and human confidence will be removed in Israel in that day, and that they will wholly rely on the Lord (Mic. 5:10-15).
Chapters 6 and 7 are an appendix describing the moral side of Israel’s restoration. This section contains the exercises that the remnant will go through on the road to their restoration. Chapter 6:1-16 shows that through all the troubles they will face in that day, they will hear the Lord’s voice speaking to them. Chapter 7:1-10, records the remnant’s penitential prayer. Chapter 7:11-20, gives the Lord’s gracious response to their humble confession. He promises restoration and blessing, forgiving their iniquities, and casting their sins into the depths of the sea.
17) Psalms 79–87
Psalm 79 gives the effects of the inroads of the armies of the King of the North in a coming day, expressed by the cry of the godly Jewish remnant. These armies will pass through the land of Israel destroying both the city of Jerusalem and the temple (Dan. 11:40-42). The believing Jewish remnant will cry to God as they see the land of their inheritance desolated by the northern invaders. They will pray that God would speedily pour out His judgment on them. This refers to the time when point #2 of the summary will be fulfilled.
Psalm 80, shows that while the remnant are waiting for God’s intervention, they will utter a three-fold prayer for the restoration of the nation (vss. 3, 7, 19). They speak to the God of Israel under the well-known figure of a “vine,” reminding Him of His marvelous care for them in times past (vss. 1-11). Confused and troubled, they ask the Lord why He would allow His inheritance to be trampled by a wild “boar” (a reference to the unclean Gentile armies under the King of the North—the first attack of the Assyrian) and “burned with fire” (vss. 12-16). They will pray that God’s hand would be upon the Man of His right hand (the Messiah), knowing that their only hope of restoration is in Him (vss. 17-19).
In Psalm 81 the remnant are seen anticipating Israel’s national restoration. They yearn for the trumpet to be blown in the new moon (the feast of trumpets–Lev. 23:23-25) symbolizing Israel’s national ingathering and restoration (vss. 1-5). The Lord, seeking to deepen His work in their hearts, will speak to them and remind them that when they cried to Him in the past and He delivered them, they afterward rebelled (vss. 6-16). They were not sincere, and their exercise of heart to return to Him was not deep enough. In this, He tests the reality of their desire for Him to come. The Lord then testifies that if they would prove their reality by hearing His Word and walking in His ways, He would surely rid them of all their enemies.
Psalm 82 indicates that God’s presence has become known in Israel. This is on account of the Lord having returned to earth (His Appearing) in answer to the cry of the remnant in the preceding Psalms. He is seen judging those who have been in the place of authority in the land of Israel (i.e. Antichrist and his governmental officials–Dan. 11:39). Since judgment must begin at the house of God (1 Peter 4:17), those who are in responsible places in the land are seen as being judged first (vs. 7). Some of these leaders will, apparently, escape the armies of the King of the North when they invade the land. Antichrist (and perhaps some of the other officials under him) will flee at the time of the attack (Zech. 11:17; Isa. 22:19; John 10:13; Jer. 39:4). However, they will not escape the Lord’s judgment at His Appearing.
The Lord, in His earthly ministry, applied this Psalm to His first coming (John 10:34), but did not speak of the judgment associated with it at that time, because He had come in grace. But when He comes the second time (His Appearing), the things in this Psalm will be fulfilled. Judgment will be executed upon the apostate Jews in Israel, beginning with the responsible leaders. This Psalm describes the judgment executed in the day when the Lord comes to deliver the godly Jewish remnant. This will happen at the time of point #4 in the summary.
It is to be noted that the Beast (the Western Confederacy) is not mentioned as being judged here in this Psalm, although they will also be judged at this same time. This is because the Western nations are not really the subject of the Psalms; Daniel and Revelation have more to say about the West. J. N. Darby said, “It seems to me that at least on the result, Antichrist is out of the way by the time Psalm 83 takes place. Psalm 83 is after the destruction of all the Beast powers.”
After judgment is executed on the apostate mass of the Jews, the believing remnant will call for the Lord’s judgment on the Gentile nations (vs. 8).
With the Lord now viewed as having returned to the earth, Psalm 83 shows that in answer to the cry of the remnant, His judgment will not stop at the leaders in Israel, but will also extend to the Gentile nations under the Assyrian. The judgment He executes upon them is because of their deep hatred of God’s earthly people, the Jews (vss. 1-8). This judgment is correlated with two significant victories in Israel’s history (Barak and Gideon–Judg. 4-8) when God intervened for them in the plains of Megiddo (Armageddon). Those victories were a foreshadow of this judgment (vss. 9-17). This answers to point #5 in the summary.
As a result of the destruction of these nations under the Assyrian, the Lord’s Name, “JEHOVAH,” becomes known in the earth (vs. 18). This is His covenant-relationship name to Israel, and implies that He now has re-established His relationship with them—or at least with the Jewish remnant.
The heading in Psalm 84 confirms that the remnant has been delivered, in that it refers to the “sons of Korah.” (Korah and his company are a type of the apostate Jews, in that coming day, who are going to depart from the Lord. When God judged Korah, He graciously spared his “sons.” They are a picture of the remnant–Num. 16:1-35; 26:10-11.)
The Psalm goes on to describe godly Israelites making a journey to their homeland. Who could this be but the ten scattered tribes of Israel, whom we know, will come into the land after the Lord returns? (Matt. 24:29-31) It will begin with desires for the Lord springing up in their hearts. As true Israelites they will long for their proper earthly place in “the courts of the Lord.” They will envy the sparrows and swallows who have found a place in Jehovah’s house and desire to be there also (vss. 1-4).
Yearning for God and His dwelling place will lead His elect to begin a journey to their promised land (vss. 5-8). Verse 5 could be better rendered, “Blessed is the man....whose heart is in the highways to Zion” (J. N. Darby Trans.). Compare Isaiah 11:15-16; 19:23; 35:8-10; 49:9-12. Their pathway to the land of Israel will lead them through “the valley of Baca” (which means “weeping”), which indicates that there will be a work of repentance in their hearts as they return (Jer. 31:9, 18-21). They will go “from company to company” (vs. 7 marginal reading). This refers to the Israelite pilgrims growing larger and larger in numbers as they meet other groups of their brethren in the way, until there will be enormous bands making their way to Zion.
The Psalm closes with their desire to see the Messiah (“Thine Anointed”) whom they acknowledge as their “Sun and Shield” (vss. 9-12).
In Psalm 85, the tribes of Israel are viewed as being brought back from the four winds and situated in their promised land (Matt. 24:31). At this time, the “Day of Atonement” will be fulfilled; their sins will be forgiven and God’s wrath turned away from them (vss. 1-3).
This Psalm shows that there will be a further restoration in their souls after they have been outwardly delivered and brought back to their land, but before they are at full liberty to enjoy the kingdom blessings. It is something like the “Feast of Trumpets” and the “Day of Atonement” which follows it (Lev. 23:23-32). The Feast of Trumpets speaks of Israel being restored to their land (Psa. 84), but the Day of Atonement speaks of the repentant remnant of Israel being restored to the Lord (Psa. 85). The two go together.
In fulfillment of the type of “the Red Heifer” (Num. 19), the returning tribes will come to “the third day” (Num. 19:12) on their journey back to the land (Jer. 31:9, 18-21; Psa. 84:6). But when they reach the land and see the Lord, they will come to “the seventh day,” which will be the fulfillment of the Day of Atonement (Num. 19:19-20; Isa. 53; Psa. 85; Zech. 13:6; Lev. 23:26-32).
This 85th Psalm shows the exercise of soul among the Israelites that will lead up to their full restoration in the Day of Atonement. Their continuing to ask the Lord to turn away His anger from them shows that at first they will not be sure that His grace is fully toward them. This shows that they are not yet at peace in their souls (vss. 4-7).
Knowing their hearts and seeing their true repentance, the Lord will undertake to put away their fears and doubts. He will point them back to the cross—to the work that He accomplished there in making atonement for them. He will instruct them in the true meaning of the cross where “mercy” and “truth” met together and “righteousness” and “peace” kissed each other (vss. 8-10). Israel (all twelve tribes) will respond with deep relief when they realize the grace and goodness of the Lord. The result will be that their confidence in Him will be firmly established (vss. 12-13).
Psalm 83:18 to Psalm 85:13 answer to the interval in the summary between points #5 and #6.
Psalm 86 shows that although the remnant of Israel (the ten tribes) have returned to their land (Psalm 84) and have been restored to the Lord (Psalm 85), they will be distressed once more. This will be on account of more enemies surrounding their land. It is the “assemblies of violent men”—the Assyrian (the 2nd attack under Gog) (vs. 14). This distress leads them to call on the Lord to preserve them (vss. 1-7).
They express confidence in Him now (being restored) that He will arise in power and put down their enemies who have gathered against them. Their recognition of His power is indicated by their sevenfold use of the name “Lord” (Adonai), which refers to the exercise of the Lord’s all-powerful Lordship in the earth. Previously they had used His name “LORD” (Jehovah) (vss. 8-10). They will recall the marvelous deliverance that He wrought for them by destroying their previous enemies, and now trust that He will do the same to “the assemblies of violent men” who have risen against them (vss. 13-17). The character of these godless hordes is disclosed in that they have not set the Lord before them (vs. 14). Restored Israel will express perfect confidence in the Lord that He will save them from this enormous confederacy (vss. 15-17). This answers to point #6 in the summary.
In Psalm 87, all enemies in the earth are seen as having been put down and Zion (Jerusalem) established as the city of God. The scholars tell us that the historical occasion of the writing of this Psalm was after Jerusalem’s deliverance when the armies of Sennacherib, the king of Assyria, were destroyed (2 Chron. 32:21-23). If this is correct, the placement of this Psalm is very significant, because Sennacherib is a well-known type of Gog (the 2nd attack of the Assyrian). As this Psalm opens, it assumes Gog’s armies have been judged and Zion’s kingdom glory is now being displayed (vss. 1-3).
The remnant of Israel (the ten tribes particularly) will learn of the various nations who were judged in their land before they returned to it (“Rahab”–Egypt, Isa. 51:9; Psa. 89:10; “Babylon”–the Western powers). They were not in the land when these nations were judged and learn of it after the fact (vs. 4).
As the Millennium begins, the fame of Jehovah’s people will spread throughout the world (Isa. 61:9; Zeph. 3:3:19). They will be known among men as those who are born of God and connected by grace with Zion (vs. 4). The Lord will also keep a record of everyone from among the nations who are born again. This is indicated by the verse saying, “the peoples.” In the Scriptures, when it says “the peoples” (plural), it is referring to the nations; when it says “the people” (singular), it is Israel (vs. 6).
The Millennium is viewed as having begun by the use of the Lord’s name, “the Most High,” which is His name when He publicly rules over the earth (vs. 5). The closing verse indicates that all earthly joy in that day will have its center and spring in Zion where the Lord is (vs. 7; Ezek. 48:35).
~~~~~~~~~~~~~~~~~~~~~~
In this appendix we have looked at over 100 chapters of the Bible. There has not been a deviation from the order of events in the summary given at the beginning of the appendix. We are, therefore, supplied with an abundance of Scriptural evidence that confirms the order.
There are more outlines from the prophets and the Psalms that could be included which would also confirm the order of battles in “the indignation.” However, the above outlines, we believe, are sufficient.
Appendix B — Indications of the Lord's Coming
“Two Days” in Scripture & Other Indications of the Nearness of the Lord’s Coming
Before the Lord Jesus Christ went back to heaven, He promised us that He would come again and take those who believe on Him to His Father’s house. He said, “In My Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also” (John 14:2-3). This is referring to the Rapture—the moment when believers on the Lord Jesus Christ will be caught up to heaven. It is the “blessed hope” of the church (Titus 2:13).
The Apostle Paul, in referring to the coming of the Lord, gave us some further details about this wonderful moment. He said, “We which are alive and remain unto the coming of the Lord shall not prevent [precede] them which are asleep. For the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord” (1 Thess. 4:15-17). We learn from this that those who have died in Christ will have their bodies raised and will go to heaven with us. (The “dead in Christ” are believers who have lived in the Christian era.)
Hebrews 11:40, adds that the saints from Old Testament times will be made “perfect” at the same time as the New Testament saints. This means that they too will join in this great call to heaven. Being made “perfect,” indicates that our bodies will be glorified at that moment (1 Cor. 15:51-58; Phil. 3:20-21; Rom. 8:23; Job 14:14; Psa. 17:15).
Waiting and Watching
The proper posture for the Lord’s people is to be found watching and waiting for His return (Luke 12:36-40). He said, “Surely I come quickly” (Rev. 22:20), and by this, He intended that the Church should be looking up and watching for His return at any moment. The writer of the epistle to the Hebrews confirmed the imminence of it, saying, “For yet a very little while He that comes will come, and will not delay” (Heb. 10:37–J. N. Darby Trans.).
While the Lord Jesus gave us the sure promise of His coming again, He did not tell us when it would be. One reason why He gave no specific date was that the saints throughout the long range of time—between Pentecost and the Rapture—would have His coming before them as an imminent thing. If the Lord had said that He was going to come in the twentieth century, Christians who lived in earlier times would have given up looking for Him to come in their day. It would have had a negative effect upon them, causing them to settle down in the world. (Compare Matthew 24:48-51.)
Sad to say, regardless of the Lord’s desire to have believers expecting His coming at any moment, the enemy of our souls has found ways to get the saints to let go of that hope. Not long after the apostles left the scene, through the influence of the world, the church lost sight of the hope of the Lord’s coming. Through worldliness, Christians first became indifferent to, and then ignorant of, this wonderful hope. Bad teaching has also resulted in letting go of the imminence of the blessed hope. There are those who teach that certain events in prophecy must happen first. This is false, for Scripture does not teach that there are any prophetic events that need to be fulfilled before the Lord comes. These people are confusing the Rapture with the Appearing of Christ. The effect of such teaching has been devastating. In some Christian circles, it is considered bad doctrine to believe the Lord is coming soon!
The Apostle Paul expressed the proper attitude of expectation that every Christian should have with regard to the Lord’s coming. Even though he was given to know that he would not live to see the Lord’s coming, but would pass on to be with the Lord in the separate state through death (2 Tim. 4:6), he laboured in his ministry to set the Lord’s coming before the saints as their proper hope. He said, “We which are alive and remain ... shall be caught up together with them in the clouds, to meet the Lord in the air” (1 Thess. 4:14, 17). By saying “we,” Paul included himself in the number who expected the Lord to come at any moment. (See also 1 Corinthians 15:51 and Philippians 3:20-21.) The truth is that the Lord could come today!
The Signs of the Times
Matthew 24:36 says, “But of that day and hour knoweth no man, no, not the angels of heaven, but My Father only.” This verse is sometimes mistakenly used to state that no one knows the moment of the Rapture. While it is quite true that no one knows that moment, this particular verse is speaking of the appearing of Christ after the Great Tribulation, not the Rapture, which will occur before the Tribulation period. Since the Lord did not indicate when He would come again, we do not believe that it is a healthy occupation for the Church to be trying to fix a date for it. Many have done this and have been embarrassed.
However, the Lord did say that we needed to discern the times in which we live. He said, “Can ye not discern the signs of the times?” (Matt. 16:3) There are certain, unmistakable indications that tell us that we are in the last days. In fact, they tell us that we are on the eve of His coming! This should thrill our souls and lift our hearts heavenward in fresh expectation of the Lord’s near return.
The following passages give us seven Scriptural indicators of the nearness of the Lord’s coming.
The Laodicean Condition of the Church
Chapters 2 and 3 of the book of Revelation give us a prophetic history of the state of the professing Church—from the apostles’ day right down to the last days of the Church. The seventh and final stage is depicted in His address to the church at Laodicea in which it is portrayed in a despicable condition of indifference to Him (Rev. 3:14-22). The Apostle Paul also described the condition of the Christian testimony in “the last days” as being in a similar state of ruin, wherein moral and doctrinal evil would abound (2 Tim. 3:1-9). This description accurately portrays the condition of things in the professing Church today—no one would deny this.
The next thing that takes place in the book of Revelation, after describing the final state of the Church, is that John is called up to heaven (Rev. 4:1). This is a little picture of where the Church will go after its history on earth is completed. Thereafter, the New and Old Testament saints are seen in heaven under the figure of the “four and twenty elders” (Rev. 4:4, etc.). Furthermore, the Spirit of God no longer addresses the Church as being on earth. The expression, “Let him hear what the Spirit sayeth to the churches” (repeated many times in chapters 1-3), ceases, because the church will be gone from the earth. If we are then, in the last days of the Church period, it is obvious that the Lord’s coming must be very near at hand.
No more to view Thy chosen few
In selfish strife divided;
But drink in peace the living grace
That gave them hearts united!
Lord, haste that day of cloudless ray,
That prospect bright unfailing;
Where God shall shine in light divine,
In glory never fading.
The Midight Cry Has Gone Forth
Matthew 25:1-13 is another passage that gives us a glimpse of the Church’s testimony on earth from its early days right up to the Lord’s coming. The Lord mentions four distinct periods in this parable that would characterize the time of His absence. These four epochs span the whole period of the Church’s history on earth.
• They “went forth” (vs. 1). This refers to the apostles’ day when the saints first went forth outside the camp of Judaism (Heb. 13:13) and left their worldly associations (1 Thess. 1:9).
• “They all slumbered and slept” (vs. 5). This would mark another period in the Church’s history when the Christian profession, as a whole, fell asleep as to the reality of the Lord’s coming. This happened shortly after the apostles’ day and carried on through many centuries into the dark ages.
• “At midnight there was a cry” (vs. 6). This refers to a revival that took place during the 1800’s when there was a general awakening in the Christian world to the fact that the Lord Jesus was coming again.
• “The Bridegroom came” (vs. 10). This is the moment that we are all looking for—the Rapture! It will close the Church’s history in this world, and we will be taken home to heaven.
The first verse gives us three things that characterized the early Church. First of all, it says that the virgins “took their lamps.” A lamp speaks of profession. It refers to the bright testimony that they had before the world in that day. There was a manifestation of their faith. Then, it says that they “went forth.” This speaks of separation. They went outside the camp of Judaism and out from their worldly associations (Heb. 13:13; 1 Thess. 1:9). Lastly, it says that they went “to meet the Bridegroom.” This speaks of expectation. They had the hope of the Lord’s coming before their souls. There was manifestation, separation, and expectation. It is what marked the early Church.
There were ten virgins; “five of them were wise, and five were foolish” (Matt. 25:2). The wise had “oil” in their lamps, but the others didn’t. This means that some were saved and sealed with the Spirit, and others were not. They only had the lamp of profession. This depicts the mixture that exists within the Christian profession.
However, that happy state (vs. 1) didn’t last long; they all “slumbered and slept” (vs. 5). The Church got tired of looking for the Lord to come and became affected by the world and bad teaching, which caused it to lose sight of His coming. Note: there was first slumbering and then sleeping. This shows that it was a state that came over the Church gradually.
Then, in the 1800’s, a sovereign work of God took place whereby there was a revival of the truth of the Lord’s coming and many related truths. “At midnight there was a cry made, Behold, the Bridegroom cometh.” People awoke to the fact that the Lord was coming! There was quite a stir among Christians, and many began to look into prophecy. As they looked into the subject of future events as taught in the Word of God, they learned that the Church formed no part of prophecy. They also learned that the Church didn’t belong to the earth but that it had a heavenly calling and destiny. Then they realized that the Lord could come at any moment and take the Church to heaven, as there was nothing in prophecy that first had to be fulfilled.
The word, “cometh” is not in the earliest MSS (vs. 6). It was put into the text by the KJV translators, but really, it has no business being there. It makes His coming more of an event. The thought, rather, is that a PERSON is coming—the Lord Jesus Christ! It should simply read, “Behold, the Bridegroom!” This portrays the spirit of things at that time more accurately. People in that day were not just looking for an event to take place; they were looking for the Lord to come! The call also exhorted them: “Go ye out to meet Him.” This means that there was an exercise to revert to their original position—outside the camp and the world. They left every ecclesiastical and secular association that they had been connected with and waited for the coming of the Lord.
In the next few verses we see what happened at that time in the Christian profession at large. There was quite a stir to get ready to meet the Bridegroom. Many were discovered to have “no oil” in their lamps. The exhortation of “the wise” to “the foolish” was to go and “buy” it from “them that sell.” This refers to the great gospel effort that marked that day. The gospel was preached freely and many were saved. Buying would speak of having a personal transaction of faith with “them” (the Father and the Son), whereby they would be saved and sealed with the indwelling Spirit of God, of which the “oil” speaks (compare Isaiah 55:1-3). The foolish were told: “Buy for yourselves.” Everyone who gets saved must have a personal transaction with the Lord Himself. It is not possible to buy it for another person.
Then came that happy but solemn moment when the Bridegroom came, and “they that were ready went in with Him to the marriage: and the door was shut” (vs. 10). Those who were foolish and unprepared when the Bridegroom came missed out. Afterward, they came and cried, “Lord, Lord, open to us,” but it was too late! (vs. 11) Five times we get the expression in Scripture, “Lord, Lord,” and it always refers to empty profession (Matt. 7:21; 7:22; 25:11; Luke 6:46; 13:25).
Our point in mentioning this is that more than 150 years have rolled by since the time of awakening and revival—and the Church is still on earth! It makes us realize just how near we must be to His coming.
The night is far spent, and the day is at hand;
No sign to be looked for; the Star’s in the sky;
Rejoice then, ye saints, ‘tis your Lord’s own command;
Rejoice, for the coming of Jesus draws nigh.
The Revival of Jewish National Independence and Political Unrest in the Middle East
In Matthew 24:32-34, Mark 13:28-30, and Luke 21:29-32, the Lord taught that when “the fig tree” (a symbol of Israel nationally) would bud again and shoot forth leaves, His coming would be near. In 1948, after many long centuries without any official homeland, Israel gained its national independence by declaring itself a nation again in the land of Palestine. The fig tree has begun to bud again. Presently the nation has only the leaves of profession and no real fruit toward God. It still will not recognize the Lord Jesus as its true Messiah, and the nation will not bring forth fruit for God until such time as it does.
The Lord went on to say, “ ... and all the trees” (Luke 21:29). This refers to various other nations. Egypt and Libya have come into prominence in recent years. The Arab nations have also become prominent in recent times. The nations in Western Europe, too, are lining up in a common agreement (the European Economic Committee). This could very well be the forerunner of the ten-nation kingdom of the Beast (Dan.7:7; Rev. 13:1-3). We realize that these present happenings are foreshadows and not the very fulfillment of these Scriptures, which will only be fulfilled in the Tribulation period after the Church has been taken to heaven.
The Lord said that when we see these things, then we are to know that His coming is near. The aspect of His coming that He was referring to is His Appearing. Realizing that the Rapture will take place some 7 years before that, causes us to soberly realize that “the end of all things is at hand” (1 Peter 4:7).
The Rapid Pace of Life in the Time of the End
In Daniel 12:4 the prophet was told, “But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.” A rapid pace of life and increase in knowledge would generally characterize “the time of the end.” It is obvious to all that in recent times there has been an incredible increase in the pace of life. People today live at a frenzied pace.
In the last hundred years there have been some giant steps forward in travel, enabling people to run “to and fro.” People today are running all over the globe in a way and at a rate that was unheard of in history. No generation has seen what we see today in this regard. A hundred years ago there were no airplanes, helicopters, space-ships, etc.—even automobiles are barely 100 years old. This is another indicator that we are definitely in the last days.
The Increase of Knowledge in the Time of the End
Daniel 12:4 also indicates that there would be an increase of knowledge and information. The prophet was told: “And knowledge shall increase.” A cursory glance at the history of man shows that there has never been a day like this present day for an increase of knowledge in every field—whether it is medicine, technology, science, sports, etc. It is indeed another sign of the times and should confirm to us that “the time is short” (1 Cor. 7:29).
‘Tis not far off—the hour
When Christ shall claim His own!
We soon shall hear that voice of power,
The Lord Himself shall come!
The Increase and Prevalence of Skepticism in the Last Days
2nd Peter 3:3-4 says, “Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of the creation.” The Apostle tells us plainly that the last days would be marked by the increase of skepticism. This is another indication that we are near the end of the church period on earth.
It might be argued that people have always scoffed at the promise of the Lord’s coming. Peter does not dispute that; his point is that there would be an increase and prevalence of such people. Could anyone deny that there is less reverence for the things of God today than ever before—especially for the promise of the Lord’s coming? The world is filled with people who are bolder than ever in their scoffing and mockery. It tells us that we are very near the time of the Lord’s coming.
The Figurative Use of “Two Days” in Scripture
2nd Peter 3:8 says, “One day is with the Lord as a thousand years, and a thousand years as one day.” Compare also Psalm 90:4. If one day is 1000 years with the Lord, then two days would be 2000 years in God’s reckoning. Keeping this in mind, various passages in Scripture use the figure of “two days” to suggest that the approximate time of the Lord’s absence from this world before He comes again will be 2000 years.
This is not some new idea that originated with the author. Brethren have ministered from the figure of “two days” for many years. In fact, a comment appears to this end in Present Testimony (a periodical published in the 1860’s and 1870’s.–edited by G. V. Wigram). Commenting on John 4, it says, “Two days of testimony—in figure, I doubt not, the present time of grace to the Gentiles in which they receive the gift of living water, the Holy Ghost—and then we find the Lord again in Jewish connection, not in Judea, but in Galilee, whence the latter-day light streams forth (Isa. 9).” (Present Testimony, new series, vol. 3, p. 133)
To see this point more clearly it is necessary to understand something of God’s dispensational ways with Israel. On account of Israel’s failure under the law, and their rejection of Christ as their Messiah, they have been set aside in the ways of God for a time and dispersed among the nations (Lev. 26:33; Psa. 44:11). Meanwhile, God has been sending out the gospel of His grace to the Gentile world to take out of them a people for His name (Acts 15:14; 28:25-28; Rom. 11:11-27). After the present period of God’s dealings among the Gentiles in His calling of the Church, He will take up with Israel again to bring them into blessing according to the unconditional promises made to Abraham, Isaac, and Jacob. There are many references in Scripture where “two days” appear, suggesting that this present period of grace—when Israel is set aside—would be approximately 2000 years.
Some might point to the fact that we have passed the year 2000 (Y2K) quite some time ago, being that it is now 2018. This is quite true, but the Church has not been on earth for 2000 years yet. It was not formed until the Lord died and rose again, and sent the Holy Spirit from heaven (Acts 1-2). It is generally regarded that this was in 33AD, since the Lord lived 33½ years in this world. If we wanted to get literal about it (and we would miss the point if we did) 2000 years would be in 2033. However, it is common knowledge that our calendar has been tampered with, and the real date of Christ’s birth is 4 or 5 years earlier than what the calendar indicates. Christ was really born in 5 B.C. (See J. N. Darby’s Translation, p. xxiii, in the preface). This means that a literal 2000 years would be somewhere around 2029. If the 7-year Tribulation period is to be subtracted from this (since many of the types speak of Israel being set aside for two days) it would be that much less—perhaps somewhere around 2022.
However, to count literal years like this is to miss the point of the figure entirely. “Two days,” in Scripture, must not be interpreted as a literal 2000 years. It has been employed of the Spirit to suggest two millenniums in a general sense. It is a picture for us—nothing more. But what a tremendous picture it is! And what a tremendous encouragement for the saints who are watching and waiting! It makes us realize that the Lord is coming very soon. Perhaps today!
Some References Where the Figure “Two Days” Appears in Scripture
1) Hosea 6:1-3
“Come, and let us return unto the LORD: for He hath torn, and He will heal us; He hath smitten, and He will bind us up. After two days will He revive us: in the third day He will raise us up, and we shall live in His sight. Then shall we know, if we follow on to know the LORD: His going forth is prepared as the morning; and He shall come unto us as the rain, as that latter and former rain unto the earth.” The repentant in Israel are speaking here—they say: “After two days (the present period of grace of approximately 2000 years) He will revive us, in the third day (the coming 1000 year reign of Christ—the Millennium), He will raise us up and we shall live in His sight.”
2) Luke 10:30-35
“A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, and went to him, and bound up his wounds, pouring oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.”
In these verses, the “certain man” who falls in the wayside by predators is a picture of the awful condition into which man has fallen through Satan’s operations. Before God, man lies in the ditch of sin “half-dead.” He is physically alive but spiritually dead. The “priest” and the “Levite” who wouldn’t help the man, illustrate how that religion can’t save man out of his terrible condition. The “Samaritan” who appears on the scene to rescue the man is a picture of the Lord Jesus Christ, the rejected Saviour. He rescues the man and brings him—not back to Jerusalem, which answers to the old order of things in Judaism—but to an “inn.” The inn is a picture of the assembly. At the inn he received help, food, and fellowship to meet his needs. After leaving the man in the care of “the host” (the Holy Spirit), the Samaritan pays for the man’s stay at the inn with two pennies, promising to come back again. This suggests that the time he intended to be away was two days, for in those days a penny was a day’s wages (Matt. 20:2).
3) John 1:29–2:11
In John 1:29 and 43 we have two days. (Verses 29 and 35 are the same day. Verse 35 says, “Again,” linking it with vs. 29). The details found in these two days (vss. 29 and 43) answer to certain things that are characteristic of the Church period. Reference is made to Christ being made known as the Lamb of God (vss. 29, 35) and the Son of God (vs. 34), the Holy Spirit’s descent and baptism (vss. 32-33), Christ’s dwelling place, which is the assembly (vss. 38-39), and the gospel going out bringing others to Christ (vss. 40-42, 45-50).
Then in chapter 2, it says that on “the third day” there was a marriage in Cana, which foreshadows Israel’s reunion with the Lord when they are restored in a coming day (Hos. 2:16–marginal reading; Isa. 62:4-5). At the marriage, the Lord gave new wine to all who were there. This speaks of the joy the Lord will bring to the earth in that millennial day.
4) John 4:1-54
The chapter opens with the Lord Jesus being rejected by the Jews in Judea (vss. 1-3). This foreshadows the nation formally rejecting the Lord Jesus and eventually crucifying Him (Acts 2:23; 3:13-15). Being rejected, He leaves them and goes to the Samaritans, which are a people of Gentile extraction, and there He reveals Himself to a poor sinful woman and her people (vss. 4-42). This is a picture of the gospel going out to the Gentiles after the nation of Israel refused it (Acts 15:14; Rom. 11:16-20). It is noteworthy that the Lord chose, at that time, to reveal to this woman the truth of the passing away of the old Judaic order of worship and the introduction of true Christian worship in spirit and truth (vss. 23-24). It is also of note that the Lord did not do any miracles in Samaria. He used only His Word to accomplish His work there. This has largely been the way God has carried on the Christian testimony among the Gentiles. This present era has not been marked by signs and wonders, but by the power of His Word alone going forth and converting souls.
It is significant that the Lord remained “two days” among the Samaritans telling out the heart of God to them (vs. 40). Then, after the “two days” expired, He returned to His own people—the Jews in Galilee (vss. 43-54). His work in Galilee is a picture of the time in the near future when He will resume His dealings with a remnant of Israel. The nobleman that comes to Him suggests that the leaders who have caused Israel to reject Christ will repent first (Joel 2:12-17). The Lord then raised up the nobleman’s son, which is a picture of Israel’s national resurrection (Ezek. 37:1-28; Dan. 12:1-2).
5) John 10:39–11:46
In this passage the Lord Jesus is again seen as rejected by the Jews who tried to stone Him to death. He escaped out of their hand into a place beyond Jordan, outside the land of Israel. In that place many people believed on Him and were blessed. Again, this is a picture of the Lord leaving off His dealings with Israel on account of their unbelief and rejection of Him, and turning to the Gentiles. It is also significant that He remained in that place for “two days” (John 11:6).
In chapter 11 Lazarus is dead. This is a figure of Israel’s national condition before God (Ezek. 37:1-2). Mary and Martha, in their sorrow, are a picture of the godly Jewish remnant in the coming day who will call for the Lord to return (Psa. 6:3-4, etc.). After “two days” the Lord went to Lazarus and raised Him up. This again is a picture of Israel being raised up in a coming day.
When the Lord got to where Lazarus was, it says that he had been dead for “four days.” (John 11:17, 39) This points to the nation’s whole history before God, from Abraham’s time onward. We all know that Israel’s national history can be traced back to Abraham who lived 2000 years before Christ. From that time, to the coming of Christ to raise up Israel (at His Appearing), is approximately 4000 years (“four days”). After Lazarus was raised up the Lord went up to Jerusalem and the Gentiles came to Him (John 12:12-22). At that time the crowds cried, “Hosanna: Blessed is the King of Israel that cometh in the name of the Lord,” and, “Thy King cometh, sitting on an ass’s colt.” This is a picture of the Millennium when Israel and the Gentile nations will acknowledge Christ as the King of Israel (Zech. 2:11; Psa. 47:9).
6) Acts 20:7-12
“Upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. And there were many lights in the upper chamber, where they were gathered together. And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him. When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. And they brought the young man alive, and were not a little comforted.”
In this passage we have a picture of the Church in its proper order, as it was during the early days of Christianity. They were in “the upper room” (Luke 22:12; John 13-17), “gathered together” (Matt. 18:20), “breaking bread” (1 Cor. 11:23-26) on “the first day of the week.” There is the suggestion of two days here—“the first day of the week” and “the morrow.”
The happy scene, however, was interrupted by the fall and bringing up again of Eutychus. This points to the fact (to which history attests) that the Church slipped into the world from its lofty and separated position, and then has been graciously recovered in a remnant testimony. The whole meeting, however, did not break up until “daybreak” on the morrow. This is significant, and it speaks of the Lord’s coming to close up this dispensation of grace.
7) Exodus 19:10-11
“The LORD said unto Moses, Go unto the people, and sanctify them today and tomorrow, and let them wash their clothes, and be ready against the third day: for the third day the LORD will come down in the sight of all the people upon mount Sinai.” Here, the Lord was hidden from Israel’s view for two days (“today and tomorrow”), prior to His coming down in the sight of all the people to make a covenant with them on “the third day.”
The two days, again, could answer to this present dispensation during which time the Lord has remained hidden from Israel and the world which have rejected Him. As we have seen already, the “third day,” answers to the time of the Lord’s public manifestation at His second coming—His appearing. (Rev. 1:7). Therefore, in the giving of the first covenant we have a hint as to when the new covenant will be made with Israel (Jer. 31:31-34; Heb. 8:8-12). Although Israel failed to keep the law given to them in that day (when they were under the first covenant), in the coming day they will keep His law, for it will be written in their hearts (Ezek. 36:25-27; 37:26; Rom. 11:25-27).
8) Joshua 10:12-14
“Then spake Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel, and he said in the sight of Israel, Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon. And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is not this written in the book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day. And there was not a day like that before it or after it, that the LORD hearkened unto the voice of a man: for the LORD fought for Israel.”
In the ninth chapter, Israel failed in their responsibility, and consequently, the Gibeonites were brought in among them. These people were Gentiles, and as a result of the failure Joshua was obligated to “save” the Gibeonites (Josh. 10:6). This tells the story of the opportunity that has been given to the Gentile world to be saved by the grace of God in the face of Israel’s failure (Rom. 11:11-20).
After a conflict for one full day, Joshua realized that there was not enough time to complete the victory, so he called for the sun not to go down, and so it stood still over Gibeon for another whole day. The battle, therefore, went on for two days, as we would count time! This is a picture of this lengthened out day of grace when the sunshine of God’s grace has shone over this world “until the fullness of the Gentiles be come in” (Rom. 11:25). There was “not a day like it,” and there is no day like this present day of grace when Gentiles from all over the world are being saved by the thousands. After the long day in Gibeon, Israel returned to “Gilgal”—the place that speaks of self-judgment (vs. 15; Josh. 5:1-9). Similarly, after the day of grace has run its course, Israel will be brought to self-judgment and repentance before the Lord, after which time they will be blessed in His kingdom (Psa. 51; Zech. 12:9-14).
9) 2 Samuel 1:1-2
“Now it came to pass after the death of Saul, when David was returned from the slaughter of the Amalekites, and David had abode two days in Ziklag; it came even to pass on the third day, that, behold, a man came out of the camp from Saul with his clothes rent, and earth upon his head: and so it was, when he came to David, that he fell to the earth, and did obeisance.”
David is a type of Christ here. In 1 Samuel, he was rejected by his brethren and resorted to Ziklag, which was a place outside the land that Israel occupied in that day (1 Sam. 27:4-6). It appears that David lived in Ziklag for 16 months (1 Sam. 27:7). But it is striking that this verse says that he abode there “two days,” before he moved forward on “the third day” to publicly take the throne in Hebron. David, in his rejection, answers to Christ at this present time being rejected by Israel and the world. The “third day,” as we have seen previously, answers to the time when the Lord will come in power and glory to take the throne in Israel and to reign as the rightful King over all (Isa. 32:1; Zech. 14:9).
10) 2 Kings 19:35-20:7
“And it came to pass that night, that the angel of the LORD went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead. In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the LORD, Set thine house in order; for thou shalt die, and not live. Then he turned his face to the wall, and prayed unto the LORD, saying, I beseech Thee, O LORD, remember now how I have walked before Thee in truth and with a perfect heart, and have done that which is good in Thy sight. And Hezekiah wept sore. And it came to pass, afore Isaiah was gone out into the middle court, that the word of the LORD came to him, saying, Turn again, and tell Hezekiah the captain of My people, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the LORD. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for Mine own sake, and for My servant David’s sake. And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered.”
In this passage we see that after the Lord defeated Sennacherib and his Assyrian army, Hezekiah (who was “sick unto death”) was raised up to health again on “the third day.” Sennacherib and the Assyrians are a well-known type of the Russian hordes who will come down upon the land of Israel in their last days (Ezek. 38-39). Hezekiah’s sick condition (at the point of death) is a picture of Israel’s spiritual condition before God. It is significant that Hezekiah laid in this condition for two days before he called upon the Lord on “the third day,” and was raised up. So with Israel, when they call upon the Lord in their distress at the end of the Great Tribulation (Joel 2:15-17), they will be raised up by Him.
11) Jonah 1-3
In chapter 1, God communicated His mind to Jonah, thus making him a responsible witness to the Ninevehites (Gentiles). Similarly, the nation of Israel was given a privilege, having the oracles of God committed to them (Rom. 3:2), and this made them responsible to bear testimony to the world of the true knowledge of God (Rom. 2:18-20; Isa. 43:10). Just as Jonah rebelled and went out from the presence of the Lord, Israel has also rebelled against the Lord and has failed to render a proper testimony of the Lord to the world. Their poor conduct under law has only given the nations cause to blaspheme God (Rom. 2:23-24).
Just as Jonah was thrown overboard into the sea, Israel, in the ways of God, has been set aside for a time. They are presently dispersed in the sea of nations (Rev. 17:15; Matt. 21:21). After Jonah was thrown into the sea, the Gentile sailors turned to God. This is another picture of salvation coming to the Gentiles through Israel being set aside.
The struggles of Jonah in the great fish’s belly, in chapter 2, is a picture of the troubles and sorrows the Jews have gone through during the long years of their dispersion. It is interesting to note that although Jonah had been swallowed up by the great fish, he would not pray to God until the third day! It says, “Jonah was in the belly of the fish three days and three nights. Then Jonah prayed” (chap. 1:17–2:1). And when Jonah finally prayed in true brokenness, God answered his prayer and delivered him (Jonah 2:10). This is a foreshadow of Israel’s deliverance and restoration to God.
Jonah came into public view again and was willing to be used as an instrument of blessing to the Ninevehites who are a picture of the many nations in the Gentile world who will convert to Israel’s God through Israel’s testimony (Jonah 3:1-10). Israel will be used to be a blessing to the nations in that day (Isa. 2:1-3; 60:1-5; 62:1-3).
12) Leviticus 23
The two days, in this chapter, are seen in a different way. It is first necessary to have a simple understanding of the dispensational outline of the chapter before these two days can be seen. There are seven yearly feasts in the chapter that foreshadow events from the cross of Christ to the coming kingdom of Christ. They are: “the Passover”—signifying the death of Christ (1 Cor. 5:7), “the Feast of Unleavened Bread”—signifying the practical fellowship in holiness in the community of believers (1 Cor. 5:8), “the Feast of First-Fruits”—signifying Christ risen and ascended to glory (1 Cor. 15:23), “the Feast of Pentecost”—signifying the Church as formed into one body by the descent and indwelling of the Spirit (Acts 2:1), “the Feast of Trumpets”—signifying Israel being gathered in from among the nations after their dispersion during this present day (Matt. 24:31), “the Day of Atonement”—signifying Israel’s repentance before God (Zech. 12:9-14; Psa.51), and “the Feast of Tabernacles”—signifying the Millennial blessing of the earth in the Kingdom of Christ (Psa. 72).
The first four feasts have been fulfilled and the last three are yet to be fulfilled. All of the feasts, except the middle two, were celebrated on specific Jewish calendar days and answer to the Jewish order of things wherein they observe times and seasons (Gal. 4:9-10). But there were no calendar dates mentioned for “the Feast of First-Fruits” and “the Feast of Pentecost.” These feasts answer to this present Christian dispensation. They speak of Christ gone into heaven and the Spirit of God sent down to form the Church, the body of Christ. These are the two distinguishing characteristics of Christianity (John 7:39). These two feasts were both to be kept on the first day of the week! These two first days of the week stand out from the rest of the feast days and typify this present period of approximately 2000 years.
13) Matthew 15:1-39
In the first part of this chapter the Lord exposed the state of the Jews as being corrupt and far from God. After pronouncing His judgment upon them nationally, He departed to “Tyre and Sidon,” which are Gentile cities in Syria (Acts 21:3). This was a symbolic action of the Lord showing that God would break off His dealings with Israel, and that He would visit the Gentiles in this present day with the gospel of His grace. A Gentile woman was blessed there on the principle of faith, being a sample of the material of which the Church would be composed. After dealing with the woman, He returned into Jewish regions and took a place in a mountain in Galilee where He administered blessing to all who came to Him. This signifies God resuming His dealings with Israel in a coming day. The blessing that flowed out foreshadows Millennial blessing in the Kingdom of Christ. All were healed (vss. 29-31) according to Isaiah 35:5-6, and all were satisfied with bread (vss. 32-39) according to Psalm 132:15. This blessing took place on the third day (vs. 32).
14) Matthew 17:1-8
“And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, and was transfigured before them: and His face did shine as the sun, and His raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with Him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if Thou wilt, let us make here three tabernacles; one for Thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is My beloved Son, in whom I am well pleased; hear ye Him. And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they lifted up their eyes, they saw no man, save Jesus only.” This account of the transfiguration of the Lord Jesus Christ on the mountain is a preview of His Millennial Kingdom glory. It took place “after six days.” Assuming that a thousand years is as one day (2 Peter 3:8), this figuratively indicates that the Kingdom of Christ would be established after approximately 6000 years of man’s history on the earth. Christ was born 4000 years after Adam—or, after four days. If this passage indicates that His Kingdom will be established at approximately 6000 years (“six days”), we are then left with two days, or 2000 years, representing this present day of grace.
15) Esther 1-10
When God removed the seat of His government in the earth from Israel, He gave it into the hands of the Gentiles. This period of Gentile authority is called “the times of the Gentiles” (Luke 21:24). Thereafter, the various Gentile monarchs that ruled during that period were indirectly an extension of God’s authority in the earth. In the book of Esther, king Ahasuerus ruled in that place of authority over the known world of his time—“from India even unto Ethiopia” (chap. 1:1). He is a type of God who rules over the whole world from behind the scenes (Dan. 4:17).
The first chapter of Esther tells us that king Ahasuerus made a feast “unto all,” both “great and small” (chap. 1:1-5). This is a picture of the great feast that God has made for all mankind through the gospel of His grace (Luke 14:16). The purpose of Ahasuerus’ feast was to show “the riches of His glorious kingdom” and “the honour of his excellent majesty.” The gospel, too, tells forth the glory of God and “the riches of His grace in His kindness toward us through Christ Jesus” (Eph. 2:7-8). Just as Ahasuerus’ feast carried on for “many days,” God in His longsuffering love and mercy has also extended the invitation to His feast for many days—nearly two thousand years. The guests who accepted the invitation of king Ahasuerus came to his feast were called “nobles and princes.” Likewise, those who accept God’s invitation to His gospel feast are similarly made “kings and priests” (Rev. 1:6).
At the feast the king provided “beds [couches] of gold and silver” for the guests to rest on (chap. 1:6-8). Silver and gold, in Scripture, are symbols of redemption and divine righteousness. These things give the believer a place to rest for salvation, and consequently, he has peace with God and rest in his soul (Matt. 11:28). There were also beautiful colored “hangings” at the feast for the guests to enjoy. They were suspended from above by “silver rings,” and are a type of the Christian’s heavenly blessings that are theirs through redemption (Eph. 1:3). Moreover, the king provided the guests with His “royal wine in abundance.” This speaks of the joy that God gives to those who receive and believe the gospel of His grace (Judg. 9:13; Psa. 104:15).
The Gentile queen “Vashti,” who had a very privileged place in the kingdom—being associated with the king publicly—was also invited to the feast. Her part was to contribute to the glory of the king by showing the people her beauty. But when she was called, she “refused” to come because her heart was lifted up in pride and rebellion (Chap. 1:9-12, compare Rev. 18:7). She liked the place that she had of being publicly associated with the king, but she had no use for his feast. Vashti is a type of the professing Church which has been outwardly identified with God before the world, but without real faith. Apostate Christendom has had the greatest opportunity to receive the salvation and blessing that is offered in the gospel, but like Vashti, it has had no use for it.
On the final day of the feast (chap. 1:5, 10) Vashti’s rebellion came to a head, and because of her disobedience and failure to show herself in a manner that would glorify the king, she was dismissed from her place as queen (chap. 1:13-22). This foreshadows what will happen to apostate, professing Christendom at the end of the day of grace. The rebellion and disobedience of Christendom has risen to such a height that God will no longer tolerate it. When the Lord comes (the Rapture), He will also publicly disown apostate, professing Christendom by leaving all those who are mere professors behind. He will “spue” it out of His mouth (Rev. 3:16). Christendom, like Vashti, will be “cut off” and set aside in God’s dealings (Rom. 11:17-22). As Vashti experienced “the wrath of king Ahasuerus” (chap. 2:1), so will apostate Christendom be judged by God at that time—and this, on account of its failure to glorify God in the earth.
The exercise in chapter two is that one might be brought in to replace Vashti. In the process of finding someone to take that place, Esther comes into view (chap. 2:1-7). She is a type of the godly Jewish remnant. Romans 11 indicates that when Gentile Christendom is disowned and set aside for its unfaithfulness, God will take up with Israel again and bring a remnant of that nation into blessing. Being an orphan, Esther had no support in the world, and this aptly describes the destitute character of the godly remnant of Jews in the Great Tribulation to come. They will be totally shut up to God. Though an orphan, Esther was taken up and cared for by Mordecai her cousin. He is a type of Christ who will providentially care for the Jewish remnant.
Before Esther could be brought into relationship with the king, she had to go through purification (Chap. 2:8-14). This speaks of the results of the exercises the Jewish remnant will go through during the Great Tribulation. During that time they will be purified and made ready for their King (Dan. 12:10; Mal. 3:2-4; Zech. 13:9). During the period of her purification, Mordecai took great interest in her welfare. Although he could not openly communicate with her, for her time of purification was not yet complete, he passed by the place where she was each day to inquire of how she did. In the same way, during the Great Tribulation, Christ will not communicate directly with the Jewish remnant, but He will observe their progress with intense interest. He will do it from a distance, so to speak (Isa. 8:17; 18:4; 54:8; Song of Solomon 5:6; Gen. 42:7, 23-24; 43:30). He will do this until the work of repentance and purification is complete in the remnant, at which time He will reveal Himself to them (Gen. 45).
The incident at the end of the second chapter, of Mordecai looking out for the welfare of the king (when Bigthan and Teresh attempted insurrection), illustrates how Christ also cares for the glory of God and will work behind the scenes to that end (chap. 2:21-23).
In chapter 3, we see King Ahasuerus promoting Haman the Agagite in the kingdom and giving him a seat above all the princes. Haman, who was “the Jews’ enemy,” is a type of Antichrist. His promotion in the kingdom foreshadows the time when God will allow Antichrist to rise to a place of prominence and power in the earth—particularly in the land of Israel. Haman used his place of power for his own exaltation and required that all should bow to him in reverence. Antichrist, “the man of sin,” will do the same thing by demanding the worship of himself (2 Thess. 2:3-4).
Mordecai refused to bow to Haman (chap. 3:2). This drew out Haman’s hatred, and Antichrist (who Haman prefigures), will attempt to obliterate the name of Jesus Christ from the earth. He also “sought to destroy all the Jews that were throughout the whole kingdom” (chap. 3:5-15). This foreshadows the terrible persecution that the Antichrist will cause during the Great Tribulation in his attempt to exterminate the God-fearing Jews. Haman had ten sons that apparently helped him in his cause (chap. 5:11, 14; 9:7-10). They, perhaps, may be a type of the ten-nation confederacy in Western Europe called “the Beast,” that will help Antichrist enforce his persecution against the godly remnant. The king gave Haman his signet “ring” thereby authorizing the wicked plan (chap. 3:10). This speaks of God allowing Antichrist to have his way in persecuting the godly remnant for a time. He does this to test their reality and to deepen His work in them.
On account of Haman’s wicked designs, the lives of the Jews were in great jeopardy. This caused much weeping and wailing in every province (chap. 4:1-3). It is a picture of the sorrow and deep exercise of soul that the Jewish remnant will pass through in the Great Tribulation. Mordecai also “put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and bitter cry.” This illustrates the feelings of Christ. He will feel, with deepest sympathy, all that the remnant will pass through in the time of their trouble (Isa. 63:9). The book of the Psalms particularly illustrates Christ’s sympathetic sufferings with the remnant.
Upon learning of her people’s awful plight, Esther is told that she must “go in unto the king to make supplication unto him” (chap. 4:4-9). But it was something she had not done before and feared to do because no person could draw near into the king’s presence on his own without being put to death. It speaks of the fact that a person cannot come to God on his own terms. However, the law was such that if the king should hold out “the golden scepter” to a person, which depicts divine grace, he would live and not die. Grace has enabled man to draw near to God (chap. 4:10-11).
Mordecai, still speaking to Esther from a distance (through “Hatach”), pressed upon her that she must approach the king, even if it meant taking her life in her hand, for it was the only means of deliverance for her people (chap. 4:12-14). Then, after much prayer and fasting, Esther resolved to go to the king (chap. 4:15-17). Likewise, the remnant, after much exercise of soul, will approach God.
When Esther approached the king after not being in his presence for a long period of time, she obtained favour in his sight, and “the golden scepter” was extended to her (chap. 5:1-2). In the same way, the broken and afflicted remnant will approach God in prayer and supplication and will obtain grace in the time of their great trial. It is remarkable that it was on “the third day” that Esther approached the king. The number three speaks of resurrection, in Scripture (Jonah 1:17, 2:10, Matt. 12:40, Heb. 11:19), and points to Israel’s national resurrection (Dan. 12:1-2), when God will step in for the godly Jewish remnant, bringing deliverance to them and a remnant of the whole nation of Israel. Compare Hosea 6:2.
Having come into the king’s presence, Esther did not immediately unburden the depths of her heart to him. Instead, she requested that a banquet be made for the king and Haman, at which time she thought to make known her real request. But when the time came, she deferred to express herself to the king until the following day (chap. 5:3-14). This illustrates how the remnant will at first lack confidence to lay open their heart to God, but at length, on account of expedience, they will do so. (Compare Psalms 25, 32, 38, 41, 51—the Penitential Psalms. Note the progression of their exercise of soul deepening.)
On the very night that Haman was planning to kill Mordecai, the King could not sleep. And similarly, “He that keepeth Israel shall neither slumber nor sleep” (Psa. 121:4). This will be especially so during that time when the Antichrist will be attempting to do away with the Name of Christ from the earth. The night passes with a strange turn of events for the Jews. The king sees fit to publicly exalt Mordecai and to display him in “royal apparel” and with “the crown royal” before all the people! When the day came, the despised man Mordecai was ushered through the streets of the city with glory, dignity, and honour for all to see (chap. 6:1-11). This is a picture of the appearing of Christ at His second coming when He will come to the earth with power and glory; and “every eye shall see Him” (Rev. 1:7).
When Esther saw that divine providence was working for the Jews’ good and blessing, and that the king had exalted Mordecai before the people, she waxed bold and came immediately into his presence at the banquet and unburdened her heart. Likewise, when the godly Jewish remnant will see Christ arrayed in glory, they will at once unburden their heart (Zech. 12:10-14). Esther accused Haman of his wickedness and entreated the king for his destruction. The king answered her request and Haman was hung on His own gallows! (chap. 7:1-10) This answers to the time when God will answer the cry of the remnant and judge the Antichrist. “The triumphing of the wicked is short” (Job 20:5). “No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn” (Isa. 54:17).
We marvel at how precise these types are! Mordecai is exalted and displayed before the people in royal robes (chap. 6), and then Haman is hung (chap. 7). This is the same order in prophecy. Immediately after Christ appears in glory, Antichrist (with the Beast) will be removed by judgment and cast into the lake of fire (Rev. 19:11-20).
After Haman was executed, Esther made known to king Ahasuerus her relationship to Mordecai. Similarly, after Christ has returned and Antichrist is judged, the godly Jewish remnant will gladly confess that they belong to Him. “O Lord our God, other lords beside Thee have had dominion over us: but by Thee only will we make mention of Thy Name” (Isa. 26:13; John 20:28). Then Haman’s house (his estate) was given to Esther, and she gladly turned it all over to Mordecai (chap. 8:1-2). This is a picture of the Jews, in that day, gladly giving Christ the rightful place that belongs to Him. “Thy people shall be willing in the day of Thy power” (Psa. 110:3).
Then we are told, “The king took off his ring, which he had taken from Haman, and gave it unto Mordecai” (chap. 8:2). This speaks of God giving Christ that place of rule and authority in the earth that the Antichrist would have had falsely. (Compare Isaiah 22:15-25.)
Then, in answer to the cry of Esther, Mordecai (by the king’s authority) delivered the Jews from the awful edict that was upon them. He wrote letters authorizing their deliverance and published it in every province. The Jews were free! (chap. 8:3-14) This foreshadows the deliverance that Christ will effect for the Jewish remnant.
Then “Mordecai went out from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a garment of fine linen and purple” (chap. 8:15; 9:3-4; 10:3). This is a type of Christ in His official Kingdom glory. The Jews, consequently, had “gladness, and joy, and honour,” and this, of course, refers to the joy of the remnant in the day of their deliverance (Isa. 25-26).
“The fear of Mordecai” and of the Jews came over all, and “many of the people of the land became Jews” (Est. 8:17; 9:3). In the coming Millennium (the 1000-year reign of Christ) “many nations shall be joined to the Lord” (Zech. 2:11; 8:23). “The willing-hearted of the peoples [Gentiles] have gathered together, and are joined unto the people of the God of Abraham” (Psa. 47:9 J. N. Darby Trans. footnote).
If this was not enough, “the king’s commandment and his decree” was that the Jews were to “rule over” their Gentile enemies (chap. 9:1-4). This is a picture of Israel being set in the place of the “head” of all nations, which was God’s original purpose for them (Deut. 28:13; Psa. 18:43).
The Jews also “smote all their enemies with the stroke of the sword” (chap. 9:5-19). In that coming day, Israel will exercise judgment on the nations surrounding their land (Psa. 47:3; Psa. 118:10-12; Isa. 11:14; Jer. 51:20-23; Mic. 4:13; 5:5-6, 8; Zech. 12:6; Mal. 4:3).
After this, Mordecai instituted a “feast” (called “Purim”) wherein “the Jews rested” in all the provinces of the kingdom (chap. 9:20-32). They gave gifts to one another and had great gladness, fasting, and joy. This speaks of the millennial rest that will pervade the earth in that day.
King Ahasuerus then enforced “a tribute upon the land, and upon the isles of the sea” (chap. 10:1). In that coming day, when all nations will be subdued under Israel, they will be put to tribute. Israel will suck “the wealth of the Gentiles” (Isa. 60:5-6, 16; 61:6; Psa. 72:10).
After this, the king made a “declaration of the greatness of Mordecai” (chap. 10:2). This refers to the time when the glory of Christ will be spread in the earth and when “He shall be great” (Luke 1:32; Num. 14:21; Ezek. 43:2).
Thereafter, Mordecai was “next unto the king,” and his occupation was “seeking the wealth of his people, and speaking peace to all his seed” (chap. 10:3). In the world to come, Christ will have the highest place in the Kingdom and will devote His energies to the blessing of His earthly people Israel, and there will be world peace.
The point we want to emphasize in this book of Esther is that things turned around for the Jews when Esther went in on “the third day” to the king (chap. 5:1).
Summary
These encouraging indications of the nearness of the Lord’s coming ought to lead us to the happy expectation of His return at any moment. “Yet a [very] little while, and He that shall come will come, and will not tarry.” “Amen. Even so, come, Lord Jesus” (Heb. 10:37; Rev. 22:20).
• The world says “Where is the promise of His coming?” (2 Peter 3:4)
• Christendom says, “My Lord delayeth His coming” (Luke 12:45).
• The believer who is watching and waiting says, “Even so, come, Lord Jesus” (Rev. 22:20).
He and I in that bright glory,
One deep joy shall share.
Mine to be forever with Him,
His that I am there.
Appendix C
The Church Will Not Go Through the Tribulation
The following references from the Scriptures confirm that the Church will not go through the coming seven-year Tribulation period.
1) The Tribulation Is Never Spoken Of In Connection With The Church
There are eight main passages of Scripture that speak directly of the Tribulation (Matthew 24:3-29; Mark 13:4-24; Revelation 3:10; 7:14-17; Deuteronomy 4:30-31; Jeremiah 14:8; 30:4-7; Daniel 12:1). We would think that if the Church is to go through the Tribulation that at least one of these passages would say it, but there is not one reference to the Church being in the Tribulation, or having any connection with it! (When we speak of the Church we mean Christians which are the members of Christ’s body—Rom. 12:5; 1 Cor. 12:13.) This in itself is significant. It means that those who believe this error have inferred their ideas into Scripture.
In Matthew 24 and Mark 13, the Lord was speaking to His Jewish disciples who are representative of the Jewish remnant of believers that will pass through the Tribulation. This is substantiated by the comments the Lord made to them. He spoke of what they should do when the temple and “the holy place” would be defiled by “the abomination of desolation” (vs. 15). He spoke about the land of “Judea” (vs. 16), about “the Sabbath” day (vs. 20), about “the tribes of Israel” being gathered together (vss. 30-31), and “the fig tree”—a well-known symbol of Israel (vs. 32). He also spoke of “the coming of the Son of Man,” which is a title used in Scripture for the Lord’s dealings with Israel and the Gentile nations of the earth—never the Church. (When His coming for the Church—the Rapture—is mentioned, He is referred to as the Lord, or as the Bridegroom.) All these things indicate that the Lord was not referring to Christians in regard to the Tribulation. Christians do not have to do with a physical temple and holy place to worship in. Nor do they have anything to do with the Sabbath day, etc. These things, quite obviously, apply to the Jews.
Revelation 3:10, speaks about the Tribulation coming upon the world, but not upon the Church. In fact, the Lord says in that passage that He is going to keep the Christians “out” of that “hour of trial!”
In Revelation 7:14, the Tribulation is spoken of in connection with Gentile nations (Rev. 7:9).
In Deuteronomy 4:30-31, the Tribulation is spoken of in connection with Israel (Deut. 4:1).
In Jeremiah 30:4-7, the Tribulation is referred to as “Jacob’s trouble.” It does not say, “The Church’s trouble.” It specifies that these things are concerning Israel and Judah.
In Daniel 12:1, it says, twice, that “the time of trouble” (the Tribulation) will be upon “the children of thy people.” Daniel’s people were Jews.
These references show that the Tribulation has to do with Israel and the Gentile nations of the earth, but not with the Church. The fact that Church is never mentioned in connection with the Tribulation ought to be enough in itself to convince any willing mind that the Church will not be in, or go through, the Tribulation.
Israel and the Church—Two Different Companies
As we proceed, it will become increasingly evident that what is at the bottom of most of the difficulty that people have on this subject stems from not distinguishing between Israel and the Church. This is a very old trouble among Christians that can be traced back to the early centuries of the Church’s history when Judaizing teachers taught that Israel was merged into the Church at Pentecost, and that they are now one and the same company. In their erroneous teaching, the Church is said to be the new Israel that will inherit the earth. It is generally known as “Reformed Theology” or “Covenant Theology” today, even though it had its origins long before the Reformation of the 1500s. This system of teaching does not see the Church’s true nature, calling, and hope as being a special company of believers who belong to heaven. Scripture teaches that the Church will reign with Christ over the earth, as something distinct from Israel and the Gentiles nations who will have a portion of blessing on the earth.
As a result of this erroneous teaching, many have misunderstood God’s purpose to have, not one, but two great companies of redeemed of persons to share Christ’s glory in the day of His public reign (the Millennium). There will be a heavenly company of saints, composed of the “bride” of Christ (the Church) and those known as “the friends of the Bridegroom” (Old Testament saints), and then there will also be an earthly company of people consisting of a remnant of the 12 tribes of “Israel” and the Gentile “nations.”
Presently, God is calling the Church (Christ’s bride and wife) by the gospel of His grace. Those who rest in faith on Christ’s finished work on the cross are sealed with the Holy Spirit and are made part of the Church. This is an entirely new thing in the ways of God. It was not in existence in Old Testament times, or when Christ came preaching the gospel of the kingdom. When He was on earth, He said, “I will build My Church” (Matt. 16:18). This clearly shows that it was yet a future thing. It did not begin until Pentecost (Acts 2:1-4, 47; 5:11; 11:15 “beginning”). The word Church (Ecclesia—Greek) means “called out,” and aptly describes what God is presently doing by calling out believers from among both the Jews and the Gentiles. By virtue of the Spirit of God descending into the world on the day of Pentecost and taking up residence in that company of believers, He has united them to Christ in heaven, Who is the Head of the Church (Eph. 5:23). This is called the baptism of the Holy Spirit (Acts 1:5; 1 Cor. 12:13).
In Ephesians 3:6, Paul explains this new and unique call of God, and shows that it is something that is entirely different from what was spoken of by the Old Testament prophets concerning Israel and the Gentiles. He states three things that characterize this present calling of God by the gospel:
Firstly, he says, “That they who are of the nations should be joint heirs” (J. N. Darby Trans.). Note: he did not say that the nations would be joint heirs, but that “they who are of the nations” would be joint heirs. This refers to a selection of certain elect persons from among the nations who have been chosen to be part of this special heavenly company—the Church (Eph. 1:4-6). The nations that these ones are called out of remain intact and continue on earth today as such, and will do so during the Millennium as well (Rev. 21:24).
This special calling of God by the gospel is not the bringing of the Gentile nations to Jehovah en masse, as announced in the Old Testament, whereby they would have a place in the Messiah’s Kingdom under Israel (Zech. 2:11; 8:22-23; Isa. 11:10; 14:1; 56:3-7; 60:1-5; Psa. 22:27; 47:9; 72:10-11). That which the Old Testament speaks of is an outward conversion of the Gentile nations that will take place in the future when Christ sets up His Millennial Kingdom. They will join allegiance to Israel’s God out of fear of judgment; there will not necessarily be a work of faith in their hearts (Psa. 18:44-47; 66:1-3; 68:28-31; Isa. 60:14), although very many will be real (Rev. 7:9-10). This present special calling of God must not be confused with the call to the Gentiles that is to come in the future.
Certain statements in the book of the Acts confirm this unique call of God that’s going on today. Luke, the writer of the book, says that when Paul and Barnabas went up to Jerusalem, they stopped at certain places to tell the saints of the good news of “the conversion of those of the nations” (Acts 15:3–J. N. Darby Trans.). Note again: it is not the conversion of the Gentiles, but a conversion “of those of” the Gentiles. He mentions it again in verse 14 of the same chapter, stating that in the gospel, God was (and is today) visiting the Gentiles to “take out of them a people for His name” (Acts 15:14). And, it’s mentioned again in the conversion of Saul of Tarsus. The Lord said to him, “Taking thee out from among the people [Israel] and the nations ... ” (Acts 26:17–J. N. Darby Trans.). This shows that when Paul was saved, he was taken out of his former position as an Israelite and put into an entirely new creation of God as a member of the body of Christ (Gal. 3:28; Col. 3:11). He was then sent to preach the gospel to those among the nations, that through believing in Christ, they too could be brought into this new heavenly thing.
As mentioned, Jews and Gentiles, as distinct entities, still remain on earth today while the gospel call goes out, but now, as a result of this present call of God, there is a third entity—“the Church of God” (1 Cor. 10:32). Hence, in this present dispensation of grace, God is calling believing Jews and Gentiles out of their former positions and bringing them into something new—the Church. As stated earlier, the meaning of the word Church is, “called out ones.” It very aptly expresses this special call by the gospel today.
“Reformed” or “Covenant” theologians will mistakenly use certain verses in the book of the Acts to prove that these two calls are one and the same. But a closer look at those references shows that they are not a fulfilment of those Old Testament passages, but are simply quoted to show that God has always had in mind His purpose to bless the Gentiles.
Secondly, Ephesians 3:6 says that believers from among the Gentiles today are made part of a “joint body” of believers composed of those who were once Jews and those who were once Gentiles. The mystery of Christ and the Church reveals that Jews and Gentiles who believe the gospel are formed into one living organism (a joint body) and that they share an equal footing and a common blessing in this new creation of God (Eph. 2:14-16). This “one body in Christ,” (Rom. 12:5) is an entirely new thing of God’s making and is not found in the Old Testament. The Old Testament Scriptures do not speak of believing Jews and Gentiles sharing a common blessing and privilege as joined together in the nearest possible union. Furthermore, Scripture announces that Christ will reign over Israel and the over the Gentile nations (Psa. 93:1; Isa. 32:1), but it never says that He will reign over the Church, which is His body.
Thirdly, Paul says that this company of select Jews and Gentiles are “joint partakers of His promise in Christ Jesus.” This promise has no connection with the promises made to the Patriarchs in Old Testament times. The promises made to Abraham, Isaac, and Jacob were given during their lifetimes, but this promise of “eternal life” was made “before the ages of time” (Titus 1:2). “Eternal life” is distinctly a New Testament blessing involving a conscious relationship with the Father and the Son (John 17:3), and having the indwelling Holy Spirit (John 4:14). Old Testament saints did not know of the relationship of the Father and the Son in the Godhead, and only looked forward to living forever on earth under a reigning Messiah (Psa. 8:1-9, etc.), nor did they have the indwelling of the Spirit. Eternal life was first seen when Christ came into the world and manifested it; prior to that, it was “with the Father” in heaven (1 John 1:2).
Hence, we see from these three things that the present call of God is not a spiritual fulfillment of the Old Testament prophecies (as Covenant theologians will tell us), but something altogether different. The present heavenly call does not in any way interfere with God’s future plan to bless Israel and the Gentiles on earth under the reign of Christ. The conversion of the Gentiles will take place in a coming day, but a conversion of those out of the Gentiles is happening today by the gospel call. When reading the Scriptures, it is important not to confuse these distinct calls of God. The faithful “workman” will “rightly divide the Word of truth” and make this distinction in Bible teaching (2 Tim. 2:15).
2) The Church is not the Subject of Prophecy
The fact is that prophecy, properly speaking, does not have to do with the Church, but with Christ and His dealings with Israel and the Gentile nations that will pass through the Tribulation and into the Millennial Kingdom. Daniel’s seventy weeks (Dan. 9:24-27) clearly show that events concerning Israel, and prophecy, have come to a stop at the end of the 69th week when the Jews “cut off” their Messiah in death. There are still seven years (the 70th week) to be fulfilled in prophecy regarding Israel, which will not be fulfilled until God takes up with them again in a future day. We are now in the “due time” of God’s grace (1 Tim. 2:6) when God is calling believers out of both the Jews and the Gentiles to be a heavenly people for Himself (Acts 15:14). Prophecy regarding the Tribulation does not have to do with this present time. It is a misunderstanding of the prophetic Scriptures to try to correlate events happening today—when the Church is still on earth—with events foretold in prophecy, supposing that they are being fulfilled now.
3) The Outline of the Book of Revelation Shows the Church Will not be on Earth During the Tribulation
By having a simple outline of the book of Revelation we learn several points that clearly show that the Church will not be on earth when the Tribulation judgments are poured out.
There are three general divisions to the book given in chapter 1:19:
• “The things which thou hast seen”—refers to what the Apostle John saw in chapter 1.
• “The things which are”—refers to chapters 2 and 3, which contain the Lord’s addresses to the seven churches, being a moral history of the professing Church on earth from just after the apostles’ time to its last days.
• “The things which shall be hereafter”—refers to chapters 4 to 22, wherein the Tribulation is described. This third division is called “hereafter” (Rev. 4:1) because it deals with things which will take place after the Church has finished its history on earth.
It is instructive to see that after chapters 2 and 3, a door in heaven opens and John is called “up hither” (Rev. 4:1). This is a little picture of the Church being called away to heaven after it has finished its course on earth, by the coming of the Lord (the Rapture). From chapter 4 to the end of the book, the Church is no longer seen on earth as in chapters 1-3. When the Tribulation judgments are poured out in chapters 6 to 19, the Church is not once mentioned!
Also, those who will be martyred for their faithfulness during the Tribulation indicate by the character of their prayers that they are not Christians (Rev. 6:9-10). Firstly, the way in which they address God, as “Sovereign Ruler,” shows that they cannot be Christians. Christians do not address God in that way; they speak to God as their Father (Eph. 1:2; Col. 1:2). Secondly, they pray for vengeance on the earth-dwellers who have persecuted them. This is right and proper for a Jew (i.e. imprecatory Psalms), but it is surely not the attitude of a Christian. A Christian blesses those that curse him and prays for them who despitefully use him (Luke 6:27-28), but he does not invoke judgment upon his persecutors (Rom. 12:19-21).
In chapter 7, we are told who will come out of the Tribulation in the end—the elect of Israel (vss. 1-8) and a great multitude of Gentiles (vss. 9-17). But there is no mention of Christians! They do not come out of the Tribulation because they do not go into the Tribulation. As mentioned already, they are called up to heaven before it begins.
Notice also, that when the Church is seen on the earth (in chapters 2 and 3), the expression, “He that hath an ear, let him hear what the Spirit saith to the churches,” is repeated many times. But after the Church is seen as taken out (Rev. 4:1), when the Tribulation is going on, the expression is somewhat altered. It says, “He that hath an ear, let him hear” (Rev. 13:9). The phrase, “what the Spirit saith to the churches” is purposely dropped! The obvious reason for this is that the Church is considered as already taken out of the world and the Spirit is no longer addressing it.
Then finally, in chapter 19:11-21 at the end of the Tribulation, we see the Church as part of the armies of heaven (the heavenly saints) coming out of heaven with the Lord in His war judgments. For them to be able to come out of heaven with the Lord (1 Thess. 3:13; 4:14; Jude 14, etc.) they would have had to be taken up earlier. The only thing that correlates with this is the Rapture which—as we have shown—will take place before the Tribulation begins.
Besides, if all the believing saints are taken up to be with the Lord at the end of the Tribulation, as some people believe, then who would be left to populate the millennial earth? With the wicked sent away into everlasting punishment, the earth would be left empty of people! (The saints caught up to be with the Lord in the air will not come back to live on earth—they will reign over the earth in “the high places”—Dan. 7:22, 27; 2 Cor. 5:1.)
4) The Church’s Deliverance is Different From Israel’s
In Revelation 3:10, the Church is promised that it will be saved “out” of the coming hour of trial. The next verse (11) shows how—”Behold I come quickly.”—this is the Rapture. But note: no such promise is made to Israel. Israel is spoken of as being saved “in” the time of trouble (Jer. 14:8). God will graciously preserve a godly remnant of them through the Tribulation.
5) The Church Has Been Promised Deliverance From the Coming Wrath
Christians are told to “await His Son from the heavens, whom He raised from among the dead, Jesus, our Deliverer from the coming wrath” (1 Thess. 1:9-10). There is “wrath” coming upon this world; it’s the judgment that will fall during the Tribulation. This “wrath” is mentioned 10 times in the book of Revelation. Chapter 6:16, 17; 11:18; 14:10, 19; 15:1, 7; 16:1, 19; 19:15. Notice, all references are after chapters 2 and 3, which depict the time of the Church being on earth. This shows that the Church will be gone when the Tribulation judgments are poured out. The Lord Jesus will deliver them from it before the wrath falls (Rom. 5:9).
6) God Has not Appointed the Church to Wrath
First Thessalonians 5:9-10 says, “God hath not appointed us to wrath (the coming judgment), but to obtain salvation by our Lord Jesus Christ.”
The aspect of salvation, in this verse, is not the eternal salvation of the soul; that, Christians have already. There is, however, another aspect of salvation in the Bible that is a future thing. For instance, the Word of God says, “For now is our salvation nearer than when we believed. The night is far spent, the day is at hand” (Rom. 13:11; Rom. 5:9; 8:23-25; Eph. 4:30; Heb. 9:28; 1 Peter 1:5). This aspect of salvation is the salvation of our bodies, when the Lord comes and takes us out of this world. “We await the Lord Jesus Christ as Saviour: Who shall transform our body of humiliation into conformity to His body of glory, according to the working of the power which He has even to subdue all things to Himself” (Phil. 3:20-21; 1 Cor. 15:51-56).
The verse in 1 Thessalonians 5:9 tells us that the Church has been appointed to obtain this salvation, and not the wrath that is to come on the world.
7) The Shout is Before the Proclamation of Peace and Safety
The Apostle Paul, in his epistle to the Thessalonians, clearly puts the Rapture (1 Thess. 4:15-18) as happening before the time of the Tribulation, when “peace and safety” will be promised by the Beast and the Antichrist through the false protection of the newly revived the revived Roman Empire (1 Thess. 5:1-3).
Furthermore, a closer look at the passage will show that those who are “caught up” at the Rapture (in chapter 4) are addressed as a different class of persons than those who are promised “peace and safety” in the Tribulation (in chapter 5). This is indicated by the change from the first person plural, to the third person plural. The words change from “we” and “us” when referring to those caught up at the Rapture, and to “they” and “them” when referring to those who are promised false peace and safety in the Tribulation. This change is not by accident; the Spirit of God is indicating two different classes of persons. The raptured saints—the Church (1 Thess. 4:15-18), and those who will be left behind to enter the Tribulation.
Paul, being a Christian, put himself among those who might be on earth when the Lord comes (the Rapture), saying, “we” (1 Thess. 4:17). It is significant that he did not refer to himself among those who would be on earth during the time when “peace and safety” will be promised by the Beast. This, of course, is because he did not see himself as being among those who will experience the Tribulation.
8) The Catching Away is Before the Falling Away
In 2 Thessalonians 2:1-5, the Apostle Paul again puts “the coming of our Lord and our gathering together unto Him” (the Rapture), as happening before the rise of the Antichrist and the great “falling away” that will occur in the Great Tribulation. The order is simple. First there is the catching away of the Church (vs. 1), then there is the falling away of professing Christendom after the “man of sin”—Antichrist (vss. 3-4).
The Thessalonian believers were passing through persecutions for their faith in Christ (2 Thess. 1:4-5). False teachers had come in among them (vs. 2), teaching that “the day of the Lord” and the judgment connected with it was at hand. This teaching troubled them—they thought that they had to go through the horrors of the Tribulation. Paul wrote this second epistle to expose the evil teaching. He taught them that “the day of the Lord” could not come upon them because two things have to happen first; the revealing of “the man of sin” (Antichrist) and then the great falling away of merely professing believers after him.
Some people have the idea that “the day of the Lord” is the Rapture. There is, however, no Scripture to support this idea. “The day of the Lord” is a day of judgment that will begin at Christ’s appearing at the end of the Tribulation. At that time, the Lord will publicly intervene upon the ways of man by asserting His universal power and dominion over both the heavens and the earth. “The day of the Lord” will continue for the entire duration of the 1000 year reign of Christ; at which time (the very end of the day of the Lord) the heavens and the earth will be dissolved (2 Peter 3:8-10).
9) The Spirit of God Must First be Gone
Second Thessalonians 2:6-12, shows this same order from another perspective. It says, “The mystery of lawlessness already works; only there is He who restrains now until He be gone, and then the lawless one shall be revealed.” These verses show that the course of evil in this world today is being restrained from reaching its culmination by the presence and power of the Holy Spirit on earth. When the Spirit is “gone” from the earth, at the Rapture, then, and only then, will “the lawless one” (Antichrist) arise to lead many away. Again, the order is simple. There is first a taking away (vs. 7) of the Spirit at the Rapture, then a leading away of many by the Antichrist in the Great Tribulation.
Some may ask the question: “How do we know when the Spirit will be taken out of the way and be gone?” It is evident by the following three Scriptures that it is at the Rapture:
Firstly, the Lord promised His disciples on the night of His betrayal that when the Spirit of God came to take up his abode in the Church, it would be forever (John 14:16-17). When the Church is called out of this world at the Rapture, the Spirit of God will go also, because the Lord said He (the Spirit) would never leave them.
Secondly, in the first three chapters of the book of Revelation, when the Church is viewed as on earth, the Spirit is seen speaking to the churches over and over again. But after the close of chapter 3, when the Church is no longer viewed on earth, the Spirit is not mentioned again until chapters 14:13 and 22:17, which refer to a time after the Tribulation.
Thirdly, in Genesis 24, a bride (a type of the Church) is sought for Isaac (a type of Christ) by the servant (a type of the Spirit of God). Once the bride was secured by the servant, he took her all the way home to Isaac who was waiting for her. As the servant went home with the bride, so will the Holy Spirit go home to heaven with the Church when the Lord comes for us.
This does not mean the Spirit of God will cease to work on earth after the Rapture. He will continue to work on earth from heaven, as He did in Old Testament times, by quickening souls, etc. These three passages show that when the Church is called out of this world at the Rapture, the Spirit will no longer be resident in the earth.
10) Christ’s Coming For His Saints Occurs Before the End-time Events Happen
First Corinthians 15:23-24 says, “Christ the first-fruits, afterward they which are Christ’s at His coming, then cometh the end.” Notice the order. Christ is raised first, followed by those who are His at His coming (which happens at the Rapture—1 Thess. 4:15-18); then comes “the end.” The “end” refers, in a general way, to all end-time events—including, of course, the Tribulation and the Millennium which follow it (Matt. 13:39; 24:3-14; Dan. 11:40; 12:4, 8, 9, 13). What could be clearer? The Lord’s people are taken to heaven before “the end” comes.
11) There Are no Instructions For Christians In the Tribulation
In Matthew 24:16-26 and Mark 13:14-18, in regard to the Tribulation days, those who are told to flee are clearly Jews, and not Christians. If Christians are to pass through the Great Tribulation, then why are there no instructions given to them as to how they should prepare for it, and how they should conduct themselves in it, as the Lord gave the believing Jews? The obvious reason is that there will be no Christians in the Tribulation.
It is true that thousands will turn to God in faith during that time (Rev. 7:9), but they are not Christians. The multitude of Gentiles who will come into blessing then, will be born again and will have a place in Christ’s Kingdom on earth (Rev. 7:10-17). Christians, on the other hand, will have been called away from the earth by the Lord to spend eternity with Him in heaven.
12) The Fact That the Gospel of the Grace of God Will not be Preached in the Tribulation Shows the Rapture Will Have Taken Place
“The gospel of the grace of God” (Acts 20:24) that is preached today and “the gospel of the kingdom” (Matt. 4:23;
24:14) that will be preached during the Tribulation period are entirely different. They are two distinct gospels preached for two distinct purposes. The gospel of the grace of God calls people out for heaven: the gospel of the kingdom calls people for blessing on earth. The gospel that is going out today holds out a heavenly hope, calling, and destiny for those who believe (Col. 1:5; 1 Peter 1:4; Phil. 3:20; 2 Cor. 5:1-2; Heb. 3:1); whereas the gospel of the kingdom preached in the Tribulation, holds out an earthly blessing under the reign of Christ in the Millennium (Matt. 24:14; Psa. 96).
The gospel of the kingdom announces the good news that the kingdom promised in the Old Testament (2 Sam. 7:16; Dan. 2:44-45; 7:9-27) is about to be set up, and that those who receive the King in faith will have a part in its earthly blessing. It was first preached by John the Baptist at the time of the Lord’s first coming (Matt. 3:1-2). The Lord and His disciples also preached it (Matt. 4:23; 10:7). Their preaching was to call the nation to repentance so that it would be in a state to receive the King, and had they received Him, He would have established the kingdom as promised by the Old Testament Prophets. But sadly, Israel rejected their King, and thereby forfeited the opportunity of having the kingdom set up in all of its power and display. When Israel rejected their King, the gospel of the kingdom was no longer announced because the kingdom was no longer being offered to them. God, instead, has sent out the gospel of His grace to the Gentile world to call out of them a people for His name (Acts 13:44-48; 15:14; Rom. 11:11). This gospel is still being preached today. The gospel of the kingdom will be preached again by the Jewish remnant after the Church has been called away to heaven. At that time, God will pick up His dealings with Israel where He left off almost 2000 years ago. Israel will be saved in a coming day (that is, a remnant from among them—Rom. 9:6-8; 11:26-27), and the kingdom will be brought in by power (Rev. 11:15).
The point we need to see in this, is that there is no mention of the gospel of God’s grace being preached during the Tribulation—only the gospel of the kingdom (Matt. 24:14). The obvious reason is because this gospel calls out believers to be part of the Church, and since the Church will not be on earth during the Tribulation, it will not be announced.
God will not send out two different gospels at the same time. It would be confusion, and it would be confounding the heavenly calling with the earthly calling along with their respective hopes and destinies. Understanding this point shows us that it’s impossible to have the Church and the believing Jewish remnant on earth during the Tribulation period at the same time. If, during the Tribulation, the gospel of God’s grace called believers out of the Jews and Gentiles and placed them in the Church, each time a Jew believed the gospel he would be taken out of his Jewish position and made part of the Church (Rom. 11:5; Gal. 6:16—“the Israel of God”), then there would never be a believing Jewish remnant! A careful consideration of this fact proves that the Church and the Jewish remnant couldn’t be on earth at the same time.
OLD TESTAMENT TYPES THAT CONFIRM THE CHURCH WILL NOT GO THROUGH THE TRIBULATION
There are many Old Testament types which confirm the fact that the Church will not go through the Tribulation. To teach otherwise, destroys the truth that the Spirit of God intends to convey in these beautiful pictures.
13) Enoch And Noah (Genesis 5:21-9:17)
Enoch is a well-known type of the Church. He walked in fellowship with God and warned the world of coming judgment (Jude 14-15), and then he was taken to heaven. Enoch had the distinction among the Patriarchs of not seeing death; he was translated to heaven alive (Heb. 11:5). The thing to see here is that Enoch was translated to heaven before the flood of God’s judgment came upon the earth. The flood is a foreshadow of the judgment that will come on the world during the Tribulation (2 Peter 3:3-10; Luke 17:26-27). Noah and his family passed through the flood in the ark; they are a picture of the spared Jewish remnant that will be preserved by God in the Tribulation.
14) Abraham and Lot (Genesis 18-19)
Abraham, dwelling on the mountain in fellowship with the Lord, is a picture of the heavenly minded Christian living in communion with God. Lot, absorbed in the things of Sodom, is a picture of the earthly minded Christian living for the interests of this world. God was about to pour out judgment upon Sodom, but He would not do it until Lot was first taken out of it. The angel said to Lot: “Haste thee, escape thither, for I cannot do anything till thou be come hither” (Gen. 19:22). Likewise, judgment is coming upon this world. It is going to happen in the coming Tribulation period, but God will not allow one stroke of it to fall until He has first taken every Christian out of it, regardless of how worldly they may be living—as Lot sadly illustrates (2 Peter 2:7-8).
15) Leah and Rachel (Genesis 28-30)
Jacob, sent forth by his father, is a picture of God the Father sending His Son the Lord Jesus Christ into this world (1 John 4:14). Jacob went out from his father’s house for two reasons: firstly, on account of sin (Gen. 27), and also to secure a bride for himself (Gen. 28:15). When Jacob came into the far country, he saw Rachel in the field (who is a type of Israel), and desired to have her for his wife. In love for her, Jacob agreed to purchase her through his own personal toil. This is a figure of the work and toil the Lord Jesus Christ accomplished on the cross in order that He might have Israel in a relationship with Himself on the ground of redemption.
When it came time for Jacob to receive Rachel, her father Laban treacherously deceived him so that he did not get her. He was given Leah instead. Leah is a type of the Church. God allowed this to happen to Jacob so that we might have this marvellous foreshadow of His ways with Israel and the Church. It tells the story of God’s dispensational ways; when the Lord came (His first coming), it was for Israel whom He loved, but when they were not brought in to Him (Isa. 49:4-5) God gave the Church to Him instead so that He might have a bride. After Jacob was given Leah, he later received Rachel. This points to the time when the fullness of the Gentiles will be brought in and the calling of the Church will be complete (Acts 15:14; Rom. 11:25). God will bring Israel to the Lord so that He may have her as His earthly bride (Hos. 2:6-17; Isa. 62:4-5).
Jacob had two brides: Leah (typical of the Church) was received first, even though he made his advances toward Rachel (typical of Israel) first. While Leah’s womb was open and fruitful in bearing children, Rachel’s womb was barren (Gen. 29:31). This answers to the present day. While the Church is bearing fruit for God, Israel has been barren (Isa. 54:1; Hos. 3:4; Matt. 21:19-21).
The point to see in this is that Leah had all seven (a number that signifies completion) of her children before Rachel began to travail to bring forth her children (Gen. 30:22; 35:16). Rachel’s travail is a picture of Israel’s future trial in the Tribulation (Isa. 66:7-8; Jer. 30:6-7; Mic. 4:9-10; 5:3; 1 Thess. 5:3). What marvellous accuracy there is in these types! (Psa. 119:161) This shows that the Church will finish its course and testimony of fruit bearing in this world, before Israel (the Jews really) passes into their time of travail during the Tribulation.
16) Joseph and Asenath (Genesis 37-50)
Joseph (or Zaphnath-paaneah, meaning “Saviour of the world”—J. N. Darby Trans. footnote in Gen. 41:45) is another well-known type of the Lord Jesus Christ. He was rejected by his brethren, who are typical of the Jewish nation (Gen. 37), and carried abroad among the Gentiles (Gen. 39-41). After he was carried into Egypt among the Gentiles, there was a period of blessing in that land, followed by a time of famine. The time of blessing answers to the present dispensation of grace. The time of famine answers to the coming Tribulation period. It is interesting to note that while Joseph was estranged from his brethren (typical of the Jews) he received a Gentile bride, Asenath (Gen. 41:45). He got her in the time of plenty before the famine! She is a type of the Church. She was brought into his house to share his royal place on the throne of Egypt before the time of famine began. This again, points to the fact that the Church will be brought home to the glory before the time of Tribulation. During the time of famine Joseph worked to restore his brethren to himself (Gen. 42-45). So Christ will also deal with Israel during the Tribulation to restore them to Himself. First, the ten brothers of Joseph (typical of the Jewish remnant) who were guilty of rejecting him were restored to him (Gen. 45:1-15); then, the whole family was brought in and re-united with him (Gen. 46). They are a type of the tribes of Israel that will be restored to the Lord after the Jews are restored to Him (Matt. 24:30-31).
17) Moses and Zipporah (Exodus 1-12)
Moses is another type of the Lord Jesus Christ. He was God’s appointed deliverer for the children of Israel who were under the tyrannical bondage of Pharaoh in Egypt (Ex. 3:10; Acts 7:35). Pharaoh, the ruler of Egypt, is a type of Satan, the god and prince of this world. Moses yearned for his people and longed that they might be delivered. When he came to them, he slew one of their Egyptian oppressors, thus showing his desire to vanquish their enemy and deliver them from their bondage. But his efforts were all misunderstood by his brethren, who said, “Who made thee a ruler and judge over us?” (Acts 7:35; Ex. 2:14) Consequently, they rejected him. This is typical of the Jews rejecting the Lord at His first coming. In essence, they said the same thing: “We will not have this Man to reign over us” (Luke 19:14; John 1:11).
Being rejected, Moses fled from his people into the land of Midian (Ex. 2:11—4:19). During the time of this estrangement from his brethren he received a Gentile wife, Zipporah (Ex. 2:21). She is another type of the Church. Zipporah bore Moses a son and they named him Gershom, which means, “A stranger here.” This speaks of the character that the Church should have in this world as a pilgrim and stranger (1 Peter 2:11).
The point we need to see in this is that Moses received his Gentile wife before the ten plagues began to fall upon Egypt, which are a type of the Tribulation judgments that will fall on this world. After many years God sent Moses back to the children of Israel who were still struggling under their Gentile oppressors (a type of “the times of the Gentiles”—Luke 21:24; Ex. 3:10; 4:19). Moses returned to the land of Egypt and began to show himself to his brethren who had once rejected him. This is a foreshadow of the Lord resuming His dealings with the nation of Israel after He has taken the Church to heaven. When Moses returned to his brethren in Egypt, God began to pour out judgment upon that land in the way of the ten plagues (Ex. 7-12:36). God miraculously preserved Israel in the midst of all the judgments, which became signs of confirmation to them that God was working on their behalf (Psa. 78:43; Psa. 105:27; Ex. 7:3; 8:22-23). This speaks of how God will preserve a remnant of Israel during the Tribulation (Rev. 7:1-8). But where was Zipporah all the while the judgments were falling on Egypt? She was not in the land! Moses had sent her back to the land of Midian before the judgments fell (Ex. 18:1-2). She did not appear on the scene until after all the judgments had fallen on Egypt and the children of Israel were delivered. Likewise, the Church will not appear publicly until the Tribulation is over, when the Lord comes to display His bride to a wondering world (2 Thess. 1:10).
18) The Judgment of Jericho (Joshua 2-6)
The sentence of judgment was pronounced on Jericho and the people of Canaan (Ex. 23:27). Before judgment fell upon that city, God provided a way of shelter under “the line of scarlet” for those who had faith (Josh. 2). This typically foretells the story of the judgment that is about to fall on this guilty and doomed world. God in mercy has provided a shelter for all who believe the gospel—under the blood of Christ. In chapter 6, the judgment fell on Jericho as warned. But before it took place, Joshua first brought the wilderness journey of the children of Israel to a close by bringing them into their promised land. It is significant that the chapters dealing with Israel being brought into the land of Canaan (Josh. 3-4) come before the judgment fell on Jericho (Josh. 6). Before judgment falls on this world, the Lord Jesus Christ, like Joshua, will bring the Church’s long wilderness journey in this world to an end by calling them to their heavenly Canaan. It is remarkable that Jericho’s judgment happened at harvest time (Josh. 3:15). The judgment of this world is also called a harvest (Matt. 13:39-42; Rev. 14:15-20; Joel 3:9-16).
Three Scriptures Wrongly Used to Support the Error That the Church Will Go Through the Tribulation
In an effort to be a help to any who may still have difficulty on this point, we have selected the three main Scriptures that have been erroneously used to teach that the Church will go through the Tribulation. In each of these passages our desire is to show, with the Lord’s help, how the error has occurred and what the true meaning of the passage is. Most of the confusion on this point has arisen from Christians not carefully and prayerfully reading the Scriptures.
1) 2 Thessalonians 2:2-3
“Be not shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as the day of the Lord is at hand. Let no man deceive you by any means: for that day shall not come except there come a falling away first, and that man of sin be revealed, the son of perdition.” This Scripture has been taken to mean that the day the Lord comes for His Church (the Rapture) will not take place until the Antichrist and the falling away during the Great Tribulation has occurred. Since the Antichrist arises in the Tribulation, and “the day of the Lord” happens after that, then the Church will have to be in the Tribulation.
The error here, is assuming that “the day of the Lord” is the Rapture. Scripture says that the day of the Lord begins at the Appearing of Christ, but not the Rapture. It says, “Before the great and gloriously appearing day of the Lord come” (Acts 2:20). There are about 20 references to “the day of the Lord” in the Word of God. Some of them refer to its commencement at the Appearing of Christ (2 Thess. 2:2; 2 Peter 3:10; 1 Thess. 5:2, etc.). Others are a warning of it being “at hand,” signalled by the attack of the King of the North, which will take place just prior to its commencement (Joel 1:15; 2:11; Zeph. 1:7-20; Zech. 14:1-2, etc.). But there are no Scriptures that say that the catching away of the saints occurs at “the day of the Lord.” If our objectors insist that the Lord does take the Church to heaven at the day of the Lord, then let them give us the Scripture that says so. Such assumptions come from not carefully searching the Scriptures (Acts 17:11; 2 Tim. 2:15).
“The day of the Lord” is a day of judgment that begins at the Appearing of Christ (2 Peter 3:4, 8-10); it does not begin at the Rapture. “The day of the Lord” is the time when Christ will publicly intervene in the ways of man on earth asserting His universal power and authority in judgment. It will extend for 1000 years (2 Peter 3:8-10), which will be the Millennium. The Lord will not publicly assert His rights in the earth by intervening in judgment at the Rapture; He will take the Church to heaven and then let the world go on with its evil, at which time the western world will receive the Antichrist. The Rapture is never looked at as a day of judgment for this world, but rather, as a time when the Bridegroom and the bride are joyfully united.
Understanding these simple and basic things about “the day of the Lord,” we can see at once that Paul was not even speaking about the Rapture in 2 Thessalonians 2:2-3. He was showing the Thessalonians that “the day of the Lord,” and its attending judgments, could not be presently upon them because the Antichrist’s rise and the great falling away of professing Christendom had to happen first.
Sad to say, there are people who are still propounding the same error that was bothering the Thessalonians. They are upsetting Christians by telling them that they must prepare for the Tribulation because the Church is going to go through it. And, ironically, they are using the same three methods (in principle) to propound their error as the false teachers were doing in Paul’s day!
• First, “by spirit” (vs. 2)—the false teachers claimed they had received it through a spiritual revelation given to them from the Lord.
• Secondly, “by Word” (vs. 2)—the false teachers were misapplying Old Testament Scriptures to support their erroneous teaching.
• Then lastly, “by letter as from us” (vs. 2)—they actually had gone so far as to produce an epistle with their erroneous ideas in it, and claimed it was from Paul.
Those who teach this erroneous doctrine today often claim that they have received it through some special revelation from God, and they are also trying to use the Scriptures to support it, and are even taking Paul’s ministry (such as this passage) and teaching that Paul taught that the Church must go through the Tribulation.
Another reason why this interpretation is in error is that it destroys the imminence of the Lord’s coming. The Lord’s coming (the Rapture) is always presented in Scripture as something that could take place at any moment. Those who think the Church must go through the Tribulation decry the idea that He could come at any moment because they think it is direct violation of their interpretation of 2 Thessalonians 2:2-3 which says that the Antichrist has to arise first. However, Paul and the other apostles laboured to put the nearness of the Lord’s coming before the Church so that it would be its present hope. Paul said, “Our conversation is in heaven, from whence we look for the Saviour, the Lord Jesus Christ, Who shall change our vile body, that it may be fashioned like unto His glorious body” (Phil. 3:20-21). He also said, “For yet a very little while and He that shall come will come and will not tarry” (Heb. 10:37). And, “Now is our salvation nearer than when we believed. The night is far spent, the day is at hand” (Rom. 13:11-12). And again, “The Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air” (1 Thess. 4:16-17). In this last verse, Paul put himself among the number of those who were looking for the Lord to come, saying, “We.” See also 1 Corinthians 15:51-52—“We.” It was something he hoped for even back in those early days of the Church. James too, said, “The coming of the Lord draweth nigh” (James 5:7). Peter said, “The end of all things is at hand” (1 Peter 4:7). John said, “Little children, it is the last time” (1 John 2:18). This shows that the apostles ministered in such a way as to set the Lord’s coming before the saints as an imminent thing.
To teach that certain events must take place before the Lord will come, such as, the rise of Antichrist and the Tribulation horrors, would be a direct contradiction to the teaching of the apostles, and it also destroys the imminence of the “blessed hope” (Titus 2:13).
The sad effect of taking the “blessed hope” away from the Church is to cause it to settle down in this world. This is just what has happened, to a large extent. It is, essentially, saying that “my Lord delayeth His coming” (Matt. 24:48). For this very reason, the Lord never told us when He would return. But He did say, “Surely, I come quickly” (Rev. 22:20).
2) Revelation 11:15
Another Scripture adduced to prove that the Church must pass through the Tribulation is Revelation 11:15. “The seventh angel sounded; and there were great voices in heaven, saying, the kingdoms of this world are become the kingdom of our Lord and of His Christ; and He shall reign forever and ever.” This verse shows us that when the seventh and last trumpet is blown at the end of the Great Tribulation, the Lord will come (His Appearing) and take possession of the kingdoms of this world through judgment. It has been supposed that this is “the last trump” spoken of at the Rapture (1 Thess. 4:15-18; 1 Cor. 15:51-52), and therefore, the Church will be on earth to pass through that hour of trial described in Revelation 6-11, which precedes the seventh trumpet in Revelation 11:15. It is taught that the Church will be caught up to meet the Lord in the air, just as the Lord comes out of heaven to judge the world.
This interpretation is very problematic, because the Word of God teaches us that a number of things must happen between the time the Church is taken to heaven and when the Lord comes back out of heaven to judge the world—as Revelation 11:15 shows. It would be impossible for all those things to happen in that short moment of time (“the twinkling of an eye”—1 Cor. 15:52) that this interpretation allows. After taking His people to the Father’s house above (John 14:2-3) at the Rapture, the Lord will have them sit down at His table where He will serve them heavenly happiness and joy unspeakable (Luke 12:37). Then, the judgment seat of Christ will be set and the believers’ lives will pass into review and be rewarded accordingly (2 Cor. 5:10, etc.). The saints will also have a time of praising God and the Lord Jesus Christ around the throne in heaven; at that time they will cast their crowns at His feet in humble adoration of Him (Rev. 4-5). Then, the marriage of the Lamb will take place in heaven, which will be followed by the marriage supper with the many guests of heaven (the friends of the Bridegroom) attending it (Rev. 19:7-8). These things all must take place after the Lord takes His people to heaven at the Rapture, and before He returns at His Appearing. How could all these things happen if the saints are taken up in the air and then immediately brought back down again with the Lord at His Appearing?
3) Matthew 24:29-31
Another Scripture that is used is Matthew 24:29-31. “Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of heaven shall be shaken: and then shall appear the sign of the Son of Man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of the trumpet, and they shall gather together His elect from the four winds.” It is thought that the coming of the Lord, in this passage, refers to the Rapture, and consequently, people fix the time of the Rapture as being “immediately after the tribulation.” They conclude that the Church will, therefore, go through the Tribulation.
However, “the trumpet” sounded here is not the trump of God that will take place at the Rapture, but that spoken of in Isaiah 27:13; Psalm 81:3, etc., calling the ten tribes of Israel back into their land. Moreover, the “elect,” here, are not the Church, but the elect of Israel (Matt. 24:24; Isa. 45:4; 65:9; Rev. 7:1-8; Rom. 11:28, etc.).
At the bottom of this misunderstanding is the confusing of the Rapture with the Appearing. Some of the main differences are:
• The coming of the Son of Man is never referred to as the Rapture; it is always the Appearing of Christ.
• The Rapture is the Lord’s coming for His own (John 14:3); whereas, the coming of the Son of Man is the Lord’s coming with His own at His Appearing (1 Thess. 3:13; 4:14; Jude 14).
• The Rapture is a mystery not made known until New Testament times (John 14:2-3; 1 Cor. 15:51-52; 1 Thess. 4:15-18); but the coming of the Son of man is something that was well-known by the Old Testament saints because the prophets spoke of it (Dan. 7:13-14).
• The Son of man is a title that the Lord takes when He comes to judge the world. At the Rapture the Lord does not come to judge the world, but to take His bride to heaven.
• At the Rapture, the Lord does not send His angels to gather His saints (the bride); He comes to take her Himself (1 Thess. 4:16; 2 Thess. 2:1).
The Partial Rapture Idea
Some Christians believe that there will be a partial Rapture. This is absurd and not necessary for us to comment on. Could we imagine the Lord taking only part of His bride to heaven? What would He do in heaven with half a bride? How could the marriage of the Lamb take place with only half the bride present? Anyway, what Scripture is there for it?
Let us “prove all things; hold fast that which is good” (1 Thess. 5:21).